Talk:Josephus/Archive 1

Archive 1

Archive 2

Testimonium Flavianum

I'd like the article to include the "slavonic josephus texts". i've read about them when used as a reference in a book. the text describes Jesus and James, it chronicled the events before, during and after the crucifixition, and it even says (as claimed by the book) that Josephus described Jesus' physical features based on the wanted poster by the roman authorities. Also, i'd like the article include details on "early christian censorship" (if there are any) and to which extent (if any) the works of Josephus censored or edited which might explain (if any exists) why the mention of Jesus by Josephus in his works to be scarce. thx a lot. --Rebskii 17:57, 4 October 2006 (UTC) rebskii

See Josephus on Jesus. -- Gwern (contribs) 20:01, 4 October 2006 (UTC)

Conflict?

Can Doc Glasgow explain why there is even a need for compromise? I didn't know there was a conflict. I thought my changes were fairly simple and obvious but I will explain them. It is anachronistic to call the Hebrew Bible "Old Testament" (which is a part of the Christian Bible) here for two reasons. First, the Old Testament did not even exist back then -- the Christian Bible was not canonized unbtil much later. Second, Josephus himself certainly did not consider any of the books of the Bible he was referring to as "Old Testament." Finally, it should be obvious and uncontentious that Josephus is much more important to Jewish history than to Christian history. Most scholars do not think he says much at all about Jesus and Christians, period. I am not denying that scholars of Christianity may read Josephus and certainly didn't make any edit that leaves this out, but it is certainly secondary to the importance to Jewish history. --Slrubenstein | Talk 23:42, 30 Apr 2005 (UTC)

I really don't want to get into an argument here (much less an edit war)- but I can respond to some of this.

Firstly, granted 'Old Testament' is an anachronism, but then so too is 'Hebrew Bible' (which is a modern scholarly construct). Josephus in fact largely uses the LXX and not the Masoritic text. If we are pedantic about this, the article becomes unintelligible to the non-expert. The 'great figures' he speaks of are those we currently find in both the Jewish Tanakh and the Christian Old Testament (which are related but not identical) - that is why I suggested that both designations should be used.

Certainly, Josephus is a Jew - and barely gives Jesus and his movement a mention. He, himself, would have had no interest in Christian history. However, the decisive factor in the survival of his work was the Christian church's appropriation of his writings - which were cited and copied by early Christian scholars. Further, precisely because he writes at the time, in from the places, that Christianity was formed (first-century Palestine), scholars of Christianity today (whether Christian or not) make particular use of him. He is, in fact, the most important source for scholarship of early Christianity (which is what I had to make clear in the article). Of course he is of interest to understanding first-century Judaism, but reconstructing such Judaism is often, although not always, done precisely in order to understand Christian origins. Further, he is not generally regarded as a reliable source for events much earlier than his own life time - and thus is rarely cited in discussions of the 'Hebrew Bible'. He has, factually, been used more by Christian than Jewish scholars throughout history. --Doc Glasgow 00:24, 1 May 2005 (UTC)

You say that Josephus was using LXX instead of the Masoretic text, but if my memory serves, Josephus' idea was to translate what might best be called the Bible (although as you said, improperly so). In any case, if the Septuagint was around, why would Josephus write everything that he wrote? And in the end (and somewhat off topic), how did he know that Moses was a great general and of all his exploits? D. F. Schmidt 08:27, 21 November 2005 (UTC)

I think your most recent changes are fine, although I do take exception to your claim that "but reconstructing such Judaism is often, although not always, done precisely in order to understand Christian origins" — this is of course true for Christian scholars, and not true for Jewish scholars; it is a Christo-centric claim. I have no objection to saying Josephus is important to the study of early Christianity, but I do object to "more" or "less" comparisons. By the way, Josephus is not so clearly linked to the Septuagint. He is the first source to use the tripartite division of Hebrew scripture; he did not include all of the books of the Hebrew Bible, but neither did he seem to include all of the books of the Septuagint. Slrubenstein | Talk 17:47, 1 May 2005 (UTC)

...The vast majority of critical scholarship today accepts the majority of the Testimonium Flavianum. While there is indeed Christian interpolation, there is astounding evidence that Josephus indeed mentions Jesus at the core of that passage. I have contacted a few Josephus scholars and they denied the claim that the Testimonium Flavianum is out of context. One even stated, "The claim that the TF cuts off the narrative flow is totally worthless. In both places (the TF and Antiquities 20:200) that Jesus is mentioned in Josephus, the text correlates admirably with the context." - Dr. Paul Maier. bmar87 03:53, 6 April 2008 (UTC)

AD/CE and avoiding edit wars

User:Humus sapiens has changed some of the AD/BC terminology to BCE/CE with the edit comment "please use BCE/CE at least in Jewish-related articles". I was tempted to revert these changes on the grounds:

1. There is no consensus that AD should be changed to CE, indeed it appears that it is a minority view. I don't even see a consensus for Jewish related articles
2. There was no attempt to discuss the matter here
3. Although this is a 'Jewish-related article', it is not a special interest Jewish article - and is likely to be of interest to historians, classicists and students of early Christianity
4. Some non-specialist users may not be familiar with CE
5. The original article was in BC/AD notation
6. As it now stands the notation is inconsistent

However, in a spirit of generosity – and to avoid dispute, I am going to change all notation to a double notation of BCE/BC and CE/AD – I place the ‘Common era’ notation first in sensitivity to the ‘Jewish’ interest nature of the article. I hope this can be accepted in the spirit in which it is offered. --Doc (?) 19:07, 27 May 2005 (UTC)

IMO no date modifier is needed as all years are AD and the natural assumption where there is no date modifier is that the year is AD rather than BC. If there were a need, assuming we are going for a general worldwide audience "AD" would be most appropriate (as the only notation generally understood worldwide by non-academics). "CE/AD" is just confusing to all accept the historian, who'd understand "AD" anyway. However, as noted, I think the point is moot, neither "AD" nor "CE/AD" need be used, jguk 20:22, 24 July 2005 (UTC)

That may be your opinion, but conventionally date modifiers are used in articles pertaining to antiquity, for the avoidance of doubt. I'm an AD man myself, and that was the original notation in this article - but the clumsy double notation was put in to avoid edit wars here. Frankly, to jump in here and change the notations, without any discussion is, IMHO, unnecessarily provocative, given the sensitivities on this issue. I'm restoring the original - if you want to change, then debate here and seek a consensus. If you get one, then fair enough. --Doc (?) 11:53, 25 July 2005 (UTC)

Dual symbols just look bad - and confusing. I'm sure that before I ever ventured onto Wikipedia, if I saw such a thing, I'd just not know what it meant and give up reading an article because I'd reason it wasn't written with me in mind. I'm not really sure what the motivation of dual notation was, but it seems unlikely to have been with the reader in mind - which I'd have thought should be the only deciding factor. With readers in mind, I'd have thought we'd have gone for terminology understood by everyone worldwide (ie "AD").

Incidentally, I have been told that the MoS currently supports removing all date modifiers where there are no BC years in an article (although I must admit that as I'm unfamiliar with American academic-speak, I just can't follow what it says at present anyway). I still prefer this approach, as I believe people would read a date without a modifier as being AD, jguk 18:31, 25 July 2005 (UTC)

Generally, I agree - that AD etc should not be used when it is clearly needed. 1492 AD is unnecessary. But it is conventional, when the subject is in antiquity to use modifiers at least at first mention, for the avoidance of doubt. Here, I think one entry would be sufficient. Personally, I don't care for the double entry CE/AD - most academic works use a single style - but Wikipedia seems unable to agree one. Since AD was used here first, I am happy with a single AD - but, as others came and changed that, I sought a compromise. --Doc (?) 18:51, 25 July 2005 (UTC)

I think that CE/AD is worse than either alone, and so, even though I much prefer BCE/CE to BC/AD, I think this article should use AD, given that User:Doc glasgow is a major contributor to this article, I, for one, would be more than happy to respect his wishes. Sortan 05:48, 27 July 2005 (UTC)

Sorry, but I feel that AD is unnecessary here and would much prefer neutral CE, perfectly accepted across the world. Hope I don't need to repeat his contributions in relation to Jewish history. As for "a major contributor", this is a collaborative project, let's not get too possessive. Thanks for understanding other cultures' sensitivities, especially in articles directly related to them. ←Humus sapiens←Talk 09:29, 27 July 2005 (UTC)

I agree about AD and CE, but I feel that CE/AD looks just horrible, and even just AD is preferable. Sortan 09:37, 27 July 2005 (UTC)

Why such insistence on marking that may be offensive to other cultures, esp. in articles directly related to them? I think that for the "students of early Christianity" (as for any other students) it would be doubly beneficial to learn tolerance. ←Humus sapiens←Talk 10:23, 27 July 2005 (UTC)

I am not being possessive, and I'm not claiming my POV should triumph. This article was originaly AD (and I am not the creator). The was an attempt to change it to CE - but there is no consensus for such a change - and I think we can agree that attempts to find a consensus on a preferred system are doomed. I substituted the dual system as an attempt to avoid an unresolvable edit war. Yes, it is unsatisfactory - but then most compromises are. I suggest we leave it alone and go and do something useful. If anyone has a proposal, for which they think they can get a consensus, then I'm happy to support them. But otherwise, let us depart from this futile debate. --Doc (?) 11:41, 27 July 2005 (UTC)

I'm not really sure what Humus sapiens means by "marking that may be offensive to other cultures". It doesn't really make sense. If he means BC/AD notation, then I truly doubt it is offensive except to someone who is quite simply unwilling to accept that Christianity exists and who wants to wipe all signs of it away - and quite frankly, I don't care what happens to them - but maybe Humus, unlike me, is lucky to live where they don't have suicide bombers trying to do just that. As for the "may", who cares about "may". "May" means "let's go looking for trouble", jguk 11:53, 27 July 2005 (UTC)

Let us not have this talk page filled with arguments that have been rehearsed elsewhere ad nauseum. Unless anyone is making a genuine attempt to reach a new consensus – then please stop adding to the troll food! --Doc (?) 12:13, 27 July 2005 (UTC)

I'll try to be concise and polite. I called for tolerance and neutrality and in return was gratuitously branded as "someone who is quite simply unwilling to accept that Christianity exists and who wants to wipe all signs of it away". I also strongly resent the comparison to "suicide bombers": all this clearly shows that some editors try to wage some kind of religious wars here. In case I wasn't clear earlier: yes, Before Christ and Anno Domini may be offensive to some Jews in articles related to Jewish history, while Before/Common Era are neutral and commonly accepted. ←Humus sapiens←Talk 10:21, 29 July 2005 (UTC)

I can see no new comments despite the recent edit, so I will add that I don't think either AD nor CE add anything new to the article, and as they also have the potential to confuse, should be omitted. AD/CE is particularly silly, and certainly should not be used, jguk 11:46, 11 October 2005 (UTC)

As I have said, dates in the first century commonly do use date modifiers - a reader coming here from another link (say Roman Empire or an ancient Jewish History link) may have been reading BC(E) dates - and thus the first metion of a date here should have a qualifier. That is standard academic practice! If you're not happy with the AD/CE compromise, fine - let's just use CE. If you want to change this article from the status-qu on a contravetial issue like this, then try to establish a consensus. I'm opposing you - and no-one so far is supporting you - so the status-quo should stand. Incidently, I (with others) have been working on this article for some time, whilst you see to have arrived here only to pick a fight on this one issue - I suggest that doesn't give you too much moral authority here. --Doc (?) 12:14, 11 October 2005 (UTC)

To avoid further editing waring between us - I have filled an RfC on the issue. I suggest we both wait and accept what the consensus of others. --Doc (?) 12:23, 11 October 2005 (UTC)

RfC:are date qualifiers confusing or helpful in an early first century article? (see above dicussion)

In response to the request for comment:

In my opinion, the terms BCE and CE have certain advantages, such as being theologically neutral, but they are not well known amongst the vast majority of English speakers, who this encyclopaedia is and will be read by. In the absence of a Wikipedia policy or guideline, which dictates whether we should BCE/CE or BC/AD, I would strongly recommend that we do what other well known and credible English language encyclopaedias do. According to Official Wikipedia Policy, quote: Articles in Wikipedia should refer to facts, assertions, theories, ideas, claims, opinions, and arguments that have been published by a reputable or credible publisher. The threshold for inclusion is verifiability, not truth. With this in mind, given that Encyclopaedia Britannica, Encarta and the Oxford English Dictionary qualify as reliable sources under Wikipedia's guidlenes, and they use the terms BC and AD, I believe that BC and AD should be used in this case also. I have not been able to find any dictionary, encyclopaedia or other source which uses BCE and CE or omits a designation altogether yet. As the vast majority of people and most well-known encyclopaedias and dictionaries use BC and AD, I would strongly recommend the usage of these terms here as well. GrandfatherJoe (talk • contribs) 14:52, 11 October 2005 (UTC)

To clarify, the issue here is not simply whether AD or CE should prevail, but whether a qualifier (of whatever type) is desirable when the article deals with the first century. Would you care to give a view on that? --Doc (?) 14:58, 11 October 2005 (UTC)

As I have said, most well-known dictionaries and encyclopaedias use BC and AD. I cannot find any encyclopaedias which use BCE and CE, or no designation at all. Wikipedia policies seem to indicate that Wikipedia should follow their example. Therefore, a designation is needed and I believe that it should be BC and AD as they are the ones used by most reliable sources, even on articles on events which occur in the first century. GrandfatherJoe (talk • contribs) 15:07, 11 October 2005 (UTC)

If you check the relevant Britannica article, you will see that designations are used and they are of the BC/AD variety. GrandfatherJoe (talk • contribs) 15:09, 11 October 2005 (UTC)

I think some sort of qualifier is needed for dates in antiquity. I can see the argument for using either BC/AD or BCE/CE. Since the latter is less well-known, I would suggest spelling it out the first time it is used, if that is the system settled upon. Brandon39 06:27, 13 October 2005 (UTC)

All dates need qualifiers, unless the meaning is obvious. They should be BC/AD as this is the usage. The exceptsion (that makes the rule) is the year 0. :-) Dominick ^(ŤαĿĶ) 19:26, 20 October 2005 (UTC)

The dates in the first paragraph make it clear to anybody who is smart enough to read Wikipedia that Josephus lived AD or CE, whichever one suits you. They go from c. 37-c. 100; therefore, they must be CE/AD. And, as has been said, with no qualifier, it can be assumed that they refer to AD/CE. By the way, it's silly to fight over letters of the alphabet. They only reflect somebody's notion of reality--they don't create reality. Logophile 13:02, 21 October 2005 (UTC)

IMHO, this should be a user preference thing. One's own preferences/stylesheet should render things as either AD or CE, and there should be markup that would generate it according to the preferences. I also believe that the whole date support is a bit lame without proper markup that would allow rendering into different calendar systems for readers with different native calendar backgrounds. I once suggested something in that vein, but this didn't generate a lot of feedback. Since I don't have time to improve the WP software to support that myself at this moment, I am not too angry that this doesn't exist, and thus perceive the BC/BCE kludges as just a reminder about weak technology. BACbKA 09:16, 22 December 2005 (UTC)

The AD CE thing (again)

CE is a neutral term, "AD" is not. Use of "AD" violates NPOV.--Lance ^talk 03:06, 12 October 2006 (UTC)

I don't care which we use. But as you can see from this page, there have been endless discussions and even and RfC on this issue. Please do not make unilateral changes to the status-quo. All that will happen is another edit war. You opinion is valid, but disputed, and after numerous debates, here and elsewhere, there is simply no consensus that CE is more nPOV that AD (whatever I personally might think). You want to change this, discuss it here. But we'll only end up with the same circular debate.--Doc 08:23, 12 October 2006 (UTC)

The style as it stands now should be retained, as required by WP policy, unless there is a substantial reason and consensus to change it. Any claim calling one or the other POV is not based on WP policy and hence insubstantial and invalid. Str1977 ^{(smile back)} 08:54, 12 October 2006 (UTC)

I also find "A.D." inappropriate here. Could someone point me to that RfC, I can't seem to find it. ←Humus sapiens ^ну? 10:11, 12 October 2006 (UTC)

Sorry, the RfC was on whether we needed a date qualifier at all. It concluded we did - and I agree with that. First century dates always have qualifiers in accademic works. Look, I've no strong feelings here either way. But repeated attempts to settle this, on this article and elsewhere (straw polls, attempted policies etc.) have always always failed - and for the momemnt always will. There is no consensus here. We can rehash the arguments, but it will not change that. I proposed using AD/CE or CE/AD as a compromise (yes, unsatisfactory to both sides - but then compromises generally are) but it was reverted. AD was original term in this article (thus with a lack on consensus it is the 'satus-quo), and it is the unversally commonly used one. Yes, it is, IMO not entirely neutral - but other disagree. But CE is not univerally known, and (again IMO) is not entirely neutral either. I know your views, and I strongly respect them, as I do the other side's. But please, rather than arguing this again, can someone on one side suggest a compromise that the other side might actually buy?--Doc 11:00, 12 October 2006 (UTC)

• • No compromise is acceptable. To quote George Washington: "To bigotry no sanction." CE is the only acceptable reference for dates in academic writing; and in North America, it is also used in newspapers and magazines. There is no dabate here, Christology doesn't belong in a Jewish history article; therefore, there is nothing to compromise about. And, your comments here are profoundly disturbing.--Lance ^talk 11:53, 12 October 2006 (UTC)

Lance, your view is not sanctioned by WP policies. And as long as people are pushing their POV by claiming that one sytyle is neutral and the other not, it is not only fitting that the article itself uses the other style (which is status-quo anyway). Until you accept this there is no "dabate" on this. Str1977 ^{(smile back)} 12:05, 12 October 2006 (UTC)

Yup, many people have strong views here. Each arrives on this article blasting their trumpet (on both sides). But we've heard it all before. The choice is we either respect the fact that this is an intractable problem and that both sides genuinely and in good faith hold theior opinions - and from that starting point we try to improve the article. Or we shout at one another, the same repetative things that have been shouted in this again and again, and we will make no progress. Lance, if you want to come back as stridently as you did (minus the personal attacks please - for which you may get blocked if you continue) - you are welcome to. But I won't reply to stridency on either side - I'm fed up with it. There is no consensus here. Shouting will not create one. So suggest a way forward, or go do something else.--Doc 12:31, 12 October 2006 (UTC)

Actually, I am glad to notice that lately these passions subsided, and practically every article directly related to Jewish history and religion use denominationally-neutral and commonly accepted CE notation (which may be interpreted also as Christian Era if you are unable to tolerate anything else). Like it or not, the time of coercing Anno Domini onto Jewish history has gone. BTW, this is not solely a Jewish issue. ←Humus sapiens ^ну? 23:10, 12 October 2006 (UTC)

My own opinion is that neither system is neutral, and both are problematic. 'Anno Domini' and 'Christ' are professions of faith, that non-Christians should not have to use. But, OTOH, the callander is Christian in origin just as the Alphabet is latin and numerals are arabic. Further, 'Common Era' raises the quesion of 'Common to whom?' There is no neutral designator, so, unless we invent a new one, we're stuck. Because I think neither are neutral, I won't argue the case here either way. I just call for everyone to recognise the the other side has a point, and may not neccesarily be pushing a POV any more than your side (some on both sides undoubtably are grinding axes). However, edit wars are unacceptable. The status-quo here is AD. I'm not opposed to changing it (I abstain), providing a solid consensus can be generated for that change. Personally, I'd rather compromise and use CE with AD in brackets (or CE/AD). That will please no-one, but at least it will be stable, and a help to any reader who has never encountered CE before (and there are a lot of them).--Doc 23:22, 12 October 2006 (UTC)

Changing calendar, alphabet, or resolving the question 'Common to whom?' is not on the agenda (if some consider it "common to Catholic, Protestant and Orthodox Christianity", fine with me). Given that we are all aware that the alternative date notation is denominationally-neutral, increasingly commonly accepted, and already happily used in many other articles, the insistence to have what amounts to Christian profession of faith in an article on Jewish history strikes as an example of insensitivity or intolerance. ←Humus sapiens ^ну? 00:45, 13 October 2006 (UTC)

Well, I don't accept that CE is neutral either. So where to now? --Doc 00:54, 13 October 2006 (UTC)

GET A LIFE FFS! AD/CE, who gives a toss. The guy's really dead and neither does he (longer shit that is). Use BC/AD, as this was first usage, he lived in AD, so you can leave it out, mostly anyway and then get on with making the content of the damn article better and longer. For such a treasure for us he deserves more brain cells used to make this entry far better; as in where are the exciting quotes from his own hand to maybe enthuse young people to be bothered to ACTUALLY READ HIS WORKS? Watching a pregnant woman hit by a ballista bullet and having her belly ripped open and the foetus smeared across the street should maybe spark some interest these days....a damned sight more than worrying if she got splattered in CE or AD.....sheesh.--Phil Wardle 11:18, 23 May 2007 (UTC)

Corrections re: Josephus's life, esp. his name

I have made a few adjustments to the section on Josephus's life by way of correction. Crucially, what was described as his praenomen (Flavius) was actually a nomen, and this has implications for the representation of Vespasian's and Titus's names as well (both TItus Flavius Vespasianus). I note that the nomen is attested in Origen, which tends to confirm that Josephus followed the general practice of taking the patron's praenomen and nomen upon becoming a citizen. It is Josephus himself (not modern scholars) who claims that the special ceremony at his liberation from chains was meant to restore his never-chained status (in the passage given). I adjusted a few other phrases to reflect these changes. Smason 07:39, 12 November 2005 (UTC)

For Origen's wording in his Comm in Matt 10:17 (Engl. trsl.) cf. [1] (scroll down to "17. The Brethren of Jesus", middle of second para). Whether or not Josephus followed the general practice and took the name of his patron is not recorded in the texts available to us (see also Rengstorf's/Schalit's Namenswörterbuch); but there is nothing in Origen's passage that suggests that he had reason to know that Josephus referred to himself as "Flavius Josephus". Origen is simply the first known authority referring to him by this name. This is an important distinction, if an unbiased attempt at understanding Josephus the man is intended. 86.136.128.34 23:52, 29 January 2006 (UTC)

Corrections in 'Life' section

I fixed some of the awkward language here, but the question of the "Roman Roulette" method of suicide makes me wonder whether these details are present in Josephus' works (haven't read in full) or if they're just coming from this computer program - that seems to be where the original author is getting his material about the roulette. Does anyone know anything about this? There is also a continuity problem - how can he be the sole survivor if he surrenders with "one of his soldiers"? Aristophocles (talk) 23:59, 22 June 2008 (UTC)

"'You have chosen to die', he exclaimed; 'well then, let's draw lots and kill each other in turn. Whoever draws the first lot shall be dispatched by number two, and so on down the whole line as luck decides. In this way no one will die by his own hand - it would be unfair when the rest were gone if one man changed his mind and saved his life.' The audience swallowed the bait,and getting his way Josephus drew lots with the rest. Without hesitation each man in turn offered his throat for the next man to cut, in the belief that a moment later his commander would die too. Life was sweet, but not so sweet as death if Josephus died with them! But Josephus - shall we put it down to divine providence or just to luck - was left with one other man. He did not relish the thought either of being condemned by the lot, or, if he was left till last, of staining his hand with the blood of a fellow Jew. So he used persuasion, they made a pact, and both remained alive." (pg 220 of my G.A. Williamson translation of The Jewish War.)

The page which says he was a sole survivor is simply wrong. The details about the ring come from 'tradition' and so are interesting but suspect. --Gwern (contribs) 16:00 29 June 2008 (GMT)

Name of this article

Shouldn't this article be moved to Flavius Josephus, as that was more or less his legal name, and the name he is most commonly called (in encyclopedic matters)? I saw an article link to Josephus Flavius! As a matter of course, there should still be a redirect from Josephus to Flavius Josephus. D. F. Schmidt 08:27, 21 November 2005 (UTC)

NO. the extent to which Flavius was his legal name is disputed. Further, he is more often known simply as Josephus - and since there is no other prominent person (AFAIK) commonly known by this name, there is no need to further specify. --Doc ^ask? 10:14, 22 December 2005 (UTC)

Hebrew name

Of course his Hebrew name belongs in the intro. Does the fact that later he wrote in Greek negate that he was a Jew and that the Jews in Judea used Hebrew language? ←Humus sapiens ^ну? 02:00, 4 February 2006 (UTC)

Really? The problem is that his name has not come down to us in Hebrew. So, to give his name here in Hebrew would mean to give a scholarly reconstruction in Hebrew of his name known to us only in Greek. Incidentally, "the fact that ... the Jews in Judaea used the Hebrew language" is a very bold assertion. For the time in question here scholars some 50-100 years ago were categorically denying this possibility. Only in more recent times have linguists become convinced that around the time in question here the language spoken in "Jerusalem and its environs" (which is a very small area) had indeed been Hebrew. In the parts beyond the vernacular had been Aramaic, and not just Aramaic, but Aramaic of a Western type, to put it crudely. For details see e.g. the Anchor Bible Dictionary. Note also Josephus's own mention of his "paternal tongue" (literal rendering of what tends to be translated with "vernacular", see BJ I.3) – does he mean Hebrew or Aramaic? To start with, what does he mean when he speaks in this context of "paternal"? Also, with my little non-expert knowledge of Hebrew and Aramaic, may I suggest that the name Joseph son of Matthias differs in Hebrew from that in Aramaic – slightly, but enough not to hazard a reconstruction that would cast it in iron. So, perhaps it is not quite such an "of course"-case? 86.143.87.245 22:26, 8 February 2006 (UTC)

Josephus is surely a controversial figure, but he was born a Jew and, it seems, died a Jew. Intentionally or not, but efforts to repaint Josephus from a Jewish historian into a Greek or Roman one look as another attempt to strip Jewish heritage of its identity. There was no good reason to remove his Hebrew name יוסף בן מתתיהו Yosef ben Matityahu. What's it gonna be in Aramaic, Yosef bar Matityahu? Why not give both Aramaic and Hebrew spellings, also mention Greek and Latin (both seem relevant) - as we do in other articles, plus a disclaimer. Nothing in Wiki is set in stone or cast in iron, let's assume good faith and accomodate relevant cultures. For AD, see Talk:Jesus, Common Era, etc. ←Humus sapiens ^ну? 05:05, 9 February 2006 (UTC)

This is a ludicrous argument. Of course his name was Yosef ben Matityahu. The Book of Maccabees, written during the Hellenistic period, gives the name Matityahu which was transliterated into the Greek Septuagint as Matthias. Josephus was a priest so he would have spoken Hebrew as well as Aramaic. Both should be included.

Saying that we shouldn't include Josephus' Hebrew name because we're not 100% sure about pronunciation is like saying we should only give Greek names for the PHaraohs because we're not 100% sure of the pronunciation of Ancient Egyptian. I am trying to assume good faith here but I am finding it difficult to belive that reasonable people would feel so strongly about excluding Josephus' Jewish roots. Briangotts (Talk) (Contrib) 05:21, 9 February 2006 (UTC)

The fact that Josephus was a Jew (and one may argue that it speaks volumes that in his extant writings he does not refer to himself as Flavius Josephus, though this is an argument from silence) is not being questioned by expressly admitting, if one or other point concerning his Jewish descent has been inferred, quite reasonably, from other available information. It should always be remembered that Wikipedia aims to be an encyclopedia! Let any editor write anything he can justify, but if it is purely conjectural, please say so/argue the point, and do not make dogmatic assertions (same methodological problem as with the name "Flavius", cf. above) – and especially not when, as the discussion here suggests, the editor apparently lacks the necessary in-depth expert knowledge of the subject in question. Now, on the argument that his name should be reconstructed in the Semitic languages, because Josephus would have spoken both Hebrew and Aramaic, if someone then argues that he may also have picked up some Latin, should this article therefore give his Jewish name also Latinized?? 86.143.87.245 14:16, 9 February 2006 (UTC)

"Matthias" in Classical-period Hebrew is "Matityahu". "Joseph" is "Yosef". "Son of" is "ben" in Hebrew and "bar" in Aramaic. These are not conjecture. These are names are clear from coins, inscriptions, and writings of the period. Briangotts (Talk) (Contrib) 15:13, 9 February 2006 (UTC)

You may be right, and by all means vever the anon, but don't use admin roll back. That was a content dispute, not vandalism. At any rate, do we have any contemporary record of what Josphus was called in Aramaic or Hebrew. If not, then all we have is a name by which he was known in Greek, anything else is conjecture and reconstruction. If we have something contemporary with his name in Hebrew or Greek, fine, if not, then either we should remove this, or at best put it is a footnote. --Doc ^ask? 15:24, 9 February 2006 (UTC)

Thank you! Hope that settles this quite unnecessary argument. The point has been throughout that no contemporary texts in Aramaic or Hebrew are known to refer to him – so what purpose is being served in Wikipedia by reconstructing his name in Aramaic and Hebrew, and for doing so in the intro of all places?! All that is extant is his own "mini CV" in BJ I.3 which is in Greek. (Whatever the language and contents had been of the BJ's earlier version to which he also refers in this context, i.e. in BJ I.3 – a question that has attracted a certain amount of scholarly discussion, see e.g. Tessa Rajak – , the BJ's earlier version is not known to be extant.) – So, who is now going to edit the intro in accordance with Doc's counsel please? 86.136.132.210 22:20, 9 February 2006 (UTC)

A footnote is fine with me, but I am against the removal of his Hebrew name from the intro. His name in Greek would be very good to have as well.

I would like to turn AD into CE. Objections? ←Humus sapiens ^ну? 00:38, 10 February 2006 (UTC)

On the first point, that looks like an acceptable compromise. We can have a note in the intro - linking to a footnote. And yes, it would be good to have the Greek (first, since it is the only one we have an historical recored of, the others are suposition - although quite probably supositions as far as I can tell).

On the second note, there certainly will be objections, so please don't (see the time wasted discussing this above - a discussion you were involved in I believe). There original form of this article was AD - and there has never been a consensus to chage it. Personally, I have no strong feelings either way, as long as we have some form of date indicator (AD or CE) first century dates need something. I suggested earlier using 'AD (CE)' as a compromise - but that didn't stick either. I strongly suggest we stay away from the subject as we will waste a lot of time and reach no consensus. --Doc ^ask? 00:48, 10 February 2006 (UTC)

I don't want to repeat it as well and will spare my arguments. In that case we should go with AD/CE as in article Jesus. ←Humus sapiens ^ну? 01:30, 10 February 2006 (UTC)

This discussion is ridiculous. His original Hebrew/Aramaic name was Yosef ben-Matityahu and this has gone down throughout the centuries with Hebrew speakers and is the name by which every Israeli schoolchild knows him. The gentleman was a Jew from Judea, not the virtual creation of a British translator of Greek texts 2000 years later. It is technically accurate that ben is Hebrew and bar is Aramaic - in fact they are interchangeable in both languages - but he was never known as Yosef bar-Matityahu. All this "reconstructing his name" business is totally artificial. It reminds me of Muammar Gaddafi claiming Shakespeare to have been an Arab (Sheikh Speer). Joseph son of Matthias is exactly that, just as William of Prussia is Wilhelm and Charles the Great is Karl. And Moses is Moshe, Isaac is Yitzhak, Jesus is Yeshua and Mary Magdalene is Miriam mi-Magdala. This strange discussion ending in a strange footnote does not do much credit to Wikipedia. Monosig 01:53, 1 March 2006 (UTC)

I'm fairly sure that he had a Hebrew/Aramaic name. But there are, to my knowledge, no contempory or near contemporary sources which record. If we suppose 'it must have been' this or that, based on the Greek sources which do record his name, then that is original research. Indeed including it was a reconstruction is generous. No-one is saying he didn't have a Hebrew/Aramic name, only that our only knowledge of it is though a reconstruction from the recorded Greek varient. If you can supply good evidence of a record of Josephus's name, which does not depend on saying 'the Greek must have been tranlating x', then that would be a different matter. Can you? --Doc ^ask? 02:03, 1 March 2006 (UTC)

Hebrew name issue re-opened

• I first came across the Hebrew name יוסף בן מתתיהו (Yosef ben Matisyahu) in an undergraduate course in Jewish Historiography at McGill University in Montreal. The professor who wrote the course materials for the course always used "Josephus'" Hebrew name. And noted that his writings were effected by Catholic corruption. Encyclopedia Judaica uses יוסף בן מתתיהו and so too should Wikipedia. If any name is subject to question it is "Josephus."--Lance ^talk 02:51, 12 October 2006 (UTC)

• • whatever. Josephus is the ONLY name in the primary sources. All else is reverse engineered reconstructions. Anyway this issue has been discussed above and a compromise of a footnote to all but the common English name agreed. you want to change it, make you case and wait for a response, DO NOT UNILLATERAL CHANGE IT. We've had enough edit wars on this article.--Doc 08:19, 12 October 2006 (UTC)

• • • Your reference, "Josephus is the ONLY name in the primary sources," is besides the point and irrelevent. It is a non sequitur and doesn't justify "Christianising" this article. Period.--Lance ^talk 11:29, 12 October 2006 (UTC)
    • The arguments for the "Christianization" of this article are so weak and transparent that an inference of bigotry is manifest. This is a Jewish history article about a Jewish historian, that should not be relegated to a mere footnote. If any name is open to question it is "Josephus." Christianity, or any reference in respect thereof, manifestly does not belong in this article. There is no debate here, just what is, and what is not, appropriate; any reference to Christianity is anachronistic, and, therefore, inappropriate. That a church, or churches, (mis)appropriated Josephus, is, of course, relevant; and can be included. But stripping Josephus of his Jewish identity is completely unacceptable and unencyclopedic.--Lance ^talk 11:04, 12 October 2006 (UTC)
      • Firstly assume good faith. We are (however imperfectly) trying to work towards an NPOV article, accusations of bigotry are unhelpful. Let's talk and not polemicise. There isn't any attempt to 'strip Josephus of his Jewish identity' he was a Jew, period. But the only name that has come down to us is 'Josephus' (a Roman and not a Christian name), the only writings are in Greek and Latin. And that is just history, not Christian history.--Doc 11:40, 12 October 2006 (UTC)

I'm afraid there is considerable evidence of a lack of good faith displayed on this page. Your argument here is patently silly, and I will not engage it. Previous contributors on this page have been overly willing to compromise basic principles of logic and history; and you have clearly abused their good nature. I suggest you bring your crusade elsewhere.--Lance ^talk 12:01, 12 October 2006 (UTC)

Calling a discussion on a talk page a crusade is a bit much, especially when we're talking about the the potential Christianising of an article. To remain on-topic, however, it seems as if Doc is making a good-faith effort to improve the article. Simply because you don't agree with his opinions does not mean he's acting inappropriately. It'd be a good idea to start respecting others opinions, instead of calling them "patently silly" hoopydink^{Conas tá tú?} 12:19, 12 October 2006 (UTC)

Let's stick to our policies. If it is true that Josephus is the only name used in the primary sources, then we use Josephus. There is only one reason to do this: to conform with our NOR policy. If there are secondary sources that claim that Josephus's name in Hebrew was יוסף בן מתתיהו then we should include this information in the body of the article with a proper citation. If there is any debate over Josephus's name we should explain the debate and provide citations, but again this is best defered to the body of the article not the introduction. If anyone has an analysis as to why all the primary sources say "Josephus" rather than his Hebrew name - well, if that person is an editor of Wikipedia their analysis must be kept out of Wikipedia because it would violate NOR and NPOV. If there is a verifiable secondary source that has an analysis as to why all the primary sources say "Josephus" of course then this analysis can be included in the article, with the proper citation. Slrubenstein | Talk 13:43, 12 October 2006 (UTC)

Totally agree. It may well be that this is Josephus' Hebrew name. The question is, what is the status of that contention. I've no doubt that secondary sources name him as such, but what are they claiming. If they are claim that they deduce that this would have been his Hebrew name - given what we know of his self-description in Greek, and the Hebrew of the time, then we should memtion that. Making it clear that it is a scholarly reconstruction (probably in a footnote with appropriate citations). It can't have the same status as the Greek name, not because Hebrew is in any way inferior, but because it is a reconstruction not a self-designation.--Doc 14:32, 12 October 2006 (UTC)

The caption to the portrait of Josephus refers to the translation by "William Winston." The translator's name was in fact Whiston. —Preceding unsigned comment added by Opaanderson (talk • contribs)

Josephus vs. Josippon and Jewish Wars

I was following up some loose ends to my edits on Johannes Pfefferkorn and I ran across a few 19th century sources which claim Jewish Wars is misattributed to Josephus, and is actually by Joseph ben Gorion (a.k.a. Josippon). There's also an old comment at Talk:The Wars of the Jews pondering if there's confusion in that article. Was there a spurious medieval manuscript also called Jewish Wars or has the 19th century scholarship been debunked? -- Kendrick7^talk 01:17, 20 February 2007 (UTC)

I've read fairly extensively on Josephus, and never encountered any serious scholarly doubt as to the authorship of his works. Unfortunately, in this field you can find strange theories on anything. But this is waaaaaay off mainstream at best. Find a source for the doubt and then we can discuss whether it's worth an aside in the article, but I strongly doubt it. --Doc^g 09:16, 20 February 2007 (UTC)

I think you have a point. The source I saw for this was authored by G. R. S. Mead, who is most notable for his extensive work on er... werewolves?? Geez... never mind! I think I'll take anything he has to say with a big grain of salt. The other source may have been discussing History of the Jews which has sometimes been attributed to Josephus. -- Kendrick7^talk 16:36, 20 February 2007 (UTC)

The Yosippon is a medieval Hebrew version of Josephus. Roger Pearse 13:14, 19 March 2008 (UTC)

Smallwood

There is a paragraph about Josephus' critics:

Josephus's life is beset with ambiguity. For his critics, he never satisfactorily explained his actions during the Jewish war — why he failed to commit suicide in Galilee in 67 with some of his compatriots, and why, after his capture, he cooperated with the Roman invaders. Historian E. Mary Smallwood wrote:

(Josephus) was conceited, not only about his own learning but also about the opinions held of him as commander both by the Galileans and by the Romans; he was guilty of shocking duplicity at Jotapata, saving himself by sacrifice of his companions; he was too naive to see how he stood condemned out of his own mouth for his conduct, and yet no words were too harsh when he was blackening his opponents; and after landing, however involuntarily, in the Roman camp, he turned his captivity to his own advantage, and benefitted for the rest of his days from his change of side. (ref: Josephus, Flavius, The Jewish War, tr. G.A. Williamson, introduction by E. Mary Smallwood. New York, Penguin, 1981, p. 24).

Someone removed the Smallwood quote on the grounds that "That person certainly did not read clearly in Josephus book." I've restored it because it illustrates the statement in the preceding paragraph that "For his critics, he never satisfactorily explained his actions during the Jewish war — why he failed to commit suicide in Galilee in 67 with some of his compatriots, and why, after his capture, he cooperated with the Roman invaders."

The following paragraph (which I won't quote here) balances that by presenting salient facts, such as the fact that Simon Bar Giora and John of Giscala also eventually surrendered rather than choose death. --Tony Sidaway 09:44, 15 May 2007 (UTC)

josephus giving intelligence to the Romans while imprisoned

This sounds pov. Someone tell me the precise source of this statement. From the statement it sounds as though Josephus offered strategic military information. Lowchill (talk) 07:51, 8 September 2008 (UTC)

I have found no support for this statement either in Josephus' Life or the Antiquities. Since there are no other sources for Josephus' biography other than Josephus himself, it seems that this false accusation is derived from the historian Smallwood's attempt to spin Josephus as a traitor. Since I believe that the charge of traitor hinges on a peculiar zealot model of refusing to surrender, I think, this false accusation conceals the weakness of the charge. In other words, Josephus clever escape from a suicide pact (if he openly disagreed he might have been killed), does not seem so treacherous to many people. So, in the case of our article, the author chose to believe that there must be some other reason why josephus is considered a traitor. Again, there is no evidence that Josephus provided intelligence to the Romans while in prison or at any other time.Lowchill (talk) 02:31, 11 September 2008 (UTC)

Josephus Descendants

Please, if anyone disagree with Jewish Literature, point here the arguments. I added on my own work or study, but Major Jewish Literature, from the most credible rabies and authors, form 4 different reliable sources. Who can erase their work? Add here the arguments to disqualify their well know work.

Ha‑Kohen, Solomon ben Abraham known by his Hebrew acronym Maharshakh. She'elot u-Teshuvot Maharshakh [Solomon ben Abraham ha‑Kohen's Responsa] in Hebrew. Vol. 1 of 4. 197 responsa, novellae on the Talmud and explanations of Maimonides' Mishneh Torah. Printing completed March 27, 1586 [Friedberg]. Salonika: David ben Abraham Azubib, 1586. Judaica Archival Project Microfiche Program Subject Catalog available here http://www.jerusalembooks.com/jap/engcat.htm

Molho's book, p includes entry No. 355 – Joseph Pereira, that belongs to the same family as Perahia the Italian who died Tishri 22, 5308 = October 6, 1547. This epitaph also appears on page 9 of La Famille Pérahia book. Michael ben Solomon Molho’s Essai d’une Monographie sur la Famille Pérahia à Thessalonique French. Salonika, 1938 - Michael Molho is author of a serie of books. He is very famous. Here is a title of TEN of his published material http://openlibrary.org/a/OL169574A/Michael-Molho

Daniel Conforte - Ḳore ha-Dorot - (Venice: Meir da Zara at the Giovanni Vendramin Press) Daniel Conforte is very famous and his published material are very well recognized as well. Who can eliminate or erase his work? http://en.wikipedia.org/wiki/David_Conforte --Chris Cohen (talk) 01:05, 10 April 2009 (UTC)

Wikipedias policies is clear about reliable sources information. IF any one believes that the references above are not reliable sources, please explain here the reasons. This is MAJOR JEWISH LITERATURE. Wikepedia readers have the right to obtain acess to MAJOR JEWISH LITERATURE. --Chris Cohen (talk) 01:05, 10 April 2009 (UTC)

No. This is a synthesis of sources arriving at original research. If it isn't please give me one single piece of modern reliable secondary literature which outlines the work that you are presenting.--Scott Mac (Doc) 01:00, 10 April 2009 (UTC)

Disagree::: Please, check the references again. Here we have material that was published only fity years ago. (1950). And if you check again, you will see many reprints of this material made decades ago. This is MAJOR JEWISH LITERATURE, published by the most credible rabbies and Jewish authors. Here we see four different authors stating the same thing. This is not synthesis of sources, but information from major Jewish authors. --Chris Cohen (talk) 01:04, 10 April 2009 (UTC)

So, give me a single source. I see only a synthesis of sources.--Scott Mac (Doc) 01:07, 10 April 2009 (UTC)

Do you need more than the fours that I pointed? Here is another two authors than confirmed the family claim:

Isaac Samuel Emmanuel - Matsevot Salonika, (Precious Stones of the Jews of Salonika). This book was printed in Israel (1963) by Ben-Zvi Institute only 46 years ago. http://www.bookgallery.co.il/content/english/bookpageschema.asp?BookPageID=58893

Joseph ben Judah Nehama’s Histoire des Israélites de Salonique [History of the Jews of Salonika] in French. Vols. 6 and 7 of 7. Salonika: Jewish Community of Salonika, 1978. Henry was president of the Jewish community of Salonka and a member of the Bikkur Holim in the 1880s. —Preceding unsigned comment added by Chriscohen (talk • contribs) 01:14, 10 April 2009 (UTC)

OK, I confess to not reading Hebrew. However, the consensus is against you here. So don't replace the material without agreement. I suggest you puta note on The Judaism wikiproject and ask for someone who does read Hebrew and knows more to consider your submission. If you can get agreement there, I will let it stand.--Scott Mac (Doc) 01:20, 10 April 2009 (UTC)

An explanation of what's going on here

Mr. Cohen has spent a lot of time on Wikipedia attempting to promote the claim that he and his immediate family are direct descendants of certain prominent ancient Jews. He has claimed descent variously from the Hasmoneans and from Josephus. In his attempts to promote his family tree on Wikipedia he invariably runs afoul of a number of Wikipedia's policies and guidelines, including WP:OR, WP:V, WP:COI, WP:NOT, WP:NOTE, WP:SYNTH and WP:IDIDN'THEARTHAT. Regardless of whether these claims are true, it's time for Mr. Cohen to understand that his personal family tree is not appropriate material for Wikipedia. He has a webpage where he can publish all the vanity material he likes, and usenet, blogs, and various genealogy sites are available to him. Furthermore, someone who lived as long ago as Josephus can reasonably be expected to have thousands of descendants with various surnames. There is no reasonable argument for giving special mention to Mr. Cohen's family. It's time for Mr. Cohen to finally, at long, long last, understand that Wikipedia is not the place for vanity posts about his personal family tree. If that information ever becomes notable (unlikely), someone will notice it, write about it, and that information will find it's way into Wikipedia through avenues other than Mr. Cohen's rather hamfisted attempts at self-promotion. --Steven J. Anderson (talk) 02:46, 10 April 2009 (UTC)

Disagree:::: Here we are seeing a dejectedly example of some individuals trying desperately to eradicate the voice and the hard work of (6) most renowned rabbis, authors, and writers of our times, just because they don’t like me or the information that most scholars know and support and I am bringing to the article. This is not about me. And one unfortunate individual is saying that I am here talking about myself or about my family? This is not true. Yes, I tried over one year ago to contribute by adding similar information, and I told them that I am Cohen and my last name is Cohen Pereira (not PERAHIA), from Perea (Holy Land), the same place where the Hasmonean dwelt. I was never trying to add material about me or my family. If this was what once appeared, then I am sorry. This was caused by a mistake. If you want, I can invite plenty rabies to confirm the veracity of all of the (6) different reliable sources that I will present here. I am sorry but this is not okay for the Jewish History, Literature and for the Jewish and non-Jewish people. No one have the right to shut the voice of the Jewish authors in the past. We cannot silent their voices and works, even if we don’t agree with their published content. They had rabies that approved the content of their material, also they had the Jewish Community that agree with the content and supported their publications. In Jewish community, no one can act alone. They were not playing games with the Jewish Community because they were a part of it. These authors mentioned here were very talent and blessed by the Jewish Community. I am not here trying to add stuffs in the Josephus article out of my own mind and claim, but giving the Wikipedia’s readers a chance to obtain vital and precisely information from Major Jewish Literature. We cannot kill the past of the Jewish people or try to hide it under any circumstance. This is not okay at all. That’s not my fault if the level of knowledge and intellectual capacity of these certain individuals are not enough to judge things correctly, specially about Jewish Literature that is vast, solid and focused in different periods and epochs.

Please, don’t try to kill the voice of the most credible Jewish historians and authors of our times, like Mr. David Conforte. His published material is considerate the guideline used by all rabies and scholars in the world. Why we cannot allow Wikipedia’s readers to read David Conforte`s published contente? It is because it is false, degenerative, or a sham? One must be nuts to silent the Jewish authors, historians, and publishers.

1)David Conforte. David Conforte’s materpiece book “Kore ha‑Dorot” ( Venice: Meir da Zara at the Giovanni Vendramin Press, 1746) indicates on page 72 (36b) that there is a connection between Josefus Flavius and the Perahia family. Why we cannot let Wikipedia’s readers read David Conforte’s material? If he says, writes and states in his book that the Hacohen Perahia family have the connection to Josephus, why do you think you have the right to silent him? (And at least 5 others different authors as well?)

Again this is not me here saying anything about me or my family, but struggling for the right to add credible material from at least six different reliable sources that contains vital information for Wikipedia’s readers. We cannot silent David Conforte`s voice and invalidate his work. His material is a reliable source for sure. One must be nuts to reject and to refute it.

2)Michael Molho. Another great and legendary Jewish historian and author of more than 10 books published in Jewish Literature. Molho has an essay on his book indicating that the Perahia family was first among the priests, descendants of Flavius Josephus. One of these family members, the famous poet Samuel Hacohen Perahia, also participated in his other books contributing with poems. Essai d’une Monographie sur la Famille Pérahia à Thessalonique French. Salonika, 1938. PS: Reprinted occurred only 46 years ago.

HERE IS WHAT IS EXACTLY IN MOLHO'S BOOK: ( I pretend to use ^(rewriting)part of it, on Josephus article, why not? Do you have objections?)

I DEDICATE THIS MODEST ESSAY To JUDAH HAYYIM PERAHIA WHO RECOGNIZES THE GLORY

OF HIS NOBLE ANCESTRY. For four consecutive centuries, the Perahyah family kept Salonika in center stage, and they contributed in every aspect of economic, scientific, philosophical, literary, administrative and philanthropic activities.There were few examples, in the history of a nation, of such continued prestigious contributions, throughout the ages. Perahyah I, the Italian, had a famous ancestry. A closely guarded tradition traces his ancestry to the ancient tribe of the priests of the Temple. One of the most famous Perahyah sons, the poet Samuel, wrote in an essay at the end of the first volume by Solomon ha-Cohen latteringly known as the Mouarchah – that the family was first among the priests. That he belonged to this tribe is irrefutable as evidenced by his epitaph. The tradition also links him to Josephus Flavius, the chronicler of Masada, ally of the Romans and famous historian. We know that this famous person, whose fame was somewhat tarnished as a result of the events in which he participated, belonged to a sacerdotal family and that he made a significant impact on Jewish and world history. His books War of the Jews, The Antiquities of the Jews, The Life of Flavius Josephus, an Autobiography and Josephus Flavius Against Apion record Jewish history from its earliest origins through the end of the first century of the Christian era::::

- Michael Molho, author of more than 10 books that is part of the Major Jewish Literature

“In La Famille Pérahia, Molho, citing also the work of David Conforte's book, Kore ha-Dorot wrote that tradition links Samuel Hacohen Perahia to Josephus Flavius, the chronicler of Massada, ally of the Romans and famous historian. Molho goes on to write that this famous person, whose fame was somewhat tarnished as a result of the events in which he participated, belonged to a sacerdotal family and that he made a significant impact on Jewish and world history. His books The Wars of the Jews, The Antiquities of the Jews, The Life of Flavius Josephus, an Autobiography and Josephus Flavius Against Apion record Jewish history from its earliest origins through the end of the first century of the Christian era. Molho leaves no doubt that the Perahias are descendants of the famous general and historian who was born in Jerusalem in the year 37 CE and who died in Rome in the year 100 CE.”

Again this is not me here saying anything about me, but struggling for the right to add credible material from at least four different sources that contains vital information for Wikipedia’s readers. We cannot silent Michael Molho`s voice and invalidate his work. This is not fair and a correct thing to do, just because we don’t agree with the content. Please, don’t try to kill the voice of the most credible Jewish historians and authors of our times, like Mr. Michal Molho. His published material is considerate the guideline used by all rabies and scholars in the world. Why we cannot allow Wikipedia’s readers to read Michal Molho`s published content? One must be nuts to silent the Jewish authors, historians, and publishers.

And Michal Molho did not write this essay by himself. Here is what he wrote on the third page of the same book:

Our gratitude also goes to our distinguished friend, Mr. Joseph Nehama (see below), the historian of Salonika and of its Jewish community, who reviewed and helped finalize the French language draft of this study.( Essai d’une Monographie sur la Famille Pérahia à Thessalonique French. Salonika, 1938) - Michael Molho:::::

Again this is not me here saying anything about me, but struggling for the right to add credible material from at least four different sources that contains vital information for Wikipedia’s readers. We cannot silent Michael Molho`s voice and invalidate his work. This is not fair and a correct thing to do, just because we don’t agree with the content. Did we live in that time to dispute with the family and rabies their long establish claim?

3)Judah Gedaliah. Judah Gedaliah printed in 1521 the book “She'erit Yosef” in Salonika. There were two printings of She'erit Yosef in Salonika. The first was printed by Judah Gedaliah in 1521.

4) The second by Joseph ben Isaac Jabez in 1568. There are plenty references about the claim of Hacohen Perahia family and their histories and background. Please, put on your mind once for all that this family was very well know and traditional and their claim was notorious and accepted by the most prominent rabies of our times, and this information is available for people who read Jewish Literature. If you cannot read Hebrew, than see Michael Molho`s comment about this well know family and their claim, participations and histories on “She'erit Yosef” book.

5) Joseph Nehama. The first 5 volumes of the monumental work "Histoire des Israelites de Salonique" by Joseph Nehama (1880-1971) were published between 1935 and 1939, so only 70 years ago. His book also contains the information about the family, their claim, their history and their contributions to the Jewish Community in Salonika. See here a PDF file and locate the names of the Hacohen Perahia family, and the respective indication of the correct volume and pages that contains their histories, claim, and etc… See for yourself - http://www.sephardicstudies.org/pdf/NEHAMA-MASTER-INDEX.pdf

6) Isaac Samuel Emmanuel . Another illustrious author that wrote about dozens of Jewish families that lived in the XV Century including the Hacohen Perahia claim and histories. He wrote about Hacohen Perahia family, their claim, history and contribution to the Jewish Community in Salonika. This book is called “The Precious Stones of the Jews in Salonica” printed by in Israel by the Ben-Zvi Institute in 1963, only 46 years ago. This book also contains information about the Hacohen Perahia family, their claim, history and contribution for the Jewish Community in Salonika.

This is not a Original Research. We cannot silent the work of Major Jewish Literature just because certain individuals don’t link the content of this material.

If you want to see this same information, please visit the site the Genealogy in Salonika called Les Fleurs de Orient – The Genealogy of Jewish families that lived in Salonika, partner of the Jewish Museum of Thessaloniki. There you can read the well know and extensive claim published by the family.

http://www.farhi.org/genealogy/getperson.php?personID=I3608&tree=Hassid

“In La Famille Pérahia, Molho, citing David Conforte's book, Kore ha-Dorot wrote, that tradition links Samuel to Josephus Flavius, the chronicler of Massada, ally of the Romans and famous historian. Molho goes on to write that this famous person, whose fame was somewhat tarnished as a result of the events in which he participated, belonged to a sacerdotal family and that he made a significant impact on Jewish and world history. His books The Wars of the Jews, The Antiquities of the Jews, The Life of Flavius Josephus, an Autobiography and Josephus Flavius Against Apion record Jewish history from its earliest origins through the end of the first century of the Christian era. Molho leaves no doubt that the Perahias are descendants of the famous general and historian who was born in Jerusalem in the year 37 CE and who died in Rome in the year 100 CE.”

We cannot silent the work of Major Jewish Literature, authors, rabies, historians, and publishers, just because certain individuals don’t link the content of the material that is hurting their own concepts and theories. There are 6 different reliable sources stating that HaCohen Perahia is recognized descendants of Flavius Josephus. We cannot ignore the tradition of the Jewish people, the work of the Jewish authors who spend most of their lives writing and fighting for future generations.

By the way, if you think this family never existed, please, spend only 60 seconds and read and see for yourself this link that contains many pictures of their Tombstones and also epitaphs about this well know, credible and important Jewish family.

See here http://www.cohen.org.br/images/stories/epitaphs_ofthefamily.png

Here we wretchedly see two or three desolately individuals trying to silent 6 different Jewish authors that worked very hard, and for a purpose their material survived and is now available for anyone who are really interesting in Jewish History and Literature and willing to give up their own concepts and theories. I think this whole situation is an absurd.

You will not, cannot, and don’t have the right to shut up the voice of our greatest Jewish authors, historians, rabies and publishers, ok? Who do you think you are? If you don’t agree with their published material that`s okay, but go home, take a shower and drink a Ice Tea and never try to silent their voices again, never try to kill their work and to erase a important chapter of the Jewish History. --Chris Cohen (talk) 02:10, 11 April 2009 (UTC)

Archive 1

Archive 2

Needs specificity

"Beginning with the creation according to Genesis, he outlines Jewish history. Abraham taught science to the Egyptians..."

This is sort of confusing - and not sourced. He certainly did not teach the scientific method, which is the foundation of science as we know it today, so if anyone knows what the text says exactly and can describe it more... accurately, that would be great. Also, why is so little of this page sourced? 98.168.192.162 (talk) 04:06, 26 February 2010 (UTC)

Josephus asserts that the science of the Greeks and Egyptians, so prized by the Romans, was taught to them by Abraham and Moses, who were the philosophers and mathematicians of renown. Yes, it may be bs, but that's what he claims. Beyond that Thank you for your suggestion. When you believe an article needs improvement, please feel free to make those changes. Wikipedia is a wiki, so anyone can edit almost any article by simply following the edit this page link at the top. The Wikipedia community encourages you to be bold in updating pages. Don't worry too much about making honest mistakes—they're likely to be found and corrected quickly. If you're not sure how editing works, check out how to edit a page, or use the sandbox to try out your editing skills. New contributors are always welcome. You don't even need to log in (although there are many reasons why you might want to).--Scott Mac (Doc) 09:37, 26 February 2010 (UTC)

Josephus ans chickens in Jerusalem

To whom it may concern,

Can you please help me. Josephus wrote in one of his books that chickens were not allowed inside the walls of Jerusalem, I think the page number is 187, can you help me with the books name and perhaps a copy of the page.

Will greatly appreciate it. —Preceding unsigned comment added by 41.112.204.252 (talk) 13:52, 29 March 2010 (UTC)

Theocracy

I believe that Josephus was the first person to use this term, but i am not sure. And I am no expet on josephus. I assume those of you who watch this page are - can you confirm for me whether he did indeed coin the term and if so, where did he first use it? If he did not coin the term, where did he get it from? Thanks, Slrubenstein | Talk 15:42, 16 May 2010 (UTC)

Critics

I am wondering if we should expand the profile to talk more about the criticisms of Josephus because there are many scholars who discount much of his writings as politically rather than factually influenced.THDju (talk) 12:44, 16 September 2010 (UTC)

Webpage about Flavius Josephus - Was Joseph of Arimathea, Flavius Josephus

Hi. Revently I posted an external link to a page about an elaborate discussion about Flavius Josephus being Joseph of Arimathea (The biblical figure that took Jesus from the cross and burried him in his land). It is a most interesting and revolutionary piece about early chrisianity, and the role of Josephus in it. Unfortunatelly the link was discarded as a spamlink. I really think this link has an encyclopedic value for this page, and it does not violate any Wikipedia rule. I hope it will be agreed to put the link back. --Controle2 (talk) 16:46, 9 May 2009 (UTC)

We don't link to absurd tinfoilhattery, so no.--Scott Mac (Doc) 17:40, 9 May 2009 (UTC)

What exactly do you mean with absurd tinfoilhattery? I think there is nothing absurd about it. And who is we? You are only one editor if I'm not mistaken --Controle2 (talk) 18:11, 9 May 2009 (UTC)

See tinfoil hat. It is shorthand for some incredible theory, to which no serious scholar would give any credence. Josephus was almost certainly not born at the time of the crucifixion.--Scott Mac (Doc) 18:25, 9 May 2009 (UTC)

I totally agree with you, but that is also what it discussed on the linkpage. Josephus indeed was not born in the year 33. It's true to all the facts we know about Josephus, and by consistently holding on to these facts some amazing conclusions can be drawn. It is extremely well grounded, and truely interesting I tell you. Did you see the link? --Controle2 (talk) 18:36, 9 May 2009 (UTC)

*** But who says that Jesus was definitely crucified in AD 33 ? - that date is rather speculative, bearing in mind the other data available. In the book "King Jesus", it is explained there that there are more than a dozen reason why the N.T. events actually occurred later than thought - including the descriptions of the AD70 fall of Jerusalem in the Gospels ("the little apocalypse"), and Prof Robert Eisenman's proposed link between Mary and Martha of Bethany and Miriam/Martha Boethus (an AD60s character). *** If the N.T. events occurred later, there is every chance of Josephus being Josephus of Arimathaea. This view is perhaps reinforced by Josephus recording a crucifixion event at the end of Vita (para 75) which is very similar to the N.T. event. Hugh Schonefield first popularised this possibility, so it was being discussed by scholars. Narwhal2 (talk) 16:43, 8 May 2010 (UTC)

Note that Narwhal2 has been identified as one of several sockpuppets of Ralph Ellis, who wrote "King Jesus". Dougweller (talk) 18:52, 13 October 2010 (UTC)

I did. But unless there is some evidence that the theory is being discussed among scholars, we would not link to it. "Interesting" is not a criterion.--Scott Mac (Doc) 18:59, 9 May 2009 (UTC)

This is from a dutch book translated partly in English: "From: Jesus the Nazorian. A study on the historicity of Jesus and the origin of Christianity.. Pierre Krijbolder, Amsterdam 1976, Scientific Publisher." It is not just a theory made up by someone random, but a researched and published item. I'm not sure if today it is discussed among scolars, I would have to research it. But would this be enough reason to put it on wikipedia? —Preceding unsigned comment added by Controle2 (talk • contribs) 19:22, 9 May 2009 (UTC)

A Dutch book is quoted on that website, but there is no evidence that any serious scholar is discussing this crazy theory. Indeed, I can assure you they are not.--Scott Mac (Doc) 19:34, 9 May 2009 (UTC)

Here is a website dedicated to Krijbolder and his book "Jesus the Nazorian" or in dutch "Jezus de Nazoreeër". It's an english website. --Controle2 (talk) 12:08, 10 May 2009 (UTC)

"Yosef" was a common name at that time, like "Yashua" (anglicized is "Joshua" or "Jesus"). Just because there's a prominent-ish figure in the NT shares a name with a prominent historian doesn't mean they are the same, as fun and possible attractive (to some poor types) as it might be; besides, the details of the lives and persons of that of Arimathea and the historian contradict such a theory's claims, and just because "Scientific Publisher" is affixed to the name of some work, it doesn't mean the work is actually reliable or trustworthy; the work in question is "Jezus de Nazoreeër. Een studie over de historiciteit van Jezus en de oorsprong van het christendom", and its author is neither a historian nor a theologian or, basically, credentialed in any way to write upon that which he does. That author seems to be of the type attractive to varieties of demographics week-minded and eager for sensations and what's novel, speculative, rather than critical, examining, evidential, investigative: at least that's what it looks like from reviewing his works and claims in various areas; he's just not mainstream, nor is he a brilliant maverick. "Jezus de Nazoreeër" is just not a reliable source.

tooMuchData

15:11, 14 May 2009 (UTC) —Preceding unsigned comment added by TheResearchPersona (talk • contribs)

Added some brief background information and corrected a spelling error. References provided as well. --Tatoranaki (talk) 17:18, 16 February 2010 (UTC)

Josephus and Genesis

The article refers to "the Genesis myth". This interjects an opinion...that the Biblical Genesis is a myth. That it is not, is a belief held by many people. It would be better to say "the creation story in Genesis" of "the Biblical story of creation" or simply "Genesis"....something of that light. Opinion has no place in encyclopedic form.Fabuladico (talk) 02:41, 28 April 2010 (UTC)

You misunderstand the use of the word "myth" here. To say Genesis is a myth is not opinion it is factual. In this context myth = "story told to convey a truth" "sacred story concerning the origins of the world or how the world and the creatures in it came to have their present form". Technically, it says nothing about the veracity of the story, or whether it is true literally, metaphorically or spiritually.--Scott Mac 11:55, 28 April 2010 (UTC)

Right. Myth in scholarly circles has many meetings. Myth as legend is a prime example where the general story itself is true but some of the details are not--Columbus sailing west to prove the Earth was round, Paul Revere's famous ride, Edison as the inventor of the first light bulb, Custer at the Battle of Little Big Horn, nearly every known outlaw and sheriff of the Old West, the whole President Kennedy administration as a modern Camelot, and many others.--BruceGrubb (talk) 12:15, 23 November 2010 (UTC)

Convert?

Included the quote by Nitsa Ben-Ari in which, to my reading, she includes Josephus "among converts who were shunned" and then considered a traitor - addressing why 19th-century scholars refused to study or translate his work. Parkwells (talk) 17:49, 28 November 2011 (UTC)

The problem is with your assertion that he converted to Christianity. Josephus went over to the Romans, that is the conversion your source speaks of. Neither your ref nor any other academic source make any claim about a conversion to Christinaty. I can understand why one might think that from an article that mentions Christianity so often, but Ben-Ari details the treatments of converts in general, not converts to Christinity. This is clear by her use of Shabtai Zvi in the paragraph following her mention of Josephus. Zvi was a covert to Islam. Poliocretes (talk) 17:59, 28 November 2011 (UTC)

Jumped the gun, never mind. thanks, Poliocretes (talk) 18:04, 28 November 2011 (UTC)

Arius Calpurnius Piso

Isn't there considerable speculation that Josephus' works were written by Arius Calpurnius Piso, and that Josephus was a pen name given a fictitious background? — Preceding unsigned comment added by 98.213.205.195 (talk) 02:45, 24 January 2012 (UTC)

Bust

caption under the bust reads "A Roman portrait bust said to be of Josephus, though this identification reflects an antisemitic trope that assumes that Jews have large noses. In the absence of any epigraphic evidence, this attribution cannot be supported.[1]"

so why even put it there? — Preceding unsigned comment added by 183.171.160.130 (talk) 04:47, 14 January 2013 (UTC)

Wives

• "his parents and first wife died" - Where does he say that exactly?
• "...marry a captured Jewish woman, who ultimately left him .About 71 AD, Josephus married an Alexandrian Jewish woman" - In Life, Chapter 75: The Captured woman left him when he went to Alexandria with Vespasian, where he met his Alexandrian 3rd wife. Only then he was sent with Titus to the Siege of Jerusalem (70 AD). Liadmalone (talk) 12:03, 10 September 2015 (UTC)

Widespread popularity of Josephus?

I can't help but notice that the claim in this article, "It was often the book after the Bible that was most frequently owned by Christians" is not one made uniquely to Josephus' work. Regarding the identity of the second most popular book owned by Christians after the Bible, serious contenders include St. Augustine's "Confessions," Thomas a Kempis' "Imitation of Christ," and John Bunyan's "A Pilgrim's Progress." If no one has any documentation substantiating this claim, I propose we change it to some more generic claim of the text's popularity, without seeking to inflate it's status with a dubious or unproved (or unprovable) claim. For example, "It was thenceforward a book popular throughout the Christian world." Thoughts? (Mryarsawich (talk) 15:00, 4 August 2012 (UTC))

Agree. Must have missed that comment as it is obviously unsubstantiated OR and a throwaway fluff comment. Ckruschke (talk) 18:11, 7 August 2012 (UTC)Ckruschke

wondering why this wasn't changed? as someone noted already on this Talk page, "Be Bold." so i'm going to change it. if someone objects, hopefully they won't simply revert it, but will dome here and engage in this discussion.Colbey84 (talk) 05:59, 24 September 2015 (UTC)

Can we believe all that Josephus has written.

I don't know if any one else has picked up on the fact that Flavius Josephus claims to have studied all three Jewish sects and been taught by a banus by the age of 19. The first factor is the Essenes never inducted initiates into their order until they were 20 or older.If you study the "Dead Sea Scrolls" you will understand that Josephus might be stretching the truth a little bit. Another factor is that he claims to have been taught by a banus like Yeshua/Jesus was. Was this Yohanan the banus that was kicked out of the Essenes or was there lots of profits roaming around in the wilderness just waiting to emerge to teach selected people. I find that there is something very important here if you read between the lines. Was Josephus suggesting that he was given the same knowledge that Yeshua had been given in order to gain favour with the Roman authorities. — Preceding unsigned comment added by Mrbean777 (talk • contribs) 00:16, 8 November 2014 (UTC)

You might have to make a suggestion as how we can improve this article per WP:FORUM.--Inayity (talk) 18:23, 8 November 2014 (UTC)

interesting. strange that no one has yet addressed this. questions for MrBean: by "a banus" do you mean "someone called Banus" or do you mean "by a teacher of the type that was called a 'banus'"? meaning, is "banus" supposed to be a particular individual? (because i tried to look it up and got nothing.) then, are you saying that Yeshua/Jesus was taught by a banus? or are you saying that Yeshua/Jesus was one of these teacher types known as a banus?

then, where does "yohanan" come in? here, now, you make it sound like a "banus" is a type of teacher, rather than a particular individual. yet on this site, "banus" seems to be a particular individual: http://www.essene.com/GospelOfPeace/BanusTheEssene.htm

to your question, "was there lots of prophets roaming around....just waiting to emerge to teach selected people" — yes, that could be likely. even today, this seems rather common. BUT...i'm very intrigued by what you think is between the lines and very important.

and finally, how would one have gained favor with the Roman authorities by claiming to have received special knowledge, and specifically, the "knowledge that Yeshua had been given"? especially since Yeshua and "his knowledge" don't appear to have been greatly admired by "Roman authorities" at that time, and also because josephus had, apparently, already been regarded as being the recipient of "special knowledge from the divine" and had already been granted favors because of it?Colbey84 (talk) 06:18, 24 September 2015 (UTC)

Josephus suggested a method of collective suicide

This claim is in dire need of a source. It directly conflicts with Josephus' own account of what transpired (The Jewish War III, 383), where he claims to have pleaded with the other survivors in the cave to reconsider their determination to commit suicide en masse. He does note, however, that upon realizing he would be unable to deter them from suicide while he himself wished to surrender to Vespasian's forces, that he suggested casting lots. Stating Josephus suggested a method of collective suicide is deceptive. AlmostSurely (talk) 14:57, 14 April 2015 (UTC)

i have nothing to add to AlmostSurely's point (except that i agree it should be sourced). but i had a question related to this topic, and thought i'd put it here. i find this: "counting to every third person" to be incredibly confusing. i read thru the 'Josephus Problem' article. i guess "every 3rd person" works in the sense that if the 1st person to kill gets the designation "1," then the person killed would be number "3." then, if the next to kill is "4," the next to die is "6." then "7" kills "9." it continues in this way, by "3" until the end of the line is reached (or the circle is closed), when "40" kills "1" and the pattern ceases to hold. ("2" kills "5," "7" kills "10," "11" kills "14" etc.) however, with "every third person," it matters who does the 2nd killing. is it the next person AFTER the one killed ("1" kills "3" then "4" kills "6"), or is it the one who is SKIPPED ("1" kills "3" then "2" kills "5")? neither of these scenarios give one of the results from the 'Josephus Problem' article: "The first time around the circle, all of the even-numbered people die."

BUT...the JoPro article takes a different approach: "1" kills "2," "3" kills "4," "5" kills "6," and so on. this seems supported by the Josephus quote in that article, which states, "He whom the lot falls to first, let him be killed by him that hath the second lot." which ALSO does not give one of the results from that very article: "Josephus had an accomplice...It is alleged that he placed himself and the other man in the 31st and 16th place respectively." only by skipping a person, then going to the NEXT person (not the skipped person), can you end up with "16" and "31" as the remaining two people (out of 41).

well....i suppose i should see if the Talk page for the JoPro article has a discussion about this. but the phrase here is still confusing.Colbey84 (talk) 09:18, 24 September 2015 (UTC)

i looked at the JoPro article again, and its Talk page. the phrase, "counting to every third person" comes from this: "They chose suicide over capture, deciding to form a circle and start killing every third person. Josephus states that by luck or possibly by the hand of God, he and another man remained the last and surrendered to the Romans." this line was left in the History section of the JoPro page (it has been edited over the years, and reduced in its size). but it is not sourced there. i could find nothing similar in "The Jewish War," which was referenced for the block quote directly below this phrase. i read the full Chapter 8 of Book III and found nothing similar there (translation by Whiston, http://www.gutenberg.org/files/2850/2850-h/2850-h.htm#link32HCH0008).

yet...this phrase must be somewhere. or something like it. otherwise, where did the whole premise behind the JoPro come from? okay, i GET that there is the story he told about the group of guys kinda deciding to commit group suicide, and that he guided them as to a way in which to do that. but the circle and the alternating? when i read that quoted passage (III, 8, par.7), i don't see it as being a "set" numbering or drawing at all.

i don't know where to put this. it doesn't belong on the JoPro page. it's going here for now. >>>

here's another way to read that paragraph/section: 41 "lots" were put in a container; 2 were marked; each man drew a lot; the one who drew the first marked lot was (ahem) marked for death; drawing continued until the 2nd marked lot was drawn, which then determined the man's executioner. after that death, one blank lot was removed, the lots (with 2 marked) were put back in the container, and the drawing was done again.

this is the only way, for me, to make sense of the entire paragraph. the first few times i read it, i didn't understand the end, specifically the last sentence, where Jo writes as though 1) he hasn't yet killed anyone there ("to imbrue his right hand in the blood of his countrymen"), 2) as though his fate hasn't yet been determined by drawing lots, and 3) as though the order of the deaths of the final two had not been already determined by the one, initial, drawing of lots ("if he had been left to the last"). i mean, unless you go by the "every third person," which entails a skip of some sort, even when you get down to two guys, there is a "proper order" of who dies next. this has been shown on the JoPro page, where it's been worked out how to determine which number you should have (in the circle or line or whatever) to be the last one standing for every possible starting number.

and, proving to myself yet again that i have no life, i worked through each of the 3 scenarios i posited earlier (skip a guy, kill the next guy, and the following guy acts next; skip a guy, kill the next guy, and the skipped guy acts next; and, kill the guy next to you, and the guy after him acts next). in each case, the 2 people who made it to the end had made numerous kills. so i don't understand how Jo could possibly think that his hand hasn't ALREADY been "imbrued."

after reading the entirety of Chapter 8, it's very obvious that Jo had zero intention of dying in this little "game" he dreamed up. without the addition of the "circle" and "initial permanently assigned lot numbers," it's hard to see how he could have rigged it in his favor. and maybe that's why those 2 details were added at some point--to provide a possible understanding. but there ARE other ways; maybe marking the lots in some way that none of the other 40 guys would notice? but there are ways, and just on my quick skimming of much of Jo's works tonight, i'd think he either knew of something or came up with something quick. i still can't understand how not one other man (who'd all been struggling to survive in that "cave" for days, let alone battling through an extended period of hand-to-hand combat--meaning, they all had a strong will to live) came up with the question of, "yes, i see that death by our own hand is wrong and doing it the way you suggest avoids that. except for the last one of us. what about that guy, Jo?"

well, i know this isn't all that important, but i'm just curious. i CANNOT be the first person to have noticed these things, so maybe someone can point me to the answers that have already been brought up?? sigh, i just came out here to fix a link. i guess i'll go do that now.Colbey84 (talk) 12:27, 24 September 2015 (UTC)

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Romano-Jewish?

Even if Judea was part of the Roman the Roman Empire, why is he listed as Romano-Jewish when he was an ethnic Hebrew? "Josephus introduces himself in Greek as Iōsēpos (Ιώσηπος), son of Matthias, an ETHNIC Hebrew. He was the second-born son of Matthias. His older full-blooded brother was also called Matthias. Their mother was an aristocratic woman who descended from the royal and formerly ruling Hasmonean dynasty." [Matthias (father of Josephus)](Greek: Ματθίας; 6–70) was a Jew living in Jerusalem.Josephus's family was wealthy. He descended through his father from the priestly order of the Jehoiarib, which was the first of the 24 orders of priests in the Temple in Jerusalem.[9] Josephus was a descendant of the high priest Jonathon.[9] Born and raised in Jerusalem, Josephus was educated alongside his brother.[10] In his early twenties, he traveled to negotiate with Emperor Nero for the release of 12 Jewish priests.208.114.36.44 (talk) 16:09, 18 March 2017 (UTC)

He became a full Roman citizen, fully integrated into Roman culture under Vespasian. That's why. — Confession0791 ^talk 07:01, 19 March 2017 (UTC)

Ok.208.114.47.93 (talk) 22:36, 31 March 2017 (UTC)

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Why use CE instead of AD?

Too politically correct, biases the whole article. — Preceding unsigned comment added by 66.196.249.242 (talk) 19:02, 30 March 2018 (UTC)

Good sources

See The Reception of Josephus in the Early Modern Period and the related articles in the same edition for a high quality set of sources to help improve this article. Onceinawhile (talk) 13:48, 11 May 2018 (UTC)

Name

If his name written in Hebrew was "יוסף הכהן בן מתתיהו ", then the transcription "Yosef ben Matityahu " seems incomplete, missing the "הכהן" part. "Hkhn", which which I guess should be transcribed as "HaKohen". --Johannes Rohr (talk) 13:05, 15 May 2018 (UTC)

Bust

Please remove the prosthesis identified with Josephus. The source of this identification is the anti-Semitic motif of the great Jewish nose. There is no basis for the claim that identifies this finding with Josephus. Please correct the mistake here and everywhere else. My name is Asaf Avraham I am an Israeli archaeologist. Thanks — Preceding unsigned comment added by 2A02:ED0:5316:2500:B1BD:69E4:A9F1:8C2F (talk) 20:01, 17 July 2018 (UTC)

Do you realize that there's nothing particular about that bust's nose? It's very typical of art of the area and epoch. —PaleoNeonate – 20:05, 17 July 2018 (UTC)

Roman portrait bust said to be of Josephus

My answer to Yanin Horon יניב הורון The bust is real and the nose is beautiful. But the identification is very doubtful. See the full prose in Hebrew. This identification has extremely dubious sources, probably anti-Semitic. Therefore it must be noted. Assaf Avraham — Preceding unsigned comment added by 87.70.34.175 (talk) 06:34, 25 July 2018 (UTC)

Hagiographer?

The lead says Josephus "was a first-century Romano-Jewish scholar, historian and hagiographer." The word "hagiographer" does not appear anywhere else in the article. MOS:LEAD says "significant information should not appear in the lead if it is not covered in the remainder of the article." Hagiography " is a biography of a saint or an ecclesiastical leader." I cannot see how this applies to Josephus at all. I think "hagiographer" should be removed but will wait to see if any objections are entered.Smeat75 (talk) 19:39, 7 March 2019 (UTC)

No objections or replies of any kind, so I removed "hagiographer".Smeat75 (talk) 02:07, 11 March 2019 (UTC)

Request for Common

To whom it might concern:

There is currently a Request for Comment on the Talk:Vita page, regarding the word entry "Vita" for Josephus' fourth book covering his Life History. Those that may have an opinion on this matter, please feel free to respond there.Davidbena (talk) 14:18, 27 February 2020 (UTC)

Question regarding Josephus' supposed contradiction

"His preface to Antiquities offers his opinion early on, saying, "Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God."[62] After inserting this attitude, Josephus contradicts himself: "I shall accurately describe what is contained in our records, in the order of time that belongs to them … without adding any thing to what is therein contained, or taking away any thing therefrom."" Perhaps I am misunderstanding the text here, so I didn't want to edit anything, but I fail to see any contradiction between these two quotes from Josephus. Can someone who is more informed on the subject take a look? Thanks. Leon181 (talk) 07:56, 21 December 2020 (UTC)

Roman bust purported to be of Josephus

Since this keeps getting re-added, it's worth presenting the facts here. The image in question is [2]

Modern scholarship definitively rejects the identification of this bust as Josephus, as well as the rationale upon which it was originally made. Indeed, the first of the sources listed below explicitly criticizes Wikipedia for presenting this image as a depiction of Josephus. See e.g.

1) "How Do You Know a Jew When You See One?" by the historian Steven Fine in the collection Fashioning Jews: Clothing, Culture, and Commerce (2013), p. 19–20: [3]

2) "Distinguishing Jewishness in Antiquity" by the historian Jonathan P. Roth in the collection A Tall Order. Writing the Social History of the Ancient World (2005), p. 54: [4]

3) Bread, Wine, Walls and Scrolls by the archaeologist Magen Broshi (2001), p.47: [5].

4) Flavius Josephus Between Jerusalem and Rome by the classicist Per Bilde (2002 [1988]), p. 60: [6]

Hopefully this will be the end of the issue, until such time as a preponderance of reliable sources is produced which contradicts what is stated in these. Generalrelative (talk) 23:36, 28 October 2021 (UTC)

Palestine or Judea?

We've been seeing a number of IP editors attempting to replace Palestine (region) with Judea or other alternatives recently. At first I agreed with this change, but after looking into it more closely I saw that Wikipedia's main article on the geographical region is indeed Palestine (region). I also saw that Josephus did in fact use this term. As such, Palestine appears to be the correct term / Wikilink for us to use. I invite the most recent IP range who is edit warring over this to engage here instead. Generalrelative (talk) 20:50, 5 January 2022 (UTC)

The article Timeline of the name Palestine and the sources it cites might be relevant for the present discussion. Generalrelative (talk) 20:58, 5 January 2022 (UTC)

Someone seems to be on a mission concerning this. —Confession0791 ^talk 04:08, 8 January 2022 (UTC)

Yeah, I noticed that. The latest IP range seems to have branched out to pushing the same edit on other articles. We'll need to keep an eye on this. Generalrelative (talk) 04:34, 8 January 2022 (UTC)

Diacritics

I'm removing those again as they are not standard to the Latin alphabet and to English, and contain nothing relevant in the context of a biography such as this. Avilich (talk) 20:06, 20 January 2022 (UTC)

@Avilich: Are you even remotely aware of what the concept of transliteration is? Zhomron (talk) 00:10, 23 January 2022 (UTC)

It means to represent the characters of one language into a corresponding one from a different alphabet. The standard alphabet as used in English doesn't use macrons or acute accents or whatever. It's a waste of space to write eg. "Tissaphérnēs" (Τισσαφέρνης) after you already introduced a topic as "Tissaphernes": this would be entirely appropriate in a dictionary, but trivial and useless in a biography. Avilich (talk) 22:38, 26 January 2022 (UTC)

By the way, vowel length distinctions had probably disappeared by the time Josephus lived, so you're wrong in restoring the macrons. Avilich (talk) 00:08, 27 January 2022 (UTC)

@Avilich: Cool bro, per WP:GREEK, Wikipedia (as a policy) uses ISO 843 to transliterate any and all Greek words where they are cited. The usage of diacritics is quite literally mandated. You aren't in the right here. Take it up with Jimmy. Zhomron (talk) 06:11, 27 January 2022 (UTC)

Not sure what you think you're saying, WP:GREEK explicitly says ISO 843 is a standard for modern, not ancient Greek. The guideline – that's all it is, nothing is "mandated" – says next to nothing about diacritics on ancient Greek. The only thing it gives (aside from a few examples of past revisions) is a table recommending the use of macrons on eta and omega. This only actually applies to "ancient" Greek (whatever that means), not to Koine Greek (the language of Josephus), which did not have vowel length distinction. There are plenty of articles out there which simply do not use diacritics if the name in bold already matches conventional romanization, so there's ample precedent for this. Avilich (talk) 12:42, 27 January 2022 (UTC)

Did you miss the entire first half of the page which deals exclusively with Ancient Greek? The part which is literally bolded to include:

All appearances of Greek text must be given a romanization, rendering its content in Latin letters.

The sections right above it which give several examples in both Ancient and Modern Greek such as

Ancient Greek: Φίλιππος Βʹ ὁ Μακεδών, Phílippos II ho Makedṓn

Ancient Greek: Ὅμηρος, Hómēros

‹See Tfd›Greek: Σωκράτης, Sōkrátēs

And while you are correct it is a guideline, MOS, which is linked within the page (as well as in what I posted above) is not optional. It's established by consensus for a reason. Zhomron (talk) 18:03, 27 January 2022 (UTC)

Aside from the first sentence you quoted, that section concerns the use of {{lang}} templates, not diacritics, and the rest is just examples taken at random, from random pages. Plain "Socrates" is a valid standalone romanization of Σωκράτης (as is, say, "Arcadia" for Ἀρκαδία), which means that the "All appearances of Greek text must be given a romanization" part is already satisfied with just that. What you should have quoted is this, from MOS:ROMANIZATION, which WP:GREEK links to: "The use of diacritics (such as accent marks) for foreign words is neither encouraged nor discouraged; their usage depends on whether they appear in verifiable reliable sources in English". In this case, we have a paucity of reliable sources that use diacritics, and several sources 1, 2, 3 which do not -- unsurprising, given that 1st-century Greek did not have vowel length distinction, a fact you refuse to acknowledge. So, I'm afraid you do not have consensus, facts, or sources on your side here. Avilich (talk) 19:16, 27 January 2022 (UTC)