FLAVIUS JOSEPHUS THE MAN AND HIS AMBITIONS: A PROSOPOGRAPHIC STUDY (original) (raw)

FLAVIUS JOSEPHUS THE MAN AND HIS AMBITIO

This renewed prosopographic study on Flavius Josephus 1 will allow me to analyze in greater depth the personal life and ambitions of our Jewish historian 2 . There are grounds to believe that he married four times rather than three and that he had in mind a return of the Hasmonean rule in his homeland, let alone he had planned for himself to become a Hasmonean type of leader in Judea.

2017 "Flavius Josephus and Biblical Women,"

in Eileen Schuller and Marie-Theres Wacker (eds.), Apocrypha Early Jewish Writings (The Bible and Women: An Encyclopedia of Exegesis and Cultural History 3.1; Atlanta GA, SBL), 2017

Flavius Josephus, the great Jewish historian of the first-century of the common era, left four works to posterity: a kind of autobiography (The Life) as the conclusion of his literary work; a polemical work in defense of Judaism, Against Apion; a comprehensive presentation of and reflection on the first Jewish-roman war (66-73 CE) and its historical background beginning in the second-century BCE (Jewish War); and the Jewish Antiquities, a history of the Jewish people in twenty books, which begins with the creation of the world and continues until the beginning of the war in 66 CE. 1 in the first eleven books of Jewish Antiquities Josephus orients himself above all on the This e-offprint is provided for the author's personal use and is not to be posted online.

Politics, Objectivity and the Manipulation of History: The Writings of Flavius Josephus

This paper will explore how four elements of Jewish-Roman historian Flavius Josephus' (37-100 C.E) politis influenced his approach to historical inquiry: his strong theological view on fortune and fate, his position as the Jewish General at Galilee during the Jewish War (66-73 AD), the intended readers of his work - the Greek and Roman gentiles, and finally the patrons of his work - the Flavian Dynasty.

Thinking through Josephus and his Readers

2017

rom antiquity to the present day Yosef ben Matityahu, alias Titus Flavius Iosephus, has been undoubtedly the best source on the history of Judea in the Roman period and on the history of the Second Temple period in general. Without Josephus we would know little about the Jewish War and the destruction of Jerusalem in 70 CE; or indeed on Judean politics and society in the Roman period, on king Herod, but also on the intellectual traditions that formed Josephus' own sources. A Jewish priest of royal descent born in Jerusalem in 37 CE, a leader of the Jewish revolt against Rome, and thereafter, a friend of the Flavians, a Roman citizen, and a writer in Rome, Josephus is a multifaceted figure that is hard to confine under a single label. Was he a Roman historian? Was he an historian at all? Serious or critical engagement with his work has emerged since the 1970s. Previously, scholars regarded him as simple and careless compiler, or a mine where information could be extracted regardless of its context, audience, aims, literary form: that was the 'classical conception of Josephus'.

The Historical Concept of Josephus Flavius as the Sample for Christian Historiography

2012

Josephus' views on historical process originate in the Bible. It makes Josephus popular among Christian authors. The Bible sets a linear model of history, thus the ancient history of Jews becomes an axis of history of mankind. The Bible narration reflects the movement of social time which God operates. In the end of the history He should send the Messiah for establishment of His rule on the Earth. Josephus has anticipated the idea about the universal history, which became accepted in the Middle Ages.

The emotions of the Jewish people and the Moyses Graecus of Flavius Josephus

Incidenza dell'Antico, 2023

Josephus presents the Antiquities of the Jews as an account of the ancient history and the constitution of the Jewish people, an account carried out using the records that encapsulate them, i.e., the Sacred Scriptures. The national tone of the work is seen not only in the use of the possessive, as Josephus refers to «our ancient history» (τὴν παρ' ἡμῖν ἀρχαιολογίαν), but also in his stated intention: the objective will be to cover the history of the Jewish people from its origins until its confrontation (involuntary, according to Josephus) with Rome. 1 According to their author, the Antiquities of the Jews constitute a translation: ἐκ τῶν Ἑβραικῶν μεθηρμηνηυμένην γραμμάτῶν is the expression that is used for the first time. This is later expanded and rounded off with this statement: «The precise details of our Scripture records will, then, be set forth, each in its place, as my narrative proceeds, that being the procedure that I have promised to follow throughout this work, neither adding nor omitting anything». 2 Josephus goes on to compare his composition with the known translation carried out under Ptolemy II, known as the Septuagint, which he intends to complete. 3