1983:, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king, desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified; nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrin without his consent. Whereupon Albinus complied with what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest.
2297:
1724:
with the style and approach of
Josephus regarding the issue. According to Van Voorst, scholars who support the negative reconstruction contend that the reference read something like "source of further trouble in Jesus a wise man" and that it stated "he was the so-called Christ". Van Voorst states that most scholars support a neutral reconstruction which states "Around this time lived Jesus, a wise man" and includes no reference to "he was the Christ". Van Voorst states that if the original references to Jesus had had a negative tone, the Christian scribes would have likely deleted it entirely. Van Voorst also states that the neutral reconstruction fits better with the Arabic
1975:
most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. But this younger Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the
Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity. Festus was now dead, and Albinus was but upon the road; so he assembled the
2475:
1706:
1199:
2385:); who was identified with James, as confirmed by Origen. Hence Painter states that the killing of James restarted the clock that led to the destruction of the city and that the traditional dating of AD 69 simply arose from an over-literal application of the theologoumenon, and is not to be regarded as founded on a historical source. The difference between Josephus and the Christian accounts of the death of James is seen as an indication that the Josephus passage is not a Christian interpolation by scholars such as Eddy, Boyd, and Kostenberger.
1004:
2257:
the
Messiah is consistent with the grammar of Josephus elsewhere but does not imply that Josephus himself considered Jesus the Messiah.(Köstenberger pages 104–5) Köstenberger concurs with John Meier that it is highly unlikely for the passage to be a Christian interpolation given that in New Testament texts James is referred to as the "brother of the Lord" rather than the "brother of Jesus", and that a Christian interpolator would have provided a more detailed account at that point.(Köstenberger pages 104–5)
20:
2466:. A few scholars have questioned the passage, contending that the absence of Christian tampering or interpolation does not itself prove authenticity. While this passage is the only reference to John the Baptist outside the New Testament, it is widely seen by most scholars as confirming the historicity of the baptisms that John performed. According to Marsh, any contrast between Josephus and the Gospel's accounts of John would be because the former lacked interest in the messianic element of John's mission.
1124:
Josephan language with a
Christian creedal structure. While many had previously suspected that an original Josephus passage had been edited by a later Christian to give the creedal appearance, the paraphrase model argues such edits cannot explain the end-to-end consistency of a paraphrase relationship with the Emmaus text. The more plausible explanation is rather the reverse: an original Christian document was edited by Josephus by applying his usual revision method for the
966:. Writing no later than 324, Eusebius quotes the passage in essentially the same form as that preserved in extant manuscripts. It has therefore been suggested by a minority of scholars that part or all of the passage may have been Eusebius' own invention, in order to provide an outside Jewish authority for the life of Christ. Some argue that the wording in the Testimonium differs from Josephus' usual writing style, and that a traditional Jew would not have proclaimed
2359:
9352:
8142:
1086:. For instance, Jesus is called "a wise man" (and Josephus described others like Solomon, Daniel, and John the Baptist in the same fashion), which would not have been a common Christian label for Christ at the time. He referred to Jesus merely as "a worker of amazing deeds" and nothing more, again disagreeing with how Christians viewed Christ. Referring to Jesus as "a teacher of people who accept the truth with pleasure", where "pleasure" (ἡδονή) connotes
1252:
2219:
2135:, although not believing in Jesus as the Christ, in seeking after the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ, who was a prophet, says nevertheless—being, although against his will, not far from the truth—that these disasters happened to the Jews as a punishment for the death of
615:
9341:
2839:
465:
46:
1497:
636:. As is common with ancient texts, however, there are no known manuscripts of Josephus' works that can be dated before the 11th century, and the oldest which do survive were copied by Christian monks. Jews are not known to have preserved the writings of Josephus perhaps because he was considered a traitor, and/or because his works circulated in Greek, the use of which declined among Jews shortly after Josephus' era.
477:
2699:
2288:
elaborates the background by stating that Ananus continued to remain a power within the Jewish circles at the time even after being deposed, and that it is likely that the charges brought against James by Ananus were not only because of his
Christian association but because he objected to the oppressive policies against the poor; hence explaining the later indignation of the more moderate Jewish leaders.
1564:
would expect from a
Christian forger. Setzer argues that the Testimonium indicates that Josephus had heard of Jesus and the basic elements surrounding his death, and that he saw Jesus as primarily a miracle worker. Van Voorst also states that calling Christians a "tribe" would have been very out of character for a Christian scribe, while Josephus has used it to refer both to Jewish and Christian groups.
2176:, Eusebius mentions Josephus' reference to the death of James. Eusebius attributes the following quote to Josephus: "These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man." However, this statement does not appear in the extant manuscripts of Josephus. Moreover, in Book III, ch. 11 of his
905:
principal men among us, Pilate had condemned him to a cross, those who had first come to love him did not cease. He appeared to them spending a third day restored to life, for the prophets of God had foretold these things and a thousand other marvels about him. And the tribe of the
Christians, so called after him, has still to this day not disappeared.
1132:
Pilate. The model also provides unique evidence about the dating of at least one passage of Luke's Gospel. And as the paraphrase shows
Josephus had obtained a Christian source and treated it with a degree of respect, it provides an unexpected window into a cordial relationship between Christians and Jews in Rome at the end of the first century.
1116:. He finds these paraphrase precedents in word adoption, word and phrase substitution, content order preservation and content modification. As these stylistic pairings are unlike the relationships found among any other ancient Jesus texts, Goldberg proposes the most plausible explanation of these findings is that the Jesus passage in the
879:". She considers it likely, therefore, that the Latin and Arabic translations go back to an original Greek version with the same reading. Since they otherwise have no substantial disagreement from the Greek version we possess, and since that sole variant is sufficient to explain the most powerful objections to the
1865:
Both
Carleton Paget and Alice Whealey had already responded to Olson's argument, rejecting its arguments and conclusion. In his 2000 book Van Voorst had also argued that the word "tribe" is actually used by Josephus to describe other Jewish groups, while Geza Vermes argued in 2009 that the expression
1646:
were unaltered by
Christian scribes through the centuries strongly support that it is very unlikely that the passage was invented out of thin air by a Christian scribe. Philo often wrote in a way that was favorable to Christian ideas and yet no Christian scribes took advantage of that to insert Jesus
2256:
considers the James passage to be authentic and states that the James passage attests to the existence of Jesus as a historical person, and that his followers considered him the Messiah.(Köstenberger pages 104–5) Köstenberger states that the statement by Josephus that some people recognized Jesus as
2099:
And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the "Antiquities of the Jews" in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that
1090:
value, is not in line with how Christians saw the point of Jesus' teachings. Claiming that Jesus won over "both Jews and Greeks" is a misunderstanding that a Christian scribe would not likely have made, knowing that Jesus mainly ministered to Jews. Also, the phrase "Those who had first loved him did
2496:
Louis Feldman, who believes the Josephus passage on John is authentic, states that Christian interpolators would have been very unlikely to have devoted almost twice as much space to John (163 words) as to Jesus (89 words). Feldman also states that a Christian interpolator would have likely altered
2410:
Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man... Herod, who feared lest the great influence John had over the people might put it
1806:
Now there was about this time Jesus, a wise man. For he was a doer of startling deeds, a teacher of such men as receive the truth with pleasure. And he gained a following both among many Jews and many of Greek origin. He was called the Christ. And when Pilate, at the suggestion of the principal men
1772:
Now there was about this time Jesus, a wise man. For he was a doer of startling deeds, a teacher of such men as receive the truth with pleasure. And he gained a following both among many Jews and many of Greek origin. And when Pilate, at the suggestion of the principal men amongst us, condemned him
1218:
is that the clear inclusion of Christian phraseology strongly indicates the presence of some interpolations. For instance, the phrases "if it be lawful to call him a man" suggests that Jesus was more than human and is likely a Christian interpolation. Some scholars have attempted to reconstruct the
1144:
has been the subject of a great deal of research and debate among scholars, being one of the most discussed passages among all antiquities. Louis Feldman has stated that in the period from 1937 to 1980 at least 87 articles had appeared on the topic, the overwhelming majority of which questioned the
659:
these have proven very useful in reconstructing the Josephus texts through comparisons with the Greek manuscripts, confirming proper names and filling in gaps. One of the reasons the works of Josephus were copied and maintained by Christians was that his writings provided a good deal of information
2686:
was widely considered by the Jews of the time as misfortune brought about by Herod's unjust execution of John the Baptist. The approximate dates presented by Josephus are in concordance with other historical records, and most scholars view the variation between the motive presented by Josephus and
2242:
and an indication for its authenticity is the lack of the laudatory language that a Christian interpolator would have used to refer to Jesus as "the Lord", or a similar term. Van Voorst also states that the use of a neutral term "called Christ" which neither denies nor affirms Jesus as the Messiah
2205:
states that the authenticity of the Josephus passage on James has been "almost universally acknowledged." Feldman states that this passage, above others, indicates that Josephus did say something about Jesus. Feldman states that it would make no sense for Origen to show amazement that Josephus did
1525:
is that the passage does not stress the role played by the Jewish leaders in the death of Jesus. According to Evans, if the passage had been an interpolation after the emergence of conflicts between Jews and Christians, it would have had a more accusatory tone, but in its current form reads as one
1111:
is also a paraphrase in the same manner. Josephus's methods of revising his sources have been well established and can be used to objectively test whether a proposed candidate source could have been adapted in the same way for the Jesus passage. In a phrase-by-phrase study, Goldberg finds that the
777:
There are subtle yet key differences between the Greek manuscripts and these texts. For instance, the Arabic version does not blame the Jews for the death of Jesus. The key phrase "at the suggestion of the principal men among us" reads instead "Pilate condemned him to be crucified". Instead of "he
605:
accounts. Scholars generally view these variations as indications that the Josephus passages are not interpolations, since a Christian interpolator would likely have made them correspond to the New Testament accounts, not differ from them. Scholars have provided explanations for their inclusion in
2350:
in AD 70, and Eusebius's notice of Simeon implies a date for the death of James immediately before the siege, i.e. about AD 69. The method of death of James is not mentioned in the New Testament. However, the account of Josephus differs from that of later works by Hegesippus, Clement of
2068:. Moreover, in comparison with Hegesippus' account of James' death, most scholars consider Josephus' to be the more historically reliable. However, a few scholars question the authenticity of the reference, based on various arguments, but primarily based on the observation that various details in
1974:
And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus. Now the report goes that this eldest Ananus proved a
1723:
is partially authentic, and has a reference to Jesus. However, he states that scholars are divided on the tone of the original reference and while some scholars believe that it had a negative tone which was softened by Christian interpolators, others believe that it had a neutral tone, in keeping
1563:
Claudia Setzer holds that while "tribe is an odd way to describe Christians," it does not necessarily have negative connotations. Setzer argues for the existence of an authentic kernel because "the style and vocabulary are Josephan" and specific parts (e.g. the use of "wise man") are not what one
1534:
had been the work of a Christian forger, it would have placed blame on the Jewish leaders, but as is it is "perfectly in line" with the attitude of Josephus towards Pilate. Vermes also states that the detached depiction of the followers of Jesus is not the work of a Christian interpolator. Vermes
1131:
The historical implications of the model, Goldberg argues, include the following. First, it shows Jesus was a historical figure and not a myth, based on the reasoning that Josephus's treatment of his source indicates he thought it reliable; it must have conformed with what he knew of events under
973:
Of the three passages found in Josephus' Antiquities, this passage, if authentic, would offer the most direct support for the crucifixion of Jesus. It is broadly agreed that while the Testimonium Flavianum cannot be authentic in its entirety, it originally consisted of an authentic nucleus with a
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and Jesus the son of Damnaeus so that his men could take the tithes of other priests outside Jerusalem, to the point that some priests then starved to death.(Painter pages 139–42). Philip Carrington states that there is no reason to question the authenticity of the Josephus passage on James, and
2260:
Claudia Setzer states that few have questioned the authenticity of the James passage, partly based on the observation that a Christian interpolator would have provided more praise for James. Setzer states that the passage indicates that Josephus, a Jewish historian writing towards the end of the
2160:, Book 20 here, but there are some problems with this view. Origen is attributing statements to Josephus that he never wrote in any of his extant works (such as the claim that the killing of James caused the destruction of the Jerusalem temple), suggesting that he is at least partially confused.
2628:
is mentioned both in Josephus and in the gospels, and scholars consider Josephus as a key connection in establishing the approximate chronology of specific episodes related to John the Baptist. However, although both the gospels and Josephus refer to Herod Antipas killing John the Baptist, they
2249:
states that although a few scholars have questioned the James passage, "the vast majority have considered it to be authentic", and that among the several accounts of the death of James the account in Josephus is generally considered to be historically the most reliable. Bauckham states that the
1747:
the rest of the passage flows smoothly within the context, fits the style of Josephus and is likely to be authentic. Blomberg adds that after the removal of these three elements (which are likely interpolations) from the Greek versions the remaining passage fits well with the Arabic version and
1189:
and Luke were based on the same sources. In a later work, published in 2022, Goldberg investigated Josephus's paraphrase style and concluded only the last of these possibilities could explain why the Emmaus-Testimonium language relationships were end-to-end consistent with Josephus's methods of
1032:
Paul Maier states that the first case is generally seen as hopeless given that as a Jew, Josephus would not have claimed Jesus as the Messiah, and that the second option is hardly tenable given the presence of the passage in all extant Greek manuscripts; thus a large majority of modern scholars
4654:
If this is something Josephus wrote, as most scholars continue to think, then it indicates that Jesus was a wise man and a teacher who performed startling deeds and as a consequence found a following among both Jews and Greeks; it states that he was accused by Jewish leaders before Pilate, who
3019:
If this is something Josephus wrote, as most scholars continue to think, then it indicates that Jesus was a wise man and a teacher who performed startling deeds and as a consequence found a following among both Jews and Greeks; it states that he was accused by Jewish leaders before Pilate, who
1554:
includes vocabulary that is typically Josephan, and the style is consistent with that of Josephus. Köstenberger (and separately Van Voorst) state that the Josephus' reference to the large number of followers of Jesus during his public ministry is unlikely to have been due to a Christian scribe
1123:
This paraphrase model, Goldberg argues, is not only a natural application of Josephus's writing processes but also resolves the questions that researchers have raised about the passage, shedding light on the origin of specific difficult phrases and accounting for its brevity and its mixture of
904:
About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he was one who performed surprising deeds and was a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks. He was the Christ. And when, upon the accusation of the
2492:
states that almost all modern scholars consider the Josephus passage on John to be authentic in its entirety, and that what Josephus states about John fits well both with the general depiction of John in the New Testament and within the historical context of the activities of other men, their
2457:
Almost all modern scholars consider this passage to be authentic in its entirety, although a small number of authors have questioned it. Because the death of John also appears prominently in the Christian gospels, this passage is considered an important connection between the events Josephus
1359:
probably had a neutral tone toward Jesus and did not contain elements that would have been useful to Christian apologetics, since it did not recognize him as the Messiah, nor did it speak about his resurrection; it was, therefore, not a useful instrument in their polemics with Pagan writers.
1160:
fall into two categories: internal arguments that rely on textual analysis and compare the passage with the rest of Josephus' work; and external arguments, that consider the wider cultural and historical context. Some of the external arguments are "arguments from silence" that question the
2380:
in the early church. On the basis of the Gospel accounts it was concluded that the fate of the city was determined by the death there of Jesus. To account for the 35 year difference, Painter states that the city was preserved temporarily by the presence within it of a 'just man' (see also
5782:
Rothschild, Claire (2011). ""Echo of a Whisper": The Uncertain Authenticity of Josephus' Witness to John the Baptist". In Hellholm, David; Vegge, Tor; Norderval, Øyvind et al. Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity. Walter de Gruyter.
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and Luke 24:19–21, 26–27 stating "the Emmaus narrative more closely resembles the Testimonium in its phrase-by-phrase outline of content and order than any other known text of comparable age." Goldberg's analyses suggested three possibilities: that the matches were random, that the
1796:
and modified it to remove what he considers the interpolations. In Vermes' reconstruction "there was Jesus, a wise man" is retained, but the reference to "he was the Christ" is changed to "he was called the Christ" and the resurrection reference is omitted. Vermes states that the
2519:
Justin Meggitt states that there are fundamental similarities between the Josephus' portrayal of John the Baptist and the New Testament narrative in that in both accounts John is positioned as a preacher of morality, not as someone who had challenged the political authority of
2608:, Book 18. Nir therefore concludes that the passage is likely a Christian interpolation. Joel Marcus states that Nir's argument is based on an outdated notion of "mainstream Judaism" which fails to consider the essential diversity of Second Temple Judaism during this period.
2800:
provides an explanation for this based on the observation that Josephus may have learned of the details of the actions of Ananus in the twenty-year gap between the writing of the Jewish Wars and the Antiquities, and thus avoided a positive tone when writing of Ananus in the
2033:
has been attributed. The translations of Josephus' writing into other languages have at times included passages that are not found in the Greek texts, raising the possibility of interpolation, but this passage on James is found in all manuscripts, including the Greek texts.
1592:) Origen had actually complained that Josephus had mentioned Jesus, while not recognizing Jesus as the messiah, and this provided an early independent support of the partial Testimonium in a more neutral form. Zvi Baras argues from this that Origen had seen a version of the
1641:
has argued for partial authenticity for the "Testimonium" because no other parts of any of the works of Josephus have been contested to have had scribal tempering, Christian copyists were usually conservative when transmitting texts in general, and seeing that the works of
1928:
includes consideration of his virtues, the theology associated with his baptismal practices, his oratorical skills, his influence, the circumstances of his death, and the belief that the destruction of Herod's army was a divine punishment for Herod's slaughter of John.
2063:
Modern scholarship has almost universally acknowledged the authenticity of the reference to "the brother of Jesus, who was called Christ, whose name was James" (τὸν ἀδελφὸν Ἰησοῦ τοῦ λεγομένου Χριστοῦ, Ἰάκωβος ὄνομα αὐτῷ) and has rejected its being the result of later
2670:
has stated that there is "no necessary contradiction between Josephus and the gospels as to the reason why John was put to death" in that the Christians chose to emphasize the moral charges while Josephus emphasized the political fears that John stirred in Herod.
2207:
2114:
1385:(which no works of Josephus make any reference to), leading many scholars to think that he actually had a scant knowledge of the writings he was reviewing or that the documents he was working on were grossly interpolated. Also, Photios had clearly read Eusebius's
1276:
2169:
2056:, who held that position from AD 62 to 64. Because Albinus' journey to Alexandria had to have concluded no later than the summer of AD 62, the date of James' death can be assigned with some certainty to around that year. The 2nd century chronicler
2580:
6516:
Josephus' Jewish War and Its Slavonic Version: A Synoptic Comparison of the English Translation by H. St. Thackeray with the Critical Edition by N.A. Meščerskij of the Slavonic Version in the Vilna Manuscript Translated into English by H. Leeming and L.
2329:
before that of John the Baptist, a Christian interpolator may have inserted it to place Jesus in the text before John. A further argument against the authenticity of the James passage is that it would have read well even without a reference to Jesus.
2324:
A textual argument against the authenticity of the James passage is that the use of the term "Christos" there seems unusual for Josephus. An argument based on the flow of the text in the document is that given that the mention of Jesus appears in the
1604:
was then modified between the time of Origen and Eusebius. John P. Meier similarly argues that the fact that Origen complains that Josephus had not recognized Jesus as the Messiah points to the fact that Origen had read the original version of the
1801:
provides Josephus' authentic portrayal of Jesus, depicting him as a wise teacher and miracle worker with an enthusiastic group of followers who remained faithful to him after his crucifixion by Pilate, up to the time of Josephus. Vermes's version
1279:) that Josephus "did not accept Jesus as Christ", is usually seen as a confirmation of the generally accepted fact that Josephus did not believe Jesus to be the Messiah. This forms a key external argument against the total authenticity of the
2603:
Rivka Nir argues that the kind of baptism performed by John the Baptist was not considered legitimate in the mainstream Jewish circles to which Josephus belonged, and therefore Josephus could not have described John as positively as he is in
1624:
in the 1970s provides an indication of the original Josephan text. Köstenberger states that many modern scholars believe that the Arabic version reflects the state of Josephus' original text before it was subject to Christian interpolation.
567:. Nearly all modern scholars reject the authenticity of this passage in its present form, though most nevertheless hold that it contains an authentic nucleus referencing the life and execution of Jesus by Pilate, which was then subjected to
1056:
entirely authentic, thereafter the number of supporters of full authenticity declined. However, most scholars now accept partial authenticity and many attempt to reconstruct their own version of the authentic kernel, and scholars such as
2611:
Claire Rothschild has stated that the absence of Christian interpolations in the Josephus passage on John the Baptist can not by itself be used as an argument for its authenticity, but is merely an indication of the lack of tampering.
2237:
the overwhelming majority of scholars consider both the reference to "the brother of Jesus called Christ" and the entire passage that includes it as authentic. Van Voorst states that the James passage fits well in the context in the
1857:
features three phrases ("one who wrought surprising feats", "the tribe of the Christians", and "still to this day") which are used nowhere else in the whole of Greek literature except Eusebius. Feldman's new theory was criticized by
2250:
method of killing James by stoning, and the description provided by Josephus via the assembly of the Sanhedrin of judges are consistent with the policies of the Temple authorities towards the early Christian Church at the time.
2104:
And the wonderful thing is, that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of
2550:
2148:
843:
share the unique peculiarity that they both explicitly state that Jesus died after being condemned to the cross, while the Greek original does not include this detail. According to Whealey, the differences between the two
2516:) and holy man". Dunn states that Antipas likely saw John as a figure whose ascetic lifestyle and calls for moral reform could provoke a popular uprising on moral grounds, as both Josephus and the New Testament suggest.
2351:
Alexandria, and Origen, and Eusebius of Caesarea in that it simply has James stoned while the others have other variations such as having James thrown from the top of the Temple, stoned, and finally beaten to death by a
2243:
points to authenticity, and indicates that Josephus used it to distinguish Jesus from the many other people called Jesus at the time, in the same way that James is distinguished, given that it was also a common name.
1033:
accept the third alternative, i.e., partial authenticity. Baras adds that the third position is more plausible because it accepts parts of the passage as genuine, but discounts other parts as interpolations.
2214:
states that most scholars agree with Feldman's assessment that "few have doubted the genuineness of this passage" Zvi Baras also states that most modern scholars consider the James passage to be authentic.
1270:
had seen in the third century was likely to have been neutral or skeptical on Jesus without Christian interpolation and this may have looked unsatisfactory to a Christian editor. Origen's statement in his
2503:
states that the accounts of Josephus and the New Testament regarding John the Baptist are closer than they may appear at a first reading. Dunn states that Josephus positions John as a righteous preacher
2524:. W. E. Nunnally states that the John passage is considered authentic and that Josephus' emphasis on the egalitarian nature of John's teachings fit well into the biblical and historical traditions.
2411:
into his power and inclination to raise a rebellion... Accordingly, he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.
1732:
in the 1970s. Van Voorst states that the neutral reconstruction is supported by the majority of scholars because it involves far less conjectural wording and fits better with the style of Josephus.
4775:
Alice Whealey, "Josephus, Eusebius of Caesarea, and the Testimonium Flavianum," in Josephus und das Neue Testament, ed. Christfried Böttrich and Jens Herzer (Tübingen: Mohr Siebeck, 2007), 73–116.
2267:
states that nothing in the James passage looks suspiciously like a Christian interpolation and that the account can be accepted as historical.(Painter pages 139–42). Painter discusses the role of
3149:
page 83) states that the overwhelming majority of scholars consider both the reference to "the brother of Jesus called Christ" and the entire passage that includes it as authentic." Bauckham (
7044:
Rothschild, Claire (2011). ""Echo of a Whisper": The Uncertain Authenticity of Josephus' Witness to John the Baptist". In Hellholm, David; Vegge, Tor; Norderval, Øyvind; et al. (eds.).
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around 30 BC and then passed to Herod Antipas. The AD 36 date of the conflict with Aretas IV (mentioned by Josephus) is consistent with the approximate date of the marriage of
1600:
seen by Origen must have had a neutral tone, and included no derogatory references towards Christians, and hence required no reaction from Origen. He claims that the neutral tone of the
2966:
2652:, southeast of the mouth of the Jordan river, the gospels mention no location for the place where John was imprisoned. According to other historical accounts Machaerus was rebuilt by
1913:
work of first-century authors, including Josephus. He concluded that the most likely explanation is that the passage was simply interpolated in its entirety by a Christian scribe.
2497:
Josephus's passage about John the Baptist to make the circumstances of the death of John become similar to the New Testament, and to indicate that John was a forerunner of Jesus.
2777:
he writes of Ananus in a negative tone. Louis Feldman rejects these arguments against the authenticity of the James passage and states that in several other unrelated cases the
986:
and what the passage would look like without the interpolations. Among other things, the authenticity of this passage would help make sense of the later reference in Josephus'
3056:
Most modern scholars believe that Josephus could not have written this text as we have it... Scholars disagree about exactly how to reconstruct the original of the passage.
1807:
amongst us, condemned him to the cross, those that loved him at the first did not forsake him. And the tribe of Christians, so named from him, are not extinct at this day.
1782:'s reconstruction, Jesus is called a "wise man", but "lawful to call him a man" and "he was the Christ" are removed, as is the reference to the resurrection. According to
2827:
about the actions of Ananus which resulted in his demotion from the High Priesthood, the context required the manifestation of a negative aspect of Ananus' character.
2645:
contends that Josephus missed the religious meaning while recording only the political aspect of the conflict between Herod and John, which led to the latter's death.
1920:, its flow within the text, and its length have formed components of the internal arguments against its authenticity, e.g. that the brief and compact character of the
778:
was Christ", the Syriac version has the phrase "he was believed to be Christ". Drawing on these textual variations, scholars have suggested that these versions of the
2637:), or a pre-emptive measure by Herod which possibly took place before the marriage to quell a possible uprising based on the remarks of John, as Josephus suggests in
938:
919:
8552:
4812:
4667:
711:), it is now almost universally acknowledged by scholars to have been the product of an 11th-century creation as part of a larger ideological struggle against the
1112:
Jesus account can be derived from Luke's Emmaus narrative using transformations Josephus is demonstrated to have employed in paraphrasing known sources for the
2342:'s 'seventh year of the Emperor Nero', although Jerome may simply be drawing this from Josephus. However, James's successor as leader of the Jerusalem church,
4436:
Lester Grabbe (2013). "3. Jesus Who is Called the Christ: References to Jesus Outside Christian Sources". In Verenna, Thomas S.; Thompson, Thomas L. (eds.).
660:
about a number of figures mentioned in the New Testament, and the background to events such as the death of James during a gap in Roman governing authority.
3739:
reference to Jesus, which has been retouched by a Christian hand. This is the view argued by Meier as by most scholars today particularly since S. Pines..."
8587:
5140:
Eddy, Paul R. and Boyd, Gregory A. (2007) The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition. Baker Academic, pg 189
5470:
3575:
2675:
2638:
2423:
1488:
must have come early, before Eusebius. Robert E. Van Voorst also states that the interpolation likely took place some time between Origen and Eusebius.
934:
915:
586:
550:
2060:
also left an account of the death of James, and while the details he provides diverge from those of Josephus, the two accounts share similar elements.
1924:
stands in marked contrast to Josephus' more extensive accounts presented elsewhere in his works. For example, Josephus' description of the death of
1045:
is partially authentic, had a kernel with an authentic reference to Jesus, and that the analysis of its content and style support this conclusion.
4937:
2280:
2009:
1992:
1853:, proposing that the passage was interpolated in its entirety by Eusebius. In support of this view, Feldman points out, following Olson, that the
1773:
to the cross, those that loved him at the first did not forsake him. And the tribe of Christians, so named from him, are not extinct at this day.
1670:
992:
579:
6292:
1153:
to be a total forgery, the majority of modern scholars consider it partially authentic, despite some clear Christian interpolations in the text.
3104:
848:
are simply due to the fact that Agapius' chronicle more freely paraphrases and abbreviates its sources, whereas Michael's version is probably a
7727:
2261:
first century, could use a neutral tone towards Christians, with some tones of sympathy, implying that they may be worthy of Roman protection.
72:
6824:
675:
9055:
8178:
1743:
states that if the three elements "lawful to call him a man", "he was the Christ" and the reference to the resurrection are removed from the
836:, and not a direct quotation of Josephus himself. Michael's text, in contrast, she concludes is much closer to what Josephus actually wrote.
1424:(discovered in the 1970s) lacks distinct Christian terminology while sharing the essential elements of the passage indicates that the Greek
4741:
2629:
differ on the details and motives, e.g. whether this act was a consequence of the marriage of Herod Antipas and Herodias (as indicated in
1082:
was nearly or completely authentic with little or no Christian interpolations. Some of these arguments relied on the language used in the
2630:
1466:
seen by Origen had no negative reference to Jesus, else Origen would have reacted against it. Baras states that the interpolation in the
2823:, the context was Ananus' prudence in avoiding a war and hence Josephus considered that a positive aspect. However, when writing in the
679:
9011:
7722:
7717:
7334:
1996:
254:
247:
92:
4699:(2012). "On the Authenticity of the Testimonium Flavianum Attributed to Josephus". In Carlebach, Elisheva; Schacter, Jacob J. (eds.).
2558:
Here, Origen provides a clear, unambiguous indication that the passage concerning John the Baptist existed in his early manuscript of
2275:, Ananus had maintained his influence within Jerusalem through bribery.(Painter page 136) Painter points out that as described in the
1957:. Some scholars argue that the passage is an intrusion into the progression of Josephus' text at the point in which it appears in the
8562:
7827:
8514:
8466:
6492:(1984). "Flavius Josephus Revisited: The Man, his Writings and his Significance". In Temporini, Hildegard; Haase, Wolfgang (eds.).
2634:
2509:
6817:"Paragraph 7 of "Chapter XI.—Testimonies in Regard to John the Baptist and Christ" from Book I of Eusebius' "The Church History.""
2100:
these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against
1120:
is indeed Josephus's paraphrase of a Christian text very much like, if not identical to, Luke's Emmaus narrative (Luke 24:18–24).
970:("he was the Christ," at Josephus' time simply meaning "Messiah.") See also the arguments for authenticity in the sections below.
9386:
9381:
2296:
704:) which surfaced in the west at the beginning of the 20th century, after its discovery in Russia at the end of the 19th century.
1223:, but others contend that attempts to discriminate the passage into Josephan and non-Josephan elements are inherently circular.
8444:
8434:
8198:
7398:
209:
7956:
2271:
and the background to the passage, and states that after being deposed as High Priest for killing James and being replaced by
9023:
7775:
7283:
7154:
7053:
6923:
6834:
6786:
6743:
6705:
6686:
6568:
6524:
6472:
6448:
6370:
6155:
6110:
6084:
5788:
5767:
5639:
4857:
4796:
4766:
J. Carleton Paget, "Some Observations on Josephus and Christianity," Journal of Theological Studies 52, no. 2 (2001): 539–624
4751:
4724:
4514:
4489:
4445:
4343:
4316:
4075:
3162:
3049:
320:
1662:
state that the general acceptance of the authenticity of the James passage lends support to the partial authenticity of the
1091:
not cease doing so" is Josephan in style, and calling Christians a "tribe" would not have made sense to a Christian writer.
715:. As a result, it has little place in the ongoing debate over the authenticity and nature of the references to Jesus in the
9148:
7755:
7499:
7354:
7164:
Wallace-Hadrill, D. S. (2011) . "Eusebius of Caesarea and the Testimonium Flavianum (Josephus, Antiquities, XVIII. 63f.)".
2882:
1821:
In addition to the arguments listed above, a minority of scholars have put forward arguments to the effect that the entire
315:
5061:
states that although a few scholars have questioned this passage, "the vast majority have considered it to be authentic" (
1161:
authenticity of the entire passage not for what it says, but due to lack of references to it among other ancient sources.
9186:
4820:
4675:
4655:
condemned him to be crucified; and it points out that his followers remained devoted to him even afterward (Ant. 18.3.3).
2785:, and that an interpolator would have made the two accounts correspond more closely to each other, not make them differ.
1283:
in that Josephus, as a Jew, would not have claimed Jesus as the Messiah, and the reference to "he was the Christ" in the
1239:
to mean "doer" (as part of the phrase "doer of wonderful works"), but elsewhere in his works Josephus only uses the term
639:
There are about 120 extant Greek manuscripts of Josephus, of which 33 predate the 14th century, with two thirds from the
3020:
condemned him to be crucified; and it points out that his followers remained devoted to him even afterward (Ant. 18.3.3)
886:
s integrity, she concludes that it is "the only major alteration" that has been made to what Josephus originally wrote.
8080:
2156:
Many commentators have concluded that Origen is making reference to the "James, the brother of Jesus" passage found in
1870:) is repeatedly used by Josephus in his works to describe many miracles associated with the Old Testament (such as the
6237:
6097:(2011). "Jewish Responses to Byzantine Polemics from the Ninth through the Eleventh Centuries". In Garber, Zev (ed.).
3101:
pages 55–57) states that the authenticity of the Josephus passage on James has been "almost universally acknowledged".
1937:, stating that the passage is noticeably shorter and more cursory than such notices generally used by Josephus in the
655:. There are about 170 extant Latin translations of Josephus, some of which go back to the sixth century. According to
9072:
8171:
7235:
7202:
7132:
7110:
7091:
7072:
7025:
7003:
6968:
6949:
6898:
6879:
6860:
6805:
6724:
6667:
6644:
6625:
6606:
6587:
6546:
6501:
6414:
6392:
6348:
6324:
6302:
6281:
6197:
6174:
6136:
6056:
6037:
5987:
5963:
5943:
5923:
5847:
5712:
5662:
5454:
5434:
5374:
5325:
5286:
5266:
5185:
5161:
4885:
4645:
4631:
4602:
4552:
4423:
4275:
4251:
4219:
4051:
3948:
3928:
3889:
3869:
3814:
3732:
3170:
3154:
3146:
3098:
3076:
3010:
2921:
982:
states that there is "broad consensus" among scholars regarding the nature of an authentic reference to Jesus in the
224:
2180:
Eusebius states that the conquest of Jerusalem immediately followed the martyrdom of James setting the martyrdom at
9396:
9316:
6798:
Flavius Josephus: Translation and Commentary, Volume 9, Life of Josephus, Translation and Commentary by Steve Mason
2478:
1705:
1315:", e.g. that although twelve Christian authors refer to Josephus before Eusebius in AD 324, none mentions the
1198:
601:. A number of differences exist between the statements by Josephus regarding the death of John the Baptist and the
1689:
also considers the "who was called Christ" reference in the James passage as the second reference to Jesus in the
8583:
8481:
8449:
7914:
7855:
2857:
2389:
states that compared to the Christian accounts: "the sober picture of Josephus appears all the more believable".
1767:
would look like without the interpolations. According to Dunn's reconstruction, the original passage likely read:
507:
360:
2687:
the New Testament accounts is seen as an indication that the Josephus passage is not a Christian interpolation.
9275:
8524:
8439:
7927:
7750:
7591:
2819:
may account for some of the differences in tone between them. When writing of Ananus in a positive tone in the
2508:) who encourages his followers to practice "righteousness towards one another, and piety towards God" and that
2397:'s statements these variations from the Christian accounts may be signs of interpolation in the James passage.
1638:
327:
303:
8242:
9082:
8404:
8016:
7633:
7494:
2867:
2451:
1328:
9087:
8164:
8122:
7884:
7423:
3165:
pages 108–109) agrees with Feldman that few have questioned the authenticity of the James passage. Setzer (
347:
264:
2946:
9158:
8939:
8801:
4370:
1364:
975:
219:
2091:
claimed in two works that Josephus had mentioned James, the brother of Jesus. In Origen's commentary on
2053:
1609:, since such a clear statement could not have simply arisen from the "James, brother of Jesus" passage.
9268:
9230:
8717:
7867:
7770:
7700:
7461:
7391:
2872:
2347:
1891:
1409:
is that a 5th- or 6th-century table of contents of Josephus (albeit selective) makes no mention of it.
414:
159:
4032:
2750:(after AD 90) Christians had become more important in Rome and were hence given attention in the
2253:
1617:
1547:
1417:
820:
shares several peculiar choices of vocabulary with the version found in the Syriac translation of the
770:, principally through a close textual comparison between the Arabic, Syriac and Greek versions to the
9376:
9311:
9301:
9263:
9018:
8828:
8796:
8750:
8727:
7899:
7802:
7216:
7013:
6991:
2808:
2575:
2373:
2302:
2264:
1458:
was subject to interpolation before Eusebius wrote. Baras believes that Origen had seen the original
1378:
961:
945:
which describes the condemnation and crucifixion of Jesus at the hands of the Roman authorities. The
804:
574:
Modern scholarship has largely acknowledged the authenticity of the second reference to Jesus in the
174:
3989:
9291:
9196:
9191:
9006:
8971:
8897:
8853:
8848:
8645:
8471:
8316:
8213:
8208:
7949:
7822:
7623:
7561:
2562:. This implies that the John the Baptist passage would have had to have been interpolated into the
1829:
must have been forged by Eusebius himself, basing his argument on textual similarities between the
693:
387:
2338:
Josephus's account places the date of the death of James as AD 62. This date is supported by
1436:
A final argument from silence relates to Josephus' own writings and questions the authenticity of
1103:, advanced by G. J. Goldberg in 2022, is based on the observation that Josephus wrote most of the
726:, "to my knowledge no one today believes that they contain anything of value for Jesus research".
8976:
8710:
8615:
8504:
8454:
8311:
8228:
8203:
7877:
7516:
6312:
6102:
2500:
2418:
2276:
2065:
2057:
2013:
2004:
1941:, and that had it been authentic, it would have included more details and a longer introduction.
1905:
is sharply in contrast with the rest of Josephus' work. According to Hopper, the language of the
1760:
1681:
concurs with the analysis of Chilton and Evans and states that Josephus' first reference was the
1526:
would expect it to read for a passage composed by Josephus towards the end of the first century.
988:
979:
856:
cannot be an earlier version of the passage than what we find in extant manuscripts of Josephus'
598:
568:
530:
25:
3041:
3033:
2474:
571:
and alteration. However, the exact nature and extent of the original statement remains unclear.
9296:
8887:
8745:
8687:
8578:
8557:
8322:
8117:
8044:
7710:
7479:
2442:. The context of this reference is the AD 36 defeat of Herod Antipas in his conflict with
1312:
524:
provides external information on some people and events found in the New Testament. The extant
342:
273:
169:
6207:
Creed, John Martin (Oct 1932). "The Slavonic Version of Josephus' History of the Jewish War".
5629:
2309:
A comparative argument made against the authenticity of the James passage by scholars such as
2223:
867:
shares common features with Jerome's Latin translation. Most importantly for her, instead of "
9355:
8954:
8680:
8489:
8392:
8347:
8276:
7999:
7932:
7837:
7817:
7812:
7652:
7566:
7456:
7384:
2679:
2443:
2139:,—the Jews having put him to death, although he was a man most distinguished for his justice.
2024:
1481:
1382:
1373:
953:
952:
The earliest secure reference to this passage is found in the writings of the fourth-century
743:
648:
439:
434:
372:
234:
149:
134:
97:
55:
7338:
7228:
Josephus on Jesus, The Testimonium Flavianum Controversy from Late Antiquity to Modern Times
4067:
Josephus on Jesus: the testimonium Flavianum controversy from late antiquity to modern times
1476:
states that a comparison of Eusebius' reference with the 10th-century Arabic version of the
832:, strongly indicating that Agapius's text is simply a paraphrased quotation from the Syriac
9176:
9126:
9111:
8988:
8697:
8597:
8547:
8542:
8499:
8459:
8387:
7966:
7961:
7737:
7628:
7489:
2862:
2272:
2234:
2088:
1859:
1442:
1243:
to mean "poet", whereas this use of "poietes" seems consistent with the Greek of Eusebius.
394:
310:
286:
139:
7872:
1620:
argues that a comparison of the Greek manuscripts with the Arabic quotation discovered by
1107:
by paraphrasing Greek and Hebrew sources. Goldberg proposes that the Jesus passage in the
1028:
It contains Christian interpolations in what was Josephus' authentic material about Jesus.
1014:
and Zvi Baras state that there are three possible perspectives on the authenticity of the
8:
9345:
9321:
9306:
9225:
9215:
9201:
9181:
9171:
9141:
9121:
9050:
8781:
8610:
8537:
8367:
8296:
8223:
7937:
7608:
7527:
7523:
7433:
7212:
6816:
2852:
2844:
2459:
2366:
2343:
500:
469:
377:
293:
117:
7046:
Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity
4268:
Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity
2765:
One of the arguments against the authenticity of the James passage has been that in the
2377:
1555:
familiar with the New Testament accounts, and is hence unlikely to be an interpolation.
9220:
9166:
9077:
9067:
8858:
8773:
8722:
8332:
8127:
8112:
8107:
7994:
7973:
7794:
7784:
7657:
7601:
7581:
7313:
7262:
7181:
6336:
6260:
6224:
6148:
The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition
4915:
4711:. The Brill Reference Library of Judaism. Vol. 33. Leiden: Brill. pp. 11–30.
4167:
4011:
3227:
2482:
2382:
1049:
759:
444:
427:
399:
337:
332:
268:
154:
6561:
Josephus, the essential works: a condensation of Jewish antiquities and The Jewish war
2930:
2450:, which the Jews of the time attributed to misfortune brought about by Herod's unjust
1901:
wrote a book chapter in which he argued that the style and narrative structure of the
1756:
produces a passage that is likely to be an authentic reference to the death of Jesus.
582:, which mentions "the brother of Jesus, who was called Christ, whose name was James."
9391:
9257:
9136:
9042:
8966:
8865:
8838:
8757:
8705:
8655:
8414:
8382:
8377:
8372:
8362:
8352:
8301:
8075:
8022:
7894:
7680:
7571:
7556:
7551:
7511:
7466:
7451:
7279:
7231:
7198:
7185:
7150:
7128:
7120:
7106:
7087:
7068:
7049:
7021:
6999:
6964:
6945:
6919:
6894:
6875:
6856:
6830:
6801:
6782:
6739:
6720:
6701:
6682:
6663:
6640:
6621:
6602:
6583:
6564:
6542:
6520:
6497:
6468:
6444:
6410:
6388:
6366:
6344:
6320:
6298:
6277:
6264:
6228:
6193:
6170:
6151:
6132:
6106:
6080:
6052:
6033:
5983:
5959:
5939:
5919:
5843:
5784:
5763:
5708:
5658:
5635:
5450:
5430:
5370:
5321:
5282:
5262:
5181:
5157:
4881:
4853:
4792:
4747:
4720:
4627:
4598:
4548:
4510:
4485:
4441:
4419:
4339:
4312:
4271:
4247:
4215:
4124:
4071:
4047:
4015:
3944:
3924:
3885:
3865:
3810:
3728:
3166:
3158:
3157:
pages 199–203) states: "the vast majority have considered it to be authentic". Meir (
3150:
3142:
3094:
3072:
3045:
2917:
2770:
2463:
2314:
2268:
2092:
2017:
1716:
1038:
824:. These words and phrases are not shared by an independent Syriac translation of the
669:
259:
164:
129:
124:
112:
102:
7266:
4438:"Is This Not The Carpenter?": The Question of The Historicity of the Figure of Jesus
3276:
3191:
1825:
is a Christian interpolation. For example, Kenneth Olson has argued that the entire
1176:
performed by Gary Goldberg in 1995. Goldberg found some partial matches between the
9001:
8843:
8818:
8397:
8357:
7765:
7745:
7586:
7576:
7544:
7539:
7504:
7484:
7418:
7305:
7254:
7173:
6762:
6556:
6534:
6511:
6252:
6216:
6120:
6094:
6066:
5738:
5153:
5058:
4907:
4712:
4116:
4001:
2887:
2715:
states that it is significant that the passages on James and John are found in the
2588:
2427:
2284:
2246:
2046:
2029:
2021:
1925:
1577:
1539:
a "veritable tour de force" in which Josephus plays the role of a neutral witness.
1446:, which includes a discussion of Pontius Pilate at about the same level of detail.
594:
539:
409:
298:
107:
2642:
2533:, made an explicit reference to the Josephus passage discussing John the Baptist:
1862:, who accused Feldman of misreading the data and of using anachronistic criteria.
1405:
A separate argument from silence against the total or partial authenticity of the
1299:, while the majority of scholars still hold that it includes an authentic kernel.
1003:
9210:
9116:
8907:
8605:
8090:
8053:
7640:
7618:
7473:
7293:
6913:
6656:
6462:
6361:(2006). "Josephus on John the Baptist". In Levine, Amy-Jill; et al. (eds.).
6074:
4786:
4479:
4333:
4306:
4065:
2653:
751:
204:
144:
7362:
2376:
states that the relationship of the death of James to the siege is an important
2358:
1748:
supports the authenticity of the reference to the execution of Jesus by Pilate.
19:
9206:
9106:
8902:
8791:
8737:
8670:
8650:
8409:
8250:
8145:
8085:
7944:
7845:
7705:
7695:
7690:
7685:
7276:
The Emergence of Christianity: Classical Traditions in Contemporary Perspective
6380:
6358:
6185:
6070:
5840:
The Emergence of Christianity: Classical Traditions in Contemporary Perspective
5558:
4898:
Meier, John P. (1992). "John the Baptist in Josephus: philology and exegesis".
4841:
4361:
by Heinz Schreckenberg, Kurt Schubert Minneapolis: Fortress Press, 1991 page 39
3460:
3458:
3456:
3454:
3452:
3450:
3448:
3446:
2704:
2489:
2070:
2038:
1910:
1898:
1783:
1740:
1659:
1518:
1348:
1173:
1034:
852:
copy. The implication of this argument, if valid, is that Agapius' abbreviated
719:
688:
558:
493:
382:
192:
87:
62:
36:
7258:
7177:
6256:
6220:
5128:
4716:
4006:
2386:
1789:
9370:
9131:
9062:
8912:
8620:
8260:
8255:
7904:
7889:
7667:
7645:
7613:
7438:
6909:
6820:
6774:
6489:
6458:
6436:
6424:
6402:
6124:
6025:
5743:
5726:
4941:
4696:
4619:
4128:
3579:
3090:
2797:
2712:
2667:
2657:
2621:
2584:
2529:
2521:
2439:
2431:
2362:
2211:
2202:
2124:
2027:. The James referred to in this passage is most likely the James to whom the
1909:
has more in common with fourth-century Christian creedal statements than the
1846:
1779:
1749:
1678:
1655:
1473:
1352:
1343:
s reference to Jesus would seem appropriate in the works of many intervening
1288:
1011:
791:
766:
have furnished additional ways to evaluate Josephus' mention of Jesus in the
708:
656:
602:
214:
199:
179:
77:
6851:
Meggitt, Justin (2003). "John the Baptist". In Houlden, James Leslie (ed.).
5407:
3443:
2796:
has also been used to explain some of the differences in tone between them.
2355:
as well as his death occurring during the siege of Jerusalem in AD 69.
1295:"hopeless". Almost all modern scholars reject the total authenticity of the
1168:
have even used computer-based methods, e.g. the matching of the text of the
8944:
8892:
8823:
8813:
8494:
8426:
8291:
8187:
8027:
8005:
7978:
7850:
7807:
7446:
6766:
6190:
Studying the Historical Jesus: Evaluations of the State of Current Research
4120:
3770:
3768:
3766:
3764:
3588:
2877:
2735:. The second explanation is that during the gap between the writing of the
2050:
1871:
1729:
1621:
1214:
One of the key internal arguments against the complete authenticity of the
747:
625:
Josephus wrote all of his surviving works after his establishment in Rome (
481:
6736:
The Cradle, the Cross, and the Crown: An Introduction to the New Testament
3882:
The Cradle, the Cross, and the Crown: An Introduction to the New Testament
3605:
3603:
3583:
1355:
have argued that this silence is mainly due to the fact that the original
9246:
8996:
8959:
8808:
8660:
8635:
8532:
8011:
7862:
7596:
7245:
Whealey, Alice (2008). "The Testimonium Flavianum in Syriac and Arabic".
7142:
6753:
Louth, Andrew (1990). "The Date of Eusebius' " Historia Ecclesiastica"".
3920:
2566:
at quite an early date, before the time of Origen, if it is inauthentic.
2390:
2321:
Josephus presents a positive view of Ananus and portrays him as prudent.
2310:
1930:
1894:
1686:
1527:
1058:
802:. Rather, they both ultimately derive from the Syriac translation of the
794:
published an article arguing that Agapius' and Michael's versions of the
367:
67:
7103:
Jesus Outside the New Testament: An Introduction to the Ancient Evidence
7084:
Jewish Historiography and Iconography in Early and Medieval Christianity
6734:
Kostenberger, Andreas J.; Kellum, L. Scott; Quarles, Charles L. (2009).
5978:"The High Priesthood in the Judgement of Josephus" by Clemens Thoma, in
4788:
Jesus Outside the New Testament: An Introduction to the Ancient Evidence
4359:
Jewish historiography and iconography in early and Medieval Christianity
3761:
3211:
1786:, Meier's reconstruction is currently the most accepted among scholars.
974:
reference to the execution of Jesus by Pilate which was then subject to
9094:
8833:
8630:
8286:
8218:
8032:
7532:
7317:
6891:
The Cambridge History of Christianity, Volume 1: Origins to Constantine
6069:(1999). "For What Offense was James put to Death?". In Chilton, Bruce;
5474:
4919:
4107:
Paget, J. C. (2001). "Some Observations on Josephus and Christianity".
3884:
by Andreas J. Kostenberger, L. Scott Kellum and Charles L Quarles 2009
3600:
3185:
The letter of James: a new translation with introduction and commentary
2218:
2042:
1371:
at all in his broad review of Josephus. However, Photios argues in his
1251:
525:
6510:
3282:
2648:
While Josephus identifies the location of the imprisonment of John as
1572:
1367:
as late as the 9th century, and the fact that he does not mention the
1339:) that the passage from Josephus is referenced again, even though the
1307:
A different set of external arguments against the authenticity of the
995:
where Josephus refers to the stoning of "James the brother of Jesus".
614:
9251:
9099:
8934:
8924:
8917:
8875:
8870:
8665:
8625:
8097:
6578:
Freedman, David Noel; Myers, Allen C.; Beck, Astrid B., eds. (2000).
5806:
3173:
pages 108–109) also states that few have questioned its authenticity.
2762:, but he considers the last explanation less likely than the others.
2759:
2649:
1976:
1673:"clearly implies a prior reference" and that "in all probability the
1344:
1135:
839:
One of the key prongs in her argument is that Agapius' and Michael's
739:
633:
7309:
7016:(2004). "Who was James?". In Chilton, Bruce; Neusner, Jacob (eds.).
5875:
5873:
4911:
4845:
2690:
2678:) that the AD 36 defeat of Herod Antipas in the conflicts with
1521:
states that an argument in favor of the partial authenticity of the
1287:
must be a Christian interpolation. Based on this observation alone,
8640:
8509:
7037:
An Arabic version of the Testimonium Flavianum and its implications
6238:""To Be or to Be Thought to Be": The Testimonium Flavianum (again)"
5727:"Josephus' Account of John the Baptist: A Christian Interpolation?"
4850:
Linguistics and Literary Studies: Interfaces, Encounters, Transfers
2661:
2625:
2592:
2570:
1255:
1087:
957:
930:
809:
640:
521:
6514:; Leeming, Henry; Osinkina, Lyubov V.; Leeming, Katherine (2003).
4528:
4526:
2313:
is that the passage has a negative tone regarding the High Priest
1964:
782:
more closely reflect what a non-Christian Jew might have written.
643:
period. The earliest surviving Greek manuscript that contains the
9340:
8949:
8929:
8786:
8675:
8038:
7922:
6679:
Herod Antipas in Galilee: The Literary and Archaeological Sources
5870:
4983:
2838:
2683:
2447:
2435:
2352:
1980:
1666:
in that the brief reference to "Jesus, who was called Christ" in
1496:
1420:
argues that the fact that the 10th-century Arabic version of the
1412:
722:
states that although some scholars had in the past supported the
712:
554:
464:
449:
6294:
The Cambridge History of Judaism, Vol. 3: The Early Roman Period
5279:
The Early Christian Church: Volume 1, The First Christian Church
5012:
5010:
3825:
3823:
2698:
2541:, and as promising purification to those who underwent the rite.
2037:
The context of the passage is the period following the death of
1094:
798:
are not independent witnesses to the original text of Josephus'
8156:
8102:
8058:
7675:
6978:
Olson, K. A. (1999). "Eusebius and the Testimonium Flavianum".
6274:
The relationship between John the Baptist and Jesus of Nazareth
5936:
The relationship between John the Baptist and Jesus of Nazareth
5509:
5507:
5301:
5299:
5297:
5295:
5227:
5225:
5042:
5040:
4523:
4335:
Did Jesus Exist?: The Historical Argument for Jesus of Nazareth
4159:
3620:
3618:
2394:
2339:
2227:
1879:
1849:
reversed his prior support for the partial authenticity of the
1763:, there is "broad consensus" among scholars regarding what the
1323:
1267:
1078:
Until the rise of modern criticism, many scholars believed the
1061:
have argued that the overall characterizations of Jesus in the
1041:) state that most modern scholars accept the position that the
960:, who used Josephus' works extensively as a source for his own
82:
5794:
5582:
5350:
5348:
5346:
5112:
5110:
4973:
4971:
4969:
4967:
4965:
4846:"A Narrative Anomaly in Josephus: Jewish Antiquities xviii:63"
3842:
3840:
3838:
1185:
was a Christian interpolation based on Luke, or that both the
651:
in Milan, which includes almost all of the second half of the
647:
is the 11th century Ambrosianus 370 (F 128), preserved in the
16:
Mentions of Jesus in the writings of the 1st-century historian
8882:
8342:
8281:
8238:
7407:
5200:
5198:
5196:
5194:
5172:
5170:
5007:
4646:"Do Any Ancient Jewish Sources Mention Jesus? Weekly Mailbag"
3820:
3496:
The historical Jesus: ancient evidence for the life of Christ
2754:. Another explanation is that the passages were added to the
2731:
covers the time period involved at a greater length than the
2723:, but provides three explanations for their absence from the
1875:
1643:
1400:
535:
229:
45:
6533:
5860:
5858:
5856:
5705:
The Wiley–Blackwell Companion to Religion and Social Justice
5606:
5564:
5504:
5292:
5222:
5037:
4575:
4573:
4571:
4569:
4567:
4565:
4563:
4561:
4288:
4286:
4284:
3615:
3594:
3370:
3368:
2912:
Josephus, Flavius; Whiston, William; Maier, Paul L. (1999).
1612:
1322:
Even after Eusebius' AD 324 reference, it is not until
6870:
Meyers, Carol; Craven, Toni; Kraemer, Ross Shepard (2001).
6698:
Christianity: A Biblical, Historical, and Theological Guide
5570:
5546:
5385:
5383:
5343:
5331:
5107:
4962:
4461:
4459:
4457:
4225:
4176:
4174:
4135:
3990:"Josephus's Paraphrase Style and the Testimonium Flavianum"
3966:
3835:
3669:
3479:
3477:
3475:
3473:
3421:
3419:
3417:
3415:
3413:
3411:
3409:
3407:
3380:
3331:
3329:
3327:
1885:
1266:
According to Wataru Mizugaki, the Testimonium passage that
5998:
5996:
5494:
5492:
5490:
5488:
5486:
5484:
5482:
5191:
5167:
5068:
5027:
5025:
4952:
4950:
4852:. Berlin/Boston: Walter de Gruyter GmbH. pp. 147–71.
3540:
3516:
3506:
3504:
3431:
3264:
2137:
James the Just, who was a brother of Jesus (called Christ)
1484:
indicates that the Christian interpolation present in the
863:
Whealey furthermore notices that Michael's version of the
534:, written around AD 93–94, contain two references to
6996:
Just James: The Brother of Jesus in History and Tradition
6733:
5885:
5853:
5413:
5395:
4558:
4281:
4022:
3706:
3464:
3365:
3254:
3252:
3250:
2984:
1816:
7376:
5818:
5380:
5237:
5085:
5083:
4454:
4392:
4380:
4171:
3954:
3470:
3404:
3341:
3324:
1700:
1693:
and states that the first reference is likely to be the
7296:(October 1948). "The Hoax of the 'Slavonic Josephus'".
7125:
Jesus in history, thought, and culture: an encyclopedia
6853:
Jesus in history, thought, and culture: an encyclopedia
5993:
5897:
5685:
5675:
5673:
5671:
5594:
5524:
5522:
5479:
5095:
5022:
4947:
4481:
A Marginal Jew: The roots of the problem and the person
4308:
A Marginal Jew: The roots of the problem and the person
4195:
4193:
4191:
4189:
3785:
3783:
3501:
3187:. New Haven; London: Yale University Press. p. 98.
2811:
also states that the difference in the context for the
2615:
2539:
Josephus bears witness to John as having been a Baptist
1752:
also states that the removal of some elements from the
1735:
1065:
are in accord with the style and approach of Josephus.
545:
The first and most extensive reference to Jesus in the
7081:
7062:
3751:
3749:
3747:
3745:
3609:
3552:
3528:
3247:
2976:
2960:
2916:. Grand Rapids, MI: Kregel Publications. p. 7-8.
1944:
1596:
that included no interpolations. Baras asserts that a
1567:
1068:
6555:
6099:
The Jewish Jesus: Revelation, Reflection, Reclamation
5534:
5210:
5080:
4995:
3774:
3642:
3118:
3069:
New Testament Apocrypha: Gospels and Related Writings
2940:
2583:), Eusebius also discusses the Josephus reference to
2537:
For in the 18th book of his Antiquities of the Jews,
2333:
1491:
1231:
Another example of the textual arguments against the
998:
585:
Almost all modern scholars consider the reference in
7123:(2003). "Josephus". In Houlden, James Leslie (ed.).
7018:
The brother of Jesus: James the Just and his mission
5668:
5648:
5519:
4186:
3780:
3694:
3659:
3657:
3288:
3141:
Sample quotes from previous references: Van Voorst (
2911:
2834:
1650:
949:
is probably the most discussed passage in Josephus.
707:
Although originally hailed as authentic (notably by
6908:Mizugaki, Wataru (1987). "Origen and Josephus". In
6869:
6427:(1992). "Josephus". In Freedman, David Noel (ed.).
5812:
4743:
Jews, Christians and Jewish Christians in Antiquity
4162:Narrative of Luke and the Testimonium of Josephus"
3742:
3691:. The Catholic Biblical Quarterly 61 (2): 305, 1999
3392:
3312:
3300:
2598:
2426:) Josephus refers to the imprisonment and death of
1573:
Origen's complaint about Josephus referencing Jesus
1508:
785:
6655:
6637:Early Christian Life and Thought in Social Context
6494:Aufstieg und Niedergang der römischen Welt, Part 2
4880:by George Albert Wells and R. Joseph Hoffman 1996
3036:. In Levine, Amy-Jill; Brettler, Marc Zvi (eds.).
2493:preachings and their promises during that period.
1953:authenticity is the context of the passage in the
1719:states that most modern scholars believe that the
1261:
1156:The arguments surrounding the authenticity of the
1136:Arguments for presence of Christian interpolations
6942:John the Baptist: prophet of purity for a new age
6889:Mitchell, Margaret M.; Young, Frances M. (2006).
6826:Nicene and Post-Nicene Fathers, Series II, Vol. 1
6577:
6385:Jesus and His Contemporaries: Comparative Studies
5879:
5707:by Michael D. Palmer and Stanley M. Burgess 2012
4989:
4595:Jesus and the Gospels: An Introduction and Survey
3941:Jesus and His Contemporaries: Comparative Studies
3807:Jesus and His Contemporaries: Comparative Studies
3654:
3630:
3353:
2346:, is not, in tradition, appointed till after the
2291:
2210:), if Josephus had not referred to Jesus at all.
1970:Josephus' reference to James the brother of Jesus
1811:
1440:based on the fact that it has no parallel in the
1291:calls the case for the total authenticity of the
686:do not appear in any other versions of Josephus'
9368:
5627:
4509:(2nd ed.). Baker Academic. pp. 232–3.
4429:
3067:Wilhelm Schneemelcher, Robert McLachlan Wilson,
2393:, on the other hand, has stated that in view of
2222:A 13th-century icon of James, Serbian monastery
2102:James the brother of Jesus who is called Christ.
1542:
7163:
7065:Jewish Traditions in Early Christian Literature
6537:; Whiston, William; Maier, Paul L. (May 1999).
6049:Jews in the Hellenistic World: Volume 1, Part 1
5623:
5621:
4262:
4260:
4164:The Journal for the Study of the Pseudepigrapha
3675:
3071:, page 490 (James Clarke & Co. Ltd, 2003).
2788:The twenty-year gap between the writing of the
2469:
1558:
1449:
7728:Names and titles of Jesus in the New Testament
7082:Schreckenberg, Heinz; Schubert, Kurt (1992b).
7067:. Vol. 2. Augsburg Fortress, Publishers.
7063:Schreckenberg, Heinz; Schubert, Kurt (1992a).
6167:International Standard Bible Encyclopedia: E–J
5367:The Bible Exposition Commentary: New Testament
5318:International Standard Bible Encyclopedia: A–D
5129:Eusebius of Caesarea, Church History, Book III
4848:. In Fludernik, Monika; Jacob, Daniel (eds.).
4709:New Perspectives on Jewish-Christian Relations
4590:
4588:
4158:Goldberg, G. J. 1995 "The Coincidences of the
3011:"Do Any Ancient Jewish Sources Mention Jesus?"
1633:
1413:Arabic Testimonium lacks Christian terminology
875:, Jerome's and Michael's versions both read, "
734:In 1971, a 10th-century Arabic version of the
563:
9056:Architecture of cathedrals and great churches
8755:
8172:
7392:
6888:
5762:. Univ of South Carolina Press. p. 126.
5731:Journal for the Study of the Historical Jesus
5254:
5252:
5016:
4435:
4063:
4037:
3994:Journal for the Study of the Historical Jesus
3137:
3135:
2197:
1431:
1095:The Paraphrase Model of Josephan Authenticity
762:. These additional manuscript sources of the
729:
632:) under the patronage of the Flavian Emperor
501:
7039:. Israel Academy of Sciences and Humanities.
6696:Jonas, Glenn; Lopez, Kathryn Muller (2010).
6183:
5618:
4689:
4615:
4613:
4611:
4532:
4440:. Acumen Publishing Limited. pp. 61–7.
4411:
4409:
4407:
4257:
4154:
4152:
4150:
3386:
3086:
3084:
1916:The concordance of the language used in the
889:
6457:
6435:
5949:
5835:
5833:
5631:Josephus and Modern Scholarship (1937–1980)
5204:
4891:
4873:
4871:
4869:
4585:
4292:
4057:
4028:
3857:
3855:
3624:
3270:
3114:
2952:
2936:
2400:
2317:, presenting him as impulsive while in the
1933:has argued against the authenticity of the
1363:Some scholars also point to the silence of
8179:
8165:
7723:New Testament places associated with Jesus
7718:Historical background of the New Testament
7399:
7385:
7192:
7119:
7100:
7043:
6695:
5800:
5612:
5588:
5565:Flavius Josephus, Whiston & Maier 1999
5249:
5231:
5052:
4579:
4398:
4386:
4266:"Echo of a whisper" by Clare Rothchild in
4237:
4180:
4141:
3972:
3960:
3846:
3829:
3802:
3800:
3798:
3712:
3681:
3595:Flavius Josephus, Whiston & Maier 1999
3483:
3347:
3335:
3132:
3110:
2996:
2992:
1401:Table of Josephus excludes the Testimonium
508:
494:
44:
6814:
5974:
5972:
5742:
5440:
4608:
4404:
4147:
4100:
4005:
3912:
3910:
3908:
3906:
3904:
3902:
3900:
3898:
3875:
3648:
3081:
1840:
1792:has performed a detailed analysis of the
1613:Arabic Testimonium more authentic version
1513:
1302:
8050:Jacob (paternal grandfather per Matthew)
6907:
6615:
6335:
6164:
6145:
6065:
6046:
5830:
5760:John the Baptist in History and Theology
5513:
5389:
5305:
5289:Cambridge University Press, pages 187-9.
5243:
5089:
5074:
5062:
5046:
4866:
4231:
4205:
4046:by Louis H. Feldman and Gohei Hata 1988
3987:
3934:
3852:
3237:
3201:
3122:
2697:
2473:
2357:
2295:
2217:
1961:and breaks the thread of the narrative.
1949:A further internal argument against the
1886:4th-century Christian creedal statements
1704:
1647:or Christian beliefs into Philo's text.
1495:
1470:took place between Origen and Eusebius.
1250:
1209:
1197:
1002:
613:
557:and a wise teacher who was crucified by
18:
7292:
7244:
7225:
7012:
6990:
6850:
6714:
6653:
6634:
6596:
6488:
6423:
6401:
6002:
5903:
5891:
5864:
5691:
5576:
5552:
5414:Kostenberger, Kellum & Quarles 2009
5401:
5354:
5337:
5116:
5101:
5031:
4977:
4956:
4834:
4695:
3795:
3718:
3584:http://www.josephus.org/testimonium.htm
3558:
3546:
3534:
3522:
3465:Kostenberger, Kellum & Quarles 2009
3437:
3318:
3258:
3241:
3221:
3182:
3126:
2985:Kostenberger, Kellum & Quarles 2009
2664:estimated by other historical methods.
2406:Josephus' reference to John the Baptist
2163:
2082:
1226:
1073:
9369:
7352:
7141:
6939:
6676:
6290:
6271:
6235:
6119:
6093:
5969:
5824:
5757:
5703:W. E. Nunnally "Deeds of Kindness" in
5600:
5540:
4840:
4784:
4643:
4626:edited by Markus N. A. Bockmuehl 2001
4331:
3895:
3689:Eusebius and the Testimonium Flavianum
3510:
3498:by Gary R. Habermas 1996 ISBN page 194
3374:
3008:
1817:Textual similarities to Eusebian works
1149:. While early scholars considered the
816:. Whealey notes that Michael's Syriac
8160:
7380:
7332:
7273:
7211:
7166:The Journal of Ecclesiastical History
7034:
6977:
6958:
6795:
6773:
6752:
6379:
6357:
6206:
6019:
5982:by Louis Feldman and Gohei Hata 1977
5528:
5498:
5216:
5001:
4897:
4739:
4504:
4477:
4465:
4304:
4199:
4106:
3983:
3981:
3789:
3700:
3663:
3636:
3425:
3398:
3359:
3306:
3294:
3233:
3217:
3205:
3197:
3031:
2988:
2972:
2956:
2012:) Josephus refers to the stoning of "
1965:"James, the brother of Jesus" passage
1701:Reconstruction of an authentic kernel
1589:
1246:
1193:
1145:total or partial authenticity of the
750:, who also discovered a 12th-century
609:
6961:A History of the Holy Eastern Church
6311:
6123:(1987). "Josephus in Byzantium". In
6076:James the Just and Christian origins
5718:
5679:
5259:Jewish responses to early Christians
4416:Jewish responses to early Christians
4338:. Harper Collins. pp. 64, 350.
3755:
3009:Ehrman, Bart D. (24 February 2019).
2980:
2883:Sources for the historicity of Jesus
1736:Exclusion of three divisive elements
1007:The complete works of Josephus, 1582
663:
316:Sources for the historicity of Jesus
7337:. New Oxford Review. Archived from
7195:Jesus and the oral Gospel tradition
6599:Herodias: at home in that fox's den
6291:Davies, William David, ed. (2000).
5724:
5628:Louis H. Feldman (1 January 1984).
3862:Jesus and the oral Gospel tradition
2773:in a positive manner, while in the
2512:similarly calls John "a righteous (
2077:
1945:Intrusion that breaks the narrative
1778:In this passage, which is based on
1568:Arguments from external attestation
1428:has been subject to interpolation.
1069:Arguments for complete authenticity
1025:It is entirely a Christian forgery.
520:The first-century Jewish historian
13:
8041:(traditional maternal grandfather)
8035:(traditional maternal grandmother)
7333:Marks, Frederick W. (April 2006).
6915:Josephus, Judaism and Christianity
6815:McGiffert, Arthur Cushman (2007).
6559:; Maier, Paul L. (December 1995).
6539:The New Complete Works of Josephus
6464:Josephus, Judaism and Christianity
6407:Judaism and Hellenism reconsidered
6146:Eddy, Paul; Boyd, Gregory (2007).
6129:Josephus, Judaism and Christianity
6030:Josephus, Judaism and Christianity
5655:Judaism and Hellenism reconsidered
5178:Josephus, Judaism and Christianity
5150:Josephus, Judaism and Christianity
4644:Ehrman, Bart D. (March 10, 2019).
4109:The Journal of Theological Studies
3978:
3610:Schreckenberg & Schubert 1992a
3038:The Jewish Annotated New Testament
2977:Schreckenberg & Schubert 1992a
2961:Schreckenberg & Schubert 1992a
2914:The New Complete Works of Josephus
2769:Josephus portrays the High Priest
2691:The three passages in relation to
2616:Differences with Christian sources
2334:Differences with Christian sources
1628:
1492:Arguments for partial authenticity
1393:, since he lists them both in his
1377:that Josephus's works mention the
999:Three perspectives on authenticity
929:(meaning the testimony of Flavius
14:
9408:
7326:
7105:. Wm. B. Eerdmans Publishing Co.
6597:Gillman, Florence Morgan (2003).
6582:. Wm. B. Eerdmans Publishing Co.
5813:Meyers, Craven & Kraemer 2001
4785:Voorst, Robert Van (2000-04-13).
3775:Flavius Josephus & Maier 1995
3735:page 48: "... that Josephus made
3119:Flavius Josephus & Maier 1995
2941:Flavius Josephus & Maier 1995
2206:not acknowledge Jesus as Christ (
1651:Authenticity of the James passage
593:to the imprisonment and death of
9351:
9350:
9339:
8467:State church of the Roman Empire
8186:
8141:
8140:
7335:"Jewish Light on the Risen Lord"
6580:Eerdmans Dictionary of the Bible
6441:Josephus, the Bible, and history
6024:and the Martyrdom of James". In
5929:
5909:
5776:
5751:
5697:
5460:
5419:
5360:
5311:
5272:
5176:Feldman, Louis H.; Hata, Gōhei.
5143:
5134:
5122:
4926:
4097:Meier, 1990 (especially note 15)
4044:Josephus, the Bible, and History
2837:
1509:Arguments from style and content
877:he was thought to be the Messiah
786:Potential dependence on Eusebius
475:
463:
175:Apparitions and visions of Jesus
8450:First seven ecumenical councils
8047:(paternal grandfather per Luke)
7355:"Jesus in the eyes of Josephus"
6980:The Catholic Biblical Quarterly
6874:. Eerdmans Publishing Company.
6719:. University Press of America.
6363:The Historical Jesus in Context
6276:. University Press of America.
6012:
5980:Josephus, the Bible and History
5916:Josephus and Modern Scholarship
5880:Freedman, Myers & Beck 2000
4990:Freedman, Myers & Beck 2000
4813:"Jesus in the Eyes of Josephus"
4805:
4778:
4769:
4760:
4733:
4668:"Jesus in the Eyes of Josephus"
4660:
4637:
4538:
4498:
4471:
4364:
4352:
4325:
4298:
4091:
3564:
3489:
3176:
2858:Christianity in the 1st century
2591:, and mentions the marriage to
2016:" (James the Just) by order of
1311:(either partial or total) are "
1262:Origen's references to Josephus
1235:is that it uses the Greek term
597:also to be authentic and not a
255:Background to the New Testament
9387:Ancient Roman writers on Jesus
9382:Early Christianity and Judaism
9317:Relations with other religions
8723:Church of the East (Nestorian)
8718:Oriental Orthodox (Miaphysite)
7751:Quest for the historical Jesus
7101:Van Voorst, Robert E. (2000).
6893:. Cambridge University Press.
6755:Journal of Theological Studies
6431:. Vol. 3. pp. 990–1.
6297:. Cambridge University Press.
6209:The Harvard Theological Review
6165:Bromiley, Geoffrey W. (1982).
4940:, based on the translation of
4900:Journal of Biblical Literature
4791:. Wm. B. Eerdmans Publishing.
4740:Paget, James Carleton (2010).
4507:Josephus and the New Testament
4332:Ehrman, Bart D. (2012-03-20).
4212:Josephus and the New Testament
3988:Goldberg, Gary J. (Feb 2022).
3582:, The Loeb Classical Library.
3578:, based on the translation of
3183:Johnson, Luke Timothy (2005).
3061:
3025:
3002:
2905:
2758:to highlight the power of the
2727:. One explanation is that the
2599:Arguments against authenticity
2292:Arguments against authenticity
1833:and Eusebius' writings in the
1812:Arguments for complete forgery
1535:calls the Jesus notice in the
674:The three references found in
304:Quest for the historical Jesus
1:
6940:Murphy, Catherine M. (2003).
5320:by Geoffrey W. Bromiley 1979
4944:, The Loeb Classical Library.
4746:. Mohr Siebeck. p. 602.
4311:. Doubleday. pp. 71–85.
2893:
2868:History of early Christianity
2740:
2188:
2181:
1835:Demonstrations of the Gospels
1543:Josephan vocabulary and style
1530:concurs, arguing that if the
1333:
1164:The external analyses of the
1052:most scholars considered the
626:
7149:. Hymns Ancient and Modern.
6779:Eusebius: The Church History
6639:. Sheffield Academic Press.
6461:; Hata, Gōhei, eds. (1987).
4819:. 2009-12-14. Archived from
4674:. 2009-12-14. Archived from
4624:Cambridge Companion to Jesus
3283:Flavius Josephus et al. 2003
2898:
2527:In Origen's apologetic work
2128:, he made a similar remark:
2122:In Origen's apologetic work
1559:Josephan beliefs about Jesus
1454:Zvi Baras believes that the
1450:Timing of the interpolations
561:. It is commonly called the
553:, states that Jesus was the
7:
9024:Views on poverty and wealth
7298:The Jewish Quarterly Review
6700:. Mercer University Press.
6654:Hoehner, Harold W. (1983).
6079:. BRILL. pp. 199–232.
5634:. De Gruyter. p. 677.
4701:On the Authenticity of the
4545:The Changing Faces of Jesus
4244:Jesus in his Jewish context
3032:Cohen, Shaye J. D. (2011).
2830:
1634:Comparison to Philo's works
1048:While before the advent of
812:, which in turn quotes the
23:A page from a 1466 copy of
10:
9413:
9269:World Evangelical Alliance
9231:Traditionalist Catholicism
7701:Five Discourses of Matthew
7221:. Pemberton Publishing Co.
7193:Wansbrough, Henry (2004).
6959:Neale, John Mason (2003).
6918:. BRILL. pp. 325–35.
6796:Mason, Steve, ed. (2001).
6677:Jensen, Morten H. (2010).
6616:Habermas, Gary R. (1996).
6341:James the Brother of Jesus
6272:Dapaah, Daniel S. (2005).
6047:Bartlett, John R. (1985).
5958:by Harold W. Hoehner 1983
5918:by Louis H. Feldman 1984,
5369:by Warren W. Wiersbe 2003
5281:by Philip Carrington 2011
4597:by Craig L. Blomberg 2009
2873:Mara bar Serapion on Jesus
2479:John the Baptist in prison
2470:Arguments for authenticity
2300:An 1842 copy of Eusebius'
2283:) Ananus was bribing both
2198:Arguments for authenticity
2014:James the brother of Jesus
1845:In 2012, Josephus scholar
1677:is that prior reference".
1432:No parallel in other works
730:Arabic and Syriac Josephus
667:
321:Reliability of the Gospels
9334:
9284:
9264:World Council of Churches
9239:
9157:
9041:
9032:
8987:
8772:
8756:
8751:Latter Day Saint movement
8736:
8696:
8596:
8577:
8523:
8480:
8425:
8331:
8310:
8269:
8237:
8194:
8136:
8068:
7987:
7913:
7836:
7793:
7736:
7666:
7432:
7414:
7406:
7353:Vermes, Geza (Jan 2010).
7259:10.1017/S0028688508000301
7178:10.1017/S0022046900049435
7147:Jesus in the Jewish World
6257:10.1163/15685365-12341552
6221:10.1017/S0017816000021301
5938:by Daniel S. Dapaah 2005
5657:by Louis H. Feldman 2006
5427:Jesus in the Jewish World
5017:Mitchell & Young 2006
4717:10.1163/9789004221185_003
4007:10.1163/17455197-bja10003
3917:Jesus in the Jewish World
3864:by Henry Wansbrough 2004
2460:chronology of the gospels
2273:Jesus the son of Damnaeus
1580:notes that in two works (
1379:Massacre of the Innocents
1022:It is entirely authentic.
9292:Anti-Christian sentiment
8472:Christian biblical canon
7928:In comparative mythology
6365:. Princeton Univ Press.
6020:Baras, Zvi (1987). "The
5744:10.1163/174551911X618885
4533:Chilton & Evans 1998
3387:Chilton & Evans 1998
2401:John the Baptist passage
933:) is a passage found in
746:was brought to light by
260:Language spoken by Jesus
9397:James, brother of Jesus
9346:Christianity portal
8505:Investiture Controversy
8081:Interactions with women
7274:White, Cynthia (2010).
7226:Whealey, Alice (2003).
6998:. Bloomsbury Academic.
6715:Knoblet, Jerry (2005).
6429:Anchor Bible Dictionary
6103:Purdue University Press
5468:Antiquities of the Jews
5261:by Claudia Setzer 1994
5205:Feldman & Hata 1987
4934:Antiquities of the Jews
4478:Meier, John P. (1991).
4418:by Claudia Setzer 1994
4305:Meier, John P. (1991).
4293:Feldman & Hata 1987
4270:by David Hellholm 2010
4029:Feldman & Hata 1987
3943:by Craig A. Evans 2001
3809:by Craig A. Evans 2001
3625:Feldman & Hata 1987
3572:Antiquities of the Jews
3271:Feldman & Hata 1989
3115:Feldman & Hata 1987
2953:Feldman & Hata 1987
2937:Feldman & Hata 1987
2702:A 15th-century copy of
2560:Antiquities of the Jews
2419:Antiquities of the Jews
2277:Antiquities of the Jews
2066:Christian interpolation
2005:Antiquities of the Jews
1990:Antiquities of the Jews
1955:Antiquities of the Jews
1590:§ Early references
989:Antiquities of the Jews
912:Antiquities of the Jews
606:Josephus' later works.
599:Christian interpolation
569:Christian interpolation
531:Antiquities of the Jews
470:Christianity portal
26:Antiquities of the Jews
9297:Christian universalism
8688:Western Rite Orthodoxy
8533:Protestant Reformation
8091:Mary, sister of Martha
7711:Oral gospel traditions
7035:Pines, Shlomo (1971).
6912:; Hata, Gōhei (eds.).
6738:. B&H Publishing.
6635:Harding, Mark (2003).
6439:; Hata, Gōhei (1989).
6127:; Hata, Gōhei (eds.).
6028:; Hata, Gōhei (eds.).
5842:by Cynthia White 2010
5613:Jonas & Lopez 2010
4705:Attributed to Josephus
4064:Alice Whealey (2003).
2781:also differs from the
2709:
2595:in paragraphs 1 to 6.
2556:
2486:
2462:and the dates for the
2413:
2370:
2306:
2230:
2170:Book II, Chapter 23.20
2154:
2120:
1985:
1841:Three Eusebian phrases
1809:
1775:
1713:
1514:Lack of Jewish deicide
1505:
1313:arguments from silence
1303:Arguments from silence
1258:
1206:
1008:
963:Historia Ecclesiastica
907:
622:
618:A 1640 edition of the
274:Mental health of Jesus
29:
8955:Anointing of the Sick
7818:Life of Christ Museum
7813:Life of Christ in art
7247:New Testament Studies
7086:. Assen: Van Gorcum.
7048:. Walter de Gruyter.
6236:Curran, John (2017).
6022:Testimonium Flavianum
5758:Marcus, Joel (2018).
5425:Vermes, Geza (2011).
4938:Book 20, Chapter 9, 1
4703:Testimonium Flavianum
4622:"Crucifixion" in the
4547:by Geza Vermaes 2001
4505:Mason, Steve (2011).
3576:Book 18, Chapter 3, 3
2701:
2551:Book I, Chapter XLVII
2535:
2477:
2424:Book 18, Chapter 5, 2
2408:
2361:
2299:
2281:Book 20, Chapter 9, 2
2221:
2149:Book I, Chapter XLVII
2130:
2111:Commentary on Matthew
2097:
2041:, and the journey to
2010:Book 20, Chapter 9, 1
1993:Book 20, Chapter 9, 1
1972:
1804:
1770:
1759:In the estimation of
1710:The Works of Josephus
1708:
1582:Commentary on Matthew
1499:
1482:Agapius of Hierapolis
1383:virgin birth of Jesus
1273:Commentary on Matthew
1254:
1210:Christian phraseology
1201:
1006:
993:Book 20, Chapter 9, 1
935:Book 18, Chapter 3, 3
927:Testimonium Flavianum
916:Book 18, Chapter 3, 3
902:
899:Testimonium Flavianum
892:Testimonium Flavianum
744:Agapius of Hierapolis
702:Testimonium Slavonium
698:Testimonium Flavianum
649:Biblioteca Ambrosiana
617:
564:Testimonium Flavianum
538:and one reference to
440:Life of Christ Museum
361:Perspectives on Jesus
56:Jesus in Christianity
22:
9276:Nondenominationalism
9149:Role in civilization
8616:Independent Catholic
8558:Relations with Islam
8538:Catholic Reformation
7634:Sayings on the cross
7592:Entry into Jerusalem
7213:Wells, George Albert
7020:. Liturgical Press.
6944:. Liturgical Press.
6767:10.1093/jts/41.1.111
6618:The Historical Jesus
6601:. Liturgical Press.
5449:by G. A. Wells 1996
5390:Eddy & Boyd 2007
5306:Eddy & Boyd 2007
5065:, pp. 199–203).
4650:The Bart Ehrman Blog
4246:by Géza Vermès 2003
4214:by Steve Mason 2003
4121:10.1093/jts/52.2.539
3727:by G. A. Wells 1996
3676:Wallace-Hadrill 2011
3238:Eddy & Boyd 2007
3204:, pp. 694–695;
3125:, pp. 199–203;
3121:, pp. 284–285;
3015:The Bart Ehrman Blog
2987:, pp. 104–108;
2975:, pp. 336–337;
2959:, pp. 336–337;
2863:Historicity of Jesus
2573:'s 4th-century work
2571:Eusebius of Caesarea
2254:Andreas Köstenberger
2235:Robert E. Van Voorst
2164:Eusebius of Caesarea
2089:Origen of Alexandria
2087:In the 3rd century,
2083:Origen of Alexandria
1874:and the miracles of
1866:"surprising feats" (
1860:James Carleton Paget
1618:Andreas Köstenberger
1548:Andreas Köstenberger
1500:A copy of Josephus'
1418:Andreas Köstenberger
1391:De Viris Illustribus
1329:De Viris Illustribus
1227:Eusebian phraseology
1202:An 1879 copy of the
1074:Pre-modern criticism
828:from Eusebius' book
758:in the chronicle of
9322:Unlimited atonement
9307:Cultural Christians
8746:Jehovah's Witnesses
8368:Sermon on the Mount
8297:Christian tradition
8224:Lists of Christians
8123:Race and appearance
8061:(traditional uncle)
7967:Jesus the Splendour
7609:Agony in the Garden
7524:Sermon on the Mount
6563:. Kregel Academic.
6541:. Kregel Academic.
6496:. pp. 763–71.
6337:Eisenman, Robert H.
5803:, pp. 508–509.
5737:(1). Brill: 32–62.
5725:Nir, Rivka (2012).
5591:, pp. 257–258.
5579:, pp. 990–991.
5555:, pp. 125–127.
5516:, pp. 694–695.
5357:, pp. 143–145.
5340:, pp. 221–222.
5308:, pp. 128–130.
5119:, pp. 132–137.
5049:, pp. 199–203.
4980:, pp. 134–141.
4535:, pp. 187–198.
4468:, pp. 340–341.
3832:, pp. 509–511.
3777:, pp. 284–285.
3549:, pp. 580–581.
3525:, pp. 578–579.
3467:, pp. 104–108.
3440:, pp. 329–330.
3428:, pp. 336–337.
3377:, pp. 373–374.
3244:, pp. 143–145.
3224:, pp. 143–145.
3129:, pp. 134–141.
2999:, pp. 509–511.
2845:Christianity portal
2367:Nuremberg Chronicle
2194:given by Josephus.
2054:Procurator of Judea
1995:For Greek text see
954:Christian apologist
918:For Greek text see
871:", as in the Greek
118:Sermon on the Mount
9167:Crusading movement
8435:Ante-Nicene period
8108:Rejection of Jesus
7785:Christ myth theory
7602:Farewell Discourse
7278:. Fortress Press.
7121:Van Voorst, Robert
6872:Women in scripture
6150:. Baker Academic.
5567:, pp. 662–63.
5466:Flavius Josephus:
5416:, pp. 104–05.
5156:, Gōhei Hata 1997
4932:Flavius Josephus:
4234:, p. 340-341.
3687:Kenneth A. Olson,
3570:Flavius Josephus:
3236:, pp. 55–58;
3220:, pp. 55–58;
3200:, pp. 55–58;
3117:, pp. 54–57;
2979:, pp. 38–41;
2955:, pp. 54–57;
2939:, pp. 54–57;
2710:
2676:Antiquities 18.5.2
2639:Antiquities 18.5.2
2581:Book I, Chapter XI
2487:
2371:
2348:siege of Jerusalem
2307:
2231:
2208:Book X, Chapter 17
2115:Book X, Chapter 17
1988:Flavius Josephus:
1714:
1506:
1347:authors. However,
1337: AD 392
1277:Book X, Chapter 17
1259:
1247:External arguments
1207:
1194:Internal arguments
1105:Jewish Antiquities
1050:literary criticism
1009:
968:ὁ χριστὸς οὗτος ἦν
910:Flavius Josephus:
869:he was the Messiah
790:In 2008, however,
760:Michael the Syrian
623:
610:Extant manuscripts
587:Book 18, Chapter 5
580:Book 20, Chapter 9
528:of Josephus' book
30:
9364:
9363:
9330:
9329:
9258:Charta Oecumenica
8768:
8767:
8758:Iglesia ni Cristo
8573:
8572:
8553:French Revolution
8543:Thirty Years' War
8415:Apostolic fathers
8383:Great Commandment
8154:
8153:
8076:Language of Jesus
8023:Brothers of Jesus
7895:Session of Christ
7771:Mara bar Serapion
7572:Great Commandment
7467:Flight into Egypt
7285:978-0-8006-9747-1
7197:. A&C Black.
7156:978-0-334-04379-9
7055:978-3-11-024751-0
6963:. Gorgias Press.
6925:978-90-04-08554-1
6910:Feldman, Louis H.
6836:978-1-60206-508-6
6800:. Leiden: Brill.
6788:978-0-8254-3307-8
6745:978-0-8054-4365-3
6707:978-0-88146-204-3
6688:978-3-16-150362-7
6620:. College Press.
6570:978-0-8254-3260-6
6526:978-90-04-11438-8
6519:. Leiden: Brill.
6490:Feldman, Louis H.
6474:978-90-04-08554-1
6459:Feldman, Louis H.
6450:978-90-04-08931-0
6437:Feldman, Louis H.
6425:Feldman, Louis H.
6403:Feldman, Louis H.
6372:978-0-691-00992-6
6245:Novum Testamentum
6157:978-0-8010-3114-4
6125:Feldman, Louis H.
6121:Bowman, Steven B.
6112:978-1-55753-579-5
6095:Bowman, Steven B.
6086:978-90-04-11550-7
6067:Bauckham, Richard
6026:Feldman, Louis H.
5894:, pp. 15–17.
5867:, pp. 25–31.
5827:, pp. 42–43.
5815:, pp. 92–93.
5789:978-3-11-024751-0
5769:978-1-61117-901-9
5641:978-3-11-084158-9
5615:, pp. 95–96.
5501:, pp. 55–58.
5404:, pp. 143–5.
5234:, pp. 83–84.
5077:, pp. 33–37.
4859:978-3-11-030756-6
4798:978-0-8028-4368-5
4753:978-3-16-150312-2
4726:978-90-04-22118-5
4697:Feldman, Louis H.
4516:978-0-8010-4700-8
4491:978-0-385-26425-9
4447:978-1-84465-729-2
4345:978-0-06-208994-6
4318:978-0-385-26425-9
4144:, pp. 91–92.
4077:978-0-8204-5241-8
3849:, pp. 89–90.
3627:, pp. 54–57.
3612:, pp. 38–41.
3513:, pp. 33–44.
3163:978-0-8254-3260-6
3051:978-0-19-529770-6
2963:, pp. 38–41.
2744: AD 70
2674:Josephus stated (
2464:ministry of Jesus
2452:execution of John
2192: AD 62
2185: AD 70
2018:Ananus ben Ananus
1911:historiographical
1717:Robert Van Voorst
1039:Robert Van Voorst
724:Slavonic Josephus
700:(at times called
670:Slavonic Josephus
664:Slavonic Josephus
630: AD 71
620:Works of Josephus
536:Jesus of Nazareth
518:
517:
333:Jesus myth theory
9404:
9377:Jesus in Judaism
9354:
9353:
9344:
9343:
9187:Environmentalism
9137:Church buildings
9039:
9038:
8854:Eastern Orthodox
8849:Eastern Catholic
8761:
8760:
8728:Eastern Catholic
8706:Eastern Orthodox
8594:
8593:
8515:Age of Discovery
8500:East–West Schism
8398:Great Commission
8329:
8328:
8181:
8174:
8167:
8158:
8157:
8144:
8143:
8019:(alleged father)
7873:Person of Christ
7746:Historical Jesus
7577:Olivet Discourse
7505:Great Commission
7401:
7394:
7387:
7378:
7377:
7373:
7371:
7370:
7361:. Archived from
7349:
7347:
7346:
7321:
7294:Zeitlin, Solomon
7289:
7270:
7241:
7222:
7218:Did Jesus Exist?
7208:
7189:
7160:
7138:
7116:
7097:
7078:
7059:
7040:
7031:
7009:
6987:
6974:
6955:
6936:
6934:
6932:
6904:
6885:
6866:
6847:
6845:
6843:
6811:
6792:
6770:
6749:
6730:
6711:
6692:
6681:. Mohr Siebeck.
6673:
6661:
6650:
6631:
6612:
6593:
6574:
6557:Flavius Josephus
6552:
6535:Flavius Josephus
6530:
6512:Flavius Josephus
6507:
6485:
6483:
6481:
6454:
6432:
6420:
6398:
6376:
6354:
6330:
6317:Jesus remembered
6308:
6287:
6268:
6242:
6232:
6203:
6184:Chilton, Bruce;
6180:
6161:
6142:
6116:
6090:
6062:
6043:
6006:
6000:
5991:
5976:
5967:
5953:
5947:
5933:
5927:
5913:
5907:
5901:
5895:
5889:
5883:
5877:
5868:
5862:
5851:
5837:
5828:
5822:
5816:
5810:
5804:
5798:
5792:
5780:
5774:
5773:
5755:
5749:
5748:
5746:
5722:
5716:
5701:
5695:
5689:
5683:
5677:
5666:
5652:
5646:
5645:
5625:
5616:
5610:
5604:
5598:
5592:
5586:
5580:
5574:
5568:
5562:
5556:
5550:
5544:
5538:
5532:
5526:
5517:
5511:
5502:
5496:
5477:
5464:
5458:
5447:The Jesus Legend
5444:
5438:
5423:
5417:
5411:
5405:
5399:
5393:
5387:
5378:
5364:
5358:
5352:
5341:
5335:
5329:
5315:
5309:
5303:
5290:
5276:
5270:
5256:
5247:
5241:
5235:
5229:
5220:
5214:
5208:
5202:
5189:
5174:
5165:
5154:Louis H. Feldman
5147:
5141:
5138:
5132:
5126:
5120:
5114:
5105:
5099:
5093:
5087:
5078:
5072:
5066:
5059:Richard Bauckham
5056:
5050:
5044:
5035:
5029:
5020:
5014:
5005:
4999:
4993:
4987:
4981:
4975:
4960:
4954:
4945:
4942:Louis H. Feldman
4930:
4924:
4923:
4895:
4889:
4878:The Jesus Legend
4875:
4864:
4863:
4838:
4832:
4831:
4829:
4828:
4809:
4803:
4802:
4782:
4776:
4773:
4767:
4764:
4758:
4757:
4737:
4731:
4730:
4693:
4687:
4686:
4684:
4683:
4664:
4658:
4657:
4641:
4635:
4617:
4606:
4592:
4583:
4577:
4556:
4542:
4536:
4530:
4521:
4520:
4502:
4496:
4495:
4475:
4469:
4463:
4452:
4451:
4433:
4427:
4413:
4402:
4396:
4390:
4384:
4378:
4368:
4362:
4356:
4350:
4349:
4329:
4323:
4322:
4302:
4296:
4290:
4279:
4264:
4255:
4241:
4235:
4229:
4223:
4209:
4203:
4197:
4184:
4178:
4169:
4156:
4145:
4139:
4133:
4132:
4104:
4098:
4095:
4089:
4088:
4086:
4084:
4061:
4055:
4041:
4035:
4026:
4020:
4019:
4009:
3985:
3976:
3975:, p. 89-90.
3970:
3964:
3958:
3952:
3938:
3932:
3914:
3893:
3879:
3873:
3859:
3850:
3844:
3833:
3827:
3818:
3804:
3793:
3787:
3778:
3772:
3759:
3753:
3740:
3725:The Jesus Legend
3722:
3716:
3710:
3704:
3698:
3692:
3685:
3679:
3673:
3667:
3661:
3652:
3646:
3640:
3634:
3628:
3622:
3613:
3607:
3598:
3592:
3586:
3580:Louis H. Feldman
3568:
3562:
3556:
3550:
3544:
3538:
3532:
3526:
3520:
3514:
3508:
3499:
3493:
3487:
3481:
3468:
3462:
3441:
3435:
3429:
3423:
3402:
3396:
3390:
3384:
3378:
3372:
3363:
3357:
3351:
3345:
3339:
3333:
3322:
3316:
3310:
3304:
3298:
3292:
3286:
3280:
3274:
3268:
3262:
3256:
3245:
3231:
3225:
3215:
3209:
3195:
3189:
3188:
3180:
3174:
3139:
3130:
3108:
3102:
3088:
3079:
3065:
3059:
3058:
3029:
3023:
3022:
3006:
3000:
2970:
2964:
2950:
2944:
2934:
2928:
2927:
2909:
2888:Tacitus on Jesus
2853:Caesar's Messiah
2847:
2842:
2841:
2745:
2742:
2620:The marriage of
2589:John the Baptist
2554:
2553:(emphasis added)
2428:John the Baptist
2247:Richard Bauckham
2193:
2190:
2187:rather than the
2186:
2183:
2152:
2151:(emphasis added)
2132:Now this writer
2118:
2117:(emphasis added)
2078:Early references
2074:differ from it.
2047:Lucceius Albinus
2030:Epistle of James
1998:
1926:John the Baptist
1578:Lester L. Grabbe
1550:argues that the
1338:
1335:
1101:paraphrase model
1037:(and separately
921:
885:
631:
628:
595:John the Baptist
540:John the Baptist
522:Flavius Josephus
510:
503:
496:
482:Islam portal
480:
479:
478:
468:
467:
428:Jesus in culture
299:Historical Jesus
287:Jesus in history
210:Names and titles
165:Heavenly Session
73:Names and titles
48:
32:
31:
9412:
9411:
9407:
9406:
9405:
9403:
9402:
9401:
9367:
9366:
9365:
9360:
9338:
9326:
9280:
9235:
9153:
9034:
9028:
8983:
8908:One true church
8764:
8732:
8692:
8581:
8569:
8519:
8476:
8421:
8348:in Christianity
8334:
8320:
8314:
8306:
8265:
8241:
8233:
8190:
8185:
8155:
8150:
8132:
8064:
7983:
7915:In other faiths
7909:
7832:
7828:Transfiguration
7789:
7732:
7662:
7562:Transfiguration
7436:
7428:
7410:
7405:
7368:
7366:
7344:
7342:
7329:
7324:
7310:10.2307/1452821
7286:
7238:
7205:
7157:
7135:
7127:. Vol. 1.
7113:
7094:
7075:
7056:
7028:
7006:
6971:
6952:
6930:
6928:
6926:
6901:
6882:
6863:
6855:. Vol. 1.
6841:
6839:
6837:
6808:
6789:
6746:
6727:
6717:Herod the Great
6708:
6689:
6670:
6647:
6628:
6609:
6590:
6571:
6549:
6527:
6504:
6479:
6477:
6475:
6451:
6417:
6395:
6381:Evans, Craig A.
6373:
6359:Evans, Craig A.
6351:
6327:
6305:
6284:
6240:
6200:
6186:Evans, Craig A.
6177:
6158:
6139:
6113:
6087:
6071:Evans, Craig A.
6059:
6040:
6015:
6010:
6009:
6001:
5994:
5977:
5970:
5954:
5950:
5934:
5930:
5914:
5910:
5902:
5898:
5890:
5886:
5878:
5871:
5863:
5854:
5838:
5831:
5823:
5819:
5811:
5807:
5801:Van Voorst 2003
5799:
5795:
5781:
5777:
5770:
5756:
5752:
5723:
5719:
5702:
5698:
5690:
5686:
5678:
5669:
5653:
5649:
5642:
5626:
5619:
5611:
5607:
5603:, p. 2003.
5599:
5595:
5589:Rothschild 2011
5587:
5583:
5575:
5571:
5563:
5559:
5551:
5547:
5539:
5535:
5527:
5520:
5512:
5505:
5497:
5480:
5465:
5461:
5445:
5441:
5424:
5420:
5412:
5408:
5400:
5396:
5388:
5381:
5365:
5361:
5353:
5344:
5336:
5332:
5316:
5312:
5304:
5293:
5277:
5273:
5257:
5250:
5242:
5238:
5232:Van Voorst 2000
5230:
5223:
5215:
5211:
5203:
5192:
5175:
5168:
5148:
5144:
5139:
5135:
5127:
5123:
5115:
5108:
5100:
5096:
5088:
5081:
5073:
5069:
5057:
5053:
5045:
5038:
5030:
5023:
5015:
5008:
5004:, pp. 2–3.
5000:
4996:
4988:
4984:
4976:
4963:
4955:
4948:
4931:
4927:
4912:10.2307/3267541
4896:
4892:
4876:
4867:
4860:
4842:Hopper, Paul J.
4839:
4835:
4826:
4824:
4811:
4810:
4806:
4799:
4783:
4779:
4774:
4770:
4765:
4761:
4754:
4738:
4734:
4727:
4694:
4690:
4681:
4679:
4666:
4665:
4661:
4642:
4638:
4618:
4609:
4593:
4586:
4580:Van Voorst 2003
4578:
4559:
4543:
4539:
4531:
4524:
4517:
4503:
4499:
4492:
4476:
4472:
4464:
4455:
4448:
4434:
4430:
4414:
4405:
4399:Van Voorst 2000
4397:
4393:
4387:Van Voorst 2000
4385:
4381:
4369:
4365:
4357:
4353:
4346:
4330:
4326:
4319:
4303:
4299:
4291:
4282:
4265:
4258:
4242:
4238:
4230:
4226:
4210:
4206:
4198:
4187:
4181:Van Voorst 2000
4179:
4172:
4157:
4148:
4142:Van Voorst 2000
4140:
4136:
4105:
4101:
4096:
4092:
4082:
4080:
4078:
4062:
4058:
4042:
4038:
4027:
4023:
3986:
3979:
3973:Van Voorst 2000
3971:
3967:
3961:Van Voorst 2000
3959:
3955:
3939:
3935:
3915:
3896:
3880:
3876:
3860:
3853:
3847:Van Voorst 2000
3845:
3836:
3830:Van Voorst 2003
3828:
3821:
3805:
3796:
3788:
3781:
3773:
3762:
3754:
3743:
3723:
3719:
3713:Wansbrough 2004
3711:
3707:
3699:
3695:
3686:
3682:
3674:
3670:
3662:
3655:
3647:
3643:
3635:
3631:
3623:
3616:
3608:
3601:
3593:
3589:
3569:
3565:
3557:
3553:
3545:
3541:
3533:
3529:
3521:
3517:
3509:
3502:
3494:
3490:
3484:Van Voorst 2000
3482:
3471:
3463:
3444:
3436:
3432:
3424:
3405:
3397:
3393:
3385:
3381:
3373:
3366:
3358:
3354:
3348:Van Voorst 2000
3346:
3342:
3336:Van Voorst 2000
3334:
3325:
3317:
3313:
3305:
3301:
3293:
3289:
3281:
3277:
3269:
3265:
3257:
3248:
3240:, p. 130;
3232:
3228:
3216:
3212:
3196:
3192:
3181:
3177:
3140:
3133:
3111:Van Voorst 2000
3109:
3105:
3089:
3082:
3066:
3062:
3052:
3030:
3026:
3007:
3003:
2997:Van Voorst 2003
2995:, p. 185;
2993:Wansbrough 2004
2991:, p. 316;
2983:, p. 141;
2971:
2967:
2951:
2947:
2935:
2931:
2924:
2910:
2906:
2901:
2896:
2843:
2836:
2833:
2743:
2719:and not in the
2696:
2693:The Jewish Wars
2654:Herod the Great
2618:
2601:
2555:
2545:
2472:
2434:, the ruler of
2414:
2407:
2403:
2336:
2294:
2200:
2191:
2184:
2166:
2153:
2143:
2119:
2109:
2085:
2080:
2000:
1987:
1971:
1967:
1947:
1892:Carnegie Mellon
1888:
1868:paradoxon ergon
1843:
1819:
1814:
1776:
1738:
1703:
1653:
1636:
1631:
1629:Other arguments
1615:
1575:
1570:
1561:
1545:
1516:
1511:
1494:
1452:
1434:
1415:
1403:
1336:
1305:
1264:
1249:
1229:
1212:
1196:
1138:
1097:
1076:
1071:
1001:
923:
909:
901:
895:
883:
788:
754:version of the
732:
696:version of the
672:
666:
629:
612:
514:
476:
474:
462:
455:
454:
430:
420:
419:
363:
353:
352:
289:
279:
278:
250:
240:
239:
195:
185:
184:
58:
17:
12:
11:
5:
9410:
9400:
9399:
9394:
9389:
9384:
9379:
9362:
9361:
9359:
9358:
9348:
9335:
9332:
9331:
9328:
9327:
9325:
9324:
9319:
9314:
9309:
9304:
9299:
9294:
9288:
9286:
9282:
9281:
9279:
9278:
9273:
9272:
9271:
9266:
9261:
9249:
9243:
9241:
9237:
9236:
9234:
9233:
9228:
9223:
9218:
9213:
9204:
9199:
9197:Fundamentalism
9194:
9192:Existentialism
9189:
9184:
9179:
9174:
9169:
9163:
9161:
9155:
9154:
9152:
9151:
9146:
9145:
9144:
9134:
9129:
9124:
9119:
9114:
9109:
9104:
9103:
9102:
9092:
9091:
9090:
9085:
9083:God the Father
9080:
9075:
9070:
9060:
9059:
9058:
9047:
9045:
9036:
9030:
9029:
9027:
9026:
9021:
9016:
9015:
9014:
9004:
8999:
8993:
8991:
8985:
8984:
8982:
8981:
8980:
8979:
8969:
8964:
8963:
8962:
8957:
8952:
8947:
8942:
8937:
8932:
8922:
8921:
8920:
8915:
8910:
8905:
8903:Body of Christ
8900:
8890:
8885:
8880:
8879:
8878:
8868:
8863:
8862:
8861:
8856:
8851:
8846:
8836:
8831:
8826:
8821:
8816:
8811:
8806:
8805:
8804:
8799:
8794:
8789:
8778:
8776:
8770:
8769:
8766:
8765:
8763:
8762:
8753:
8748:
8742:
8740:
8738:Restorationist
8734:
8733:
8731:
8730:
8725:
8720:
8715:
8714:
8713:
8702:
8700:
8694:
8693:
8691:
8690:
8685:
8684:
8683:
8678:
8673:
8668:
8663:
8658:
8653:
8648:
8643:
8638:
8633:
8628:
8618:
8613:
8608:
8602:
8600:
8591:
8575:
8574:
8571:
8570:
8568:
8567:
8566:
8565:
8555:
8550:
8545:
8540:
8535:
8529:
8527:
8521:
8520:
8518:
8517:
8512:
8507:
8502:
8497:
8492:
8486:
8484:
8478:
8477:
8475:
8474:
8469:
8464:
8463:
8462:
8457:
8447:
8442:
8440:Late antiquity
8437:
8431:
8429:
8423:
8422:
8420:
8419:
8418:
8417:
8410:Church fathers
8407:
8402:
8401:
8400:
8395:
8390:
8385:
8380:
8375:
8370:
8365:
8360:
8355:
8350:
8339:
8337:
8326:
8308:
8307:
8305:
8304:
8299:
8294:
8289:
8284:
8279:
8273:
8271:
8267:
8266:
8264:
8263:
8258:
8253:
8247:
8245:
8235:
8234:
8232:
8231:
8226:
8221:
8216:
8211:
8206:
8201:
8195:
8192:
8191:
8184:
8183:
8176:
8169:
8161:
8152:
8151:
8149:
8148:
8137:
8134:
8133:
8131:
8130:
8125:
8120:
8115:
8110:
8105:
8100:
8095:
8094:
8093:
8088:
8086:Mary Magdalene
8078:
8072:
8070:
8066:
8065:
8063:
8062:
8056:
8051:
8048:
8042:
8036:
8030:
8025:
8020:
8014:
8009:
8008:(legal father)
8003:
7997:
7991:
7989:
7985:
7984:
7982:
7981:
7976:
7971:
7970:
7969:
7959:
7954:
7953:
7952:
7942:
7941:
7940:
7930:
7925:
7919:
7917:
7911:
7910:
7908:
7907:
7902:
7897:
7892:
7887:
7882:
7881:
7880:
7875:
7870:
7860:
7859:
7858:
7853:
7842:
7840:
7834:
7833:
7831:
7830:
7825:
7820:
7815:
7810:
7805:
7799:
7797:
7791:
7790:
7788:
7787:
7782:
7781:
7780:
7779:
7778:
7773:
7768:
7763:
7753:
7742:
7740:
7734:
7733:
7731:
7730:
7725:
7720:
7715:
7714:
7713:
7708:
7706:Gospel harmony
7703:
7698:
7693:
7688:
7683:
7672:
7670:
7664:
7663:
7661:
7660:
7655:
7650:
7649:
7648:
7638:
7637:
7636:
7626:
7621:
7616:
7611:
7606:
7605:
7604:
7594:
7589:
7584:
7579:
7574:
7569:
7564:
7559:
7554:
7549:
7548:
7547:
7537:
7536:
7535:
7521:
7520:
7519:
7509:
7508:
7507:
7502:
7492:
7487:
7482:
7477:
7471:
7470:
7469:
7464:
7459:
7449:
7443:
7441:
7430:
7429:
7427:
7426:
7424:List of topics
7421:
7415:
7412:
7411:
7404:
7403:
7396:
7389:
7381:
7375:
7374:
7350:
7328:
7327:External links
7325:
7323:
7322:
7300:. New Series.
7290:
7284:
7271:
7242:
7236:
7230:. Peter Lang.
7223:
7209:
7203:
7190:
7161:
7155:
7139:
7133:
7117:
7111:
7098:
7092:
7079:
7073:
7060:
7054:
7041:
7032:
7026:
7010:
7004:
6988:
6975:
6969:
6956:
6950:
6937:
6924:
6905:
6899:
6886:
6880:
6867:
6861:
6848:
6835:
6821:Schaff, Philip
6812:
6806:
6793:
6787:
6775:Maier, Paul L.
6771:
6750:
6744:
6731:
6725:
6712:
6706:
6693:
6687:
6674:
6668:
6651:
6645:
6632:
6626:
6613:
6607:
6594:
6588:
6575:
6569:
6553:
6547:
6531:
6525:
6508:
6502:
6486:
6473:
6455:
6449:
6433:
6421:
6415:
6399:
6393:
6377:
6371:
6355:
6349:
6332:
6331:
6325:
6309:
6303:
6288:
6282:
6269:
6233:
6215:(4): 277–319.
6204:
6198:
6181:
6175:
6162:
6156:
6143:
6137:
6117:
6111:
6091:
6085:
6063:
6057:
6044:
6038:
6016:
6014:
6011:
6008:
6007:
6005:, p. 157.
5992:
5968:
5948:
5928:
5908:
5906:, p. 131.
5896:
5884:
5882:, p. 842.
5869:
5852:
5829:
5817:
5805:
5793:
5775:
5768:
5750:
5717:
5696:
5694:, p. 508.
5684:
5682:, p. 377.
5667:
5647:
5640:
5617:
5605:
5593:
5581:
5569:
5557:
5545:
5533:
5518:
5503:
5478:
5459:
5439:
5418:
5406:
5394:
5392:, p. 189.
5379:
5359:
5342:
5330:
5310:
5291:
5271:
5248:
5246:, p. 231.
5236:
5221:
5219:, p. 341.
5209:
5190:
5166:
5142:
5133:
5121:
5106:
5104:, p. 205.
5094:
5079:
5067:
5051:
5036:
5034:, p. 126.
5021:
5019:, p. 297.
5006:
4994:
4992:, p. 670.
4982:
4961:
4959:, p. 317.
4946:
4925:
4890:
4865:
4858:
4833:
4804:
4797:
4777:
4768:
4759:
4752:
4732:
4725:
4688:
4659:
4636:
4607:
4584:
4582:, p. 509.
4557:
4537:
4522:
4515:
4497:
4490:
4470:
4453:
4446:
4428:
4403:
4391:
4379:
4363:
4351:
4344:
4324:
4317:
4297:
4280:
4256:
4236:
4224:
4204:
4202:, p. 340.
4185:
4170:
4166:13, pp. 59–77
4146:
4134:
4115:(2): 539–624.
4099:
4090:
4076:
4070:. Peter Lang.
4056:
4036:
4031:, p. 55.
4021:
3977:
3965:
3953:
3933:
3894:
3874:
3851:
3834:
3819:
3794:
3792:, p. 339.
3779:
3760:
3758:, p. 141.
3741:
3717:
3715:, p. 185.
3705:
3703:, p. 316.
3693:
3680:
3668:
3653:
3649:McGiffert 2007
3641:
3629:
3614:
3599:
3597:, p. 662.
3587:
3563:
3561:, p. 588.
3551:
3539:
3537:, p. 578.
3527:
3515:
3500:
3488:
3469:
3442:
3430:
3403:
3391:
3389:, p. 451.
3379:
3364:
3352:
3340:
3323:
3311:
3299:
3297:, p. 369.
3287:
3275:
3273:, p. 431.
3263:
3261:, p. 826.
3246:
3226:
3210:
3190:
3175:
3131:
3113:, p. 83;
3103:
3080:
3060:
3050:
3024:
3001:
2965:
2945:
2929:
2922:
2903:
2902:
2900:
2897:
2895:
2892:
2891:
2890:
2885:
2880:
2875:
2870:
2865:
2860:
2855:
2849:
2848:
2832:
2829:
2705:The Jewish War
2695:
2689:
2617:
2614:
2600:
2597:
2587:'s killing of
2576:Church History
2543:
2471:
2468:
2458:recorded, the
2405:
2404:
2402:
2399:
2378:theologoumenon
2335:
2332:
2303:Church History
2293:
2290:
2199:
2196:
2178:Church History
2174:Church History
2165:
2162:
2141:
2107:
2084:
2081:
2079:
2076:
2071:The Jewish War
2039:Porcius Festus
1969:
1968:
1966:
1963:
1946:
1943:
1887:
1884:
1842:
1839:
1818:
1815:
1813:
1810:
1784:Bart D. Ehrman
1769:
1741:Craig Blomberg
1737:
1734:
1728:discovered by
1702:
1699:
1652:
1649:
1635:
1632:
1630:
1627:
1614:
1611:
1574:
1571:
1569:
1566:
1560:
1557:
1544:
1541:
1515:
1512:
1510:
1507:
1493:
1490:
1451:
1448:
1433:
1430:
1414:
1411:
1402:
1399:
1387:Church History
1349:Bart D. Ehrman
1304:
1301:
1263:
1260:
1248:
1245:
1228:
1225:
1211:
1208:
1195:
1192:
1174:Gospel of Luke
1137:
1134:
1096:
1093:
1075:
1072:
1070:
1067:
1030:
1029:
1026:
1023:
1000:
997:
956:and historian
897:
896:
894:
888:
834:Church History
822:Church History
805:Church History
787:
784:
731:
728:
720:Craig A. Evans
689:The Jewish War
668:Main article:
665:
662:
611:
608:
559:Pontius Pilate
516:
515:
513:
512:
505:
498:
490:
487:
486:
485:
484:
472:
457:
456:
453:
452:
447:
442:
437:
431:
426:
425:
422:
421:
418:
417:
412:
407:
402:
397:
392:
391:
390:
380:
375:
370:
364:
359:
358:
355:
354:
351:
350:
345:
340:
335:
330:
325:
324:
323:
318:
308:
307:
306:
296:
290:
285:
284:
281:
280:
277:
276:
271:
262:
257:
251:
246:
245:
242:
241:
238:
237:
232:
227:
222:
217:
212:
207:
202:
196:
193:Jesus in Islam
191:
190:
187:
186:
183:
182:
177:
172:
167:
162:
157:
152:
147:
142:
137:
132:
127:
122:
121:
120:
110:
105:
100:
95:
90:
88:Gospel harmony
85:
80:
75:
70:
65:
59:
54:
53:
50:
49:
41:
40:
15:
9:
6:
4:
3:
2:
9409:
9398:
9395:
9393:
9390:
9388:
9385:
9383:
9380:
9378:
9375:
9374:
9372:
9357:
9349:
9347:
9342:
9337:
9336:
9333:
9323:
9320:
9318:
9315:
9313:
9310:
9308:
9305:
9303:
9300:
9298:
9295:
9293:
9290:
9289:
9287:
9283:
9277:
9274:
9270:
9267:
9265:
9262:
9260:
9259:
9255:
9254:
9253:
9250:
9248:
9245:
9244:
9242:
9238:
9232:
9229:
9227:
9224:
9222:
9219:
9217:
9214:
9212:
9208:
9205:
9203:
9200:
9198:
9195:
9193:
9190:
9188:
9185:
9183:
9180:
9178:
9175:
9173:
9170:
9168:
9165:
9164:
9162:
9160:
9156:
9150:
9147:
9143:
9140:
9139:
9138:
9135:
9133:
9132:Popular piety
9130:
9128:
9125:
9123:
9120:
9118:
9115:
9113:
9110:
9108:
9105:
9101:
9098:
9097:
9096:
9093:
9089:
9086:
9084:
9081:
9079:
9076:
9074:
9071:
9069:
9066:
9065:
9064:
9061:
9057:
9054:
9053:
9052:
9049:
9048:
9046:
9044:
9040:
9037:
9031:
9025:
9022:
9020:
9017:
9013:
9010:
9009:
9008:
9005:
9003:
9000:
8998:
8995:
8994:
8992:
8990:
8986:
8978:
8975:
8974:
8973:
8970:
8968:
8965:
8961:
8958:
8956:
8953:
8951:
8948:
8946:
8943:
8941:
8938:
8936:
8933:
8931:
8928:
8927:
8926:
8923:
8919:
8916:
8914:
8913:People of God
8911:
8909:
8906:
8904:
8901:
8899:
8896:
8895:
8894:
8891:
8889:
8886:
8884:
8881:
8877:
8874:
8873:
8872:
8869:
8867:
8864:
8860:
8857:
8855:
8852:
8850:
8847:
8845:
8842:
8841:
8840:
8837:
8835:
8832:
8830:
8827:
8825:
8822:
8820:
8817:
8815:
8812:
8810:
8807:
8803:
8800:
8798:
8795:
8793:
8790:
8788:
8785:
8784:
8783:
8780:
8779:
8777:
8775:
8771:
8759:
8754:
8752:
8749:
8747:
8744:
8743:
8741:
8739:
8735:
8729:
8726:
8724:
8721:
8719:
8716:
8712:
8709:
8708:
8707:
8704:
8703:
8701:
8699:
8695:
8689:
8686:
8682:
8679:
8677:
8674:
8672:
8669:
8667:
8664:
8662:
8659:
8657:
8654:
8652:
8649:
8647:
8644:
8642:
8639:
8637:
8634:
8632:
8629:
8627:
8624:
8623:
8622:
8619:
8617:
8614:
8612:
8609:
8607:
8604:
8603:
8601:
8599:
8595:
8592:
8589:
8585:
8580:
8579:Denominations
8576:
8564:
8561:
8560:
8559:
8556:
8554:
8551:
8549:
8548:Enlightenment
8546:
8544:
8541:
8539:
8536:
8534:
8531:
8530:
8528:
8526:
8522:
8516:
8513:
8511:
8508:
8506:
8503:
8501:
8498:
8496:
8493:
8491:
8488:
8487:
8485:
8483:
8479:
8473:
8470:
8468:
8465:
8461:
8458:
8456:
8453:
8452:
8451:
8448:
8446:
8443:
8441:
8438:
8436:
8433:
8432:
8430:
8428:
8424:
8416:
8413:
8412:
8411:
8408:
8406:
8403:
8399:
8396:
8394:
8391:
8389:
8386:
8384:
8381:
8379:
8376:
8374:
8371:
8369:
8366:
8364:
8361:
8359:
8356:
8354:
8351:
8349:
8346:
8345:
8344:
8341:
8340:
8338:
8336:
8330:
8327:
8324:
8318:
8313:
8309:
8303:
8300:
8298:
8295:
8293:
8290:
8288:
8285:
8283:
8280:
8278:
8275:
8274:
8272:
8268:
8262:
8261:New Testament
8259:
8257:
8256:Old Testament
8254:
8252:
8249:
8248:
8246:
8244:
8240:
8236:
8230:
8227:
8225:
8222:
8220:
8217:
8215:
8212:
8210:
8207:
8205:
8202:
8200:
8197:
8196:
8193:
8189:
8182:
8177:
8175:
8170:
8168:
8163:
8162:
8159:
8147:
8139:
8138:
8135:
8129:
8126:
8124:
8121:
8119:
8118:Mental health
8116:
8114:
8111:
8109:
8106:
8104:
8101:
8099:
8096:
8092:
8089:
8087:
8084:
8083:
8082:
8079:
8077:
8074:
8073:
8071:
8067:
8060:
8057:
8055:
8052:
8049:
8046:
8043:
8040:
8037:
8034:
8031:
8029:
8026:
8024:
8021:
8018:
8015:
8013:
8010:
8007:
8004:
8001:
7998:
7996:
7993:
7992:
7990:
7986:
7980:
7977:
7975:
7972:
7968:
7965:
7964:
7963:
7960:
7958:
7955:
7951:
7948:
7947:
7946:
7943:
7939:
7938:In the Talmud
7936:
7935:
7934:
7931:
7929:
7926:
7924:
7921:
7920:
7918:
7916:
7912:
7906:
7905:Cosmic Christ
7903:
7901:
7898:
7896:
7893:
7891:
7890:Second Coming
7888:
7886:
7883:
7879:
7878:Pre-existence
7876:
7874:
7871:
7869:
7866:
7865:
7864:
7861:
7857:
7854:
7852:
7849:
7848:
7847:
7844:
7843:
7841:
7839:
7835:
7829:
7826:
7824:
7821:
7819:
7816:
7814:
7811:
7809:
7806:
7804:
7801:
7800:
7798:
7796:
7792:
7786:
7783:
7777:
7774:
7772:
7769:
7767:
7764:
7762:
7759:
7758:
7757:
7754:
7752:
7749:
7748:
7747:
7744:
7743:
7741:
7739:
7735:
7729:
7726:
7724:
7721:
7719:
7716:
7712:
7709:
7707:
7704:
7702:
7699:
7697:
7694:
7692:
7689:
7687:
7684:
7682:
7679:
7678:
7677:
7674:
7673:
7671:
7669:
7668:New Testament
7665:
7659:
7656:
7654:
7651:
7647:
7644:
7643:
7642:
7639:
7635:
7632:
7631:
7630:
7627:
7625:
7622:
7620:
7617:
7615:
7612:
7610:
7607:
7603:
7600:
7599:
7598:
7595:
7593:
7590:
7588:
7585:
7583:
7580:
7578:
7575:
7573:
7570:
7568:
7565:
7563:
7560:
7558:
7555:
7553:
7550:
7546:
7545:Lord's Prayer
7543:
7542:
7541:
7538:
7534:
7531:
7530:
7529:
7525:
7522:
7518:
7515:
7514:
7513:
7510:
7506:
7503:
7501:
7498:
7497:
7496:
7493:
7491:
7488:
7486:
7483:
7481:
7480:Unknown years
7478:
7475:
7472:
7468:
7465:
7463:
7462:Date of birth
7460:
7458:
7455:
7454:
7453:
7450:
7448:
7445:
7444:
7442:
7440:
7435:
7431:
7425:
7422:
7420:
7417:
7416:
7413:
7409:
7402:
7397:
7395:
7390:
7388:
7383:
7382:
7379:
7365:on 2016-04-06
7364:
7360:
7356:
7351:
7341:on 2016-03-23
7340:
7336:
7331:
7330:
7319:
7315:
7311:
7307:
7303:
7299:
7295:
7291:
7287:
7281:
7277:
7272:
7268:
7264:
7260:
7256:
7253:(4): 573–90.
7252:
7248:
7243:
7239:
7237:0-820-45241-6
7233:
7229:
7224:
7220:
7219:
7214:
7210:
7206:
7204:0-567-04090-9
7200:
7196:
7191:
7187:
7183:
7179:
7175:
7171:
7167:
7162:
7158:
7152:
7148:
7144:
7140:
7136:
7134:1-57607-856-6
7130:
7126:
7122:
7118:
7114:
7112:0-8028-4368-9
7108:
7104:
7099:
7095:
7093:90-232-2653-4
7089:
7085:
7080:
7076:
7074:90-232-2653-4
7070:
7066:
7061:
7057:
7051:
7047:
7042:
7038:
7033:
7029:
7027:0-8146-5152-6
7023:
7019:
7015:
7014:Painter, John
7011:
7007:
7005:0-567-04191-3
7001:
6997:
6993:
6992:Painter, John
6989:
6985:
6981:
6976:
6972:
6970:1-59333-045-6
6966:
6962:
6957:
6953:
6951:0-8146-5933-0
6947:
6943:
6938:
6927:
6921:
6917:
6916:
6911:
6906:
6902:
6900:0-521-81239-9
6896:
6892:
6887:
6883:
6881:0-8028-4962-8
6877:
6873:
6868:
6864:
6862:1-57607-856-6
6858:
6854:
6849:
6838:
6832:
6828:
6827:
6822:
6818:
6813:
6809:
6807:90-04-11793-8
6803:
6799:
6794:
6790:
6784:
6780:
6776:
6772:
6768:
6764:
6761:(1): 111–23.
6760:
6756:
6751:
6747:
6741:
6737:
6732:
6728:
6726:0-7618-3087-1
6722:
6718:
6713:
6709:
6703:
6699:
6694:
6690:
6684:
6680:
6675:
6671:
6669:0-310-42251-5
6665:
6662:. Zondervan.
6660:
6659:
6658:Herod Antipas
6652:
6648:
6646:0-8264-5604-9
6642:
6638:
6633:
6629:
6627:0-89900-732-5
6623:
6619:
6614:
6610:
6608:0-8146-5108-9
6604:
6600:
6595:
6591:
6589:90-5356-503-5
6585:
6581:
6576:
6572:
6566:
6562:
6558:
6554:
6550:
6548:0-8254-2948-X
6544:
6540:
6536:
6532:
6528:
6522:
6518:
6513:
6509:
6505:
6503:3-11-009522-X
6499:
6495:
6491:
6487:
6476:
6470:
6466:
6465:
6460:
6456:
6452:
6446:
6442:
6438:
6434:
6430:
6426:
6422:
6418:
6416:90-04-14906-6
6412:
6408:
6404:
6400:
6396:
6394:0-391-04118-5
6390:
6386:
6382:
6378:
6374:
6368:
6364:
6360:
6356:
6352:
6350:0-670-86932-5
6346:
6342:
6338:
6334:
6333:
6328:
6326:0-8028-3931-2
6322:
6318:
6314:
6310:
6306:
6304:0-521-24377-7
6300:
6296:
6295:
6289:
6285:
6283:0-7618-3109-6
6279:
6275:
6270:
6266:
6262:
6258:
6254:
6250:
6246:
6239:
6234:
6230:
6226:
6222:
6218:
6214:
6210:
6205:
6201:
6199:90-04-11142-5
6195:
6191:
6187:
6182:
6178:
6176:0-8028-3782-4
6172:
6168:
6163:
6159:
6153:
6149:
6144:
6140:
6138:90-04-08554-8
6134:
6130:
6126:
6122:
6118:
6114:
6108:
6104:
6100:
6096:
6092:
6088:
6082:
6078:
6077:
6072:
6068:
6064:
6060:
6058:0-521-28551-8
6054:
6050:
6045:
6041:
6039:90-04-08554-8
6035:
6031:
6027:
6023:
6018:
6017:
6004:
5999:
5997:
5989:
5988:90-04-08931-4
5985:
5981:
5975:
5973:
5965:
5964:0-310-42251-5
5961:
5957:
5956:Herod Antipas
5952:
5945:
5944:0-7618-3109-6
5941:
5937:
5932:
5925:
5924:3-11-008138-5
5921:
5917:
5912:
5905:
5900:
5893:
5888:
5881:
5876:
5874:
5866:
5861:
5859:
5857:
5849:
5848:0-8006-9747-2
5845:
5841:
5836:
5834:
5826:
5821:
5814:
5809:
5802:
5797:
5790:
5786:
5779:
5771:
5765:
5761:
5754:
5745:
5740:
5736:
5732:
5728:
5721:
5714:
5713:1-4051-9547-9
5710:
5706:
5700:
5693:
5688:
5681:
5676:
5674:
5672:
5664:
5663:90-04-14906-6
5660:
5656:
5651:
5643:
5637:
5633:
5632:
5624:
5622:
5614:
5609:
5602:
5597:
5590:
5585:
5578:
5573:
5566:
5561:
5554:
5549:
5543:, p. 48.
5542:
5537:
5531:, p. 48.
5530:
5525:
5523:
5515:
5514:Bromiley 1982
5510:
5508:
5500:
5495:
5493:
5491:
5489:
5487:
5485:
5483:
5476:
5472:
5471:Book 18, 5, 2
5469:
5463:
5456:
5455:0-8126-9334-5
5452:
5448:
5443:
5436:
5435:0-334-04379-4
5432:
5428:
5422:
5415:
5410:
5403:
5398:
5391:
5386:
5384:
5376:
5375:1-56476-031-6
5372:
5368:
5363:
5356:
5351:
5349:
5347:
5339:
5334:
5327:
5326:0-8028-3781-6
5323:
5319:
5314:
5307:
5302:
5300:
5298:
5296:
5288:
5287:0-521-16641-1
5284:
5280:
5275:
5268:
5267:0-8006-2680-X
5264:
5260:
5255:
5253:
5245:
5244:Bauckham 1999
5240:
5233:
5228:
5226:
5218:
5213:
5207:, p. 56.
5206:
5201:
5199:
5197:
5195:
5187:
5186:90-04-08554-8
5183:
5179:
5173:
5171:
5163:
5162:90-04-08554-8
5159:
5155:
5151:
5146:
5137:
5130:
5125:
5118:
5113:
5111:
5103:
5098:
5091:
5090:Mizugaki 1987
5086:
5084:
5076:
5075:Habermas 1996
5071:
5064:
5063:Bauckham 1999
5060:
5055:
5048:
5047:Bauckham 1999
5043:
5041:
5033:
5028:
5026:
5018:
5013:
5011:
5003:
4998:
4991:
4986:
4979:
4974:
4972:
4970:
4968:
4966:
4958:
4953:
4951:
4943:
4939:
4935:
4929:
4921:
4917:
4913:
4909:
4906:(2): 225–37.
4905:
4901:
4894:
4887:
4886:0-8126-9334-5
4883:
4879:
4874:
4872:
4870:
4861:
4855:
4851:
4847:
4843:
4837:
4823:on 2021-09-18
4822:
4818:
4814:
4808:
4800:
4794:
4790:
4789:
4781:
4772:
4763:
4755:
4749:
4745:
4744:
4736:
4728:
4722:
4718:
4714:
4710:
4706:
4702:
4698:
4692:
4678:on 2021-09-18
4677:
4673:
4669:
4663:
4656:
4651:
4647:
4640:
4633:
4632:0-521-79678-4
4629:
4625:
4621:
4620:Joel B. Green
4616:
4614:
4612:
4605:pages 434–435
4604:
4603:0-8054-4482-3
4600:
4596:
4591:
4589:
4581:
4576:
4574:
4572:
4570:
4568:
4566:
4564:
4562:
4554:
4553:0-670-89451-6
4550:
4546:
4541:
4534:
4529:
4527:
4518:
4512:
4508:
4501:
4493:
4487:
4484:. Doubleday.
4483:
4482:
4474:
4467:
4462:
4460:
4458:
4449:
4443:
4439:
4432:
4425:
4424:0-8006-2680-X
4421:
4417:
4412:
4410:
4408:
4401:, p. 90.
4400:
4395:
4389:, p. 88.
4388:
4383:
4376:
4372:
4367:
4360:
4355:
4347:
4341:
4337:
4336:
4328:
4320:
4314:
4310:
4309:
4301:
4295:, p. 57.
4294:
4289:
4287:
4285:
4277:
4276:3-11-024751-8
4273:
4269:
4263:
4261:
4253:
4252:0-334-02915-5
4249:
4245:
4240:
4233:
4232:Mizugaki 1987
4228:
4221:
4220:1-56563-795-X
4217:
4213:
4208:
4201:
4196:
4194:
4192:
4190:
4183:, p. 91.
4182:
4177:
4175:
4168:
4165:
4161:
4155:
4153:
4151:
4143:
4138:
4130:
4126:
4122:
4118:
4114:
4110:
4103:
4094:
4079:
4073:
4069:
4068:
4060:
4053:
4052:0-8143-1982-3
4049:
4045:
4040:
4034:
4030:
4025:
4017:
4013:
4008:
4003:
3999:
3995:
3991:
3984:
3982:
3974:
3969:
3963:, p. 89.
3962:
3957:
3950:
3949:0-391-04118-5
3946:
3942:
3937:
3930:
3929:0-334-04379-4
3926:
3922:
3918:
3913:
3911:
3909:
3907:
3905:
3903:
3901:
3899:
3892:pages 104–108
3891:
3890:0-8054-4365-7
3887:
3883:
3878:
3871:
3870:0-567-04090-9
3867:
3863:
3858:
3856:
3848:
3843:
3841:
3839:
3831:
3826:
3824:
3816:
3815:0-391-04118-5
3812:
3808:
3803:
3801:
3799:
3791:
3786:
3784:
3776:
3771:
3769:
3767:
3765:
3757:
3752:
3750:
3748:
3746:
3738:
3734:
3733:0-8126-9334-5
3730:
3726:
3721:
3714:
3709:
3702:
3697:
3690:
3684:
3677:
3672:
3665:
3660:
3658:
3650:
3645:
3638:
3633:
3626:
3621:
3619:
3611:
3606:
3604:
3596:
3591:
3585:
3581:
3577:
3573:
3567:
3560:
3555:
3548:
3543:
3536:
3531:
3524:
3519:
3512:
3507:
3505:
3497:
3492:
3486:, p. 97.
3485:
3480:
3478:
3476:
3474:
3466:
3461:
3459:
3457:
3455:
3453:
3451:
3449:
3447:
3439:
3434:
3427:
3422:
3420:
3418:
3416:
3414:
3412:
3410:
3408:
3401:, p. 19.
3400:
3395:
3388:
3383:
3376:
3371:
3369:
3361:
3356:
3350:, p. 85.
3349:
3344:
3338:, p. 83.
3337:
3332:
3330:
3328:
3320:
3315:
3309:, p. LI.
3308:
3303:
3296:
3291:
3285:, p. 26.
3284:
3279:
3272:
3267:
3260:
3255:
3253:
3251:
3243:
3239:
3235:
3230:
3223:
3219:
3214:
3208:, p. 48.
3207:
3203:
3202:Bromiley 1982
3199:
3194:
3186:
3179:
3172:
3171:0-8006-2680-X
3168:
3164:
3160:
3156:
3155:90-04-11550-1
3152:
3148:
3147:0-8028-4368-9
3144:
3138:
3136:
3128:
3124:
3123:Bauckham 1999
3120:
3116:
3112:
3107:
3100:
3099:90-04-08554-8
3096:
3092:
3091:Louis Feldman
3087:
3085:
3078:
3077:0-664-22721-X
3074:
3070:
3064:
3057:
3053:
3047:
3043:
3039:
3035:
3028:
3021:
3016:
3012:
3005:
2998:
2994:
2990:
2986:
2982:
2978:
2974:
2969:
2962:
2958:
2954:
2949:
2943:, p. 12.
2942:
2938:
2933:
2925:
2923:9780825429484
2919:
2915:
2908:
2904:
2889:
2886:
2884:
2881:
2879:
2876:
2874:
2871:
2869:
2866:
2864:
2861:
2859:
2856:
2854:
2851:
2850:
2846:
2840:
2835:
2828:
2826:
2822:
2818:
2814:
2810:
2806:
2804:
2799:
2798:Clemens Thoma
2795:
2791:
2786:
2784:
2780:
2776:
2772:
2768:
2763:
2761:
2757:
2753:
2749:
2738:
2734:
2730:
2726:
2722:
2718:
2714:
2713:Louis Feldman
2707:
2706:
2700:
2694:
2688:
2685:
2681:
2677:
2672:
2669:
2668:Louis Feldman
2665:
2663:
2659:
2658:Herod Antipas
2655:
2651:
2646:
2644:
2643:Jean Daniélou
2640:
2636:
2632:
2627:
2623:
2622:Herod Antipas
2613:
2609:
2607:
2596:
2594:
2590:
2586:
2585:Herod Antipas
2582:
2578:
2577:
2572:
2567:
2565:
2561:
2552:
2548:
2547:Contra Celsum
2542:
2540:
2534:
2532:
2531:
2530:Contra Celsum
2525:
2523:
2522:Herod Antipas
2517:
2515:
2511:
2507:
2502:
2498:
2494:
2491:
2484:
2480:
2476:
2467:
2465:
2461:
2455:
2453:
2449:
2445:
2441:
2437:
2433:
2432:Herod Antipas
2429:
2425:
2421:
2420:
2412:
2398:
2396:
2392:
2388:
2384:
2379:
2375:
2368:
2364:
2363:Herod Antipas
2360:
2356:
2354:
2349:
2345:
2341:
2331:
2328:
2322:
2320:
2316:
2312:
2305:
2304:
2298:
2289:
2286:
2282:
2278:
2274:
2270:
2266:
2262:
2258:
2255:
2251:
2248:
2244:
2241:
2236:
2233:According to
2229:
2225:
2220:
2216:
2213:
2212:Paul L. Maier
2209:
2204:
2203:Louis Feldman
2195:
2179:
2175:
2171:
2161:
2159:
2150:
2146:
2145:Contra Celsum
2140:
2138:
2134:
2129:
2127:
2126:
2125:Contra Celsum
2116:
2112:
2106:
2103:
2096:
2095:, he writes:
2094:
2090:
2075:
2073:
2072:
2067:
2061:
2059:
2055:
2052:
2048:
2044:
2040:
2035:
2032:
2031:
2026:
2023:
2019:
2015:
2011:
2007:
2006:
1999:
1997:
1994:
1991:
1984:
1982:
1978:
1962:
1960:
1956:
1952:
1951:Testimonium's
1942:
1940:
1936:
1932:
1927:
1923:
1919:
1914:
1912:
1908:
1904:
1900:
1896:
1893:
1883:
1881:
1877:
1873:
1869:
1863:
1861:
1856:
1852:
1848:
1847:Louis Feldman
1838:
1836:
1832:
1828:
1824:
1808:
1803:
1800:
1795:
1791:
1787:
1785:
1781:
1780:John P. Meier
1774:
1768:
1766:
1762:
1757:
1755:
1751:
1750:Joel B. Green
1746:
1742:
1733:
1731:
1727:
1722:
1718:
1711:
1707:
1698:
1696:
1692:
1688:
1684:
1680:
1679:Paul L. Maier
1676:
1672:
1669:
1665:
1661:
1657:
1648:
1645:
1640:
1626:
1623:
1619:
1610:
1608:
1603:
1599:
1595:
1591:
1587:
1586:Contra Celsum
1583:
1579:
1565:
1556:
1553:
1549:
1540:
1538:
1533:
1529:
1524:
1520:
1503:
1498:
1489:
1487:
1483:
1479:
1475:
1474:Paul L. Maier
1471:
1469:
1465:
1462:but that the
1461:
1457:
1447:
1445:
1444:
1439:
1429:
1427:
1423:
1419:
1410:
1408:
1398:
1396:
1392:
1389:and Jerome's
1388:
1384:
1380:
1376:
1375:
1370:
1366:
1361:
1358:
1354:
1353:John P. Meier
1350:
1346:
1342:
1331:
1330:
1325:
1320:
1318:
1314:
1310:
1300:
1298:
1294:
1290:
1289:Paul L. Maier
1286:
1282:
1278:
1274:
1269:
1257:
1253:
1244:
1242:
1238:
1234:
1224:
1222:
1217:
1205:
1200:
1191:
1188:
1184:
1179:
1175:
1171:
1167:
1162:
1159:
1154:
1152:
1148:
1143:
1133:
1129:
1127:
1121:
1119:
1115:
1110:
1106:
1102:
1092:
1089:
1085:
1081:
1066:
1064:
1060:
1055:
1051:
1046:
1044:
1040:
1036:
1027:
1024:
1021:
1020:
1019:
1017:
1013:
1012:Paul L. Maier
1005:
996:
994:
991:
990:
985:
981:
977:
976:interpolation
971:
969:
965:
964:
959:
955:
950:
948:
944:
940:
936:
932:
928:
922:
920:
917:
913:
906:
900:
893:
887:
882:
878:
874:
870:
866:
861:
859:
855:
851:
847:
842:
837:
835:
831:
827:
823:
819:
815:
811:
807:
806:
801:
797:
793:
792:Alice Whealey
783:
781:
775:
773:
769:
765:
761:
757:
753:
749:
745:
741:
737:
727:
725:
721:
718:
714:
710:
709:Robert Eisler
705:
703:
699:
695:
692:except for a
691:
690:
685:
681:
677:
671:
661:
658:
657:Louis Feldman
654:
650:
646:
642:
637:
635:
621:
616:
607:
604:
603:New Testament
600:
596:
592:
588:
583:
581:
577:
572:
570:
566:
565:
560:
556:
552:
548:
543:
541:
537:
533:
532:
527:
523:
511:
506:
504:
499:
497:
492:
491:
489:
488:
483:
473:
471:
466:
461:
460:
459:
458:
451:
448:
446:
443:
441:
438:
436:
433:
432:
429:
424:
423:
416:
413:
411:
408:
406:
403:
401:
398:
396:
393:
389:
386:
385:
384:
381:
379:
376:
374:
371:
369:
366:
365:
362:
357:
356:
349:
346:
344:
343:Unknown years
341:
339:
336:
334:
331:
329:
326:
322:
319:
317:
314:
313:
312:
309:
305:
302:
301:
300:
297:
295:
292:
291:
288:
283:
282:
275:
272:
270:
266:
263:
261:
258:
256:
253:
252:
249:
244:
243:
236:
233:
231:
228:
226:
223:
221:
218:
216:
213:
211:
208:
206:
203:
201:
198:
197:
194:
189:
188:
181:
180:Second Coming
178:
176:
173:
171:
168:
166:
163:
161:
158:
156:
153:
151:
148:
146:
143:
141:
138:
136:
133:
131:
128:
126:
123:
119:
116:
115:
114:
111:
109:
106:
104:
101:
99:
96:
94:
91:
89:
86:
84:
81:
79:
78:Life of Jesus
76:
74:
71:
69:
66:
64:
61:
60:
57:
52:
51:
47:
43:
42:
38:
34:
33:
28:
27:
21:
9256:
9051:Architecture
8945:Confirmation
8893:Ecclesiology
8824:Original sin
8814:Nicene Creed
8611:Old Catholic
8495:Papal States
8427:Great Church
8393:Resurrection
8335:Christianity
8292:New Covenant
8243:(Scriptures)
8188:Christianity
8028:Holy Kinship
7979:Master Jesus
7957:Baháʼí Faith
7851:Christianity
7838:Christianity
7808:Christ Child
7803:Bibliography
7760:
7653:Resurrection
7567:Homelessness
7476:(apocryphal)
7457:Virgin birth
7447:Annunciation
7439:Jesus's life
7367:. Retrieved
7363:the original
7358:
7343:. Retrieved
7339:the original
7304:(2): 172–7.
7301:
7297:
7275:
7250:
7246:
7227:
7217:
7194:
7169:
7165:
7146:
7143:Vermes, Geza
7124:
7102:
7083:
7064:
7045:
7036:
7017:
6995:
6983:
6979:
6960:
6941:
6929:. Retrieved
6914:
6890:
6871:
6852:
6840:. Retrieved
6825:
6797:
6778:
6758:
6754:
6735:
6716:
6697:
6678:
6657:
6636:
6617:
6598:
6579:
6560:
6538:
6515:
6493:
6478:. Retrieved
6463:
6440:
6428:
6406:
6384:
6362:
6340:
6316:
6293:
6273:
6251:(1): 71–94.
6248:
6244:
6212:
6208:
6189:
6166:
6147:
6128:
6098:
6075:
6048:
6029:
6021:
6013:Bibliography
6003:Painter 2005
5979:
5955:
5951:
5935:
5931:
5915:
5911:
5904:Hoehner 1983
5899:
5892:Knoblet 2005
5887:
5865:Gillman 2003
5839:
5820:
5808:
5796:
5778:
5759:
5753:
5734:
5730:
5720:
5704:
5699:
5692:Meggitt 2003
5687:
5654:
5650:
5630:
5608:
5596:
5584:
5577:Feldman 1992
5572:
5560:
5553:Hoehner 1983
5548:
5536:
5467:
5462:
5446:
5442:
5426:
5421:
5409:
5402:Painter 2005
5397:
5366:
5362:
5355:Painter 2005
5338:Painter 2005
5333:
5317:
5313:
5278:
5274:
5258:
5239:
5212:
5177:
5149:
5145:
5136:
5124:
5117:Painter 2005
5102:Painter 2005
5097:
5070:
5054:
5032:Painter 2004
4997:
4985:
4978:Painter 2005
4957:Harding 2003
4933:
4928:
4903:
4899:
4893:
4877:
4849:
4836:
4825:. Retrieved
4821:the original
4816:
4807:
4787:
4780:
4771:
4762:
4742:
4735:
4708:
4704:
4700:
4691:
4680:. Retrieved
4676:the original
4671:
4662:
4653:
4649:
4639:
4623:
4594:
4544:
4540:
4506:
4500:
4480:
4473:
4437:
4431:
4415:
4394:
4382:
4377:, Chapter 33
4374:
4366:
4358:
4354:
4334:
4327:
4307:
4300:
4267:
4243:
4239:
4227:
4211:
4207:
4163:
4137:
4112:
4108:
4102:
4093:
4081:. Retrieved
4066:
4059:
4043:
4039:
4033:Google books
4024:
3997:
3993:
3968:
3956:
3940:
3936:
3916:
3881:
3877:
3861:
3806:
3736:
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3708:
3696:
3688:
3683:
3671:
3644:
3632:
3590:
3571:
3566:
3559:Whealey 2008
3554:
3547:Whealey 2008
3542:
3535:Whealey 2008
3530:
3523:Whealey 2008
3518:
3495:
3491:
3438:Feldman 2006
3433:
3394:
3382:
3355:
3343:
3319:Feldman 1984
3314:
3302:
3290:
3278:
3266:
3259:Feldman 1984
3242:Painter 2005
3229:
3222:Painter 2005
3213:
3193:
3184:
3178:
3127:Painter 2005
3106:
3068:
3063:
3055:
3037:
3027:
3018:
3014:
3004:
2968:
2948:
2932:
2913:
2907:
2878:Roman Judaea
2824:
2820:
2816:
2812:
2809:John Painter
2807:
2802:
2793:
2789:
2787:
2782:
2778:
2774:
2766:
2764:
2755:
2751:
2747:
2736:
2732:
2728:
2724:
2720:
2716:
2711:
2703:
2692:
2673:
2666:
2647:
2631:Matthew 14:4
2619:
2610:
2605:
2602:
2574:
2568:
2563:
2559:
2557:
2546:
2538:
2536:
2528:
2526:
2518:
2513:
2505:
2499:
2495:
2488:
2456:
2430:by order of
2417:
2415:
2409:
2374:John Painter
2372:
2337:
2326:
2323:
2318:
2308:
2301:
2265:John Painter
2263:
2259:
2252:
2245:
2239:
2232:
2201:
2177:
2173:
2167:
2157:
2155:
2144:
2136:
2133:
2131:
2123:
2121:
2110:
2101:
2098:
2086:
2069:
2062:
2036:
2028:
2022:Herodian-era
2003:
2001:
1989:
1986:
1973:
1958:
1954:
1950:
1948:
1938:
1934:
1921:
1917:
1915:
1906:
1902:
1889:
1872:burning bush
1867:
1864:
1854:
1850:
1844:
1834:
1830:
1826:
1822:
1820:
1805:
1798:
1793:
1788:
1777:
1771:
1764:
1758:
1753:
1744:
1739:
1725:
1720:
1715:
1709:
1694:
1690:
1682:
1674:
1667:
1663:
1654:
1637:
1622:Shlomo Pines
1616:
1606:
1601:
1597:
1593:
1585:
1581:
1576:
1562:
1551:
1546:
1536:
1531:
1522:
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1485:
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1472:
1467:
1463:
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1453:
1441:
1437:
1435:
1425:
1421:
1416:
1406:
1404:
1394:
1390:
1386:
1372:
1368:
1362:
1356:
1341:Testimonium'
1340:
1327:
1321:
1316:
1308:
1306:
1296:
1292:
1284:
1280:
1272:
1265:
1240:
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1215:
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1186:
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1177:
1169:
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1163:
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1146:
1141:
1139:
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1125:
1122:
1117:
1113:
1108:
1104:
1100:
1098:
1083:
1079:
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1062:
1053:
1047:
1042:
1031:
1015:
1010:
987:
983:
972:
967:
962:
951:
946:
942:
926:
924:
911:
908:
903:
898:
891:
880:
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872:
868:
864:
862:
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849:
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833:
829:
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821:
817:
813:
803:
799:
795:
789:
779:
776:
771:
767:
763:
755:
748:Shlomo Pines
735:
733:
723:
717:Antiquities.
716:
706:
701:
697:
687:
683:
673:
652:
644:
638:
624:
619:
590:
584:
575:
573:
562:
546:
544:
529:
519:
415:Bar-Serapion
404:
267: /
170:Intercession
150:Resurrection
98:Virgin birth
24:
9312:Persecution
9247:Christendom
9240:Cooperation
9177:Charismatic
9088:Holy Spirit
8997:Natural law
8960:Holy orders
8809:Christology
8802:Holy Spirit
8671:Pentecostal
8651:Evangelical
8646:Charismatic
8490:Monasticism
8482:Middle Ages
8445:Constantine
8388:Crucifixion
8270:Foundations
8054:Descendants
8012:Holy Family
7995:Genealogies
7962:Manichaeism
7868:Incarnation
7863:Christology
7856:1st century
7738:Historicity
7629:Crucifixion
7597:Last Supper
7359:Stand Point
6931:13 February
6842:14 February
6480:13 February
6313:Dunn, James
5990:pages 212-3
5966:pages 125-7
5825:Jensen 2010
5665:pages 330-1
5601:Murphy 2003
5541:Dapaah 2005
5269:pages 108-9
4888:pages 49–56
4426:pages 106-7
4375:Bibliotheca
4083:19 February
4000:(1): 1–32.
3931:pages 35–43
3921:Geza Vermes
3511:Vermes 2011
3375:Bowman 1987
2825:Antiquities
2821:Jewish Wars
2817:Antiquities
2813:Jewish Wars
2803:Antiquities
2794:Antiquities
2790:Jewish Wars
2783:Antiquities
2779:Jewish Wars
2775:Antiquities
2767:Jewish Wars
2756:Antiquities
2752:Antiquities
2748:Antiquities
2737:Jewish Wars
2733:Jewish Wars
2729:Antiquities
2725:Jewish Wars
2721:Jewish Wars
2717:Antiquities
2606:Antiquities
2564:Antiquities
2490:Craig Evans
2391:G. A. Wells
2387:Géza Vermes
2327:Antiquities
2319:Jewish Wars
2311:Tessa Rajak
2240:Antiquities
2158:Antiquities
2025:High Priest
1959:Antiquities
1939:Antiquities
1935:Testimonium
1931:G. A. Wells
1922:Testimonium
1918:Testimonium
1907:Testimonium
1903:Testimonium
1899:Paul Hopper
1895:linguistics
1855:Testimonium
1851:Testimonium
1831:Testimonium
1827:Testimonium
1823:Testimonium
1799:Testimonium
1794:Testimonium
1790:Géza Vermes
1765:Testimonium
1754:Testimonium
1745:Testimonium
1726:Testimonium
1721:Testimonium
1695:Testimonium
1691:Antiquities
1687:Geza Vermes
1683:Testimonium
1675:Testimonium
1668:Antiquities
1664:Testimonium
1639:Steve Mason
1607:Testimonium
1602:Testimonium
1598:Testimonium
1594:Testimonium
1552:Testimonium
1537:Testimonium
1532:Testimonium
1528:Geza Vermes
1523:Testimonium
1519:Craig Evans
1502:Antiquities
1486:Testimonium
1478:Testimonium
1468:Testimonium
1464:Testimonium
1460:Testimonium
1456:Testimonium
1438:Testimonium
1426:Testimonium
1422:Testimonium
1407:Testimonium
1395:Bibliotheca
1374:Bibliotheca
1369:Testimonium
1357:Testimonium
1317:Testimonium
1309:Testimonium
1297:Testimonium
1293:Testimonium
1285:Testimonium
1281:Testimonium
1233:Testimonium
1221:Testimonium
1216:Testimonium
1204:Antiquities
1187:Testimonium
1183:Testimonium
1178:Testimonium
1170:Testimonium
1166:Testimonium
1158:Testimonium
1151:Testimonium
1147:Testimonium
1142:Testimonium
1126:Antiquities
1118:Antiquities
1114:Antiquities
1109:Antiquities
1084:Testimonium
1080:Testimonium
1063:Testimonium
1059:Geza Vermes
1054:Testimonium
1043:Testimonium
1035:Craig Evans
1016:Testimonium
984:Testimonium
947:Testimonium
943:Antiquities
881:Testimonium
873:Testimonium
865:Testimonium
858:Antiquities
854:Testimonium
826:Testimonium
818:Testimonium
814:Testimonium
808:written by
800:Antiquities
796:Testimonium
780:Testimonium
772:Testimonium
768:Antiquities
764:Testimonium
756:Testimonium
736:Testimonium
684:Antiquities
653:Antiquities
645:Testimonium
591:Antiquities
578:, found in
576:Antiquities
549:, found in
547:Antiquities
526:manuscripts
435:Life in art
311:Historicity
265:Jesus' race
135:Humiliation
68:Christology
9371:Categories
9226:Prosperity
9202:Liberation
9142:Cathedrals
9127:Pilgrimage
9112:Literature
8989:Philosophy
8925:Sacraments
8898:Four marks
8859:Protestant
8834:Born again
8631:Anabaptist
8621:Protestant
8563:Influences
8525:Modern era
8229:By country
7900:Son of God
7795:Depictions
7533:Beatitudes
7490:Temptation
7434:Chronology
7369:2010-02-05
7345:2006-04-14
7172:(4): 353.
6829:. Cosimo.
6343:. Viking.
5529:White 2010
5499:Evans 2006
5475:Wikisource
5457:pages 54-5
5217:Baras 1987
5164:pages 55-7
5002:Neale 2003
4827:2021-07-10
4817:Standpoint
4682:2021-09-06
4672:Standpoint
4634:, page 89.
4466:Baras 1987
4254:pages 91-2
4200:Baras 1987
3790:Baras 1987
3701:Evans 2001
3664:Olson 1999
3637:Louth 1990
3426:Maier 2007
3399:Pines 1971
3360:Creed 1932
3307:Mason 2001
3295:Baras 1987
3234:Evans 2006
3218:Evans 2006
3206:White 2010
3198:Evans 2006
3040:. p.
3034:"Josephus"
2989:Evans 2001
2973:Maier 2007
2957:Maier 2007
2894:References
2708:in Italian
2506:dikaiosyne
2501:James Dunn
2058:Hegesippus
2049:, the new
2043:Alexandria
1897:professor
1761:James Dunn
1588:1.47; see
1584:10.17 and
1443:Jewish War
1190:revision.
1088:hedonistic
980:James Dunn
939:Greek text
846:Testimonia
841:Testimonia
830:Theophania
395:Manichaean
294:Chronology
248:Background
9302:Criticism
9252:Ecumenism
9216:Mysticism
9182:Democracy
9172:Anarchism
9159:Movements
9122:Mythology
9100:Catechism
9095:Education
9012:Evolution
8935:Eucharist
8918:Canon law
8876:Theotokos
8871:Mariology
8829:Salvation
8819:Tradition
8666:Methodist
8626:Adventist
8460:Chalcedon
8128:Sexuality
8113:Criticism
8098:Christmas
7974:Mandaeism
7950:Ahmadiyya
7658:Ascension
7582:Anointing
7517:Disciples
7500:Selecting
7186:163661254
6986:(2): 305.
6467:. BRILL.
6443:. BRILL.
6409:. BRILL.
6387:. BRILL.
6265:164900645
6229:162926700
6192:. BRILL.
6131:. BRILL.
6032:. BRILL.
5680:Dunn 2003
5188:. page 56
5180:. BRILL.
5131:, ch. 11.
4129:0022-5185
4016:244296505
3756:Dunn 2003
2981:Dunn 2003
2899:Footnotes
2760:Pharisees
2680:Aretas IV
2650:Machaerus
2635:Mark 6:18
2510:Mark 6:20
2444:Aretas IV
2365:from the
2224:Gračanica
1977:sanhedrin
1890:In 2014,
1345:patristic
1219:original
1172:with the
941:) of the
740:chronicle
738:from the
634:Vespasian
445:Depiction
368:Christian
338:Criticism
328:Mythology
269:genealogy
235:End times
220:Disciples
160:Obedience
155:Ascension
140:Execution
9392:Josephus
9356:Category
9221:Pacifism
9035:features
9019:Politics
8972:Ablution
8940:Marriage
8844:Catholic
8774:Theology
8681:Reformed
8661:Lutheran
8656:Holiness
8636:Anglican
8606:Catholic
8510:Crusades
8455:Nicaea I
8405:Apostles
8378:Miracles
8373:Parables
8363:Ministry
8353:Nativity
8317:timeline
8214:Prophets
8209:Glossary
8146:Category
8017:Panthera
8002:(mother)
7761:Josephus
7614:Betrayal
7557:Miracles
7552:Parables
7512:Ministry
7495:Apostles
7452:Nativity
7267:38811104
7215:(1986).
7145:(2011).
6994:(2005).
6777:(2007).
6517:Osinkina
6405:(2006).
6383:(2001).
6339:(1997).
6315:(2003).
6188:(1998).
6073:(eds.).
5926:page 675
5791:page 271
5715:page 303
5473:Text at
5377:page 334
5328:page 692
4844:(2014).
4555:page 276
4278:page 274
4222:page 231
4054:page 430
3951:page 316
3872:page 185
2831:See also
2815:and the
2792:and the
2662:Herodias
2626:Herodias
2593:Herodias
2544:—
2142:—
2108:—
1671:XX, 9, 1
1381:and the
1256:Eusebius
958:Eusebius
937:(or see
931:Josephus
850:verbatim
810:Eusebius
694:Slavonic
641:Komnenos
405:Josephus
400:Mandaean
130:Parables
125:Miracles
113:Ministry
103:Nativity
37:a series
35:Part of
9285:Related
9078:Trinity
9043:Culture
9007:Science
8977:Hygiene
8967:Mission
8950:Penance
8930:Baptism
8866:Worship
8839:Liturgy
8787:Trinity
8698:Eastern
8676:Quakers
8641:Baptist
8598:Western
8588:members
8358:Baptism
8312:History
8302:Worship
8204:Outline
8069:Related
8039:Joachim
7933:Judaism
7923:Jesuism
7823:Statues
7776:Gospels
7766:Tacitus
7756:Sources
7681:Matthew
7676:Gospels
7587:Passion
7540:Prayers
7485:Baptism
7474:Infancy
7419:Outline
7318:1452821
6823:(ed.).
5946:page 48
5850:page 48
5437:page 40
4920:3267541
4371:Photios
3817:page 43
2684:Nabatea
2514:dikaios
2448:Nabatea
2436:Galilee
2416:In the
2285:Albinus
2172:of his
2093:Matthew
2002:In the
1656:Chilton
1504:c. 1200
1480:due to
1365:Photios
1241:poietes
1237:poietes
713:Khazars
682:of the
680:Book 20
676:Book 18
589:of the
555:Messiah
551:Book 18
450:Jesuism
410:Tacitus
383:Islamic
108:Baptism
83:Gospels
9002:Ethics
8883:Saints
8792:Father
8711:Church
8323:spread
8287:Gospel
8277:Church
8219:People
8103:Easter
8059:Clopas
8006:Joseph
7988:Family
7885:Relics
7846:Christ
7641:Burial
7619:Arrest
7316:
7282:
7265:
7234:
7201:
7184:
7153:
7131:
7109:
7090:
7071:
7052:
7024:
7002:
6967:
6948:
6922:
6897:
6878:
6859:
6833:
6804:
6785:
6742:
6723:
6704:
6685:
6666:
6643:
6624:
6605:
6586:
6567:
6545:
6523:
6500:
6471:
6447:
6413:
6391:
6369:
6347:
6323:
6301:
6280:
6263:
6227:
6196:
6173:
6154:
6135:
6109:
6083:
6055:
6036:
5986:
5962:
5942:
5922:
5846:
5787:
5766:
5711:
5661:
5638:
5453:
5433:
5373:
5324:
5285:
5265:
5184:
5160:
4918:
4884:
4856:
4795:
4750:
4723:
4630:
4601:
4551:
4513:
4488:
4444:
4422:
4342:
4315:
4274:
4250:
4218:
4160:Emmaus
4127:
4074:
4050:
4014:
3947:
3927:
3888:
3868:
3813:
3731:
3169:
3161:
3153:
3145:
3097:
3075:
3048:
2920:
2771:Ananus
2746:) and
2485:, 1750
2483:Hafner
2395:Origen
2369:, 1493
2353:fuller
2344:Simeon
2340:Jerome
2315:Ananus
2269:Ananus
2228:Kosovo
2105:James.
1981:judges
1880:Elisha
1802:reads:
1712:, 1879
1324:Jerome
1268:Origen
752:Syriac
388:Ahmadi
378:Talmud
373:Jewish
348:Relics
205:Gospel
145:Burial
93:Places
63:Christ
9211:Right
9117:Music
9068:Jesus
9033:Other
8888:Angel
8343:Jesus
8333:Early
8282:Creed
8251:Canon
8239:Bible
8199:Index
7945:Islam
7624:Trial
7528:Plain
7408:Jesus
7314:JSTOR
7263:S2CID
7182:S2CID
6819:. In
6261:S2CID
6241:(PDF)
6225:S2CID
4916:JSTOR
4012:S2CID
3923:2011
2481:, by
2440:Perea
2383:Sodom
2051:Roman
1876:Moses
1730:Pines
1660:Evans
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