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Divided into seven books, it opens with a summary of Jewish history from the capture of Jerusalem by the Seleucid ruler Antiochus IV Epiphanes in 168 BC to the first stages of the First Jewish–Roman War (Books I and II). The next five books detail the unfolding of the war, under Roman generals Vespasian and Titus, to the death of the last Sicarii. The book was written about 75 AD, originally in Josephus' "paternal tongue" – either Aramaic or Hebrew[5] – though this version has not survived. It was later translated into Greek, probably under the supervision of Josephus himself. Buth and Pierce wrote "the current Greek edition does not appear to be a translation, but must be considered a new edition, a complete re-working of the first writing and likely a considerable expansion."[6]
The text also survives in an Old Slavonic version, as well as Hebrew which contains material not found in the Greek version, and which is lacking other material found in the Greek version.[8]
Josephus was a popular writer among Christians in the fourth century and beyond as an independent historian to the events before, during, and after the life of Jesus of Nazareth. Josephus was always accessible in the Greek-reading Eastern Mediterranean. The Jewish War was translated into Latin (Bellum Judaicum) in the fourth century by Pseudo-Hegesippus in abbreviated form as well as by an unknown other in full, and both versions were widely distributed throughout the Western Roman Empire and its successor states. Christian interest in The Jewish War was largely out of interest in the downfall of the Jews and the Second Temple, which was one of the sources for the antisemitic trope of divine punishment for the crime of killing Jesus. Improvements in printing technology (the Gutenberg Press) led to the work receiving a number of new translations into the vernacular languages of Europe; the original Greek text was also published in Basel in 1544. In English, the most influential translations were Thomas Lodge's 1602 translation (The Tragic History of the Jews), followed by William Whiston's 1760s translation (The Wars of the Jews).[9]
On the Jewish side, Josephus was far more obscure, as he was perceived as a traitor. Rabbinical writings for a millennium after his death (e.g. the Mishnah) almost never call out Josephus by name, although they sometimes tell parallel tales of the same events that Josephus narrated. An Italian Jew writing in the 10th century indirectly brought Josephus back to prominence among Jews: he authored the Yosippon, which paraphrases Pseudo-Hegesippus's Latin version of The Jewish War (among other works), and included additional historical snippets at times. Jews generally distrusted Christian translations of Josephus until the 19th century, when sufficiently "neutral" vernacular language translations were made. Kalman Schulman finally created a translation of the Greek text of Josephus into Hebrew in 1863, although many rabbis continued to prefer the Yosippon version. By the 20th century, Jewish attitudes toward Josephus had softened, as Jews found parts of The Jewish War inspiring and favorable to the Jews. The last stand at Masada was seen as inspirational rather than tragic, for example. A 1938 / 1941 play, Jerusalem and Rome, was loosely based on The Jewish War, and various novels were written.[10] These 20th century interpretations inevitably reflected the concerns of the era, unsurprisingly, such as the persecution of Jews in Russia and Nazi-era Europe, the nascent Zionist movement, and the situation of Jewish settlers in the British Mandate of Palestine.[9]
For scholars, Josephus is and remains an invaluable resource for study of the Jewish-Roman war. While he is clearly deferential toward his Flavian dynasty Roman patrons, he is generally considered a relatively neutral source.[9]
H. Leeming and K. Leeming: "Josephus' 'Jewish War' and Its Slavonic Version: A Synoptic Comparison". Ancient Judaism & Early Christianity, Brill (1999). ISBN90-04-11438-6.
Pothou, Vassiliki (2023). Thukydides second-hand bei Flavius Josephus: zur Rezeption thukydideischer Motive im Bellum Judaicum. Leiden; Boston: Brill. ISBN9789004545861.
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The first-century Jewish historian Flavius Josephus provides external information on some people and events found in the New Testament. The extant manuscripts of Josephus' book Antiquities of the Jews, written around AD 93–94, contain two references to Jesus of Nazareth and one reference to John the Baptist.
Flavius Josephus or Yosef ben Mattityahu was a Roman–Jewish historian and military leader. Best known for writing The Jewish War, he was born in Jerusalem—then part of the Roman province of Judea—to a father of priestly descent and a mother who claimed royal ancestry.
The Sicarii were a group of Jewish Zealots, who, in the final decades of the Second Temple period, conducted a campaign of targeted assassinations and kidnappings of Roman officials in Judea and of Jews who collaborated with the Roman Empire. They later became known for a reported mass suicide at the Siege of Masada. The Sicarii carried sicae, or small daggers (sickles), concealed in their cloaks; at public gatherings, they pulled out these daggers to attack, blending into the crowd after the deed to escape detection.
The Sadducees were a sect of Jews active in Judea during the Second Temple period, from the second century BCE to the destruction of the Second Temple in 70 CE. The Sadducees are described in contemporary literary sources in contrast to the two other major sects at the time, the Pharisees and the Essenes.
The First Jewish–Roman War, sometimes called the Great Jewish Revolt, the First Jewish Revolt, or the Jewish War, was the first of three major rebellions by the Jews against the Roman Empire. Fought in the province of Judaea, it resulted in the destruction of Jewish cities and towns, including the metropolis of Jerusalem, the displacement of its population, the appropriation of land for Roman military use, and the destruction of the Jewish Temple and polity.
The siege of Masada was one of the final events in the First Jewish–Roman War, occurring from 72 to 73 CE on and around a hilltop in present-day Israel.
Emmaus is a town mentioned in the Gospel of Luke of the New Testament. Luke reports that Jesus appeared, after his death and resurrection, before two of his disciples while they were walking on the road to Emmaus.
There exists a consensus among scholars that Jesus of Nazareth spoke the Aramaic language. Aramaic was the common language of Roman Judaea, and was thus also spoken by Jesus' disciples. Although according to new findings Hebrew was also a spoken language among Jews in Judea during the 1st century AD. The villages of Nazareth and Capernaum in Galilee, where he spent most of his time, were populated by Aramaic-speaking communities. Jesus probably spoke the Galilean dialect, distinguishable from that which was spoken in Roman-era Jerusalem. Based on the symbolic renaming or nicknaming of some of his apostles, it is also likely that Jesus or at least one of his apostles knew enough Koine Greek to converse with non-Judaeans. It is reasonable to assume that Jesus was well versed in Hebrew for religious purposes, as it is the liturgical language of Judaism.
Antiquities of the Jews is a 20-volume historiographical work, written in Greek, by historian Josephus in the 13th year of the reign of Roman emperor Domitian, which was 94 CE. The book contains an account of the history of the Jewish people for Josephus's gentile patrons. In the first ten volumes, Josephus follows the events of the Hebrew Bible beginning with the creation of Adam and Eve.
The siege of Jerusalem of 70 CE was the decisive event of the First Jewish–Roman War, in which the Roman army led by future emperor Titus besieged Jerusalem, the center of Jewish rebel resistance in the Roman province of Judaea. Following a five-month siege, the Romans destroyed the city, including the Second Temple.
Kittim was a settlement in present-day Larnaca on the east coast of Cyprus, known in ancient times as Kition, or Citium. On this basis, the whole island became known as "Kittim" in Hebrew, including the Hebrew Bible. However the name seems to have been employed with some flexibility in Hebrew literature. It was often applied to all the Aegean islands and even to "the W[est] in general, but esp[ecially] the seafaring W[est]". Flavius Josephus records in his Antiquities of the Jews that
Josippon is a chronicle of Jewish history from Adam to the age of Titus. It is named after its supposed author, Flavius Josephus, though it was actually composed in the 10th century in Southern Italy. The Ethiopic version of Josippon is recognized as canonical by the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church.
Simon bar Giora was the leader of one of the major Judean rebel factions during the First Jewish–Roman War in 1st-century Roman Judea, who vied for control of the Jewish polity while attempting to expel the Roman army, but incited a bitter internecine war in the process.
Eleazar ben Simon was a Zealot leader during the First Jewish-Roman War who fought against the armies of Cestius Gallus, Vespasian, and Titus Flavius. From the onset of the war in 66 CE until the destruction of the temple in 70 CE, he fought vehemently against the Roman garrisons in Judea and against his fellow Jewish political opponents in order to establish an independent Jewish state at Jerusalem. Although the Jewish defeat at Jerusalem cannot be entirely attributed to Eleazar ben Simon, his inability to establish unity with John of Gischala and Simon bar Giora resulted in a bitter civil war that weakened the Jewish resistance against Rome. Eleazar ben Simon and his Zealots' radical anti-Roman policies and eradication of the moderate temple aristocracy from Jerusalem in 67 CE also prevented any peaceful agreement with Rome to avoid the death and destruction which ensued in 70 CE.
Gessius Florus was the 7th Roman procurator of Judea from 64 until 66.
Menelaus was High Priest in Jerusalem from about 172 BC to about 161 BC. He was high priest at the beginning of the Maccabean revolt (167-160). He was the successor of Jason, the brother of Onias III.
Ananus ben Ananus was a Herodian-era High Priest of Israel in Jerusalem, Judea Province. He was the High Priest who ordered the execution by stoning of James, the brother of Jesus, according to the Antiquities of the Jews of Josephus. A delegation sent by citizens upset over the perceived breach of justice met Lucceius Albinus before he reached Judea, and Albinus responded with a letter informing Ananus that it was illegal to convene the Sanhedrin without Albinus' permission and threatening to punish the priest. Ananus was therefore deposed by King Herod Agrippa II before Albinus's arrival and replaced with Jesus ben Damneus.
The Slavonic Josephus is an Old East Slavic translation of Flavius Josephus' History of the Jewish War which contains numerous interpolations and omissions that set it apart from all other known versions of Josephus' History. The authenticity of the interpolations was a major subject of controversy in the 20th century, but the latest scholarship has rejected them.
The Pillage of Ein Gedi refers to the Sicarii raid of Ein Gedi during the First Jewish–Roman War. According to Josephus, on Passover, the Sicarii of Masada raided Ein Gedi, a nearby Jewish settlement, and killed 700 of its inhabitants. Josephus' account is the only known record of the pillage and its perpetrators. Pliny the Elder however described the destruction of Ein Gedi after the end of the war:
Below the settlement of the Essenes was once the village of Ein Gedi, second only to Jerusalem in fertility of soil and groves of palm trees. But now it, like Jerusalem (Jericho), is but a heap of ashes
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