It is easier to work out the age of the world than to work out how old Flavius Josephus thought it was. Since the nineteenth century, the former has been the concern of scientists and is now estima...

Name der Zeitschrift: Klio Jahrgang: 98 Heft: 2 Seiten: 653-682.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Flavius Josephus and Flavian RomeErich S. GruenJonathan Edmondson, Steve Mason, and James Rives, eds. Flavius Josephus and Flavian Rome. Oxford: Oxford University Press, 2005. xvi + 400 pp. 8 black-and-white ills. Cloth, $135.Josephus is now coming into his own. Previously scorned as tendentious time-server and panderer to the powerful, he has received increasingly serious attention in recent years. Indeed, a veritable Josephus (...) industry has emerged, with regular international colloquia, a burgeoning number of publications, and major commentaries on individual works (and parts of works) in the course of publication though collaborative projects in both German and English. And properly so. Josephus for too long remained the province primarily of scholars in Jewish studies. Classicists, for the most part, marginalized or ignored him. That neglect seems quite myopic in view of the unusually large corpus and the importance of Josephus not only for Jewish history but also for classical literature and historiography, for the perceptions of imperial power by subordinate peoples, and for the place of "alien wisdom" in the intellectual and cultural world of the Roman empire. The shift toward fuller and closer scrutiny of Josephus' work by classical scholars is now well underway—and most welcome.The essays in this volume laudably promote that enterprise. They grow out of a stimulating conference held at York University in Toronto in 2001. The editors deserve credit for focusing on a critical but largely overlooked subject: the relationship of Josephus' work to the social, political, and cultural setting in which he wrote, namely that of Rome in the Flavian era. Unlike most conference volumes, the quality of the papers is uniformly high, and the collection as a whole unusually coherent. The volume is a model example of its genre.The Jewish war culminated in the destruction of the Temple in Jerusalem in 70 c.e. The consequences for Jewish history, of course, were momentous, a familiar and frequently explored topic. Much less studied but indispensable for an understanding of Josephus' work are the reverberations in Rome. The Flavian emperors exploited their victory to publicize, justify, and entrench a new imperial dynasty. Fergus Millar valuably surveys the monuments of Rome instituted to commemorate the conquest of Judaea: the arches erected for Titus, the Colosseum built with the spoils of the Jewish war (as Alföldy stunningly demonstrated a few years ago), and the Temple of Peace where the most celebrated objects [End Page 615] captured in Jerusalem were deposited. The Flavian public-relations spin not only celebrated military prowess but also made a pointed contrast with the age of Nero and underscored the arrival of a pax Flaviana. Advertisement of triumph over Judaea could hardly make the Jews of Rome comfortable, as Martin Goodman argues. He adds that imposition of the fiscus Iudaicus under Vespasian and malicious accusations under Domitian against those who lived like Jews but did not acknowledge their Judaism must have produced an oppressive atmosphere in the Flavian years. James Rives goes beyond this, arguing that the destruction of the Temple and the depositing of sacred objects represented a genuine effort to stamp out the Temple cult which, in Roman eyes, constituted a civic cult and a threat to imperial stability. Daniel Schwartz's paper, with different objectives, extends this theme still further. He points to the ostensibly anomalous decision to resume the administration of the Jewish state as a Roman province instead of bestowing it upon the Roman supporter Agrippa II as an enlarged kingdom. For Schwartz, this amounted to a decision to eliminate Judaea as a territorial entity, a decision reflected in the fact that the term Ioudaioi tended to lose its geographical connotation thereafter and became a designation for "Jews" rather than "Judaeans." The scene after 70, in short, was grim indeed. One might question some of the more speculative ideas expressed in these essays, such as Goodman's suggestion that "Judaizing" indicated opposition to the Flavian regime or Rives' notion that Rome regarded Jerusalem as a rival focus of loyalty in the empire. Nonetheless, the climate in Rome for a Jewish intellectual like Josephus, after the fall of Jerusalem, would not seem to have been the most hospitable and... (shrink)

The strained relation between Samaritans and Jews as a fruit of long-term process from the division of the United Kingdom of Israel (ca. 931 B.C.E) became a dominant issue since the post-exilic period and became more pronounced in the first century C.E. Beside the Old Testament, the story of their relation which was full of conflict can be traced to extra-biblical sources. One of them is Flavius Josephus’ works (ca. 70 to 100 C.E), i.e., Jewish War and Jewish (...) Antiquities. The root of the conflict is related to the presence of the Second Jerusalem Temple. The peak of the conflict is the construction of the Mount Gerizim temple in which some Jews regarded the adherents of the Samaritan cult as schismatic. The founding of this rival temple of Jerusalem aggravated the bad relations between Samaritans and Jews. The destruction of the Mount Gerizim temple by John Hyrcanus was a crucial incident for their relations. The conflict between Samaritans and Jews still continued in the Roman period. By historical approach, this study would setforth the examination of some Josephus’ accounts regarding the historical process of the estrangement and rivalry between Samaritans and Jews which resulted in the final split in second century B.C.E. Keywords: Samaritans, Jews, Flavius Josephus, Jewish Antiquities, Temple, Jerusalem, Mount Gerizim. Abstrak: Relasi tegang antara orang Samaria dan Yahudi merupakan buah dari proses yang panjang sejak pecahnya Kerajaan Israel Raya (sekitar 931 B.C.E). Relasi mereka ini menjadi masalah dominan sejak periode setelah pembuangan dan semakin jelas pada abad pertama masehi. Di samping Perjanjian Lama, kisah tentang relasi mereka yang penuh konflik dapat dilacak dalam sumber-sumber di luar Alkitab. Salah satunya adalah karya dari Flavius Josephus (sekitar 70 sampai 100 M), yaitu Perang Yahudi dan Sejarah Yahudi. Akar dari konflik itu adalah kehadiran Bait Allah Yerusalem Kedua. Puncak dari konflik itu adalah pembangunan Bait Allah di Gunung Gerizim di mana sejumlah orang Yahudi kemudian menganggap pengikut ibadah orang Samaria sebagai skismatis. Pendirian tandingan Bait Allah Yerusalem ini memperparah relasi buruk antara Samaria dan Yahudi. Penghancuran Bait Allah di Gunung Gerizim oleh Yohanes Hyrcanus menjadi insiden krusial bagi relasi mereka. Konflik antara orang Samaria dan Yahudi masih terus berlangsung pada periode Romawi. Dengan pendekatan historis, studi ini akan memaparkan penelitian kisah-kisah dari karya Josephus berkaitan dengan proses perpecahan dan persaingan antara orang Samaria dan Yahudi memuncak pada perpecahannya pada abad II SM. Kata-kata Kunci: Samaria, Yahudi, Flavius Josephus, Sejarah Yahudi, Bait Allah, Yerusalem, Gunung Gerizim. (shrink)

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 2 Seiten: 586-628.

Sculpting Idolatry in Flavian Rome: Iconic Rhetoric in the Writings of Flavius Josephus. By Jason von Ehrenkrook. Early Judaism and Its Literature, vol. 33. Atlanta: Society of Biblical Literature, 2011. Pp. xiv + 226. $29.95.

Josephus' pamphlet commonly known under the title Contra Apionem makes rather interesting reading, not only because it represents a more mature stage in the author's stylistic evolution, which shows so many points worth considering, but also and chiefly because it gives us a direct insight into a vehement polemic in which the writer played a leading role.

Zygon®, Volume 57, Issue 1, Page 60-83, March 2022.

Recently, I proposed a theory of ontology for the God–world relation that draws inspiration from: Deacon's emergent dynamics where absence plays a role in causal work; dispositionalism as the most suitable philosophical tradition for accommodating absence as a mode of being; and Palamism as the most suitable theological framework for articulating the absence of God as presence. Dumsday's “Palamism and Dispositionalism” in the present issue of Zygon is a cogent breakdown of that thesis, exposing philosophical and theological worries that touch (...) on pan-dispositionalism, bundle theory, Platonism, divine essence, created–uncreated distinction, God–world synergy, and more. This response article engages with the landscape of ideas that Dumsday surveys in an attempt to clarify and extend the proposed thesis that nature's powers are God's energies. (shrink)

According to Mark 6:14–29, John the Baptist was beheaded by the order of Herod Antipas. This dramatic event became inevitable after a cunning interplay between Herodias and her daughter, who remains nameless in the New Testament. According to Flavius Josephus, she was called Salome ( Jewish Antiquities XVIII, 5.4 § 136–137), and under that name, she went down in history. For the sake of convenience, I also call her ‘Salome’ in this article. Salome is the Greek form of (...) the Hebrew name Shlomith, which was very popular in early Judaic times and means ‘she who brings peace and tranquillity’. Unlike the faithful women elsewhere in Mark’s gospel (5:21–43; 7:24–30; 14:3–9), Herodias and her daughter are not exactly models of virtue. Yet, it is questionable as to whether they are both thoroughly bad and whether they are both equally responsible for the murder of John. This article does not provide a historical reconstruction of what exactly happened at the court of Herod Antipas, but it contains a narrative analysis of what happened in the court of Herod Antipas. This narrative analysis is followed by an intertextual approach in the second part of this article. Firstly, I will compare Mark’s story with what Flavius Josephus tells about the beheading of John. Thereafter, I will highlight the roles of Herodias and Salome in the play Salome by Oscar Wilde from 1894, which, in turn, forms the basis of the libretto for the opera Salome by Richard Strauss from 1905. Do we encounter in these modern artistic recreations (Neuschöpfungen) only transformations of Mark’s story, or also transgressions in which Wilde and Strauss have largely replaced the original meaning of the story with new meaning? (shrink)

This document was developed by prosecutor A. Josephus Jitta, Chief, Office of Justice, Alkmaar, The Netherlands, with assistance from physicians and is typical of the euthanasia report forms completed by medical examiners and coroners In The Netherlands.

Translation:Hendrik Josephus POS, „Phénoménologie et linguistique.“ In: Keur uit de verspreide geschrift en van Dr. H. J. Pos. Vol. I. Assen: Van Loghum Slaterus 1957, p. 131–141.

Brieven van de Nederlandse filosoof (1898-1955) uit de periode 1917-1927 aan een vriend.

Herennius Philo of Byblos is the subject of a notice in the Suda, which states that he was a grammarian born in Nero's time who lived to such an advanced age that he was still composing works in the reign of Hadrian. The titles listed include: On the Acquisition and Choice of Books; On Cities and their Eminent Citizens; and On the Reign of Hadrian . His name, like that of Flavius Josephus, could imply the patronage of a (...) Roman family; we may suppose that, like Porphyry and Maximus of Tyre, he was a Phoenicean by origin who had adopted the tongue and culture of the Greeks. (shrink)

There is nothing better than René Girard’s mimetic desire and scapegoat’s theory to interpret and understand the enigmatic episode of the death of John the Baptist at the climax of Herod’s birthday celebration. Before Girard, many literary pieces have dealt with this same subject. Among them, Oscar Wilde’s Salome and Gustave Flaubert’s Hérodias, which offer a fascinating approach to the story told both by the Gospels and by historian Flavius Josephus. In this paper, several aspects are taken into (...) consideration, namely, the historical and political context, the secondary “characters”, the events before, during and after the banquet, the apparently inexplicable bloody ending and its terrible aftermath. (shrink)