Josephus devotes the equivalent of an entire book of his Jewish Antiquities to Exodus. His rendition is thus the longest sustained narrative retelling of the book to have come down to us from antiquity, and is an important exemplar of the reception of Exodus in the late first century CE. This chapter elucidates the peculiarities of Josephus' retelling of the Book of Exodus while at the same time drawing attention to the main themes and emphases of his account. It starts by offering a composite picture of Josephus' Moses, which is key to his overall presentation of the Exodus narrative. After that the chapter provides a sequential, and necessarily brief, commentary on each of the main sections of Josephus' retelling of the Exodus narrative drawing attention to the distinctive features of each. Josephus had intimate knowledge of the Book of Exodus, whether in Hebrew or Greek or both.
This volume provides the first full commentary to Book 11 of Josephus'
Judean Antiquities, with a new English translation. In
Antiquities 11 Josephus offers a retelling of the biblical narratives of Ezra-Nehemiah (
Ant. 11.1–183) and Esther (
Ant. 11.184–296), along with a brief post-biblical narrative dealing with late Persian-era Judea (
Ant. 11.297–347). The commentary interprets Josephus’ narrative in detail, identifying biblical, historical and literary considerations that arise from the text. Attention is given to manuscript variants, vocabulary, use of sources, parallel accounts, and Josephus' Jewish, Roman, and Greek historiographical contexts. The volume also contains an appendix on Alexander the Great’s visit to Jerusalem as related in non-Josephan sources.
This volume provides a new English translation and commentary on Josephus' Judean Antiquities 8-10 in which he retells the history of Israel from the time of the latter divided monarchy down through the exilic period. The commentary devotes particular attention to Josephus' use of his many biblical sources for this period, e.g., the books of Kings, Chronicles, Isaiah, Jeremiah, Jonah and Nahum and Daniel. It also examines the question of the textual forms of these books used by him, and notes parallels to his presentation in both ancient Jewish and Greco-Roman literature. The book is intended primarily for biblicists and scholars of ancient Judaism.