Caesar's Messiah: The Roman Conspiracy to Invent Jesus:Flavian Signature Edition (65 page)

35. Babylonian Talmud, Gitt. 56b–57a

36.
The Catholic Encyclopedia
, “Flavia Domitilla”

37. Josephus,
Life of Flavius Josephus
, 65, 363

38. Josephus,
Ant.
XIV, x, ii

39. Josephus,
Wars
III, x, 463, 466-467, 526-527

40. Juvenal,
The Sixteen Satires
, 4

41. Josephus,
Wars
III, x, 516, 520

42. Josephus,
Wars
III, x, 483-484

43. Josephus,
Wars
III, x, 487

44. Josephus,
Wars
III, x, 497

45. Josephus,
Wars
III, ix, 446

46. Josephus,
Wars
III, x, 484

47. Josephus,
Wars
VI, iii, 199-200

48. Josephus,
Wars
VI, iii, 201-212

49. Exodus 12:21-22

50. Exodus 12:9

51.
Strong’s Concordance
1223

52.
Strong’s Concordance
1330

53.
Strong’s Concordance
5590

54. Matthew 27:25

55. Josephus,
Wars
VI, ix, 420-421

56. Eusebius,
Ecclesiastical History
V, xxvi

57. Josephus,
Wars
VI, iii, 215-219

58. Mark 5:1–20

59. Josephus,
Wars
IV, vii, 389, 391, 399-401, 406-408, 410, 413-415, 420-425, 431, 433, 435-437

60. Josephus,
Wars
VII, viii, 263

61. The term can refer either to a Roman or non-Roman armed force.

62. Matthew 8:29

63. 4Q560

64. Matthew 12:43–45

65. Numbers 32:13

66. The following quote from Bruce Chilton is an example:

“Some have sought to get around the force of this text by saying that the word generation here really means race, and that Jesus was simply saying that the Jewish race would not die out until all these things took place. Is that true? I challenge you: Get out your concordance and look up every New Testament occurrence of the word generation (in Greek,
genea
) and see if it ever means ‘race’ in any other context. Here are all the references for the Gospels: Matthew 1:17; 11:16; 12:39, 41, 42, 45; 16:4; 17:17; 23:36; 24:34; Mark 8:12, 38; 9:19; 13:30; Luke 1:48, 50; 7:31; 9:41; 11:29, 30, 31, 32, 50, 51; 18:8; 17:25; 21:32. Not one of these references is speaking of the entire Jewish race over thousands of years; all use the word in its normal sense of the sum total of those living at the same time. It always refers to contemporaries. In fact, those who say it means ‘race’ tend to acknowledge this fact, but explain that the word suddenly changes its meaning when Jesus uses it in Matthew 24!” Bruce Chilton,
What Happened in AD70?
Kingdom Publications, 1997, p 89

67. The 1599 Geneva Bible

68. Josephus,
Wars
V, xiii, 566

69. Josephus,
Wars
VI, viii, 407-408

70. Joseph Klausner,
Jesus of Nazareth
, George Allen & Unwin LTD, 1925,   p 266

71. Josephus,
Wars
VII, vi, 185

72. Josephus,
Wars
VII, ix, 389

73. Josephus,
Wars
V, x, 442

74. Josephus,
Wars
VI, ix, 429-431

75. Mark 5:5

76. Josephus,
Wars
VII, ii, 26

77. Mark 5:15, 20

78. Josephus,
Wars
VI, ix, 433-434

79. Josephus,
Wars
VII, v, 154

80. The identification of John as the “Beloved Disciple” is the only straightforward reading of the text and was also the tradition maintained by Irenaeus, in the Muratorian Fragment and in the Latin Anti-Marcionite Prologue. Nevertheless, certain scholars have disputed whether the Beloved Disciple really was “John,” though they are unable to agree on who he might have been. The relevant point for our purposes is not when this chapter was inserted into the Gospels, or if it was composed by someone with the name of “John,” but only that the author’s intent was to use the identification of “John” as the Beloved Disciple as part of the system of prophecy between Jesus and Titus.

81. Josephus,
Wars
VII, ii, 29

82. 1QH v1, 24–27

83. Josephus,
Wars
VI, vi, 325-327, 345, 350-351

84.
Strong’s Concordance
, 3136, 3137

85. Mark 5:20

86. John 21:24

87. Luke 12:52–53

88. Josephus,
Wars
V, iii, 98-105

89. John, 6:54

90.
Strong’s Concordance
4991

91.
Strong’s Concordance
4990

92. Josephus,
Wars
VI, v, 312-313

93. Josephus,
Ant
. VIII, ii, 46-48

94. Josephus,
Wars
VII, vi, 178-180, 185

95. Josephus,
Wars
VII, vi, 194-200

96. Josephus,
Wars
VII, vi, 201-206

97. John 12:10

98. Josephus,
Wars
VI, ii, 157-158, 161-163

99. David Noel Freedman,
The Unity of the Hebrew Bible
, 1991, p 57

100. Mary Douglas,
Leviticus as Literature
, 1999, pp 236–37

101. Robert Alter,
The Art of Biblical Narrative
, 1981; Yairah Amit,
Reading Biblical Narratives
, 2001

102. Theophratus,
Enquiry Into Plants and Minor Works on Odors and Weather Signs
, Loeb edition, 1916; and HP2.7.6–Passs.Id CPI.18.9

103. Joseph Klausner,
Jesus of Nazareth
, p 330

104. Targum, pseudo-Jonathan on Gen. 49:10–12

105. Matthew 26:39

106. Josephus,
Wars
VI, iii, 209, 212

107. Hosea vi, ii, P.W. Schmiede,
Encyclopedia Biblica,
Black, 1901

108.
Strong’s Concordance
4404

109.
Strong’s Concordance
901

110.
Strong’s Concordance
3029

111. Of note is the fact that the word the author uses for this handkerchief, “soudarion,” is one of the few words in the New Testament that is neither Hebrew nor Greek, being of Latin origin.

112. John 20:1–5

113.
Strong’s Concordance
4578

114. I am not the first to posit that there was more than one “Mary Magdalene.” Eusebius also noticed the contradictions between the various versions of the first visit to the empty tomb and attempted to “harmonize” the four versions by claiming that there must have been more than one “Mary Magdalene.”

115. Palimpsest in Saint Catherine’s Monastery on Mount Sinai:
Evangelion da-Mepharreshe
.
F.C. Burkitt, ed. 2 vols. Cambridge, 1904

Monastery at Koridethi in the Caucasus: “The Text of the Gospels and the Koridethi Text,”
Harvard Theological Review
16:1923, pp 267–86; and “Codex 1 of the Gospels and its Allies,”
Texts and Studies
7
(3): 1902

116.
The Complete Gospels
. Robert J. Miller editor, Sonoma, Polebridge Press, 1992

117. Josephus,
Wars
VII, x, 417-419

118. Josephus,
Wars
III, ix & x

119. Juvenal,
Satire XIV
, 96

120. 4Q252

121. 4Q285

122. Josephus,
Ant.
VIII, ii, 45

123. Josephus,
Wars
VI, ii, 157-158, 161-163

124. Josephus,
Wars
VII, ii, 25

125.
Josephus, Wars
VII, vi, 178-185

126.
Josephus, Wars
VII, vi, 199-206, 209

127. Josephus,
Ant.
VIII, ii, 46-48 — Note: some editions misprint “foot” instead of “Root”

128. Josephus,
Wars
VI, v, 271-315

129. Matthew 24:1–44

130. Robert Eisenman,
James the Brother of Jesus
, Penquin, 1999, p 358

131. Josephus, preface to
Wars,
12

132. Josephus,
Wars
IV, v, 334-335, 341-343

133. Josephus,
Wars
IV, v, 335 footnote

134. Matthew 23:35

135. William Whiston was an 18th-century mathematician, theologian and linguist. He was appointed assistant to Sir Isaac Newton in 1701 and published an edition of Euclid for student use at that time. In 1703 he succeeded Newton as Lucasian professor. He fell out with Newton over their different interpretations of the Bible. Whiston’s cosmology conflicted with Newton’s in that he believed that God directly intervened in the lives of men, an understanding that he obtained from his readings of Josephus, whose works he translated. His English translation of Josephus is still in print and is the translation used throughout this work.

136. R.
Brown,
Christ’s Second Coming, Will it be Pre-millennial?
1858,
p 435

137. Josephus,
Wars
V, vi, 269-274

138. Josephus,
Wars
V, vi, 272 footnote

139. Josephus,
Wars
VI, v, 309

140. Eusebius,
Ecclesiastical History
III, vii

141. Josephus,
Wars
VII, x, 420-425

142. Josephus,
Wars
VII, vii, 216-217

143. Josephus,
Wars
VII, xi, 437-453

144. Acts 4:6, 25:13

145. Acts 1:18

146. Josephus,
Wars
VII, xi, 454-455

152. Josephus,
Ant.
XVIII, iii, 63-84

153. Mary Douglas,
Leviticus as Literature,
2000, pp 234–40

154. Josephus,
Wars
VII, v, 123-124

155. Livy,
The History of Rome
VIII, ix

156. Acts 21:27–28, 30-32, 35, Acts 25:25

157. For a discussion see Albert A Bell, “Josephus the Satirist? A Clue to the Original Form of the Testimonium Flavianum,”
Jewish Quarterly Review
, 67,1976, pp 16–22

158. Josephus,
Wars
V, iii, 98-99

159. Josephus,
Ant.
XVIII, iii, 55-62