Text[ edit ] Against Apion also defines which books Josephus viewed as being in the Jewish Scriptures : For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, [as the Greeks have,] but only twenty-two books, 8 which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be willingly to die for them. Or how is it possible that all the Jews should get together to these sacrifices, and the entrails of one man should be sufficient for so many thousands to taste of them, as Apion pretends? But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them
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Summary[ edit ] This section should be very brief. Click the "edit" link to edit or add content to this section. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Josephus cites Manetho as recounting a tale of how certain Phoenician shepherds known as the Hycsos invaded the land of Egypt and caused great trouble for a time.
While Josephus seeks to connect this group with his own people and there are striking similarities it is generally owned that these events were of greater antiquity even than Abraham, the Hycsos being finally expelled, per the footnotes in my copy of the Work of Josephus, about 37 years before Abraham left Haran.
The point of these questions is to identify things that still need to be addressed on this page. Prompts may be appropriate either for private self reflection or for a class discussion. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about A short comment about the particular strengths of a resource can be helpful.
In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them.
Can We Still Believe the Bible?
Craig Blomberg discusses why we can believe the Bible , and Ryan Nelson talks about how Flavius Josephus influences our understanding of the New Testament. See why we can still trust Scripture Challenges to the reliability of Scripture are common today. He believes a careful analysis of the relevant evidence shows we have reason to be more confident in the Bible than ever before. As he traces his own academic and spiritual journey, Blomberg sketches out the case for confidence in the Bible in spite of various challenges to the trustworthiness of Scripture, offering a positive, informed, and defensible approach. Blomberg Collection. Get the Select Works of Josephus As a historian, Josephus provided invaluable records of the Jewish War, documented in these three volumes.
He told the king, when asked, that he had in the library about , books, but in a little while, he should have , He had heard about the books of laws among the Jews which were worthy to be included in the library. However, they would need to be translated into the Greek. The king approved and advised Demetrius how to proceed. Aristeus, a friend of the king, suggested that this would be an opportune time to set free captive Jews in the kingdom. After some discussion with his associates, the king issued the order.
Josephus: The Complete Works
Khamudi c. These sources do not list the names of the six rulers in the same order. To complicate matters further, the spellings are so distorted that they are useless for chronological purposes; there is no close or obvious connection between the bulk of these names—Salitis, Beon or Bnon, Apachnan or Pachnan, Annas or Staan, Apophis, Assis or Archles—and the Egyptian names that appear on scarabs and other objects. The Turin king list affirms there were six Hyksos rulers, but only four of them are clearly attested as Hyksos kings from the surviving archaeological or textual records: 1. Sakir-Har , 2. Khyan , 3. Apophis and 4.
There must therefore naturally arise great differences among writers, when they had no original records to lay for their foundation, which might at once inform those who had an inclination to learn, and contradict those that would tell lies. However, we are to suppose a second occasion besides the former of these contradictions; it is this: That those who were the most zealous to write history were not solicitous for the discovery of truth, although it was very easy for them always to make such a profession; but their business was to demonstrate that they could write well, and make an impression upon mankind thereby; and in what manner of writing they thought they were able to exceed others, to that did they apply themselves, Some of them betook themselves to the writing of fabulous narrations; some of them endeavored to please the cities or the kings, by writing in their commendation; others of them fell to finding faults with transactions, or with the writers of such transactions, and thought to make a great figure by so doing. And indeed these do what is of all things the most contrary to true history; for it is the great character of true history that all concerned therein both speak and write the same things; while these men, by writing differently about the same things, think they shall be believed to write with the greatest regard to truth. We therefore [who are Jews] must yield to the Grecian writers as to language and eloquence of composition; but then we shall give them no such preference as to the verity of ancient history, and least of all as to that part which concerns the affairs of our own several countries. As to the care of writing down the records from the earliest antiquity among the Egyptians and Babylonians; that the priests were intrusted therewith, and employed a philosophical concern about it; that they were the Chaldean priests that did so among the Babylonians; and that the Phoenicians, who were mingled among the Greeks, did especially make use of their letters, both for the common affairs of life, and for the delivering down the history of common transactions, I think I may omit any proof, because all men allow it so to be. But now as to our forefathers, that they took no less care about writing such records, [for I will not say they took greater care than the others I spoke of,] and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. But if any war falls out, such as have fallen out a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners.