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 The Works of Flavius Josephus

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PostSubject: The Works of Flavius Josephus   The Works of Flavius Josephus EmptyWed May 15, 2013 7:53 pm

The Works of Flavius Josephus

Flavius Josephus is our only source of knowledge for much of the history of Judaism in the First Century AD. For Christians, his histories provide essential background for an understanding of the New Testament in its historical setting. His five most important works are included here.

Antiquities of the Jews.

The history of the Jews prior to the revolt, based on the Bible, other Jewish writings, and the works of previous historians.

Antiquities of the Jews
Preface to the Antiquities of the Jews
Book I -- From Creation to the Death of Isaac
Book II -- From the Death of Isaac to the Exodus out of Egypt
Book III -- From the Exodus out of Ehypt to the Rejection of the Generation
Book IV -- From the Rejection of that Generation to the Death of Moses
Book V -- From the Death of Moses to the Death of Eli
Book VI -- From the Death of Eli to the Death of Saul
Book VII -- From the Death of Saul to the Death of David
Book VIII -- From the Death of David to the Death of Ahab
Book IX -- From the Death of Ahab to the Captivity of the Ten Tribes
Book X -- From the Captivity of the Ten Tribes to the First Year of Cyrus
Book XI -- From the First Year of Cyrus to the Death of Alexander the Great
Book XII -- From the Death of Alexander the Great to the Death of Judas Maccabeus
Book XIII -- From the Death of Judas Maccabeus to the Death of Queen Alexandra
Book XIV -- From the Death of Queen Alexandra to the Death of Antigonus
Book XV -- From the Death of Antigonus to the Finishing of the Temple by Herod
Book XVI -- From the Finishing of the Temple by Herod to the Death of Alexander and Aristobulus
Book XVII -- From the Death of Alexander and Aristobulus to the Banishment of Archelaus
Book XVIII -- From the Banishment of Archelaus to the Departure of the Jews from Babylon
Book XIX -- From the Departure of the Jews from Babylon to FAdus the Roman Procurator
Book XX -- From Fadus the Procurator to Florus
The War of the Jews.
The history of the Jewish revolt against the Roman Empire in the years 66-74 AD/CE, as experienced by Flavius Josephus himself.

The War of the Jews
Preface to The War of the Jews
Book I -- From the Taking of Jerusalem by Antiochus Epiphanes to the Death of Herod the Great
Book II -- From the Death of Herod till Vespasian was sent to subdue the Jews by Nero
Book III -- From Vespasian's coming to Subdue the Jews to the Taking of Gamala
Book IV -- From the Siege of Gamala to the Coming of Titus to besiege Jerusalem
Book V -- From the Coming of Titus to besiege Jerusalem to the Great Extremity to which the Jews were reduced
Book VI -- From the Great Extremity to which the Jews were reduced to the taking of Jerusalem by Titus
Book VII -- From the Taking of Jerusalem by Titus to the Sedition of the Jews at Cyrene
Against Apion.
A defense of Judaism, answering an attack by a Roman author.

Flavius Josephus Against Apion
Book I
Book II
The Life.
Flavius Josephus' autobiography.

The Life Of Flavius Josephus

Chapter 1The Works of Flavius Josephus TransparentChapter 26The Works of Flavius Josephus TransparentChapter 51
Chapter 2
Chapter 27
Chapter 52
Chapter 3
Chapter 28
Chapter 53
Chapter 4
Chapter 29
Chapter 54
Chapter 5
Chapter 30
Chapter 55
Chapter 6
Chapter 31
Chapter 56
Chapter 7
Chapter 32
Chapter 57
Chapter 8
Chapter 33
Chapter 58
Chapter 9
Chapter 34
Chapter 59
Chapter 10
Chapter 35
Chapter 60
Chapter 11
Chapter 36
Chapter 61
Chapter 12
Chapter 37
Chapter 62
Chapter 13
Chapter 38
Chapter 63
Chapter 14
Chapter 39
Chapter 64
Chapter 15
Chapter 40
Chapter 65
Chapter 16
Chapter 41
Chapter 66
Chapter 17
Chapter 42
Chapter 67
Chapter 18
Chapter 43
Chapter 68
Chapter 19
Chapter 44
Chapter 69
Chapter 20
Chapter 45
Chapter 70
Chapter 21
Chapter 46
Chapter 71
Chapter 22
Chapter 47
Chapter 72
Chapter 23
Chapter 48
Chapter 73
Chapter 24
Chapter 49
Chapter 74
Chapter 25
Chapter 50
Chapter 75

Chapter 76
Discourse To The Greeks Concerning Hades
An excerpt.

Josephus's Discourse To The Greeks Concerning Hades
1. NOW as to Hades, wherein the souls of the of the good things they see, and rejoice in the righteous and unrighteous are detained, it is necessary to speak of it. Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, ill which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners.

2. In this region there is a certain place set apart, as a lake of unquenchable fire, whereinto we suppose no one hath hitherto been cast; but it is prepared for a day afore-determined by God, in which one righteous sentence shall deservedly be passed upon all men; when the unjust, and those that have been disobedient to God, and have given honor to such idols as have been the vain operations of the hands of men as to God himself, shall be adjudged to this everlasting punishment, as having been the causes of defilement; while the just shall obtain an incorruptible and never-fading kingdom. These are now indeed confined in Hades, but not in the same place wherein the unjust are confined.

3. For there is one descent into this region, at whose gate we believe there stands an archangel with an host; which gate when those pass through that are conducted down by the angels appointed over souls, they do not go the same way; but the just are guided to the right hand, and are led with hymns, sung by the angels appointed over that place, unto a region of light, in which the just have dwelt from the beginning of the world; not constrained by necessity, but ever enjoying the prospect of the good things they see, and rejoic in the expectation of those new enjoyments which will be peculiar to every one of them, and esteeming those things beyond what we have here; with whom there is no place of toil, no burning heat, no piercing cold, nor are any briers there; but the countenance of the and of the just, which they see, always smiles them, while they wait for that rest and eternal new life in heaven, which is to succeed this region. This place we call The Bosom of Abraham.

4. But as to the unjust, they are dragged by force to the left hand by the angels allotted for punishment, no longer going with a good-will, but as prisoners driven by violence; to whom are sent the angels appointed over them to reproach them and threaten them with their terrible looks, and to thrust them still downwards. Now those angels that are set over these souls drag them into the neighborhood of hell itself; who, when they are hard by it, continually hear the noise of it, and do not stand clear of the hot vapor itself; but when they have a near view of this spectacle, as of a terrible and exceeding great prospect of fire, they are struck with a fearful expectation of a future judgment, and in effect punished thereby: and not only so, but where they see the place [or choir] of the fathers and of the just, even hereby are they punished; for a chaos deep and large is fixed between them; insomuch that a just man that hath compassion upon them cannot be admitted, nor can one that is unjust, if he were bold enough to attempt it, pass over it.

5. This is the discourse concerning Hades, wherein the souls of all men are confined until a proper season, which God hath determined, when he will make a resurrection of all men from the dead, not procuring a transmigration of souls from one body to another, but raising again those very bodies, which you Greeks, seeing to be dissolved, do not believe [their resurrection]. But learn not to disbelieve it; for while you believe that the soul is created, and yet is made immortal by God, according to the doctrine of Plato, and this in time, be not incredulous; but believe that God is able, when he hath raised to life that body which was made as a compound of the same elements, to make it immortal; for it must never be said of God, that he is able to do some things, and unable to do others. We have therefore believed that the body will be raised again; for although it be dissolved, it is not perished; for the earth receives its remains, and preserves them; and while they are like seed, and are mixed among the more fruitful soil, they flourish, and what is sown is indeed sown bare grain, but at the mighty sound of God the Creator, it will sprout up, and be raised in a clothed and glorious condition, though not before it has been dissolved, and mixed [with the earth]. So that we have not rashly believed the resurrection of the body; for although it be dissolved for a time on account of the original transgression, it exists still, and is cast into the earth as into a potter's furnace, in order to be formed again, not in order to rise again such as it was before, but in a state of purity, and so as never to he destroyed any more. And to every body shall its own soul be restored. And when it hath clothed itself with that body, it will not be subject to misery, but, being itself pure, it will continue with its pure body, and rejoice with it, with which it having walked righteously now in this world, and never having had it as a snare, it will receive it again with great gladness. But as for the unjust, they will receive their bodies not changed, not freed from diseases or distempers, nor made glorious, but with the same diseases wherein they died; and such as they were in their unbelief, the same shall they be when they shall be faithfully judged.

6. For all men, the just as well as the unjust, shall be brought before God the word: for to him hath the Father committed all judgment : and he, in order to fulfill the will of his Father, shall come as Judge, whom we call Christ. For Minos and Rhadamanthus are not the judges, as you Greeks do suppose, but he whom God and the Father hath glorified: CONCERNING WHOM WE HAVE ELSEWHERE GIVEN A MORE PARTICULAR ACCOUNT, FOR THE SAKE OF THOSE WHO SEEK AFTER TRUTH. This person, exercising the righteous judgment of the Father towards all men, hath prepared a just sentence for every one, according to his works; at whose judgment-seat when all men, and angels, and demons shall stand, they will send forth one voice, and say, JUST IS THY JUDGMENT; the rejoinder to which will bring a just sentence upon both parties, by giving justly to those that have done well an everlasting fruition; but allotting to the lovers of wicked works eternal punishment. To these belong the unquenchable fire, and that without end, and a certain fiery worm, never dying, and not destroying the body, but continuing its eruption out of the body with never-ceasing grief: neither will sleep give ease to these men, nor will the night afford them comfort; death will not free them from their punishment, nor will the interceding prayers of their kindred profit them; for the just are no longer seen by them, nor are they thought worthy of remembrance. But the just shall remember only their righteous actions, whereby they have attained the heavenly kingdom, in which there is no sleep, no sorrow, no corruption, no care, no night, no day measured by time, no sun driven in his course along the circle of heaven by necessity, and measuring out the bounds and conversions of the seasons, for the better illumination of the life of men; no moon decreasing and increasing, or introducing a variety of seasons, nor will she then moisten the earth; no burning sun, no Bear turning round [the pole], no Orion to rise, no wandering of innumerable stars. The earth will not then be difficult to be passed over, nor will it he hard to find out the court of paradise, nor will there be any fearful roaring of the sea, forbidding the passengers to walk on it; even that will be made easily passable to the just, though it will not be void of moisture. Heaven will not then be uninhabitable by men, and it will not be impossible to discover the way of ascending thither. The earth will not be uncultivated, nor require too much labor of men, but will bring forth its fruits of its own accord, and will be well adorned with them. There will be no more generations of wild beasts, nor will the substance of the rest of the animals shoot out any more; for it will not produce men, but the number of the righteous will continue, and never fail, together with righteous angels, and spirits [of God], and with his word, as a choir of righteous men and women that never grow old, and continue in an incorruptible state, singing hymns to God, who hath advanced them to that happiness, by the means of a regular institution of life; with whom the whole creation also will lift up a perpetual hymn from corruption, to incorruption, as glorified by a splendid and pure spirit. It will not then be restrained by a bond of necessity, but with a lively freedom shall offer up a voluntary hymn, and shall praise him that made them, together with the angels, and spirits, and men now freed from all bondage.

7. And now, if you Gentiles will be persuaded by these motives, and leave your vain imaginations about your pedigrees, and gaining of riches, and philosophy, and will not spend your time about subtleties of words, and thereby lead your minds into error, and if you will apply your ears to the hearing of the inspired prophets, the interpreters both of God and of his word, and will believe in God, you shall both be partakers of these things, and obtain the good things that are to come; you shall see the ascent unto the immense heaven plainly, and that kingdom which is there. For what God hath now concealed in silence [will be then made manifest,] what neither eye hath seen, nor ear hath heard, nor hath it entered into the heart of man, the things that God hath prepared for them that love him.

8. In whatsoever ways I shall find you, in them shall I judge you entirely: so cries the END of all things. And he who hath at first lived a virtuous lift, but towards the latter end falls into vice, these labors by him before endured shall be altogether vain and unprofitable, even as in a play, brought to an ill catastrophe. Whosoever shall have lived wickedly and luxuriously may repent; however, there will be need of much time to conquer an evil habit, and even after repentance his whole life must be guarded with great care and diligence, after the manner of a body, which, after it hath been a long time afflicted with a distemper, requires a stricter diet and method of living; for though it may be possible, perhaps, to break off the chain of our irregular affections at once, yet our amendment cannot be secured without the grace of God, the prayers of good men, the help of the brethren, and our own sincere repentance and constant care. It is a good thing not to sin at all; it is also good, having sinned, to repent; as it is best to have health always, but it is a good thing to recover from a distemper. To God be glory and dominion for ever and ever Amen.

God Bless, Lora  Nice Ta Meet Ya
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