The Complete Works of Flavius Josephus

PREFACE

...as it is read, I think it should be attributed to whatever cause stimulated the noble Writer so that this most noble emblem might be attached to his purple The "purple" likely refers to the high quality or imperial nature of Josephus's literary work..

After all these things, there occurs the Examination of Flavius Josephus by Peter Brinch original: "Petri Brinch", an Inspector of Chronology and History at the Medicean College among the Danes. This work, published in Copenhagen original: "Hafniæ" in the year 1701, is very rarely seen in these lands; it was sent to me by friends in Copenhagen. That writing—in which he examines the Josephan chronology from the origin of the World until the death of Herod the Great, and furthermore notes and examines those things from the Jewish Antiquities which are little in agreement with the Sacred Writers of the Old Testament, or are certainly not mentioned by them—is found on pages 290–304. And since mention here falls upon a certain discrepancy of Josephus with the Holy Scriptures, it is convenient to insert here certain strictures which the Reverend Albert Alberthoma original: "Albertus Alberthoma"—formerly a most faithful pastor of the church in Leiden original: "Lugd. Bat." (Lugdunum Batavorum)—had written in the front of his book. He lived largely for letters, and with wonderful care and diligence had read all the books of his library from head to tail with the greatest attention. He had leafed through Josephus among them most greedily, as the places everywhere cited from other writers, observed during his reading, abundantly testified. He, therefore, referred certain "crimes" or "cunning maneuvers" of our Josephus to these very chapters or headings, in these words:

I. The Author mostly COMMEMORATES MORE COPIOUSLY those things which were handed down briefly by Moses and the Sacred Historians of following times, and by his narration he sheds light on very many places of Scripture: which one may especially observe in Book 4, Chapter 8 of the Antiquities, where he very often explains the reasons and causes of the Mosaic laws.
II. Nevertheless, sometimes (I know not by what design) he OMITS what the Sacred Writers had handed down: thus he makes mention of the abduction of Elijah original: "Eliæ" in very few words; he also reports nothing concerning the leprosy of Naaman cured by the help of Elisha original: "Elisæi".
III. Again, he has WOVEN IN various parts of Sacred History, the only authority for which rests with our Author. See what he writes concerning the deeds of Moses in Egypt; likewise, he mixed in very many things regarding the history of Solomon, about which there is a deep silence in the Holy Scriptures.
IV. He represents SPEECHES delivered publicly by the greatest men almost word-for-word, and exhibits them as if they were complete, though only fragments of them survive in the Holy Books; just as is also the custom of the most excellent historians, Livy original: "Livio" and others. Compare Vossius original: "Voss." on the Art of History, chapters 20 and 21, and Justin, book 38, chapter 3, at the end.
V. In the same manner, he recites LETTERS as if from the original; for example, the letters of Hiram and Solomon.
VI. It is especially to be noted that OUR AUTHOR CAREFULLY TOOK CARE THAT NARRATIONS OF SACRED MATTERS SHOULD NOT DISPLEASE THE GENTILES Non-Jews, specifically the Greek and Roman audience Josephus was writing for.:

1. Hence, he commonly explains MIRACLES performed by God in former times according to the understanding of the Pagans. Examples may be seen everywhere.
2. To that end belongs the formula often used by the Author, as at the end of Book II, etc.: BUT CONCERNING THESE THINGS, LET EACH PERSON THINK AS HE PLEASES.
   VII. He very often brings forward the TESTIMONIES OF GENTILE AUTHORS to confirm Sacred History.
   VIII. He also makes great use of EXPRESSIONS customary to Greek and Roman Writers.
3. To this also should be referred the fact that he commonly interprets the months of the Hebrews by adding the names used by the Macedonians, and sometimes also the Egyptians.
4. He also CALCULATES TIMES by Olympiads The four-year periods between Ancient Greek Olympic Games, used as a dating system. and by the years of the Roman Consuls.
   IX. DREAMS which happened to certain Holy men by divine providence, he interprets almost (as it seems) according to the rules of Oneirocritica: The ancient art of dream interpretation of the Ancients. Moreover, Josephus himself was skilled in interpreting dreams, as he testifies concerning himself.
   X. DIVINE ORACLES (those which look toward the Roman Empire) he commonly explains in such a way that they cannot be unwelcome to the Romans; for example, those which he notes concerning the dream of Nebuchadnezzar original: "Nabuchodon." and elsewhere.