Notes for Episode #78
Selections from the Slavonic edition of Josephus' Jewish War, the Babylonian Talmud, and the Egerton Papyrus.
The following material relates to things discussed on episode #78, Jesus in Josephus & Other Ancient Texts, which featured part 2 of Shane’s interview with T.C. Schmidt.
Listen to Part 1 (episode #77) • Listen to Part 2 (episode #78)
Jesus in the Babylonian Talmud
On the eve of the Passover, Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, “He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favor, let him come forward and plead on his behalf.” But since nothing was brought forward in his favor, he was hanged on the eve of the Passover! Ulla retorted: “Do you suppose that he was one for whom a defense could be made? Was he not an enticer?”1
The Slavonic Edition of Josephus’ Jewish War
The Story of the Crucified Wonder-Worker: At that time, a man came forward—if it is fitting to call him a man. His nature and form were human, but his appearance was something more. His works were godly, and he performed mighty and wonderful deeds. Therefore, it is not possible for me to call him a man. Then again, in view of the nature he shared with all, I would also not call him an angel. Whatever he accomplished, he did through an unseen power, simply by word or command.
Some said of him that our first Lawgiver had been raised from the dead and was performing many cures and arts. But others supposed him to be a man sent from God. Yet in many ways, he was opposed to the Law, since he kept not the Sabbath according to the custom of our fathers. But he did nothing foul, nor did he use his hands, but effected everything by his word alone.
Many people followed him and received his teachings, and many souls began to question whether by him, the Jewish tribes might free themselves from the hand of the Romans. He often resided on the Mount of Olives facing the city, where he also healed many people. There, 150 of his servants gathered, along with a great multitude of others, who, seeing that he had the power to accomplish anything he wished by a mere word, urged him to enter the city and to cut down Pilate and the Romans and begin to reign over the people. This, however, he scorned.
When knowledge of this came to the Jewish authorities, they gathered together with the high priest and said, “We are weak and powerless like a slack bow, and cannot withstand the Romans. Let us therefore tell Pilate what we have heard and free ourselves of this trouble. If he hears of this from others, we shall be robbed of our substance, put to the sword, and scattered with our children.
When Pilate was told about these things, he ordered the killing of many people, and had the wonder-worker brought to him. But when he had conducted an inquiry, he perceived him to be a good man, not an evildoer or rebel who coveted kingship. And when he healed his dying wife, Pilate set him free.
He then returned to his accustomed place and resumed his work. As more people gathered to him, fame for his deeds surpassed all others. Filled with envy, the teachers of the Law gave thirty talents to Pilate to have him executed. After taking the sum, he gave consent for them to carry out their purpose. And they took him and crucified him, contrary to the ancestral law (Slavonic edition of The Jewish War, 2.9.3).
Followers of the Wonder-Worker: Claudius sent Cuspius Fadus and Tiberius Alexander as his authorities in the region, both of whom kept the people in peace… And at the time of those rulers, many followers of the previously mentioned wonder-worker appeared and spoke to the people about their master, that though he had died, he was still alive. And they said, “He will free you from your bondage!” Many of the multitude gave ear to these men and followed their precepts, not on account of their authority, for they were of the humbler sort—some mere sandal-makers or manual workers, and others, fishermen.
But they performed wonderful signs and truly accomplished whatever they wished. But when those noble governors saw the misleading of the people, they deliberated with the scribes to seize and put them to death, lest the small faction continue to grow. But they shrank back and were alarmed over the signs, saying: “In the plain course of nature, such wonders do not occur. But if they do not proceed from the counsel of God, they will quickly be unmasked.” And they gave them liberty to act as they pleased. But after becoming pestered by them, they later had them sent away, some to the Emperor, but others to be tried in Antioch, others exiled to distant lands (Slavonic edition of The Jewish War 2.11.6).
To see more statements about Jesus from the Slavonic edition of Josephus’ Jewish War, along with some introductory material, see pages 32-35 of Josephus & His World. Additional selections can be found in the Appendix of Loeb Classical Library: Josephus: The Jewish War, Books 5-7. To see the Slavonic edition compared with the standard edition, see Josephus’ Jewish War and Its Slavonic Version.
The Egerton Gospel
These papyrus fragments were first discovered in 1934 and are typically dated from 150 to 200 AD. It’s important to note, however, that this range relates specifically to the time that this copy was made. Scholars typically date the original composition of this lost Gospel between 70 and 120 AD. The English translation below was made by Harold Bell and T.C. Skeat in 1935.2 Note the frequent parallels to material found in all four of the canonical Gospels.
Fragment 1, Verso: (And Jesus said) to the lawyers, (Punish?) every transgressor and lawless person, and not me…what he doth, how doth he it? And turning unto the rulers of the people, he spake this saying: Search the scriptures, in which ye think ye have life; these are they which testify of me [Jn 5:39]. Do not think that I came to accuse you to my father; there is one that accuseth you, even Moses, in whom ye trust [Jn 5:45]. And when they said, We know that God spake unto Moses; but as for thee, we know not whence thou art [Jn 9:29]; Jesus answering said unto them, Now is your unbelief accused…
Fragment 1, Recto: that they might draw (?) . .. and having taken up stones with one accord might stone him; and the rulers laid hands on him that they might take him, and deliver him unto the multitude; and they could not take him, because the hour of his betrayal was not yet come; and the Lord himself going forth out of their hands conveyed himself away from them [Lk 4:30]. And behold a leper came unto him and said, Jesu, master, I journeying with lepers, and eating with them in the inn, myself took leprosy; now if thou wilt, I am made clean. Then said the Lord unto him, I will; be thou clean. And immediately the leprosy departed from him. And the Lord said unto him, Go, shew thyself unto the priests…[Mt 8:2-4, Mk 1:40-44, Lk 5:12-14].
Fragment 2, Recto: When they were come unto him, they by questioning tempted him, saying, Jesu, master, we know that thou art come from God [Jn 3:2]; for those things which thou doest do testify above all the prophets; tell us therefore, is it lawful to pay unto the kings what is due unto the government? Shall we pay them, or not? [Mt 22:17, Mk 12:14] Jesus knowing their mind [Mt 9:4, 12:24, Lk 11:16], being moved with indignation said unto them, Why do ye with your mouth call me master, and ye hear not what I say? [Lk 6:46-47, Jn 8:43] Well did Esaias prophesy of you, saying, This people honoureth me with their lips, but their heart is far from me; teaching the commandments of men for doctrines [Mt 15:7-9, Mk 7:6-7]
Fragment 2, Verso: …having closed (it?) up in a secret (?) place (?)…it is subjected (3) Obscurely…the weight thereof unweighted…And when they were perplexed at his strange question, Jesus walked and stood upon the bank of the river Jordan, and stretching forth his right hand he (filled? it with seed?) and scattered (it) upon the ... And then…water…and it (sprang up?) before them, and it brought forth fruit…
The above text has been translated and reconstructed in various ways. To see some of these alternative versions, click here. Below is my own attempt to reconstruct the passage:
While teaching in an area near the Jordan River, Jesus asked those standing nearby how is it that a seed, when it is hidden and buried in the soil, can produce such abundance beyond measure? When his hearers were perplexed by his strange question, Jesus walked to the bank of the Jordan, and stretching out his right hand, filled it with seed and sowed it in the ground by the river. And then he poured water over it, and it sprang up before them, and brought forth fruit.
Similarities to Other Old & New Testament Passages
Ezk 17:5-8; 23 The prophet is told to speak a parable of a great eagle that took seed of the land and planted it in fertile soil beside abundant waters. According to verse 6, “it sprouted and…became a vine and produced branches and put out boughs.” Later in verse 23, God says, “On the mountain height of Israel will I plant [seed], that it may bear branches and produce fruit…in the shade of its branches birds of every sort will nest” (cf. Mt 13:31, Mk 4:30-32, Lk 13:18-19).
Jn 12:24 “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (cf. 1Cor 15:36-39).
Additional Resources
Josephus & Jesus, T.C. Schmidt
Josephus & His World, Shane Rosenthal
Luke’s Key Witness, Shane Rosenthal
Jesus in Josephus & Other Ancient Texts
On the last episode, Dr. T.C. Schmidt argued that there are good reasons to believe the two passages about Jesus found in the writings of Josep…
Sanhedrin 6.1 II.1 C-D (Translated by Jacob Neusner).
Montague R. James, The Apocryphal New Testament (New York: Oxford University Press, 1975), 569-570).