Feud

1. Flavius Josephus: Antiquities of the Jews, Book 18, Chapter 3, 3, based on the translation of Louis H. Feldman, The Loeb Classical Library. http://www.josephus.org/testimonium.htm
2. ^ Flavius Josephus, Whiston & Maier 1999, p. 662.
3. ^ Jump up to:^a b Schreckenberg & Schubert 1992a, pp. 38–41.
4. ^ Jump up to:^a b Feldman & Hata 1987, pp. 54–57.

Josephus’ reference to James the brother of Jesus

And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus, who was also himself called Ananus. Now the report goes that this eldest Ananus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. But this younger Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king, desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified; nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrin without his consent. Whereupon Albinus complied with what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest.

Flavius Josephus: Antiquities of the Jews Book 20, Chapter 9, 1^[102] For Greek text see [3]

In the Antiquities of the Jews (Book 20, Chapter 9, 1) Josephus refers to the stoning of “James the brother of Jesus” (James the Just) by order of Ananus ben Ananus, a Herodian-era High Priest.^[103][104] The James referred to in this passage is most likely the James to whom the Epistle of James has been attributed.^{[104][105][106]} The translations of Josephus’ writing into other languages have at times included passages that are not found in the Greek texts, raising the possibility of interpolation, but this passage on James is found in all manuscripts, including the Greek texts.^[104]

1. Flavius Josephus: Antiquities of the Jews, Book 20, Chapter 9, 1, based on the translation of Louis H. Feldman, The Loeb Classical Library.
2. ^ Jump up to:^a b Harding 2003, p. 317.
3. ^ Jump up to:^{a b c d e} Painter 2005, pp. 134–141.

Josephus’ reference to John the Baptist

Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man… Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion… Accordingly, he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death.^[134]

In the Antiquities of the Jews (Book 18, Chapter 5, 2) Josephus refers to the imprisonment and death of John the Baptist by order of Herod Antipas, the ruler of Galilee and Perea.^[135][136] The context of this reference is the AD 36 defeat of Herod Antipas in his conflict with Aretas IV of Nabatea, which the Jews of the time attributed to misfortune brought about by Herod’s unjust execution of John.^{[137][138][139]}

1. Flavius Josephus: Antiquities of the Jews Book 18, 5, 2 Text at Wikisource
2. ^ Jump up to:^{a b c d e f g} Evans 2006, pp. 55–58.
3. ^ Jump up to:^a b Bromiley 1982, pp. 694–695.
4. ^ Jump up to:^a b White 2010, p. 48.
5. ^ Dapaah 2005, p. 48.
6. ^ Hoehner 1983, pp. 125–127.

1. Feldman & Hata 1987, pp. 54–57; Maier 2007, pp. 336–337; Schreckenberg & Schubert 1992a, pp. 38–41.
2. ^ Maier 2007, pp. 336–337; Schreckenberg & Schubert 1992a, pp. 38–41; Dunn 2003, p. 141; Kostenberger, Kellum & Quarles 2009, pp. 104–108; Evans 2001, p. 316; Wansbrough 2004, p. 185; Van Voorst 2003, pp. 509–511.

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Some of rabbinical sources comment on the reasons for the missing ʿayn from Yeshu, as opposed to the Hebrew Bible Yeshuaʿ and Yehoshuaʿ. Leon Modena argues that it was Jesus himself who made his disciples remove the ʿayn, and that therefore they cannot now restore it. (Modena was a 17th-century polemicist and does not have reliable linguistic evidence for the claim.) A tradition states that the shortening to Yeshu relates to the Y-SH-U of the yimach shemo, “may his name be obliterated.”^[38][39] Against this David Flusser suggested that the name Yeshu itself was “in no way abusive,” but “almost certainly” a Galilean dialect form of Yeshua.^[40] But E.Y. Kutscher showed that the ʿayn was still pronounced in Galilee, refuting a thesis by Paul Kahle.^[41]

1. Michael H. Cohen A Friend of All Faiths – Page 42 – 2004 “In Hebrew school, one of my teachers had explained that Yeshu (Hebrew for Jesus), rather than meaning “Saviour,” in fact was an acronym that stood for yimach shemo ve-zichrono: “may his name and memory be erased “
2. ^ Proceedings: Volume 4 Aḳademyah ha-le’umit ha-Yiśre’elit le-mada’im – 1969 “Perhaps the most significant of these is the passage where instead of the printed ‘that certain man’ we find ‘Jesus the Nazarene — may his name be obliterated’ (thus also in a Genizah MS, British Museum, Or. 91842). “
3. ^ New Testament theology Joachim Jeremias – 1977 “… deliberate truncation made for anti-Christian motives; rather, it is ‘almost certainly’ (Flusser, Jesus, 13) the Galilean pronunciation of the name; the swallowing of the ʿayin was typical of the Galilean dialect (Billerbeck I 156f.
4. ^ E.Y. Kutscher, Studies in Galilean Aramaic, 1976.

Sometimes I tell people: “The Apocrypha belongs in the Bible.”
And they respond by saying, “If God wanted it in the Bible, then it would still be there.”
And I’m just like, “It IS still there.”
The Early church used the Greek Septuagint. Eusebius, a 4th century church historian, said The Greek Septuagint was the only version of the Bible that the churches around the world approve of. Multiple early church fathers from several early centuries back him up on that.
The Greek Septuagint STILL has the Apocryphal books. The 3 Oldest copies of the Septuagint found contained the Apocryphal books. And those were Christian copies of the Septuagint used by the early churches in the 4th and 5th centuries.
The Orthodox Church still uses the Greek Septuagint TODAY, and the Catholic Bible is loosely based on the Greek Septuagint, which is why Catholic Bibles contain the Apocrypha.
“So it’s just Protestant Bibles that are missing the Apocryphal books?”
Well, actually, every single Protestant Bible in the 1500’s and 1600’s contained the Apocryphal books. The Tyndale, Coverdale, Matthew’s Bible, Luther’s German Bible, The Great Bible, Geneva Bible, Bishop’s Bible, and the original King James. All the Christians in the 1500’s and 1600’s, they all had the Apocrypha in their Bibles. Every single one of their Bible translations contained the Apocryphal books and chapters.
The Pilgrims sailed to America on the Mayflower in 1620. Their Geneva Bible had the Apocrypha. Their Bible has extensive marginal notes in Daniel 8, explaining how the prophecy in Daniel 8 pertains to events in Maccabees (I know, because I have a copy of the 1560 Geneva Bible and I read the notes).
George Washington placed his hand on a King James Bible when he was sworn in as president in New York in 1789. That King James Bible is sitting in the Federal Hall Museum in New York at 26 Wall Street. Guess what? That copy of the King James contained the Apocrypha, because the KJV didn’t have the Apocrypha removed until 1885, long after Washington died.
What do you mean, “If God wanted it in the Bible, then it would still be there.”?
What’s that mean? It was in Washington’s Bible.
Oh, you think that just because it’s not in YOUR translation that is promoted by your MODERN Christian church, then that means “It’s not in the Bible.”
You’ve made the mistake that:
My Translation = THE Bible
Oh, ha! You thought the world revolves around YOU!
How cute.
No, THE Bible contains the Apocrypha. It’s just missing from the translations made by Judaizers (a.k.a. Modern-day Protestants).

Tobit contains some interesting evidence of the early evolution of the Jewish canon, referring to two rather than three divisions, the Law of Moses (i.e. the torah) and the prophets.^[34] For unknown reasons it is not included in the Hebrew Bible, although four Aramaic and one Hebrew fragment were found among the Dead Sea Scrolls indicating an authoritative status among at least some Jewish sects. ^[35] Proposed explanations have included its age, literary quality, a supposed Samaritan origin, or an infringement of ritual law, in that it depicts the marriage contract between Tobias and his bride as written by her father rather than her groom.^[36] Alternatively, allusions to fallen angels and its thematic connections with works such as 1 Enoch and Jubilees may have disqualified it from canonicity. ^[37] It is, however, found in the Greek Jewish writings (the Septuagint), from which it was adopted into the Christian canon by the end of the 4th century.^[36]

1. Dempster 2008, p. unpaginated.
2. ^ Klawans, Jonathan (2020). The Jewish Annotated Apocrypha. Oxford University Press. pp. 149–151. ISBN 978-0-19-026248-8.
3. ^ Jump up to:^a b Fitzmyer 2003, p. 55.
4. ^ Klawans 2020, p. 150.

The Roman Catholic Church has historically maintained that the book is an authentic history from the reign of Manasseh and that the names in the book were changed at a later date for an unknown reason.^[3] The Jewish Encyclopedia identifies the real name of “Bethulia” as Shechem and argues that the name was changed because of the feud between the Jews and Samaritans. If this is the case, it would explain why other names seem anachronistic as well.^[4]

1. “THE ARGVMENT OF THE BOOKE OF IVDITH – 1610 Douay Rheims Bible”.
2. ^ “Jewish Encyclopedia – Book of Judith”.

Among them are the first two books of Maccabees; Tobit; Judith; the Wisdom of Solomon; Sirach; Baruch (including the Letter of Jeremiah), and additions to Esther and Daniel. The Septuagint version of some books, such as Daniel and Esther, are longer than those in the Masoretic Text, which were affirmed as canonical in Rabbinic Judaism.^[40] The Septuagint Book of Jeremiah is shorter than the Masoretic Text.^[41] The Psalms of Solomon, 3 Maccabees, 4 Maccabees, the Letter of Jeremiah, the Book of Odes, the Prayer of Manasseh and Psalm 151 are included in some copies of the Septuagint.^[42]

1. Rick Grant Jones, Various Religious Topics, “Books of the Septuagint“, (Accessed 2006.9.5).
2. ^ Blenkinsopp, Joseph (1996). A history of prophecy in Israel. Westminster John Knox Press. p. 130. ISBN 978-0664256395.
3. ^ “The Old Testament Canon and Apocrypha”. BibleResearcher. Retrieved 27 November 2015.

Karen Jobes and Moisés Silva (2001). Invitation to the Septuagint. Paternoster Press. ISBN 978-1842270615.

Timothy McLay, The Use of the Septuagint in New Testament Research ISBN 0-8028-6091-5.—The current standard introduction on the NT & LXX.

2 Esdras (also called 4 Esdras, Latin Esdras, or Latin Ezra) is an apocalyptic book in some English versions of the Bible.^[a][b][2] Tradition ascribes it to Ezra, a scribe and priest of the fifth century BCE

1. Among many, the KJB, RSV, NRSV, NEB, REB, and GNB. More in naming conventions.
2. ^ 4 Ezra is the title used in modern English translations as in Charlesworth’s.^[1]

1. ^ ISBN 978-0-385-09630-0.
2. ^ NETBible, Apocalyptic Esdras Archived September 26, 2007, at the Wayback Machine

The scholarly interpretation of the eagle being the Roman Empire (the eagle in the fifth vision, whose heads might be Vespasian, Titus, and Domitian if such is the case) and the destruction of the temple would indicate that the probable date of composition lies toward the end of the first century, perhaps 90–96

Targum

Aramaic Targum Targumim on the books of Writings, ranging in style and date of composition. Writings

Onkelos Primary Targum on the Torah accepted in the Talmud as authoritative; read publicly in synagogues in talmudic times and still today by Yemenite Jews. Torah

Tafsir Rasag Rav Saadia Gaon’s influential 10th-century translation of the Torah into Arabic using Hebrew characters. Tafsir Rasag Rav Saadia Gaon’s influential 10th-century translation of the Torah into Arabic using Hebrew characters.

Targum Jerusalem Pieces of Targum on scattered phrases throughout the Torah. Targum Jerusalem I Chronicles II Chronicles

Targum Jonathan Primary Targum on the books of the Prophets, read publicly in synagogues in talmudic times and still today by Yemenite Jews. Torah Prophets

Targum Neofiti Targum on the Torah that incorporates expansions on biblical text, compiled in Israel. Targum Neofiti Targum on the Torah that incorporates expansions on biblical text, compiled in Israel.

https://www.sefaria.org/texts/Tanakh/Targum

The Cave of Treasures (Classical Syriac: ܡܥܪܬ ܓܙܐ, romanized: Maʿarraṯ ġazzē, Arabic: مغارة الكنوز, romanized: Maghārat al-Kunūz, Ge’ez: Baʿāta Mazāgebet, Tigrinya: መዝገብ ገዛ) sometimes referred to simply as The Treasure, is an apocryphal and pseudoepigraphical work, that contains various narratives related to the Christian Bible.^[1] It was written in the Syriac language, [according to modern scholarly] approximately at the end of the 6th, or at the beginning of the 7th century. Its authorship was traditionally attributed to Ephrem of Edessa (d. 373), but modern scholarly analyses have shown references read that the true author was some other person, who also lived in Upper Mesopotamia, but much later (c. 600).^{[2][3][4][5][6]}

1. Toepel 2013, p. 531-584.
2. ^ Ri 1987, p. 183-190.
3. ^ Leonhard 2001, p. 255-293.
4. ^ Minov 2013, p. 155-194.
5. ^ Minov 2017, p. 129-229.
6. ^ Wet, Chris L. de (2017-07-14). The Unbound God: Slavery and the Formation of Early Christian Thought. Taylor & Francis. ISBN 978-1-315-51304-1.

This text is attributed to Ephrem the Syrian, who was born at Nisibis soon after AD 306 and died in 373, but it is now generally believed that its current form is 6th century or newer.

The assertion that the Cave of Treasures was written in the 4th century was supported by the general contents of the work. These reproduce Ephrem’s peculiar methods of exegesis and supply many examples of his methods in religious argument, with which we are familiar from his other writings. His pride in the antiquity of the Syriac language also appears in this work. That it was written in Mesopotamia by a Syrian, there is no doubt, and if Ephrem was not the original author, the author belonged to the school of Ephrem.

https://jewsforjesus.org/learn/should-gentile-christians-keep-torah

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