Esses foram os meus primeiros posts aqui no Adcummulus. E ficamos muito felizes com a oportunidade de interagir com essas fontes, e quando os posts foram publicados na seção de Novo Testamento do Biblical Studies Carnival XLII (maio de 2009).
Desde então, revisitamos a referência em Josefo algumas vezes, principalmente ao discutirmos o Testemunho Flaviano.
Por isso é importante apresentar a opinião de um estudioso do porte de Geza Vermes. Há algum tempo, ele escreveu sua peça anual para a revista Slate, onde ele analisa as referências de Josefo a Tiago, Irmão de Jesus, João Batista e o Testemunho Flaviano.
Jesus, in the Eyes of Josephus (Geza Vermes)
Ele conclui pela autenticidade das duas primeiras referências, e de um núcleo autêntico no Testemunho Flaviano, que descreveria a crucificação de Jesus, e sua atuação como "Homem Sábio" e 'Realizador de Feitos Controversos", e ressalta a significância dessa menção para os estudos de Jesus Histórico.
(Geza Vermes) Both "wise man" and "performer of paradoxical deeds" take us to plain Josephus territory. Great biblical and post-biblical characters like the priest Ezra, the miracle-worker Honi-Onias (Hame'agel, the circle-maker), and the Pharisaic leader Samaias are regularly portrayed as "just men" and John is called a "good man". More specifically, the legendary King Solomon and the Prophet Daniel carry the title of "wise man", and the miracle-working prophet Elisha is said to have performed "paradoxical deeds". The notion of a paradox is commonly used by Josephus in relation to extraordinary events caused by God (the manna or the burning bush) and to miracles performed by Moses (Ant. 3:37-38) and by the prophet Elisha (Ant. 9:182).
In contrast, the phrase "wise man" has no New Testament parallels in reference to Jesus and falls far short of an honorific title that a Christian forger would choose to describe the divine Christ. Note that in Paul "wise man" has a pejorative onnotation (1 Cor 1:18-31) and in a saying of Jesus "the wise" are unfavourably compared to "babes" (Mt 11:25; Lk 10:21). Furthermore, a Christian interpolator would be presumed to use phrases borrowed
from the New Testament such as "mighty deeds" or "signs" instead of the neutral "paradoxical deeds". The term "paradoxical" is found only once in the New Testament on the lips of uncommitted witnesses of a Gospel miracle (Lk 5:26).
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So by portraying Jesus not unsympathetically, yet without fully embracing his cause, he achieved what none of his ancient Jewish successors managed to do: he sketched a non-partisan picture of Jesus. The Testimonium lies half way between the reverential portrait of the early church and the caricatures of the Talmud and of the early medieval Jewish lives of Jesus (Toldot Yeshu). In conclusion, what seems to be Josephus's authentic portrait of Jesus depicts him as a wise teacher and miracle worker, with an enthusiastic following of Jewish disciples who, despite the crucifixion of their master by order of Pontius Pilate in collusion with the Jerusalem high priests, remained faithful to him up to Josephus's days.
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