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[quote=Anonymous][quote=Anonymous]Josephus recorded Jewish history, with special emphasis on the first century CE and the First Jewish–Roman War (66–70 CE),[7] including the Siege of Masada. His most important works were The Jewish War (c. 75) and Antiquities of the Jews (c. 94).[8] The Jewish War recounts the Jewish revolt against Roman occupation. Antiquities of the Jews recounts the history of the world from a Jewish perspective for an ostensibly Greek and Roman audience. These works provide valuable insight into first century Judaism and the background of Early Christianity,[8] and are the chief source next to the Bible for the history and antiquity of ancient Palestine.[9]

https://en.m.wikipedia.org/wiki/Josephus

The works of Josephus include useful material for historians about individuals, groups, customs, and geographical places. Josephus mentions that in his day there were 240 towns and villages scattered across Upper and Lower Galilee,[35] some of which he names. A few of the Jewish customs named by him include the practice of hanging a curtain of fine-linen at the entrance to one's house,[36] and the Jewish custom to partake of a Sabbath-day's meal around the sixth-hour of the day (at noon).[37] He notes also that it was permissible for Jewish men to marry many wives (polygamy).[38] His writings provide a significant, extra-Biblical account of the post-Exilic period of the Maccabees, the Hasmonean dynasty, and the rise of Herod the Great. He describes the Sadducees, Jewish High Priests of the time, Pharisees and Essenes, the Herodian Temple, Quirinius' census and the Zealots, and to such figures as Pontius Pilate, Herod the Great, Agrippa I and Agrippa II, John the Baptist, James the brother of Jesus, and to Jesus (for more see Josephus on Jesus).[39] Josephus represents an important source for studies of immediate post-Temple Judaism and the context of early Christianity.

A careful reading of Josephus's writings and years of excavation allowed Ehud Netzer, an archaeologist from Hebrew University, to discover what he considered to be the location of Herod's Tomb, after a search of 35 years.[40] It was above aqueducts and pools, at a flattened desert site, halfway up the hill to the Herodium, 12 km south of Jerusalem—as described in Josephus's writings.[41] In October 2013, archaeologists Joseph Patrich and Benjamin Arubas challenged the identification of the tomb as that of Herod.[42] According to Patrich and Arubas, the tomb is too modest to be Herod's and has several unlikely features.[42] Roi Porat, who replaced Netzer as excavation leader after the latter's death, stood by the identification.[42]

Manuscripts, textual criticism, and editions	
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For many years, the works of Josephus were largely known in Europe only in an imperfect Latin translation from the original Greek. Only in 1544 did a version of the standard Greek text become available in French, edited by the Dutch humanist Arnoldus Arlenius. The first English translation, by Thomas Lodge, appeared in 1602, with subsequent editions appearing throughout the 17th century. The 1544 Greek edition formed the basis of the 1732 English translation by William Whiston, which achieved enormous popularity in the English-speaking world. It was often the book—after the Bible—that Christians most frequently owned. A cross-reference apparatus for Whiston's version of Josephus and the biblical canon also exists.[43][44] Whiston claimed that certain works by Josephus had a similar style to the Epistles of St Paul.[45]

Later editions of the Greek text include that of Benedikt Niese, who made a detailed examination of all the available manuscripts, mainly from France and Spain. Henry St. John Thackeray used Niese's version for the Loeb Classical Library edition widely used today.

The standard editio maior of the various Greek manuscripts is that of Benedictus Niese, published 1885–95. The text of Antiquities is damaged in some places. In the Life, Niese follows mainly manuscript P, but refers also to AMW and R. Henry St. John Thackeray for the Loeb Classical Library has a Greek text also mainly dependent on P.[citation needed] André Pelletier edited a new Greek text for his translation of Life. The ongoing Münsteraner Josephus-Ausgabe of Münster University will provide a new critical apparatus. There also exist late Old Slavonic translations of the Greek, but these contain a large number of Christian interpolations.[46]

So you are saying Josephus isn’t up to your personal standards for historical documentation?

Really? He’s not good enough for you? [/quote]

Written ~100 years after the crucification. All hearsay.

You think the manuscripts are 100% authentic? No tweaks, errors, or interpolations?

[/quote]

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