By Paul Spilsbury
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Additional resources for The Image of the Jew in Flavius Josephus' Paraphrase of the Bible
24 and 198-200. Josephus also seems to have been anxious to dissociate Judaism from the mystery religions which were viewed with some suspicion in Rome, cf. C. van Unnik, "Mysteries;" and C. Thoma, "The High Priesthood," 198-199. But see also the comments of M. Smith, "Occult," 245 ff. Cf. StJ. Thackeray, Josephus, 55. 6 5 6 6 67 68 Introduction 22 Josephus describes Eleazar not as one who "yielded to n o n e " in virtue, but as one who "yielded to none of our high priests" - a formulation suggestive of a certain anxiety to point out to Jewish readers that his particular choice of high priest to serve as his model was a sound one.
Sterling and o t h e r s , there seem to be some indications within the Antiquities that Josephus may have had the Roman authorities specifically in mind among his non-Jewish audience. 174-175; 2 0 . 1 8 3 - 1 8 4 ) . Josephus' intention with these decrees was not to secure any special rights for the Jews, but simply "respectability and acceptance on a general b a s i s . " This intention is bolstered by his portrayal of significant rulers as tolerant of Jews and J u d a i s m . Exceptions to this pattern (such as Antiochus Epiphanes and Gaius) invariably met with calamity.
Josephus' intention with these decrees was not to secure any special rights for the Jews, but simply "respectability and acceptance on a general b a s i s . " This intention is bolstered by his portrayal of significant rulers as tolerant of Jews and J u d a i s m . Exceptions to this pattern (such as Antiochus Epiphanes and Gaius) invariably met with calamity. 62 63 Just as it was not Josephus' intention to secure special consideration for the Jews, so too was it not his intention to win proselytes.