incident referred to in our Lord's words about "the blood of Zachariah son of Barachiah, whom ye "slew between the sanctuary and the altar" (Matt. xxiii. 35). Many critics have maintained that there is a direct literary connexion between the Jewish historian and St. Luke, whose writings (not unnaturally, since he alone of the Evangelists composed a "second treatise") furnish the majority of the parallels. There is very little probability in the suggestion[1] that Josephus, in his description of himself in boyhood being consulted by the Rabbis, was influenced by Luke ii. 46 f. There is more to be said for the theory that St. Luke had made a cursory perusal of parts of the Antiquities and had been thereby led, in at least one instance, into serious error; reasons for rejecting this view will be found elsewhere.[2]
Texts and Translations
The literature on Josephus is immense. It will suffice here to mention two standard editions of the Greek text and two English translations.
Older editions have been practically supplanted by the great critical edition of B. Niese in seven volumes, including a full critical apparatus and introductions on the MSS (Berlin 1887-1895). It cannot be said that Niese has established a final text; he seems to err in placing too great reliance on a single class of MSS, with the result that the true reading is often to be found in the notes rather than in the text. In his editio minor without critical apparatus (1888-1895) some corrections of the errors of the MSS have been introduced. On the basis of the older work of Bekker (1855) and with assistance from Niese, a handy edition has been issued in the Teubner series of classical authors by
