Жүсіп Тавериялық: Ежелгі еврей тарихшысының өмірі мен еңбектері

Justus of Tiberias (Tiberias, ca. 35 AD Galilee, ca 100 AD) was a 1st century Jewish author and historiographer. All that we know of his life comes from the Vita which Flavius Josephus apparently wrote in response to the assertions made by Justus in his History of the Jewish War, published around 93/94 or shortly after 100. Josephus is moreover the only writer to mention this document, but without ever citing the slightest extract. This History published by Justus seems to have disappeared shortly after the publication of the Autobiography of Flavius Josephus, because it is unknown to pagan authors and the Christian authors who mention it only quote what Josephus said. After the Great Jewish Revolt (66 70), Justus was the secretary of King Agrippa II and waited until his death to publish his History of this revolt. He is also known as the author of two other writings which disappeared much later. Thus in the ninth century, Bishop Photios of Constantinople was still able to access a copy of the Chronicle of the Jewish Kings''' written by Justus. Biographical elements
The Jewish Historian
Justus of Tiberias is a son of Pistos. Both are presented as authorities of the city of Tiberias when Flavius Josephus was governor of Galilee in 66/67. He is best known as a historiographer. But the writing that makes us know it, although it seems to have disappeared almost immediately, is his History of the Jewish War, by the reaction it provoked in Flavius Josephus. Justus accused of being responsible for the revolt
In response to the Justus's History, Josephus indeed published his Vita in order to counter various assertions which told a very different story from what the latter had published in his Jewish War twenty years earlier. He attacks Justus at length, even though he had not even mentioned him — nor his father Pistos — in The Jewish War written twenty years earlier. Most of what we know about Justus, moreover, comes from a long digression by Josephus who attacks him in this Vita (336 367). — but without citing any explicitly — and for “not having had access, unlike him, to the field notes of Vespasian and Titus". To discredit his adversary, Josephus indicates that "in the comments of the emperor Vespasian", which Justus was unable to consult, What Justus would have escaped only thanks to the clemency of King Agrippa II and at the request of Queen Berenice.”. However, despite Josephus' efforts to blame Justus for the uprising in Galilee, several facts he mentions in his Vita contradict this accusation. Josephus himself says that Justus was not a member of the pro war faction, but the leader of a faction in intermediate positions. Some of Justus' close relatives were also killed by the revolutionaries in Gamla. Josephus would then have released them, recommending that they show duplicity because if he was well aware of the invincibility of the Romans, they had to pretend to support the war against Rome because of the "brigands" (lestai) Josephus appropriates here “the discriminatory vocabulary of the Romans. On several occasions in The Jewish War, he calls "brigands" the Jewish rebels, such as the Sicarii, the Zealots or the members of the Fourth philosophy. Finally, even before Vespasian's offensive in Galilee (spring 67), Justus was no longer in Tiberias, but had joined King Agrippa in Beirut when the latter was going to join his army with Vespasian's three legions to begin the reconquest of all of Palestine, starting with Galilee. After the Great Jewish Revolt (66 70), he was imperial secretary at the court of Agrippa king of Batanea and the eastern part of Galilee Then in the long digression in which Josephus attacks Justus (V 356), he suggests that if Agrippa drove Justus away and forbade him to "appear ever before him" from an indefinite moment, it was because he would have realized that he was being dishonest “in the office of secretary with which he [had] honored him." For Shaye J. D. Cohen, “Josephus labels Justus as a forger, an accusation sometimes leveled against official secretaries,”

It was only after Agrippa's death that Justus published his History of the Jewish War, which triggered the writing of the Vita' of Flavius Josephus, or in 100. See on this subject the § Date of the death of Agrippa in the item Agrippa II. After the publication of the Autobiography of Flavius Josephus, the two men disappear from history.

Justus' book about the great Jewish revolt was an account of the war (Vita 336 and 338) which included the campaign in Galilee, the actions of Josephus and which challenged his version of the siege of Jotapata (Vita 357). He also recounted the siege of Jerusalem (V 357 358). If Justus had so many reasons to hate Flavius Josephus, why did he wait 20 years (Vita 360) before attacking him in his writing? Josephus uses this expectation as proof of the lies of Justus. We therefore wondered if Justus did not attack Agrippa and the emperors, waiting for their death to publish “his truth”. However, there is no sign that he attacked a royal figure, Jewish or Roman. (Vita 340 and 350). We can deduce from Vita 353 that Justus accused Josephus of brutality at Tiberias. in order to preserve the interests of Agrippa

One of the major differences between the Jewish War and the Vita is the frequent mention of Justus of Tiberias in the latter text, whereas Flavius Josephus does not say a word about it, in what he had written twenty years earlier. He also writes: “The Emperor Titus wanted the knowledge of these events to be spread to the public only from my books alone, so much so that he initialed them with his own hand and ordered their publication". If this attitude of Titus became an imperial policy continued after his death, it perhaps explains the rapid disappearance of Justus of Tiberias' book on the History of Jewish Warfare.

Justus's works have been lost and they currently survive only in small fragments from other works: Justus is the author of a War of the Jews, probably written in Greek, which he only publishes after the death of Agrippa (92 ou 100) whom he presents in an unfavorable light. This work is mentioned by Eusebius of Caesarea and Jerome. of Stridon, but indirectly, Flavius having probably worked for the disappearance of the work of his rival. He is also the author of a Chronicle of the Jewish Kings from Moses to Agrippa II, briefly summarized by Photius. Photius of Constantinople describes it as being written in sketchy forms. It is likely that several later authors used this material in their own works, such as Sextus Julius Africanus, Eusebius, Diogenes Laërtius; and the Byzantine historian George Syncellus. Commenting this Chronicle, Photios laments that Justus failed to make any mention of Jesus of Nazareth. According to Jerome, Justus also wrote a Brief commentary of the Holy Scriptures, but no other references of that work survives and it is unclear whether it was an authentic work or a pseudoepigrapha.

.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.