Stimmt, das ist bekannt.
Die Annahme dass das 'Judentum' um Anno 0000 homogen gewesen sei und nun ein grosser Reformer Jesus auf den Plan trat, ist nicht ganz richtig weil es zu jener Zeit drei , bzw vier voellig unterschiedliche philosophische Stroemungen unter ihnen gegeben hatte: die Essens Sekte; die Sadducees Sekte und und die Philosophie der Pharisaer; die vierte Sekte entstammte von Judas den Galilean. (Flavius Josephus Seite 376)
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Der erste Beleg dass es einen Jesus ueberhaupt gegeben hatte, kommt zu uns durch Flavius Josephus, welcher vier Jahre nach der Kreuzigung Jesus in Jerusalem geboren war. Natuerlich war Flavius Josephus sowohl Jude als auch eminenter Historiker, Schriftsteller, General, Wissenschaftler, Verteidiger von Jerusalem etc etc. gewesen.
In Flavius Josephus' Werk 'Antike Der Juden' gibt eine beruehmte Stelle die als 'Testimonium Flavianum' bekannt ist, hier wird die Existenz der Person Jesus zum allerersten Mal kurz beschrieben.
Wie zu erwarten hatte es unter Bibelsachverstaendigen einige Unzustimmigkeiten ueber das 'Testimonium Flavianum' gegeben die aber heute auf Grund eines arabischen Texts so gut wie redundant geworden sind. Auch hat es verschiedene Uebersetzungen des 'Testimonium Flavianum' gegeben.
'Testimonium Flavianum'
Nun, zu ungefähr dieser Zeit gab es Jesus, ein weiser Mann, soweit es Recht ist ihn als Mann zu bezeichnen, denn er tat wunderbare Dinge, ein Lehrer fuer Männer die die Wahrheit mit Freuden empfangen. Er zog beide, viele Juden und viele Nichtjuden an. Er war der Christus. Und als Pilatus ihn auf Anraten unserer fuehrenden Persoenlichkeiten zum Kreuz verdammte, hatten die, die ihn liebten , ihn zuerst nicht im Stich gelassen ; denn am dritten Tag erschien er ihnen wieder lebendig; so wie die göttlichen Propheten diese und tausend andere wunderbare Dinge über ihn vorausgesagt hatten. Und der Stamm der Christen, so von ihm genannt, ist bis zum heutigen Tag nicht ausgestorben.
Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was the Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at at the first did not forsake him; for he appeared to them alive again on the third day; as the divine prophets had foretold these and thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.
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Der ganze Text uebersetzt von von William Whiston ist hier zu finden:
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Eine Flavius Josephus Homepage gibt es hier:
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''Testimonium Flavianum'' auch hier :
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Die hiesige Abbildung des 'Testimonium Flavianum' entstammt meinem Flavius Josephus-Buch aus ~~ 1870 von William Whiston.
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The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essens, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now.
3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason's dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about Divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also.
4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them.
5. The doctrine of the Essens is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; and when they send what they have dedicated to God into the temple, they do not offer sacrifices (3) because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essens in their way of living, but do the most resemble those Dacae who are called Polistae (4) [dwellers in cities].
6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. And it was in Gessius Florus's time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy.