Kenneth Atkinson

This article explores Josephus’s account of Seleucid history in Antiquities 13.365-371. In this passage, Josephus focuses on the Seleucid monarchs Seleucus VI, Demetrius III, and Antiochus X Eusebes and their fight for control of Syria. The difficulty in understanding this section is that it interrupts Josephus’s narrative of the reign of Alexander Jannaeus and does not fully explain events in Syria that led to the endless civil wars there. Through the use of historical and numismatic data unavailable to Josephus, this study examines the background of the Seleucid rulers to explain why their struggle was important for understanding Hasmonean history. Josephus begins this section on Seleucid history with Seleucus VI because his death created the political instability that led to a prolonged civil war between the remaining sons of Grypus (Antiochus XI Philadelphus, Philip I Epiphanes, Demetrius III, and Antiochus XII Dionysus) and the son of Antiochus IX Cyzicenus (Antiochus X Eusebes). For Josephus, this conflict was important since the fraternal civil war between these rulers led to the dissolution of the Seleucid Empire and its takeover by the Romans: a fate shared by the Hasmonean state. By placing this account of Seleucid history in his narrative of Jannaeus’s reign, Josephus uses events in Syria to foreshadow the fraternal strife in the Hasmonean state that likewise made it vulnerable to the Roman legions of Pompey.
 

The thesis that the Khirbet Qumran community was a branch of the larger Essene movement has dominated scholarship since the discovery of the first Dead Sea Scrolls. The number of books and articles challenging the theory that the Scrolls found in the caves belonged to a sectarian community that lived at Khirbet Qumran – and that these sectarians should be identified as Essenes – indicates that we are far from a consensus concerning the history of the Qumran history. What has largely been neglected in this debate is Flavius Josephus, who alone among the extant Second Temple Period authors claims to have been an Essene.
This article examines the importance of Josephus as an eyewitness to Essene beliefs and practices in the first century C.E. It suggests that his descriptions of the Essene admission procedure matches the latest version of the Serek ha-Yahad, which documents changes in the practices and beliefs of this sect during the first century C.E. The study seeks to show that the Serk belonged to a sectarian library that is archaeologically connected with Khirbet Qumran and that this library was more widely dispersed among the caves than previously recognized. The article builds on this evidence to propose that we can connect the Serek and Josephus to Khirbet Qumran, and that this text was used as a sort of archaeological blueprint for this settlement. The evidence examined in this article reveals that Josephus is our only extant witness to life at Khirbet Qumran during its later occupational phase (Periods II–III, ca. 4 B.C.E.–73/4 C.E.).

In 63 BCE the army of the Roman General Pompey the Great invaded ancient Palestine, destroyed part of the Jerusalem temple, and ended the nearly eighty-year-old Hasmonean state. The Romans thereafter ruled ancient Palestine either directly or through a series of client kings. The great Jewish War against the Romans of 66–70 CE was largely an effort to restore independent Jewish rule. The Jewish historian Josephus, who served as a general in this conflict, tells us that a messianic oracle inspired many Jews to take up arms against the Romans.1 This nearly five-year conflict ended with the Roman destruction of Jerusalem and the Jewish temple. Sixty-two years later, Simeon bar Kochba – presumed by many Jews to be the messiah – led Jewish rebels in a second ill-fated revolt against Roman rule. After this failed war, the Jewish community abandoned nationalism and the active hope that a messiah would violently overthrow their oppressors.