Part 2 - The Josephan Record.
In Part 1, I have shown that the Muslims disbelieve in the Crucifixion of Jesus Christ and that the New Testament record is a shoddy record indeed to establish the certainty of the present-day Canonical Gospel accounts owing to the fact that none of them date back to beyond approximately 350 CE, the dating of the Codices Alexandrius, Sinaiticus and Vaticanus. Worse is that St Paul, whose epistles predate the four gospels according to scolarly consensus, wrote to the Galatians that "before [their] very eyes Jesus Christ was clearly portrayed as crucified" (Gal. 3:1 NIV), which calls into the mind a theatrical production.
Now we go on to Josephus. Only Christian apologists will tell you the whole paragraph is authentic. A minority of scolars assert the whole anecdote was a Christian forgery from the early 4th Century, and I am partial to that view. Most scholars will tell you, that Josephus’s “Testimonium Flavianum” was partially interpolated but has a Josephan core. In other words, Christian forgers doctored the thing, but not too much. I will put my own personal opinions aside and use the assumption that the scholarly consensus is correct. Here is what is in the present day record (Whiston translation) from the extant Greek text of Josephus' Antiquities 18.3.3:
 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 amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.
Josephus, Antiquities of the Jews 18.3.3 [63-64] 1
Now here is what the extant Greek text 2 says:
 Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ἰησοῦς σοφὸς ἀνήρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή: ἦν γὰρ παραδόξων ἔργων ποιητής, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τἀληθῆ δεχομένων, καὶ πολλοὺς μὲν Ἰουδαίους, πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο: ὁ χριστὸς οὗτος ἦν.  καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν σταυρῷ ἐπιτετιμηκότος Πιλάτου οὐκ ἐπαύσαντο οἱ τὸ πρῶτον ἀγαπήσαντες: ἐφάνη γὰρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία περὶ αὐτοῦ θαυμάσια εἰρηκότων. εἰς ἔτι τε νῦν τῶν Χριστιανῶν ἀπὸ τοῦδε ὠνομασμένον οὐκ ἐπέλιπε τὸ φῦλον.
So let us break down this text to see if the Whiston translation is correct:
Next is ὁ χριστὸς οὗτος ἦν (o Christos outos ên) “He was the Christ," i.e., the Anointed or the Messiah. Clearly Josephus did not write this. He would have qualified it with a word indicating skepticism about Jesus being the Messiah, such as λεγόμενος (legomenos) 17, “being spoken, said, called.” So this would be rendered more logically as, “He was the one called Anointed [or Messiah],” for Christ is a Christian term, not Jewish. A side note here -- in Antiquities 8.5.2 , χριστὸν (christon) (accusative of χριστὸς) means "plastered," as in the plastered interior walls of the First Temple. 18 Take that information for what it's worth, and apply it as you will.
This blog post will continue right here.
1. Flavius Josephus. The Works of Flavius Josephus. Translated by William Whiston, A.M. Auburn and Buffalo. John E. Beardsley. 1895. Tufts Perseus Digital Library.
2. Flavius Josephus. Flavii Iosephi opera. B. Niese. Berlin. Weidmann. 1892. Tufts Perseus Digital Library.
3. Word definitions from the LSJ, Middle Liddell, Slater and Autenrieth tabs of the referenced (and linked) words accessed at the Tufts Perseus Greek Word Study Tool.
4. Strong’s Herbrew 4464 מַמְזֵר (mamzer), bastard, child of incest, of mixed population, mongrel i.e., born of a Jewish father and a heathen mother. http://biblesuite.com/hebrew/4464.htm.
5. Origen, Contra Celsum. http://www.newadvent.org/fathers/0416.htm
6. Wikipedia, Criticism of Jesus, Criticism by Source, Celsus. http://en.wikipedia.org/wiki/Criticism_of_Jesus#Celsus.
7. Josephus Antiquities 12.2.14 : καί πρὸς τὸν Δημήτριον ἤρξατο ποιεῖσθαι λόγους, πῶς οὕτως θαυμαστῆς οὔσης τῆς νομοθεσίας οὐδεὶς οὔτε τῶν ἱστορικῶν αὐτῆς οὔτε τῶν ποιητῶν ἐπεμνήσθη (kai pros ton Dêmêtrion êrksato poieisthai logous, pôs outôs thaumastês tês nomothesias oudeis oute tôn istorikôn autês oute tôn poiêtôn) “And he began to discourse with Demetrius, "How it came to pass, that when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of it." Cf. 12.2.14 : ἐδήλου δὲ καὶ περὶ Θεοδέκτουτοῦ τῶν τραγῳδιῶν ποιητοῦ ἀναφέρεσθαι (edêlou de kai peri Theodektoutou tôn tragôdiôn poiêtou anapheresthai) “Moreover, he informed him of Theodectes, the tragic poet”
8. Josephus, Antiquities 18.6.2 : ὥστε ἀπορίᾳ τῶν ποιητέων καὶ αἰσχύνῃ τῇ ἐπ᾽ αὐτοῖς (ôste aporia tôn poiêteôn kai aiscêunê tê ep’ autois) “for shame of his present condition” (lit.: inasmuch as a difficulty of the [things] made by himself and the shame concerning them”). This is about Agrippa fleeing to his tower at Malatha in Idumea.
9. Josephus, Antiquities 9.8.6 : θαυμαστὰ γὰρ καὶ παράδοξαδιὰ τῆς προφητείας ἐπεδείξατο ἔργα (thaumata gar kai paradoksadia tês prophêteias epedeiksato erga) “He also performed wonderful and surprising works by prophecy”
10. Strong’s Greek 5369 φιλήδονος (philêdonos), “loving pleasure. From φίλος (philos), ‘friend, dear, lover, beloved’ and ἡδονή (êdonê) ‘pleasure, lust, strong desire, sensuous pleasure’ from where we get the word hedonism.
11. 2 Corinthians 3:14, ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον ὅτι ἐν Χριστῷ καταργεῖται• (Alla epôrôthê ta noêmata autôn, achri gar ths sêmeron êmeras to auto kalumma epi th anagnôsei tês palaias diathêkhs menei, mê anakaluptomenon oti en Christô katargeitai. ) “But the minds of them were hardened, indeed until the present day the same veil at the reading of the Old Covenant remains, not revealed, which in Christ is being annulled” http://biblehub.com/text/2_corinthians/3-14.htm
12. Josephus, Antiquities 6.11.4  ἐλθόντες δὲ καὶ ἀνακαλύψαντες τὴν κλίνην καὶ τὸ σόφισμα τῆς γυναικὸς εὑρόντες ἀπήγγειλαν τῷ βασιλεῖ. (elthontes de kai anakalupsantes tên klinên kai to sophisma tês gunaikos eurontes apêggeilan tô basilei.) “now when they came and uncovered the bed, and found out the woman’s contrivance, they told it to the king”
13. Josephus, Antiquities 7.7.3  ἀνεκάλυπτε δ᾽ αὐτῷ καὶ παρεγύμνου τὴν ὀργὴν τοῦ θεοῦ ποιήσαντος μὲν αὐτὸν βασιλέα πάσης τῆς Ἑβραίων δυνάμεως (anekalupte d’ autô kai paregumnon tên orgên tou theou poiêsantos men auton basilea pasês tês Ebraiôn dunameôs) “He also revealed to him, and laid before him, the anger of God against him, who had made him king over the army of the Hebrews”
14. Josephus, Antiquities 20.5.3  τετάρτῃ δὲ ἡμέρᾳ τῆς ἑορτῆς στρατιώτης τις ἀνακαλύψας ἐπεδείκνυε τῷ πλήθει τὰ αἰδοῖα (tetartê de êmera tês eortês stratiôtês tis anakalupsas epedeiknue tô plêthei ta aidoia) “But on the fourth day of the feast [of Passover], a certain soldier let down his breeches, and exposed his privy members to the multitude” (lit.: “but on the fourth day of the feast, one soldier uncovered and exhibited to the crowd [his] private parts”)
15. Josephus, Antiquities 3.8.3  μέτρον δ᾽ ἐστὶ τοῦτο ἐπιχώριον δύο χόας Ἀττικοὺς δεχόμενον (metron d’ esti touto epichôrion choas Attikous dechomenon) “an hin is our own country measure, and contains [or ‘catches’] two Athenian choas, or congiuses”
16. Wikipedia, Heresy in Judaism; Cf. Wikipedia, Jesus, “Religious Perspectives / Jewish Views;” Wikipedia, Judaism’s View of Jesus; and Wikipedia, Jesus in the Talmud. Nota bene: the Talmudic accounts with the name Yeshu יֵשׁוּ may refer to the Christian Jesus. He is referred to as a mesit (an enticer to apostasy or heresy).
17. This word is used in Josephus, Antiquities 20.9.1 : ἀδελφὸν Ἰησοῦ τοῦ λεγομένου Χριστοῦ, Ἰάκωβος ὄνομα αὐτῷ (adelphon Iêsou tou legomenou Christou, Iakôbos onoma autô) “the brother of Jesus who was called Christ, whose name was James.”
18. Josephus, Antiquities 8.5.2 : τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν (to de allo mechri tês stegês christon ên) “But the other part, up to the roof, was plastered over.”