Let me give the Greek:Peter Kirby wrote: ↑Thu Feb 29, 2024 6:31 pmThe fixed phrase title "James the Just" does not appear in this quote, nor does James as "the Just"; a reference to the righteousness of James (and his reputation for the same) does appear.Ken Olson wrote: ↑Thu Feb 29, 2024 5:45 pm Origen refers to James as the Just in all of his references to James and the misfortunes of the Jews and Jerusalem and the destruction of the temple in 70 CE:
And this James is the one whom Paul says he saw in the epistle to the Galatians, saying: But I did not see any other of the apostles except James the brother of the Lord. And to so great a reputation among the people for righteousness did this James rise that Flavius Josephus, who wrote the Antiquities of the Jews in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. And the wonderful thing is that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of James. And Jude wrote an epistle short in lines but full of the healthy words of heaven; in the preface he has said: Jude, servant of Jesus Christ, and brother of James. But concerning Joseph and Simon we have nothing to relate. (Origen, Commentary on Matthew 10.17, discussing Matt 13.55)
Here is a partial sentence from the story in Hegesippus (Eusebius HE 2.23.10):
For we and the whole people testify to you that you are righteous
Do you see any of the three words (in any form): people, witness, righteous in the two passages from Josephus under discussion? And if not, are you willing to claim that this agreement between Origen and Hegesippus is a coincidence?
G-Don, of course, is making an argument about how Origen could have interpreted Josephus if he knew Hegesippus (or the story we know from Hegesippus). Do you think the case stands without that?
Best,
Ken