Josippon
Josippon (Hebrew: ספר יוסיפון Sefer Yosipon) is a chronicle of Jewish history from Adam to the age of Titus.[3] The version edited and expanded by Yehudah ibn Moskoni (1328-1377), a Romaniote from Ohrid, in the Balkan region, was printed in Constantinople in 1510 and translated to English in 1558.[4][5] Moskoni was part of a Byzantine Greek-Jewish milieu that produced a number of philosophical works in Hebrew and a common intellectual community of Jews in the Mediterranean.[1] As the Muslim writer ibn Hazm (d. 1063) was acquainted with the Arabic translation by a Yemenite Jew, Daniel Chwolson proposes that the author lived at the beginning of the ninth century.[10][11][12][13][14] Josippon was also a popular work or a volksbuch, and had further influence such as its Latin translation by Christian Hebraist Sebastian Münster which was translated into English by Peter Morvyn, a fellow of Magdalen College in Oxford and a Canon of Lichfield, printed by Richard Jugge, printer to the Queen in England, and according to Lucien Wolf may have played a role in the resettlement of the Jews in England.[23] Joseph Justus Scaliger in his "Elenchus Trihæresii Nicolai Serarii" was the first to doubt its worth; Jan Drusius (d. 1609) held it to be historically valueless on account of its many chronological mistakes; Zunz and Delitzsch have branded the author as an impostor.Both the manuscripts and printed editions contain a number of historical errors, discrepancies or misinterpretations when compared to the original Josephus and other sources it drew upon, and subjective commentary from the author.[16] Josippon is considered a valuable source for certain topics, such as the Hasmonean dynasty and Jewish history in Italy and the Byzantine Empire, and it paraphrases much of Josephus.[24] David Flusser and Steven Bowman wrote modern critical editions, and the latter considers it a mix of history and midrash.Azariah dei Rossi also recognized that the Alexander Romance of Pseudo-Callisthenes in a Hebrew translation had been smuggled into the first edition; and, following David Kimchi, Rapoport showed that the last chapter belonged to Abraham ibn Daud.[35] Another abstract, made in 1161 by Abraham ibn Daud and used as the third book of his Sefer Seder ha-Qabbalah was published (Mantua, 1513; Venice, 1545; Basel, 1580, etc.A Yiddish compendium by Edel bat Moses was published in Kraków in 1670; the oldest German extract, under the title "Joseppi Jüdische Historien" (author not known) is described in Wolf, "Bibl.
Josippon (1546)
TanakhTorah (Instruction)GenesisExodusLeviticusNumbersDeuteronomyNevi'im (Prophets)JoshuaJudgesSamuelIsaiahJeremiahEzekielMinor ObadiahHabakkukZephaniahHaggaiZechariahMalachiKetuvim (Writings)PsalmsProverbsFive Megillot (Scrolls)Song of SongsLamentationsEcclesiastesEstherDanielEzra–NehemiahChroniclesOld TestamentHistorical1–2 Samuel1–2 Kings1–2 ChroniclesNehemiahWisdomPropheticMajor prophetsMinor prophetsDeuterocanonicalJudith1 Maccabees2 MaccabeesWisdom of SolomonSirachBaruchLetter of JeremiahAdditions to Daniel1 Esdras2 EsdrasPrayer of ManassehPsalm 1513 Maccabees4 MaccabeesOrthodox TewahedoJubilees1, 2, and 3 MeqabyanParalipomena of BaruchBroader canonHebrewchronicleJewish historyFlavius JosephusSouthern ItalycanonicalEthiopian Orthodox Tewahedo ChurchEritrean Orthodox Tewahedo ChurchArabicHegesippusGreek-speaking communityCatepanate of ItalyByzantine EmpireYehudah ibn MoskoniConstantinopleMantuaYiddishibn HazmYemenite JewDaniel ChwolsonIbn KhaldunMuqaddimahKhalifaDavid FlusservolksbuchChristian HebraistSebastian MünsterPeter MorvynMagdalen CollegeOxfordLichfieldRichard JuggeLucien Wolfresettlement of the Jews in EnglandSteven Bowmanaggadahur-textZerubbabelApocryphaSecond TempleCyrus the GreatAlexander the GreatHannibalBasnageOtto I, Holy Roman EmperorBiblical HebrewfleuronMiddle AgesPseudo-HegesippusThe Jewish WarJeromeEusebiusAeneidMacrobiusOrosiusJoseph Justus ScaligerJan DrusiusDelitzschJosephusJudah ibn MoskoniHasmonean dynastyJewish history in ItalymidrashVespasian