Antipas Contests Archelaus’ Rule
Josephus
ca. 75
Antipas Brings His Case before Caesar
2.20–39
Meanwhile Antipas returned to the fray and disputed the succession to the throne, asserting that the original will, which named him as king, had greater validity than the codicil. In this he had obtained promises of support from…
In Rome, Antipas appealed to Caesar, arguing that he should be king on the basis of Herod’s original will. In Josephus’ account, Antipas is supported by a group of Archaeleus’ enemies, including family members who accompanied Archelaus to Rome and turned against him. While they prefer direct Roman control under no king at all, the political representatives of the fractured Jewish state are willing to settle for Antipas as ruler. Antipater, son of Herod’s sister Salome, makes the case that Archelaus is a tyrant who has undermined Roman authority by assuming the role of king before Caesar confirms the title. Archelaus is defended by Herod’s associate Nicolaus, who argues that Herod’s final wishes should be respected. To what degree Josephus’ narrative reflects an authentic cast of characters and political demands, however, remains uncertain.
As executor of Herod’s will and final arbiter, Caesar ultimately favored Archelaus to rule Judaea but named him ethnarch, not king. The remainder of Herod the Great’s former kingdom was divided into two tetrarchies ruled by Antipas and Philip.
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Creator Bio
Josephus
Flavius Josephus was born into a prominent Jewish priestly family and served as a general stationed in the Galilee during the First Jewish Revolt (66–73 CE). He was captured by the Romans and eventually integrated into the Flavian imperial aristocracy, who commissioned him to compose chronicles of the Jewish–Roman war and the history of the Jews. Josephus’ works, all written in Greek, include The Jewish War, Jewish Antiquities, Against Apion, and his autobiography, Life of Josephus. These writings provide important insights into the Judaisms of the Second Temple period and include one of the few surviving accounts of the destruction of the Temple in 70 CE.
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