Book 5.

VanderKam, 144.
In general one can say that Josephus’s history, written under Roman patronage, pictures the
revolt as caused by radicals such as the Zealots and Sicarii, tyrannical leaders, and brigands. The
Romans, especially Titus, were honorable in handling the situation, but they eventually did what
the Jewish fanatics caused them to do: they destroyed the city, the temple, and a large part of the
population. There is also a series of passages in which Josephus indicates the tragedy of the revolt
came about ultimately through the plan of God himself.

Early Judaism, 297.

The preparations for the siege and the detailed account of the actual assault on Jerusalem
constitute books 5 and 6.

Shutt, 25. It has been mentioned above that the Jewish War received Roman commendation, and
became in a sense the official history of the war.

Shutt, 20. Book V. The siege of Jerusalem.

Shutt, 20. Book VI. The capture of Jerusalem.
Shutt, 20. Book VII. From the capture of Jerusalem to the revolt of the Jews at Cyrene.

Mason, “Essenes and Lurking Spartans in Josephus’ Judean War,” (Making History: Josephus and
Historical Method. SJSJ 110. Brill), 231.
Josephus emphasizes, however, the confusion and disorder of this legion[led by A. Larcius
Lepidus (War 6.237)], which is driven from its new camp before Titus restores order by his
personal courage (5.71–84). Yet even when the Judeans are driven down the slope they renew
their attack, prompting most of the Tenth to flee up the hill—in spite of the ostensible advantage
of terrain— so that even the men who are guarding Titus advise him to retreat (5.85–97).

Mason, 224.
Polybius, Josephus’ principal Greek model for the War, regularly passes comment on the
characters of whole peoples: morality, anger, treachery, jealousy, or love of freedom and piety
(1.13.12; 3.3.3 7.1; 4.1.1–8, 53.5; 5.106).

Mason, 232.
After a rout in Jerusalem Titus must harshly reprimand his troops for breaking discipline (5.120–
124).

Mason, 231.
In the ensuing chaos, Judean desperation was proving superior and would probably have won the
day, had not an élite Alexandrian force appeared to hold the ground (“for the most part”) until
Titus arrived (5.287–288).

Mason, 231.
As the story continues, one clever ploy after another gives the Judeans time and
temporary advantage (e.g., 5.305–306). Josephus’ ongoing comparisons frequently favor the
Judeans, as when we read (5.315–16):
 The Judeans, for their part, careless of their sufferings, were intent solely on the damage
they could inflict, and death itself seemed to them trivial if it meant attacking and killing
one of the enemy. Titus, by contrast, took as much care for the security of his soldiers as
for success. Saying that the reckless charge was foolish, and that it was only valor if
accompanied by forethought and avoiding the risk of casualty, he directed his side to be
manly (ἀνδρίζεσθαι) in ways that posed no risk to themselves.

Regev, “Josephus, the Temple, and the Jewish War,” in Flavius Josephus: Interpretation and
History (JSSJ. Brill, 2011), 280-81.
The war between the different Zealot fractions interfered with the worship of the common and
innocent people who were allowed to enter the temple, and some even died near the altar (War
5.15–18).* [*For the war at the temple between the camps of Eleazar son of Simon and John, see also
War 5.21–26. Compare also the latter clashes between Eleazar and John in War 5.101–105.]

Regev, 280.
Josephus also accuses the Zealots of the ritual defilement of the temple. He says that on Passover,
John of Gischala’s men, most of whom were ritually de led (anagnoi), entered the temple hiding
their swords (War 5.100).

Regev, 280.
In fifteen places throughout his Jewish War Josephus accuses the Zealots of polluting the temple
or of sacrilege. Within these fifteen cases, he blames them three times for being responsible for
impurity in general. He calls the rebels “those who are polluting the Sanctuary” (War 2.423);4 He
argues that the Zealots trampled the temple (War 4.262); and in his famous speech to the Zealots
in book 5, he declares “this spot (namely, the temple) which you have polluted” (War 5.380).