_Ap._ I. 50), who had hitherto rendered only occasional aid, the task of translating his Latin authorities. On the accession of Claudius, when the centre of interest shifts from Rome to Palestine, the normal style is resumed (at XIX. 276). Now, the mannerisms of _Ant._ XVII-XIX. 275 recur with wearisome iteration; it is rare to find a sentence which does not contain one or more of them. Thus in the paragraphs immediately preceding the passage about Christ we find three examples of periphrasis with χρῆσθαι (58, 60, 62); in the paragraph which follows two examples of οὐκ ἀπαλλάσσεσθαι (65, 68). But the passage itself contains none of the really distinctive features; one phrase alone (ἡδονῇ δέχεσθαι) gives us pause. The following details may be noticed. “A doer of wonderful works.” In compiling a Greek index to _Ant._ XVI.-XX. I have not noticed another instance of παράδοξος. “Men who receive the truth with pleasure.” “The truth” (τἀληθῆ). The crasis is in the style of Jos., but the phrase is again unexampled, at least in this portion. On the other hand, “to receive with pleasure” (ἡδονῇ δέχεσθαι) recurs in XVIII. 6, 59, 70, 236, 333; XIX. 127, 185 and similar phrases (ἡδονῇ φέρειν, χαρᾷ φέρειν or δέχεσθαι) elsewhere in this portion of the work. I account for this, with Norden, by supposing that “the interpolator knew his author.” He knew him just well enough to employ the crasis in τἀληθῇ and a phrase which he found twice in the immediate context (59, 70). “The Greeks” (τοῦ Ἑλληνικοῦ). The neut. may be paralleled by _B.J._ II. 268, but is not uncommon outside Josephus. “Our principal men.” Norden notes that, whereas “the first” or “principal men” (οἱ πρῶτοι) is frequent in _Ant._ XX. (2, 6, 53, 119, 123, 135, etc.), it never has the personal note (“our”) attached to it. “Those who first loved (him).” Ἀγαπᾶν in Jos., never, according to Norden, has the Christian meaning of “love,” but only its classical sense of “be content”; an instance occurs in the previous paragraph (60, cp. 242). “On the third day.” The phrase (τρίτην ἡμέραν ἔχων) is again unexampled in Jos.; the N.T. yields the nearest parallel (Lk. xxiv. 21, τρίτην ταύτην ἡμέραν ἄγει). “Alive again” (πάλιν ζῶν). Jos. writes elsewhere of a future life ἀναβιοῦν (_Ant._ XVIII. 14) and γενέσθαι τε πάλιν καὶ βίον ἀμείνω λαβεῖν (_Ap._ II. 218); he does not use ζῆν or ζωή in this connexion. “And to this very day” (εἰς ἔτι τε νῦν). The phrase is foreign to Jos., who commonly writes ἔτι καὶ νῦν, occasionally καὶ μεχρὶ τοῦ νῦν and the like, never εἰς ἔτι (Norden).