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Study of Josephus’ interpretation of the Bible has focused on the paraphrase in Antiquities, but Josephus continued to engage Scripture in his post-biblical history. This article contends that Josephus, like the authors of the synoptic gospels and later Jewish exegetes, saw the events of 66-70 C.E. through the lens of Jeremiah’s temple sermon (7:1-34). The accounts of Jesus ben Ananias and Josephus’ speech before the city walls, among other examples, show recourse to Jeremiah 7.

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This article defends the rarely encountered suggestion that Matthew's insertion of "Jesus" in the tituüis (27:37) recalls the word of the Angel to Joseph: "You will call his name Jesus, for he will save his people from their sins" (1:21). The reading has precedent in the work of John Gill but is altogether absent from Matthew commentaries and mentioned only in passing in a select few exegetical studies. The structure of Matthev/s gospel, components of his form and style, the narrative shape of his crucifixion scene, and his attempt to associate the death of Jesus with the forgiveness of sins, all suggest that "Jesus" on the titulus is more significant than hitherto realized. Like the fiilfiUment of Scripture in the casting of lots and the words of mockery from the passersby, the inscription unwittingly witnesses to Jesus as the Savior of his people.

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