R. Gnuse, «The Temple Theophanies of Jaddus, Hyrcanus, and Zechariah», Vol. 79 (1998) 457-472
A close reading of three accounts concerning theophanies experienced in the Temple (Ant 11,326-328, Ant 13,282-283, and Luke 1,5-23) implies that all three narratives share a common narrative format. Though it does not necessarily indicate that Luke used Josephus writings, this similarity suggests that both authors may have drawn upon a common format. Use of this format and specific variations added to it by Luke reflect significant theological themes imparted to the narrative by Luke, especially in regard to the identities of John the Baptist and Jesus.
by their new allies. Both men functioned like prophets in their public speaking and in the production of written literature 16. They were trained by great religious figures, including Pharisees (Acts 22,3; Life 9-11), and both men expressly mentioned a specifically famous teacher (Acts 22,3 Gamaliel the Pharisee; Life 11 Bannus the Essene). Both made significant decisions in their lives after a dream-image appeared to them (Acts 16,9-10 the man of Macedonia; Life 208-210). Finally, both men were shipwrecked going to Rome, and they described how they had to swim to shore and how all or many of their fellow-travellers were saved (Acts 27,39-44; Life 14-15). These comparisons all merit further form-critical evaluation. In addition, Schreckenberg at one point discusses the haunting similarities between Josephus description of Moses death on the mountain and Jesus ascension, even though he concludes negatively that there is no Josephan influence upon Luke at that point 17. These comparisons begin to emerge for us especially if we work with the assumption that common plot lines may influence unrelated narratives, or narratives which do not cover the same historical events. In the past scholars looked for common narrative patterns by comparing Josephan and Lukan reporting of the same historical events. If we permit ourselves to see Luke as an artist who could creatively use narrative formats in the telling of various stories, we might open ourselves up to discovering other common narratives in Josephus and Luke-Acts. It appears that there may be further fruitful analysis possible in comparative Lukan and Josephan historiography.