Abstract
‘Agapius of Hierapolis’ and Michael the Syrian's versions of the Testimonium Flavianum, a passage about Jesus from Josephus' Jewish Antiquities, both derive from the Syriac translation of Eusebius of Caesarea's Historia Ecclesiastica. Michael's Testimonium is more authentic than Agapius' Testimonium, and it is more authentic than the textus receptus in reading that Jesus was ‘thought to be the Messiah’. Some features of Agapius' Testimonium previously considered to be more authentic than the textus receptus can be explained by distinctive readings in the Syriac text that Agapius used.
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