Étienne Nodet, « Machéronte et Jean-Baptiste », RB 121 (2014), p. 267-282 lire en ligne :« Mais ce récit est fragile, car, on apprend par la suite qu’Antipas et Hérodiade, dûment mariés, recueillent le futur roi Agrippa, ruiné et découragé. Puis après une dispute à Tyr, celui-ci y fut recueilli par Flaccus, qui allait être gouverneur de Syrie de 32 à 35 (AJ 18:150). En fait, Agrippa avait quitté Rome peu après l’assassinat en 23 de Drusus, fils de Tibère (AJ 18:144-149). En clair, l’affaire d’Hérodiade est certainement bien antérieure à la guerre d’Arétas. » - « L’activité littéraire de Josèphe se résume en fait à une manœuvre assez simple, liée à la confusion des deux « Philippe ». La version slavonne présente une séquence de trois épisodes : la mort de Philippe, l’adultère d’Antipas et la décapitation de Jean-Baptiste. Lié par une date précise de la mort de Philippe, Josèphe a déplacé l’ensemble d’une trentaine d’années, gardant l’ordre des épisodes mais en les remaniant avec des fragments de traditions ; il a peut-être tiré parti de la mention de Machéronte dans le récit de la fuite de la fille d’Arétas, mais à une autre époque. La chronologie réelle peut donc être largement remontée de 10 ou 20 ans, d’autant plus qu’il n’est signalé aucun enfant issu du premier mariage d’Antipas ; on peut parfaitement situer les invectives de Jean Baptiste contre Antipas et Hérodiade au début du règne de Tibère, voire sous Auguste, mort en 14. En tout cas, il n’est certainement pas prouvé par les dires de Josèphe que Jean-Baptiste soit mort après Jésus [...] Les évangiles indiquent sans ambiguïté que Jean-Baptiste a précédé Jésus, et qu’il est mort avant lui. C’est compatible avec les dires de Josèphe, dûment interprétés. [...]Par conséquent, on peut se demander s’il ne faut pas suivre Josèphe dans la version slavonne de la Guerre, où il met les débuts de Jean-Baptiste sous Archélaüs (cf. Mt 3,1), une génération avant Jésus »
Etienne Nodet, « Machéronte (Machaerus) et Jean Baptiste », Revue biblique, vol. 121, , p. 267-282 (lire en ligne) affirme « Knut Backhaus juge a priori crédible la chronologie de Josèphe ; c’est la tradition chrétienne qui aurait fait mourir Jean avant Jésus. ». Mais dans la version en ligne de l'article [6], : «If we, therefore, realize that public opinion perceived Jesus as successor of John, and date Jesus' death to 30 CE, it was at the latest in about 29 CE that John died. »
Gillman 2003, p. 26 : « Assessing that date is problematic. It is related to major questions of first century C.E. Roman and Jewish history as well as the chronology of John the Baptist and Jesus. Among those who have worked on these issues in great detail some scholars have placed the marriage of Herodias and Antipas as late as 35 (Kirsopp Lake, The Date of Herod's Marriage with Herodias, and the Chronology of the Gospels, Exp, 8th series, iv (1912), 462-77); others have settled on the period between 27 and 31 (Harold Hoehner, Herod Antipas, p.130-131 - Daniel R. Schwartz, Agrippa I: The Last King of Judaea, Mohr Siebeck, 1990, p. 56, [3]), with yet others judging that it must have been no later than 23 (Saulnier Hérode Antipas, p. 130-131)»
Brian C. Dennert, John the Baptist and the Jewish Setting of Matthew, Mohr Siebeck, 2015, p. 89 : « Josephus portrays Aretas' defeat of Antipas occurring shortly before the death of Tiberius and thus before 37 CE, but he does not give a date for the Baptist's death, with the flashback nature of the story making it difficult to give an approximate date for John's death in Josephus' mind (Hoehner, Herod Antipas, 169–70; cf. Chilton “John the Baptist,” 39).[...] Another example of the difficulty of determining the chronology of events is that the discussion of Philip and his death (Ant. 18.106–108) is before the description of Antipas' marriage to Herodias. This order introduces a good ruler before highlighting some improper actions of Antipas; there is no need to see the marriage only happening after Philip's death. » [4]
Harold Hoehner, Chronological Aspects of the Life of Christ, Zondervan, 2010, p. 101 [5]« Those who hold this view think that Josephus implies that Herod Antipas' defeat occurred not long after he he had beheaded John. It is important to note that the reason for John's beheading was that Herodias did not like his interference in their affairs. In marrying Herodias, Herod Antipas got rid of his first wife who was Aretas' daughter. Accordingly, it is thought that Aretas' retaliation would have occurred soon after his daughter returned home. Josephus clearly indicates, however, that the divorce was the beginning of hostilities and that other incidents such as the boundary disputes finally led to war. Certainly Aretas would have waited for the most opportune time, and that was in A.D. 36, shortly after the time when the Romans had been engaged in a struggle against Artabanus III, king of Parthia. At that time Aretas would have had little fear of defeat. So it is not necessary to see an immediate revenge by Aretas and thus John's death need not be sometime near A.D. 36. Therefore, this late date for the crucifixion based on an inference from Josephus that John the Baptist's death must have occurred very shortly before the time of Herod Antipas' defeat by Aretas, is only an inference and nothing more. This theory makes havoc of the Gospels' chronology, whereas if one follows the Gospels' chronological framework one can fit in the events in Josephus very easily. It is better to base one's chronology on the Gospels than on what in effect is only an inference from Josephus. Hence, the A.D. 36 date for crucifixion is unacceptable. This leaves only two plausible dates for the crucifixion, namely, A.D. 30 and 33 »
Etienne Nodet, « Machéronte (Machaerus) et Jean Baptiste », Revue biblique, vol. 121, , p. 267-282 (lire en ligne) affirme « Knut Backhaus juge a priori crédible la chronologie de Josèphe ; c’est la tradition chrétienne qui aurait fait mourir Jean avant Jésus. ». Mais dans la version en ligne de l'article [6], : «If we, therefore, realize that public opinion perceived Jesus as successor of John, and date Jesus' death to 30 CE, it was at the latest in about 29 CE that John died. »
harvard.edu
adsabs.harvard.edu
Philipp E. Nothaft, Dating the Passion: The Life of Jesus and the Emergence of Scientific Chronology (200–1600), BRILL, 2011, p. 26 :« In spite of all these vagaries, the repeated attempts to calculate the Passion date during the twentieth century have left us with a surprisingly small number of possible candidates. It is now generally agreed that the two most likely dates are 7 April, AD 30,and 3 April, AD 33, which were both instances of 14 Nisan according to modern calculation. [...] Out of these dates, 3 April, AD 33, appears to be the likeliest for reasons both astronomical and historical. » - Nothaft donne comme référence : John K. Fotheringham, “The Evidence of Astronomy and Technical Chronology for the Date of the Crucifixion,” Journal of Theological Studies 35 (1934), pp. 146–162; August Strobel, Ursprung und Geschichte des frühchristlichen Osterkalenders, Akademie-Verlag, 1977 pp. 70–100; Bradley E. Schaefer, “Lunar Visibility and the Crucifixion,” Quarterly Journal of the Royal Astronomical Society 31 (1990), pp. 53–67 [1]; George Ogg, The Chronology of the Public Ministry of Jesus, Cambridge University Press, 1940, rééd; 2104, p. 277;Raymond E. Brown, The Death of the Messiah, Doubleday, 1994, pp. 1373–1376; Jack Finegan, Handbook of Biblical Chronology: Principles of Time Reckoning in the Ancient World and Problems of Chronology in the Bible, Hendrickson Publishers, 1998, pp.359–65
