Eusebian was in charge of the TV text. This is not a Carrier issue. He wrote a paper on the Antiques but the Testimonium Flavium has been under scrutiny by scholars fro hundreds of years.
Recent findings include (scholar who wrote a paper on the subject is listed because you keep thinking it's all Carrier):
- The content, concepts, and sequence of the TF matches the gospel summary in Luke 24 (Goldberg 1995).
- The style of the TF is more Eusebian than Josephan (Olson 2013; Feldman 2012).
- And the narrative structure of the TF is not even remotely Josephan, but is a perfect match for Christian creedal statements (in respect to the treatment of time, story, emplotment, and apologetic: Hopper 2014).
A different scholar - Goldberg has a paper demonstrating that the TV passage contains far too many coincidences between the Emmaus narrative in Luke 24 that there has to be some connection.
Now if we find other passages in the TV that do not sound like Josephus then they also will be investigated. Church fathers had a mission to prop up the movement in any way possible. Hence the fake Epistles which mysteriously match the gospels. I imagine they felt it was a lie for a good purpose?
"In a published finding still commonly overlooked, G.J. Goldberg demonstrated so many coincidences between the Testimonium and a core segment of the Emmaus narrative in Luke 24 that accident is no longer a plausible explanation. I’ve written about this
before. These coincidences include, Goldberg says, “detailed structural coincidences” that are “not found in comparable texts of the era,” and “coincidences at difficult textual points, the most peculiar being the participial form of the ‘third day’, unique [here and in] Christian literature,” and “a rare first person usage,” and “the presentation and terseness concerning Jesus’ deeds, the predictions of the prophets, and the sentencing.” All match the Emmaus narrative. None make sense coming from Josephus.
Goldberg also notes that “the vocabulary cluster [of the Greek words] ‘Jesus, man, deed’ … which are the first three major nouns of the Testimonium” is peculiar because “only [the Emmaus] passage of Luke shares this cluster” in all other literature. And “one finds this to be only the first indication of a series of location correspondences, nearly synonymous phrases occurring in analogous positions in each text.” On top of that, Goldberg says, “the Testimonium and the Emmaus narrative employ at” many points the same “odd or obscure form of expression,” like that strange way of saying “third day.”
Regarding the sequence match, as Goldberg puts it, “one can read[…] the text of Luke, halt[…] at each noun or each verb of action, and then look[…] to the Josephus text for a corresponding phrase at the same location.” He then shows there are 19 elements in the TF that are in the exact same order as the same 19 elements in the Emmaus narrative. As follows:
[Jesus] [wise man / prophet-man] [mighty/surprising] [deed(s)] [teacher / word] [truth / (word) before God] [many people] [he was indicted] [by leaders] [of us] [sentenced to a cross] [those who had loved/hoped in him] [spending the third day] [he appeared/spoke to them] [prophets] [these things] [and numerous other things] [about him]
There is a 20th element that also matches between them: identifying Jesus as the Christ. That is the sole element presented out of order from the Emmaus narrative. Goldberg also overlooks a 21st correspondence: both the matching part of Luke and the Testimonium begin with the same verb in the same position, “it comes to pass / it came to pass” (exact same verb, exact same place, just differing in tense).