ome have argued that the partial reconstruction is untenable because without the phrase "He was the Christ" the statement "the tribe of Christians so named from him" is incomprehensible. In defense of his reconstruction, Meier has commented:
But as Andre Pelletier points out, a study of the style of Josephus and other writers of his time shows that the presence of 'Christ' is not demanded by the final statement about Christians being 'named after him.' At times both Josephus and other Greco‑Roman writers (e.g., Dio Cassius) consider it pedantry to mention explicitly the person after whom some other person or place is named; it would be considered an insult to the knowledge and culture of the reader to spell out a connection that is taken for granted.
(Meier, op. cit., page 61).
Additionally, considering that Josephus was writing in Rome after 90 CE, it's likely that his audience would be at least familiar with "the tribe of Christians" and their founder, Christ.
Christianity was well known by that time in Rome and Jerusalem. In fact, there was already a relatively large community of Christians in Rome itself that had been founded 40‑50 years earlier. They gained notoriety -- and even public sympathy -- as a result of Nero's persecution of Christians in the 60s CE. And two Roman officials writing about 10 years or so after Josephus wrote Antiquities knew quite well that Christianity was founded by Christ.
To dispel the rumour, Nero substituted as culprits, and treated with the most extreme punishments, some people, popularly known as Christians, whose disgraceful activities were notorious. The originator of that name, Christus, had been executed when Tiberius was emperor by order of the procurator Pontius Pilatus. But the deadly cult, though checked for a time, was now breaking out again not only in Judaea, the birthplace of this evil, but even throughout Rome, where all the nasty and disgusting ideas horn all over the world pour in and find a ready following.