the antiquities of the jews-1-第241章

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choice　and　ordination　of　bishops；　presbyters；　and　deacons；　in　the
Christian　church。

（9）　Since　this　mountain；　Sinai；　is　here　said　to　be　the　highest　of
all　the　mountains　that　are　in　that　country；　it　must　be　that　now
called　St。　Katherine's；　which　is　one…third　higher　than　that
within　a　mile　of　it；　now　called　Sinai；　as　Mons。　Thevenot　informs
us；　Travels；　Part　I。　ch。　23。　p。　168。　The　other　name　of　it；　Horeb；
is　never　used　by　Josephus；　and　perhaps　was　its　name　among　the
Egyptians　only；　whence　the　Israelites　were　lately　come；　as　Sinai
was　its　name　among　the　Arabians；　Canaanites；　and　other　nations。
Accordingly　when　（1　Kings　9：8）　the　Scripture　says　that　Elijah
came　to　Horeb；　the　mount　of　God；　Josephus　justly　says；　Antiq。　　B。
VIII。　ch。　13。　sect。　7；　that　he　came　to　the　mountain　called　Sinai：
and　Jerome；　here　cited　by　Dr。　Hudson；　says；　that　he　took　this
mountain　to　have　two　names；　Sinai　and　Choreb。　De　Nomin。　Heb。　p。
427。

（10）　Of　this　and　another　like　superstitious　notion　of　the
Pharisees；　which　Josephus　complied　with；　see　the　note　on　Antiq。
B。　II。　ch。　12。　sect。　4。

（11）　This　other　work　of　Josephus；　here　referred　to；　seems　to　be
that　which　does　not　appear　to　have　been　ever　published；　which　yet
he　intended　to　publish；　about　the　reasons　of　many　of　the　laws　of
Moses；　of　which　see　the　note　on　the　Preface；　sect。　4。

（12）　Of　this　tabernacle　of　Moses；　with　its　several　parts　and
furniture；　see　my　description　at　large；　chap。　6。　7。　8。　9。　10。　11。
12。　hereto　belonging。

（13）　The　use　of　these　golden　bells　at　the　bottom　of　the　high
priest's　long　garment；　seems　to　me　to　have　been　this：　That　by
shaking　his　garment　at　the　time　of　his　offering　incense　in　the
temple；　on　the　great　day　of　expiation；　or　at　other　proper　periods
of　his　sacred　ministrations　there；　on　the　great　festivals；　the
people　might　have　notice　of　it；　and　might　fall　to　their　own
prayers　at　the　time　of　incense；　or　other　proper　periods；　and　so
the　whole　congregation　might　at　once　offer　those　common　prayers
jointly　with　the　high　priest　himself　to　the　Almighty　See　Luke
1：10；　Revelation　8：3；　4。　Nor　probably　is　the　son　of　Sirach　to　be
otherwise　understood；　when　he　says　of　Aaron；　the　first　high
priest；　Ecelus。　45：9；　〃And　God　encompassed　Aaron　with
pomegranates；　and　with　many　golden　bells　round　about；　that　as　he
went　there　might　be　a　sound；　and　a　noise　made　that　might　be　heard
in　the　temple；　for　a　memorial　to　the　children　of　his　people。〃

（14）　The　reader　ought　to　take　notice　here；　that　the　very　Mosaic
Petalon；　or　golden　plate；　for　the　forehead　of　the　Jewish　high
priest；　was　itself　preserved；　not　only　till　the　days　of　Josephus；
but　of　Origen；　and　that　its　inscription；　Holiness　to　the　Lord；
was　in　the　Samaritan　characters。　See　Antiq。　B。　VIII。　ch。　3。　sect。
8；　Essay　on　the　Old　Test。　p。　154；　and　Reland；　De　pol。　Templi；　p。
132。

（15）　When　Josephus；　both　here　and　ch。　6。　sect。　4；　supposes　the
tabernacle　to　have　been　parted　into　three　parts；　he　seems　to
esteem　the　bare　entrance　to　be　a　third　division；　distinct　from
the　holy　and　the　most　holy　places；　and　this　the　rather；　because
in　the　temple　afterward　there　was　a　real　distinct　third　part；
which　was　called　the　Porch：　otherwise　Josephus　would　contradict
his　own　description　of　the　tabernacle；　which　gives　as　a
particular　account　of　no　more　than　two　parts。

（16）　This　explication　of　the　mystical　meaning　of　the　Jewish
tabernacle　and　its　vessels；　with　the　garments　of　the　high　priest；
is　taken　out　of　Philo；　and　fitted　to　Gentile　philosophical
notions。　This　may　possibly　be　forgiven　in　Jews；　greatly　versed　in
heathen　learning　and　philosophy；　as　Philo　had　ever　been；　and　as
Josephus　had　long　been　when　he　wrote　these　Antiquities。　In　the
mean　time；　it　is　not　to　be　doubted；　but　in　their　education　they
must　have　both　learned　more　Jewish　interpretations；　such　as　we
meet　with　in　the　Epistle　of　Barnabas；　in　that　to　the　Hebrews；　and
elsewhere　among　the　old　Jews。　Accordingly　when　Josephus　wrote　his
books　of　the　Jewish　War；　for　the　use　of　the　Jews；　at　which　time
he　was　comparatively　young；　and　less　used　to　Gentile　books；　we
find　one　specimen　of　such　a　Jewish　interpretation；　for　there　（B。
VII。　ch。　5。　sect。　5）　he　makes　the　seven　branches　of　the
temple…candlestick；　with　their　seven　lamps；　an　emblem　of　the
seven　days　of　creation　and　rest；　which　are　here　emblems　of　the
seven　planets。　Nor　certainly　ought　ancient　Jewish　emblems　to　be
explained　any　other　way　than　according　to　ancient　Jewish；　and　not
Gentile；　notions。　See　of　the　War；　B。　I。　ch。　33。　sect。　2。

（17）　It　is　well　worth　our　observation；　that　the　two　principal
qualifications　required　in　this　section　for　the　constitution　of
the　first　high　priest；　（viz。　that　he　should　have　an　excellent
character　for　virtuous　and　good　actions；　as　also　that　he　should
have　the　approbation　of　the　people；）　are　here　noted　by　Josephus；
even　where　the　nomination　belonged　to　God　himself；　which　are　the
very　same　qualifications　which　the　Christian　religion　requires　in
the　choice　of　Christian　bishops；　priests；　and　deacons；　as　the
Apostolical　Constitutions　inform　us；　B。　II。　ch。　3。

（18）　This　weight　and　value　of　the　Jewish　shekel；　in　the　days　of
Josephus；　equal　to　about　2s。　10d。　sterling；　is；　by　the　learned
Jews；　owned　to　be　one…fifth　larger　than　were　their　old　shekels；
which　determination　agrees　perfectly　with　the　remaining　shekels
that　have　Samaritan　inscriptions；　coined　generally　by　Simon　the
Maccabee；　about　230　years　before　Josephus　published　his
Antiquities；　which　never　weigh　more　than　2s。　4d。；　and　commonly
but　2s。　4d。　See　Reland　De　Nummis　Samaritanorum；　p。　138。

（19）　The　incense　was　here　offered；　according　to　Josephus's
opinion；　before　sun…rising；　and　at　sun…setting；　but　in　the　days
of　Pompey；　according　to　the　same　Josephus；　the　sacrifices　were
offered　in　the　morning；　and　at　the　ninth　hour。　Antiq。　B。　XIV。　ch。
4。　sect。　3。

（20）　Hence　we　may　correct　the　opinions　of　the　modern　Rabbins；　who
say　that　only　one　of　the　seven　lamps　burned　in　the　day…time；
whereas　our　Josephus；　an　eyewitness；　says　there　were　three。

（21）　Of　this　strange　expression；　that　Moses　〃left　it　to　God　to　be
present　at　his　sacrifices　when　he　pleased；　and　when　he　pleased　to
be　absent；〃　see　the　note　on　B。　II。　against　Apion；　sect。　16。

（22）These　answers　by　the　oracle　of　Urim　and　Thummim；　which　words
signify；　light　and　perfection；　or；　as　the　Septuagint　render　them；
revelation　and　truth；　and　denote　nothing　further；　that　I　see；　but
the　shining　stones　themselves；　which　were　used；　in　this　method　of
illumination；　in　revealing　the　will　of　God；　after　a　perfect　and
true　manner；　to　his　people　Israel：　I　say；　these　answers　were　not
made　by　the　shining　of　the　precious　stones；　after　an　awkward
manner；　in　the　high　priest's　breastplate；　as　the　modern　Rabbins
vainly　suppose；　for　certainly　the　shining　of　the　stones　might
precede　or　accompany　the　oracle；　without　itself　delivering　that
oracle；　see　Antiq。　B。　VI。　ch。　6。　sect。　4；　but　rather　by　an
audible　voice　from　the　mercy…seat　between　the　cherubims。　See
Prideaux's　Connect。　at　the　year　534。　This　oracle　had　been　silent；
as　Josephus　here　informs　us；　two　hundred　years　before　he　wrote
his　Antiquities；　or　ever　since　the　days　of　the　last　good　high
priest　of　the　family　of　the　Maccabees；　John　Hyrcanus。　Now　it　is
here　very　well　worth　our　observation；　that　the　oracle　before　us
was　that　by　which　God　appeared　to　he　present　with；　and　gave
directions　to；　his　people　Israel　as　their　King；　all　the　while
they　submitted　to　him　in　that　capacity；　and　did　not　set　over　them
such　independent　kings　as　governed　according　to　their　own　wills
and　political　maxims；　instead　of　Divine　directions。　Accordingly
we　meet　with　this　oracle　（besides　angelic　and　prophetic
admonitions）　all　along　from　the　days　of　Moses　and　Joshua　to　the
anointing　of　Saul；　the　first　of　the　succession　of　the　kings；
Numbers　27：21；　Joshua　6：6；　etc。；　19：50；　Judges　1：1；　18：4…6；　30；
31；　20：18；　23；　26…28；　21：1；　etc。；　1　Samuel　1：17；　18；　3。　per　tot。；
4。　per　tot。；　nay；　till　Saul's　rejection　of　the　Divine　commands　in
the　war　with　Amalek；　when　he　took　upon　him　to　act　as　he　thought
fit；　1　Samuel　14：3；　18；　19；　36；　37；　then　this　oracle　left　Saul
entirely；　（which　indeed　he　had　seldom　consulted　before；　1　Samuel
14：35；　1　Chronicles　10：14；　13：3；　Antiq。　B。　7　ch。　4　sect　2。）　and
accompanied　David；　who　was　anointed　to　succeed　him；　and　who
consulted　God　by　it　frequently；　and　complied　with　its　directions
constantly　（1　Samuel　14：37；　41；　15：26；　22：13；　15；　23：9；　10；　30：7；
8；　18；　2　Samuel　2：1；　5：19；　23；　21：1；　23　：14；　1　Chronicles　14：10；
14；　Antiq。　B　IV　ch。　12　sect。　5）。　Saul；　indeed；　long　after　his
rejection　by　God；　and　when　God　had　given　him　up　to　destruction
for　his　disobedience；　did　once　afterwards　endeavor　to　consult　God
when　it　was　too　late；　but　God　would　not　then　answer　him；　neither
by　dreams；　nor　by　Urim；　nor　by　prophets；　1　Samuel　28：6。　Nor　did
any　of　David's　successors；　the　kings　of　Judah；　that　we　know　of；
consult　God　by　this　oracle；　till　the　very　Babylonish　captivity
itself；　when　those　kings　were　at　an　end；　they　taking　upon　them；　I
suppose；　too　much　of　despotic　power　and　royalty；　and　too　little
owning　the　God　of　Israel　for　the　supreme　King　of　Israel；　though　a
few　of　them　consulted　the　prophets　sometimes；　and　were　answered
by　them。　At　the　return　of　the　two　tribes；　without　the　return　of
the　kingly　government；　the　restoration　of　this　oracle　was
expected；　Nehemiah　7；63；　1　Esd。　5：40；　1　Macc。　4：46；　14：41。　And
indeed　it　may　seem　to　have　been　restored　for　some　time　after　the
Babylonish　captivity；　at　least　in　the　days　of　that　excellent　high
priest；　John　Hyrcanus；　whom　Josephus　esteemed　as　a　king；　a
priest；　and　a　prophet；　and　who；　he　says；　foretold　several　things
that　came　to　pass　accordingly；　but　about　the　time　of　his　death；
he　here　implies；　that　this　oracle　quite　ceased；　and　not　before。
The　following　high　priests　now　putting　diadems　on　their　heads；
and　ruling　according　to　their　own　will；　and　by　their　own
authority；　like　the　other　kings　of　the　pagan　countries　about
them；　so　that　while　the　God　of　Israel　was　allowed　to　be　the
supreme　King　of　Israel；　and　his　directions　to　be　their　authentic
guides；　God　gave　them　such　directions　as　their　supreme　King　and
Governor；　and　they　were　properly　under　a　theocracy；　by　this
oracle　of　Urim；　but　no　longer　（see　Dr。　Bernard's　notes　here）；
though　I　confess　I　cannot　but　esteem　the　high　priest　Jaddus's
divine　dream；　Antiq。　B。　XI。　ch。　8。　sect。　4；　and　the　high　priest
Caiaphas's　most　remarkable　prophecy；　John　11：47…52；　as　two　small
remains　or　specimens　of　this　ancient　oracle；　which　properly
belonged　to　the　Jewish　high　priests：　nor　perhaps　ought　we
entirely　to　forget　that　eminent　prophetic　dream　of　our　Josephus
himself；　（one　next　to　a　high　priest；　as　of　the　family　of　the
Asamoneans　or　Maccabees；）　as　to　the　succession　of　Vespasian　and
Titus　to　the　Roman　empire；　and　that　in　the　days　of　Nero；　and
before　either　Galba；　Otho；　or　Vitellius　were　thought　of　to
succeed　him。　Of　the　War；　B。　III。　ch。　8。　sect。　9。　This；　I　think；
may　well　be　looked　on　as　the　very　last　instance　of　any　thing　like
the　prophetic　Urim　among　the　Jewish　nation；　and　just　preceded
their　fatal　desolation：　but　how　it　could　possibly　come　to　pass
that　such　great　men　as　Sir　John　Marsham　and　Dr。　Spenser；　shoul