(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.
