the antiquities of the jews-1-第334章

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（21）　I　have　never　observed　elsewhere；　that　in　the　Jewish
government　women　were　not　admitted　as　legal　witnesses　in　courts
of　justice。　None　of　our　copies　of　the　Pentateuch　say　a　word　of
it。　It　is　very　probable；　however；　that　this　was　the　exposition　of
the　scribes　and　Pharisees；　and　the　practice　of　the　Jews　in　the
days　of　Josephus。

（22）　This　penalty　of　〃forty　stripes　save　one；〃　here　mentioned；
and　sect。　23；　was　five　times　inflicted　on　St。　Paul　himself　by　the
Jews；　2　Corinthians　11：24

（23）　Josephus's　plain　and　express　interpretation　of　this　law　of
Moses；　Deuteronomy　14：28；　29；　26：12；　etc。；　that　the　Jews　were
bound　every　third　year　to　pay　three　tithes；　that　to　the　Levites；
that　for　sacrifices　at　Jerusalem；　and　this　for　the　indigent；　the
widow；　and　the　orphans；　is　fully　confirmed　by　the　practice　of
good　old　Tobit；　even　when　he　was　a　captive　in　Assyria；　against
the　opinions　of　the　Rabbins；　Tobit　1：6…8。

（24）　These　tokens　of　virginity；　as　the　Hebrew　and　Septuagint
style　them；　Deuteronomy　22：15；　17；　20；　seem　to　me　very　different
from　what　our　later　interpreters　suppose。　They　appear　rather　to
have　been　such　close　linen　garments　as　were　never　put　off
virgins；　after；　a　certain　age；　till　they　were　married；　but　before
witnesses；　and　which；　while　they　were　entire；　were　certain
evidences　of　such　virginity。　See　these；　Antiq。　B。　VII。　ch。　8。
sect。　1；　2　Samuel　13：18；　Isaiah　6：1　Josephus　here　determines
nothing　what　were　these　particular　tokens　of　virginity　or　of
corruption：　perhaps　he　thought　he　could　not　easily　describe　them
to　the　heathens；　without　saying　what　they　might　have　thought　a
breach　of　modesty；　which　seeming　breach　of　modesty　laws　cannot
always　wholly　avoid。

（25）　These　words　of　Josephus　are　very　like　those　of　the　Pharisees
to　our　Savior　upon　this　very　subject；　Matthew　19：3；　〃Is　it　lawful
for　a　man　to　put　away　his　wife　for　every　cause？〃

（26）　Here　it　is　supposed　that　this　captive's　husband；　if　she　were
before　a　married　woman；　was　dead　before；　or　rather　was　slain　in
this　very　battle；　otherwise　it　would　have　been　adultery　in　him
that　married　her。

（27）　See　Herod　the　Great　insisting　on　the　execution　of　this　law；
with　relation　to　two　of　his　own　sons；　before　the　judges　at
Berytus；　Antiq。　B。　XVI。　ch。　11。　sect。　2。

（28）　Philo　and　others　appear　to　have　understood　this　law；　Exodus
21：22；　23；　better　than　Josephus；　who　seems　to　allow；　that　though
the　infant　in　the　mother's　womb；　even　after　the　mother　were
quick；　and　so　the　infant　had　a　rational　soul；　were　killed　by　the
stroke　upon　the　mother；　yet　if　the　mother　escaped；　the　offender
should　only　be　fined；　and　not　put　to　death；　while　the　law　seems
rather　to　mean；　that　if　the　infant　in　that　case　be　killed；　though
the　mother　escape；　the　offender　must　be　put　to　death；　and　not
only　when　the　mother　is　killed；　as　Josehus　understood　it。　It
seems　this　was　the　exposition　of　the　Pharisees　in　the　days　of
Josephus。

（29）　What　we　render　a　witch；　according　to　our　modern　notions　of
witchcraft；　Exodus　22：15；　Philo　and　Josephus　understood　of　a
poisoner；　or　one　who　attempted　by　secret　and　unlawful　drugs　or
philtra；　to　take　away　the　senses　or　the　lives　of　men。

（30）　This　permission　of　redeeming　this　penalty　with　money　is　not
in　our　copies；　Exodus　21：24；　25；　Leviticus　24：20；　Deuteronomy
19：21。

（31）　We　may　here　note；　that　thirty　shekels；　the　price　our　Savior
was　sold　for　by　Judas　to　the　Jews；　Matthew　26：15；　and　27；3；　was
the　old　value　of　a　bought　servant　or　slave　among　that　people。

（32）　This　law　against　castration；　even　of　brutes；　is　said　to　be
so　rigorous　elsewhere；　as　to　inflict　death　on　him　that　does　it。
which　seems　only　a　Pharisaical　interpretation　in　the　days　of
Josephus　of　that　law；　Leviticus　21：20；　and　22：24：　only　we　may
hence　observe；　that　the　Jews　could　then　have　no　oxen　which　are
gelded；　but　only　bulls　and　cows；　in　Judea。

（33）　These　laws　seem　to　be　those　above…mentioned；　sect；　4；　of
this　chapter。

（34）　What　laws　were　now　delivered　to　the　priests；　see　the　note　on
Antiq。　B。　III。　ch。　1。　sect。　7；

（35）　Of　the　exact　place　where　this　altar　was　to　be　built；　whether
nearer　Mount　Gerizzim　or　Mount　Ebal；　according　to　Josephus；　see
Essay　on　the　Old　Testament；　p。　168171。

Dr。　Bernard　well　observes　here；　how　unfortunate　this　neglect　of
consulting　the　Urim　was　to　Joshua　himself；　in　the　case　of　the
Gibeonites；　who　put　a　trick　upon　him；　and　ensnared　him；　together
with　the　rest　of　the　Jewish　rulers；　with　a　solemn　oath　to
preserve　them；　contrary　to　his　commission　to　extirpate　all　the
Canaanites；　root　and　branch；　which　oath　he　and　the　other　rulers
never　durst　break。　See　Scripture　Politics；　p。　55；　56；　and　this
snare　they　were　brought　into　because　they　〃did　not　ask　counsel　at
the　mouth　of　the　Lord；〃　Joshua　9：14。

（36）　Since　Josephus　assures　us　here；　as　is　most　naturally　to　be
supposed；　and　as　the　Septuagint　gives　the　text；　Deuteronomy　33：6；
that　Moses　blessed　every　one　of　the　tribes　of　Israel；　it　is
evident　that　Simeon　was　not　omitted　in　his　copy；　as　it　unhappily
now　is；　both　in　our　Hebrew　and　Samaritan　copies。

BOOK　5　FOOTNOTES

（1）　The　Amorites　were　one　of　the　seven　nations　of　Canaan。　Hence
Reland　is　willing　to　suppose　that　Josephus　did　not　here　mean　that
their　land　beyond　Jordan　was　a　seventh　part　of　the　whole　land　of
Canaan；　but　meant　the　Arnorites　as　a　seventh　nation。　His　reason
is；　that　Josephus；　as　well　as　our　Bible；　generally　distinguish
the　land　beyond　Jordan　from　the　land　of　Canaan；　nor　can　it　be
denied；　that　in　strictness　they　were　all　fercot：　yet　after　two
tribes　and　a　half　of　the　twelve　tribes　came　to　inherit　it；　it
might　in　a　general　way　altogether　be　well　included　under　the　land
of　Canaan；　or　Palestine；　or　Judea；　of　which　we　have　a　clear
example　here　before　us　in　Josephus；　whose　words　evidently　imply；
that　taking　the　whole　land　of　Canaan；　or　that　inhabited　by　all
the　twelve　tribes　together；　and　parting　it　into　seven　parts；　the
part　beyond　Jordan　was　in　quantity　of　ground　one　seventh　part　of
the　whole。　And　this　well　enough　agrees　to　Reland's　own　map　of
that　country；　although　this　land　beyond　Jordan　was　so　peculiarly
fruitful；　and　good　for　pasturage；　as　the　two　tribes　and　a　half
took　notice；　Numbers　32：1；　4；　16；　that　it　maintained　about　a
fifth　part　of　the　whole　people。

（2）　It　plainly　appears　by　the　history　of　these　spies；　and　the
innkeeper　Rahab's　deception　of　the　king　of　Jericho's　messengers；
by　telling　them　what　was　false　in　order　to　save　the　lives　of　the
spies；　and　yet　the　great　commendation　of　her　faith　and　good　works
in　the　New　Testament；　Hebrews　11：31；　James　2：25；　as　well　as　by
many　other　parallel　examples；　both　in　the　Old　Testament　and　in
Josephus；　that　the　best　men　did　not　then　scruple　to　deceive　those
public　enemies　who　might　justly　be　destroyed；　as　also　might
deceive　ill　men　in　order　to　save　life；　and　deliver　themselves
from　the　tyranny　of　their　unjust　oppressors；　and　this　by　telling
direct　falsehoods；　I　mean；　all　this　where　no　oath　was　demanded　of
them；　otherwise　they　never　durst　venture　on　such　a　procedure。　Nor
was　Josephus　himself　of　any　other　opinion　or　practice；　as　I　shall
remark　in　the　note　on　Antiq。　B。　IX。　ch。　4。　sect。　3。　And　observe；
that　I　still　call　this　woman　Rahab；　an　innkeeper；　not　a　harlot；
the　whole　history；　both　in　our　copies；　and　especially　in
Josephus；　implying　no　more。　It　was　indeed　so　frequent　a　thing；
that　women　who　were　innkeepers　were　also　harlots；　or　maintainers
of　harlots；　that　the　word　commonly　used　for　real　harlots　was
usually　given　them。　See　Dr。　Bernard's　note　here；　and　Judges　11：1；
and　Antiq。　B。　V。　ch。　7。　sect。　8。

（3）　Upon　occasion　of　this　devoting　of　Jericho　to　destruction；　and
the　exemplary　punishment　of　Achar；　who　broke　that　duerein　or
anathema；　and　of　the　punishment　of　the　future　breaker　of　it；
Hiel；　1　Kings　16：34；　as　also　of　the　punishment　of　Saul；　for
breaking　the　like　chefera　or　anathema；　against　the　Amalekites；　1
Samuel　15。；　we　may　observe　what　was　the　true　meaning　of　that　law；
Leviticus　27：28：　〃None　devoted　which　shall　be　devoted　of　shall　be
redeemed；　but　shall　be　put　to　death；〃　i。e。　whenever　any　of　the
Jews'　public　enemies　had　been；　for　their　wickedness；　solemnly
devoted　to　destruction；　according　to　the　Divine　co