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 thems