says they were by himself.

[3] This name Dorcas in Greek, was Tabitha in Hebrew or Syriac, as Acts
9:36. Accordingly, some of the manuscripts set it down here Tabetha or
Tabeta. Nor can the context in Josephus be made out by supposing the
reading to have been this: "The son of Tabitha; which, in the language
of our country, denotes Dorcas" [or a doe].

[4] Here we may discover the utter disgrace and ruin of the high
priesthood among the Jews, when undeserving, ignoble, and vile persons
were advanced to that holy office by the seditious; which sort of high
priests, as Josephus well remarks here, were thereupon obliged to comply
with and assist those that advanced them in their impious practices. The
names of these high priests, or rather ridiculous and profane persons,
were Jesus the son of Damneus, Jesus the son of Gamaliel, Matthias the
son of Theophilus, and that prodigious ignoramus Phannias, the son of
Samuel; all whom we shall meet with in Josephus's future history of
this war; nor do we meet with any other so much as pretended high priest
after Phannias, till Jerusalem was taken and destroyed.

[5] This tribe or course of the high priests, or priests, here called
Eniachim, seems to the learned Mr. Lowth, one well versed in Josephus,
to be that 1 Chronicles 24:12, "the course of Jakim," where some copies
have "the course of Eliakim;" and I think this to be by no means an
improbable conjecture.

[6] This Symeon, the son of Gamaliel, is mentioned as the president
of the Jewish sanhedrim, and one that perished in the destruction of
Jerusalem, by the Jewish Rabbins, as Reland observes on this place. He
also tells us that those Rabbins mention one Jesus the son of Gamala, as
once a high priest, but this long before the destruction of Jerusalem;
so that if he were the same person with this Jesus the son of Gamala,
Josephus, he must have lived to be very old, or they have been very bad
chronologers.

[7] It is worth noting here, that this Ananus, the best of the Jews
at this time, and the high priest, who was so very uneasy at the
profanation of the Jewish courts of the temple by the zealots, did not
however scruple the profanation of the "court of the Gentiles;" as in
our Savior's days it was very much profaned by the Jews; and made a
market-place, nay, a "den of thieves," without scruple, Matthew 21:12,
13; Mark 11:15-17. Accordingly Josephus himself, when he speaks of the
two inner courts, calls them both hagia