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Corinthians 8：15； and Josephus here say； compared together； that
the quantity of manna that fell daily； and did not putrefy； was
just so much as came to an omer apiece； through the whole host of
Israel； and no more。
（4） This supposal； that the sweet honey…dew or manna； so
celebrated in ancient and modern authors； as falling usually in
Arabia； was of the very same sort with this manna sent to the
Israelites； savors more of Gentilism than of Judaism or
Christianity。 It is not improbable that some ancient Gentile
author； read by Josephus； so thought； nor would he here
contradict him； though just before； and Antiq。 B。 IV。 ch。 3。
sect。 2； he seems directly to allow that it had not been seen
before。 However； this food from heaven is here described to be
like snow； and in Artapanus； a heathen writer； it is compared to
meal； color like to snow； rained
down by God；〃 Essay on the Old Test。 Append。 p。 239。 But as to
the derivation of the word manna； whether from man； which
Josephus says then signified What is it or from mannah； to
divide； i。e。 a dividend or portion allotted to every one； it is
uncertain： I incline to the latter derivation。 This manna is
called angels' food； Psalm 78：26； and by our Sacior； John 6：31；
etc。； as well as by Josephus here and elsewhere； Antiq。 B。 III。
ch。 5。 sect。 3； said to be sent the Jews from heaven。
（5） This rock is there at this day； as the travelers agree； and
must be the same that was there in the days of Moses； as being
too large to be brought thither by our modern carriages。
（6） Note here； that the small book of the principal laws of Moses
is ever said to be laid up in the holy house itself； but the
larger Pentateuch； as here； some where within the limits of the
temple and its courts only。 See Antiq。 B。 V。 ch。 1。 sect。 17。
（7） This eminent circumstance； that while Moses's hands were lift
up towards heaven； the Israelites prevailed； and while they were
let down towards the earth； the Amalekites prevailed； seems to me
the earliest intimation we have of the proper posture； used of
old； in solemn prayer； which was the stretching out of the hands
＇and eyes＇ towards heaven； as other passages of the Old and New
Testament inform us。 Nay； by the way； this posture seemed to have
continued in the Christian church； till the clergy； instead of
learning their prayers by heart； read them out of a book； which
is in a great measure inconsistent with such an elevated posture；
and which seems to me to have been only a later practice；
introduced under the corrupt state of the church； though the
constant use of divine forms of prayer； praise； and thanksgiving；
appears to me to have been the practice of God's people；
patriarchs； Jews； and Christians； in all the past ages。
（8） This manner of electing the judges and officers of the
Israelites by the testimonies and suffrages of the people； before
they were ordained by God； or by Moses； deserves to be carefully
noted； because it was the pattern of the like manner of the
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 A