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1 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.
2 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.
3 OF THE PRIESTHOOD OF AARON.
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