r； B。 II。 ch。 7。 sect。 3； Simon foretold that Archelaus should reign but nine or ten years； and Antiq。 B。 XV。 ch。 10。 sect。 4； 5； Menuhem foretold that Herod should be king； and should reign tyrannically； and that for more than twenty or even thirty years。 All which came to pass accordingly。
（8） There is so much more here about the Essens than is cited from Josephus in Porphyry and Eusebius； and yet so much less about the Pharisees and Sadducees； the two other Jewish sects； than would naturally be expected in proportion to the Essens or third sect； nay； than seems to be referred to by himself elsewhere； that one is tempted to suppose Josephus had at first written less of the one； and more of the two others； than his present copies afford us； as also； that； by some unknown accident； our present copies are here made up of the larger edition in the first case； and of the smaller in the second。 See the note in Havercamp's edition。 However； what Josephus says in the name of the Pharisees； that only the souls of good men go out of one body into another； although all souls be immortal； and still the souls of the bad are liable to eternal punishment； as also what he says afterwards； Antiq。 B。 XVIII。 ch。 1。 sect。 3； that the soul's vigor is immortal； and that under the earth they receive rewards or punishments according as their lives have been virtuous or vicious in the present world； that to the bad is allotted an eternal prison； but that the good are permitted to live again in this world； are nearly agreeable to the doctrines of Christianity。 Only Josephus's rejection of the return of the wicked into other bodies； or into this world； which he grants to the good； looks somewhat like a contradiction to St。 Paul's account of the doctrine of the Jews； that they 〃themselves allowed that there should be a resurrection of the dead； both of the just and unjust；〃 Acts 24：15。 Yet because Josephus's account is that of the Pharisees； and St。 Patti's that of the Jews in general； and of himself the contradiction is not very certain。
（9） We have here； in that Greek MS。 which was once Alexander Petavius's； but is now in the library at Leyden； two most remarkable additions to the common copies； though declared worth little remark by the editor； which； upon the mention of Tiberius's coming to the empire； inserts first the famous testimony of Josephus concerning Jesus Christ； as it stands verbatim in the Antiquities； B。 XVIII。 ch。 3。 sect。 3； with some parts of that excellent discourse or homily of Josephus concerning Hades； annexed to the work。 But what is here principally to be noted is this； that in this homily； Josephus having just mentioned Christ； as 〃God the Word； and the Judge of the world； appointed by the Father；〃 etc。； adds； that 〃he had himself elsewhere spoken about him more nicely or particularly。〃
（10） This use of corban； or oblation； as here applied to the sacred money dedicated to God in the treasury of the temple； illustrates our Savior's words； Mark 7：11； 12。
（11） Tacitus owns that Caius commanded the Jews to place his effigies in their temple； though he be mistaken when he adds that the Jews thereupon took arms。
（12） This account of a place near the mouth of the river Belus in Phoenicia； whence came that sand out of which the ancients made their glass； is a known thing in history； particularly in Tacitus and Strabo； and more largely in Pliny。
（13） This Memnon had several monuments； and one of them appears； both by Strabo and Diodorus； to have been in Syria； and not improbably in this very place。
（14） Reland notes here； that the Talmud in recounting ten sad accidents for which the Jews ought to rend their garments； reckons this for one； 〃When they hear that the law of God is burnt。〃
（15） This Ummidius； or Numidius； or； as Tacitus calls him； Vinidius Quadratus； is mentioned in an ancient inscription； still preserved； as Spanhelm here informs us； which calls him Urnmidius Quadratus。
（16） Take the character of this Felix （who is well known from the Acts of the Apostles； particularly from his trembling when St。 Paul discoursed of 〃righteousness； chastity； and judgment to come；〃 Acts 24：5； and no wonder； when we have elsewhere seen that he lived in adultery with Drusilla； another man's wife； （Antiq。 B。 XX。 ch。 7。 sect。 1） in the words of Tacitus； produced here by Dean Aldrich： 〃Felix exercised；〃 says Tacitas； 〃the authority of a king； with the disposition of a slave； and relying upon the great power of his brother Pallas at court； thought he might safely be guilty of all kinds of wicked practices。〃 Observe also the time when he was made procurator； A。D。 52； that when St。 Paul pleaded his cause before him； A。D。 58； he might have been 〃many years a judge unto that nation；〃 as St。 Paul says he had then been； Acts 24：10。 But as to what Tacitus here says； that before the death of Cumanus； Felix was procurator over Samaria only； does not well agree with St。 Paul's words； who would hardly have called Samaria a Jewish nation。 In short； since what Tacitus here says is about countries very remote from Rome； where he lived； since what he says of two Roman procurators； the one over Galilee； the other over Samaria at the same time； is without example elsewhere； and since Josephus； who lived at that very time in Judea； appears to have known nothing of this procuratorship of Felix； before the death of Cureanus； I much suspect the story itself as nothing better than a mistake of Tacitus； especially when it seems not only omitted； but contradicted by Josephus； as any one may find that compares their histories together。 Possibly Felix might have been a subordinate judge among the Jews some time before under Cureanus； but that he was in earnest a procurator of Samaria before I do not believe。 Bishop Pearson； as well as Bishop Lloyd； quote this account； but with a doubtful clause： confides Tacito； 〃If we may believe Tacitus。〃 Pears。 Anhal。 Paulin。 p。 8； Marshall's Tables； at A。D。 49。
（17） i。e。 Herod king of Chalcis。
（18） Not long after this beginning of Florus； the wickedest of all the Roman procurators of Judea； and the immediate occasion of the Jewish war； at the twelfth year of Nero； and the seventeenth of Agrippa； or A。D。 66； the history in the twenty books of Josephus's Antiquities ends； although Josephus did not finish these books till the thirteenth of Domitian； or A。D。 93； twenty…seven years afterward； as he did not finish their Appendix； containing an account of his own life； till Agrippa was dead； which happened in the third year of Trajan； or A。 D。 100； as I have several times observed before。
（19） Here we may note； that three millions of the Jews were present at the passover； A。D。 65； which confirms what Josephus elsewhere informs us of； that at a passover a little later they counted two hundred and fifty…six thousand five hundred paschal lambs； which； at twelve to each lamb； which is no immoderate calculation； come to three millions and seventy…eight thousand。 See B。 VI。 ch。 9。 sect。 3。
（20） Take here Dr。 Hudson's very pertinent note。 〃By this action；〃 says he； 〃the killing of a bird over an earthen vessel； the Jews were exposed as a leprous people； for that was to be done by the law in the cleansing of a leper； Leviticus 14。 It is also known that the Gentiles reproached the Jews as subject to the leprosy； and believed that they were driven out of Egypt on that account。 This that eminent person Mr。 Reland suggested to me。〃
（21） Here we have examples of native Jews who were of the equestrian order among the Romans； and so ought never to have been whipped or crucified； according to the Roman laws。 See almost the like case in St。 Paul himself； Acts 22：25…29。
（22） This vow which Bernice （here and elsewhere called queen； not only as daughter and sister to two kings； Agrippa the Great； and Agrippa junior； but the widow of Herod king of Chalcis） came now to accomplish at Jerusalem was not that of a Nazarite； but such a one as religious Jews used to make； in hopes of any deliverance from a disease； or other danger； as Josephus here intimates。 However； these thirty days' abode at Jerusalem； for fasting and preparation against the oblation of a proper sacrifice； seems to be too long； unless it were wholly voluntary in this great lady。 It is not required in the law of Moses relating to Nazarites； Numbers 6。； and is very different from St。 Paul's time for such preparation； which was but one day； Acts 21：26。 So we want already the continuation of the Antiquities to afford us light here； as they have hitherto done on so many occasions elsewhere。 Perhaps in this age the traditions of the Pharisees had obliged the Jews to this degree of rigor； not only as to these thirty days' preparation； but as to the going barefoot all that time； which here Bernice submitted to also。 For we know that as God's and our Savior's yoke is usually easy； and his burden comparatively light； in such positive injunctions； Matthew 11：30； so did the scribes and Pharisees sometimes 〃bind upon men heavy burdens； and grievous to be borne；〃 even when they themselves 〃would not touch them with one of their fingers；〃 Matthew 23：4； Luke 11：46。 However； Noldius well observes； De Herod。 No。 404； 414； that Juvenal； in his sixth satire； alludes to this remarkable penance or submission of this Bernice to Jewish discipline； and jests upon her for it； as do Tacitus； Dio； Suetonius； and Sextus Aurelius mention her as one well known at Rome。Ibid。
（23） I take this Bezetha to be that small hill adjoining to the north side of the temple； whereon was the hospital with five porticoes or cloisters； and beneath which was the sheep pool of Bethesda； into which an angel or messenger； at a certain season； descended； and where he or they who were the 〃first put into the pool〃 were cured； John 5：1 etc。 This situation of Bezetha； in Josephus； on the north side of the temple； and not far off the tower Antonia； exactly agrees to the place of the same pool at this day； only the remaining cloisters are but three。 See Maundrel； p。 106。 The entire buildings seem to have been called the New City； and this part； where was the hospital； peculiarly Bezetha or Bethesda。 See ch。 19。 sect。 4。
（24） In this speech of king Agrippa we have an authentic account of the extent and strength of the Ro