From the Taking of Jerusalem by Antiochus Epiphanes to the Death of Herod the Great - Flavius Josephus
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domestic servants and freed-men followed, with sweet spices in <strong>the</strong>ir hands:<br />
and <strong>the</strong> body was carried two hundred furlongs, <strong>to</strong> <strong>Herod</strong>ium, where he had<br />
given order <strong>to</strong> be buried. And this shall suffice for <strong>the</strong> conclusion <strong>of</strong> <strong>the</strong> life<br />
<strong>of</strong> <strong>Herod</strong>.<br />
Footnote:<br />
1. Since in <strong>the</strong>se two sections we have an evident account <strong>of</strong> <strong>the</strong> Jewish<br />
opinions in <strong>the</strong> days <strong>of</strong> <strong>Josephus</strong>, about a future happy state, and <strong>the</strong><br />
resurrection <strong>of</strong> <strong>the</strong> dead, as in <strong>the</strong> New Testament, John 11:24, I shall<br />
here refer <strong>to</strong> <strong>the</strong> o<strong>the</strong>r places in <strong>Josephus</strong>, before he became a catholic<br />
Christian, which concern <strong>the</strong> same matters. Of <strong>the</strong> War, B. II. ch. 8. sect.<br />
10, 11; B. III. ch. 8. sect. 4; B. VII. ch. 6. sect. 7; Contr. Apion, B. II.<br />
sect. 30; where we may observe, that none <strong>of</strong> <strong>the</strong>se passages are in his<br />
Books <strong>of</strong> Antiquities, written peculiarly for <strong>the</strong> use <strong>of</strong> <strong>the</strong> Gentiles, <strong>to</strong><br />
whom he thought it not proper <strong>to</strong> insist on <strong>to</strong>pics so much out <strong>of</strong> <strong>the</strong>ir<br />
way as <strong>the</strong>se were. Nor is this observation <strong>to</strong> be omitted here, especially<br />
on account <strong>of</strong> <strong>the</strong> sensible difference we have now before us in<br />
<strong>Josephus</strong>'s reason <strong>of</strong> <strong>the</strong> used <strong>by</strong> <strong>the</strong> Rabbins <strong>to</strong> persuade <strong>the</strong>ir scholars<br />
<strong>to</strong> hazard <strong>the</strong>ir lives for <strong>the</strong> vindication <strong>of</strong> God's law against images, <strong>by</strong><br />
Moses, as well as <strong>of</strong> <strong>the</strong> answers those scholars made <strong>to</strong> <strong>Herod</strong>, when<br />
<strong>the</strong>y were caught, and ready <strong>to</strong> die for <strong>the</strong> same; I mean as compared<br />
with <strong>the</strong> parallel arguments and answers represented in <strong>the</strong> Antiquities,<br />
B. XVII. ch. 6. sect, 2, 3. A like difference between Jewish and Gentile<br />
notions <strong>the</strong> reader will find in my notes on Antiquities, B. III. ch. 7. sect.<br />
7; B. XV. ch. 9. sect. 1. See <strong>the</strong> like also in <strong>the</strong> case <strong>of</strong> <strong>the</strong> three Jewish<br />
sects in <strong>the</strong> Antiquities, B. XIII. ch. 5. sect. 9, and ch. 10. sect. 4, 5; B.<br />
XVIII. ch. 1. sect. 5; and compared with this in his Wars <strong>of</strong> <strong>the</strong> Jews, B.<br />
II. ch. 8. sect. 2-14. Nor does St. Paul himself reason <strong>to</strong> Gentiles at<br />
A<strong>the</strong>ns, Acts 17:16-34, as he does <strong>to</strong> Jews in his Epistles.<br />
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