ied woman, was dead before, or rather was slain in this very
battle, otherwise it would have been adultery in him that married her.

[27] See Herod the Great insisting on the execution of this law, with
relation to two of his own sons, before the judges at Berytus, Antiq. B.
XVI. ch. 11. sect. 2.

[28] Philo and others appear to have understood this law, Exodus 21:22,
23, better than Josephus, who seems to allow, that though the infant in
the mother's womb, even after the mother were quick, and so the infant
had a rational soul, were killed by the stroke upon the mother, yet if
the mother escaped, the offender should only be fined, and not put to
death; while the law seems rather to mean, that if the infant in that
case be killed, though the mother escape, the offender must be put to
death, and not only when the mother is killed, as Josephus understood
it. It seems this was the exposition of the Pharisees in the days of
Josephus.

[29] What we render a witch, according to our modern notions of
witchcraft, Exodus 22:15, Philo and Josephus understood of a poisoner,
or one who attempted by secret and unlawful drugs or philtra, to take
away the senses or the lives of men.

[30] This permission of redeeming this penalty with money is not in our
copies, Exodus 21:24, 25; Leviticus 24:20; Deuteronomy 19:21.

[31] We may here note, that thirty shekels, the price our Savior was
sold for by Judas to the Jews, Matthew 26:15, and 27;3, was the old
value of a bought servant or slave among that people.

[32] This law against castration, even of brutes, is said to be so
rigorous elsewhere, as to inflict death on him that does it which seems
only a Pharisaical interpretation in the days of Josephus of that law,
Leviticus 21:20, and 22:24: only we may hence observe, that the Jews
could then have no oxen which are gelded, but only bulls and cows, in
Judea.

[33] These laws seem to be those above-mentioned, sect, 4, of this
chapter.

[34] What laws were now delivered to the priests, see the note on Antiq.
B. III. ch. 1. sect. 7.

[35] Of the exact place where this altar was to be built, whether nearer
Mount Gerizzim or Mount Ebal, according to Josephus, see Essay on
the Old Testament, p. 168--171. Dr. Bernard well observes here, how
unfortunate this neglect of consulting the Urim was to Joshua himself,
in the case of the Gibeonites, who put a trick upon him, and ensnared
him, together with the rest of the Jewish rulers, with a