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naturally to refer to any such thing。
（15） Of this weight of Absalom's hair； how in twenty or thirty
years it might well amount to two hundred shekels； or to somewhat
above six pounds avoirdupois； see the Literal Accomplishment of
Prophecies； p。 77； 78。 But a late very judicious author thinks
that the LXXX。 meant not its weight； but its value； Was twenty
shekels。 … Dr。 Wall's Critical Notes on the Old Testament； upon 2
Samuel 14：26。 It does not appear what was Josephus's opinion： he
sets the text down honestly as he found it in his copies； only he
thought that 〃at the end of days；〃 when Absalom polled or weighed
his hair； was once a week。
（16） This is one of the best corrections that Josephus's copy
affords us of a text that in our ordinary copies is grossly
corrupted。 They say that this rebellion of Absalom was forty
years after what went before； （of his reconciliation to his
father；） whereas the series of the history shows it could not be
more than four years after it； as here in Josephus； whose number
is directly confirmed by that copy of the Septuagint version
whence the Armenian translation was made； which gives us the
small number of four years。
（17） This reflection of Josephus's； that God brought to nought
the dangerous counsel of Ahithophel； and directly infatuated
wicked Absalom to reject it； （which infatuation is what the
Scripture styles the judicial hardening the hearts and blinding
the eyes of men； who； by their former voluntary wickedness； have
justly deserved to be destroyed； and are thereby brought to
destruction；） is a very just one； and in him not unfrequent。 Nor
does Josephus ever puzzle himself； or perplex his readers； with
subtle hypotheses as to the manner of such judicial infatuations
by God； while the justice of them is generally so obvious。 That
peculiar manner of the Divine operations； or permissions； or the
means God makes use of in such cases； is often impenetrable by
us。 〃Secret things belong to the Lord our God； but those things
that are revealed belong to us； and to our children for ever；
that we may do all the words of this law；〃 Deuteronomy 29：29。 Nor
have all the subtleties of the moderns； as far as I see； given
any considerable light in this； and many other the like points of
difficulty relating either to Divine or human operations。See
the notes on Antiq。 B。 V ch。 1。 sect。 2； and Antiq。 B。 IX。 ch。 4。
sect。 3。
（18） Those that take a view of my description of the gates of the
temple； will not be surprised at this account of David's throne；
both here and 2 Samuel 18：21； that it was between two gates or
portals。 Gates being in cities； as well as at the temple； large
open places； with a portal at the entrance； and another at the
exit； between which judicial causes were heard； and public
consultations taken； as is well known from several places of
Scripture； 2 Chronicles 31：2； Psalm 9：14； 137：5； Proverbs 1：21；
8：3； 31； 31：23； and often elsewhere。
（19） Since David was now in Mahanairn； and in the open place of
that city gate； which seems still to have been built the highest
of any part of the wall； and since our other copies say he went
up to the chamber over the gate； 2 Samuel 18：33； I think we ought
to correct our present reading in Josephus； and for city； should
read gate； i。e。 instead of the highest part of the city； should
say the highest part of the gate。 Accordingly we find David
presently； in Josephus； as well as in our other copies； 2 Samuel
19：8； sitting as before； in the gate of the city。
（20） By David's disposal of half Mephibosheth's estate to Ziba；
one would imagine that he was a good deal dissatisfied； and
doubtful whether Mephibosheth's story were entirely true or not；
nor does David now invite him to diet with him； as he did before；
but only forgives him； if he had been at all guilty。 Nor is this
odd way of mourning that Mephibosheth made use of here； and 2
Samuel 19：24； wholly free from suspicion by hypocrisy。 If Ziba
neglected or refused to bring Mephibosheh an ass of his own； on
which he might ride to David； it is half to suppose that so great
a man as he was should not be able to procure some other beast
for the same purpose。
（21） I clearly prefer Josephus's reading here； when it supposes
eleven tribes； including Benjamin； to be on the one side； and the
tribe of Judah alone on the other； since Benjamin； in general；
had been still father of the house of Saul； and less firm to
David hitherto； than any of the rest； and so cannot be supposed
to be joined with Judah at this time； to make it double；
especially when the following rebellion was headed by a
Benjamite。 See sect。 6； and 2 Samuel 20：2； 4。
（22） This section is a very remarkable one； and shows that； in
the opinion of Josephus； David composed the Book of Psalms； not
at several times before； as their present inscriptions frequently
imply； but generally at the latter end of his life； or after his
wars were over。 Nor does Josephus； nor the authors of the known
books of the Old and New Testament； nor the Apostolical
Constitutions； seem to have ascribed any of them to any other
author than to David himself。 See Essay on the Old Testament；
pages 174； 175。 Of these metres of the Psalms； see the note on
Antiq。 B。 II。 ch。 16。 sect。 4。
（23） The words of God by Moses； Exodus 30：12； sufficiently
satisfy the reason here given by Josephus for the great plague
mentioned in this chapter： … 〃When thou takest the sum of the
children of Israel after their number； then shall they give a
ransom for his soul unto the Lord； when thou numberest them； that
there be no plague amongst them； when numberest them。〃 Nor indeed
could David's or the neglect of executing this law at this
numeration of half a shekel apiece with them； when they came
numbered。 The great reason why nations are so committed by and
with their wicked kings and governors that they almost constantly
comply with them in their of or disobedience to the Divine laws；
and suffer Divine laws to go into disuse or contempt； in order to
kings and governors； and that they sub…political laws and
commands of those governors； instead of the righteous laws of
God； which all mankind ought ever to obey； let their kings and
governors say what they please to the contrary； this preference
of human before Divine laws seeming to me the principal character
of idolatrous or antichristian nations。 Accordingly； Josephus
well observes； Antiq。 B。 IV。 ch。 8。 sect。 17； that it was the
duty of the people of Israel to take care that their kings； when
they should have them； did not exceed their proper limits of
power； and prove ungovernable by the laws of God； which would
certainly be a most pernicious thing to their Divine settlement。
Nor do I think that negligence peculiar to the Jews： those
nations which are called Christians； are sometimes indeed very
solicitous to restrain their kings and governors from breaking
the human laws of their several kingdoms； but without the like
care for restraining them from breaking the laws of God。 〃Whether
it be right in the sight of God to hearken unto men more than to
God； judge ye；〃 Acts 4：19。 〃We ought to obey God rather than
men；〃 ver。 29。
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