observed elsewhere in Josephus, but, as I think, none so
remarkable as this. See Wall's Critical Observations on the Old
Testament, p. 49, 50.

(29) We have also, in this and the next section, two eminent
facts to be observed, viz. the first example, that I remember, in
Josephus, of the onset of the Jews' enemies upon their country
when their males were gone up to Jerusalem to one of their three
sacred festivals; which, during the theocracy, God had promised
to preserve them from, Exodus 34:24. The second fact is this, the
breach of the sabbath by the seditions Jews in an offensive
fight, contrary to the universal doctrine and practice of their
nation in these ages, and even contrary to what they themselves
afterward practiced in the rest of this war. See the note on
Antiq. B. XVI. ch. 2. sect. 4.

(30) There may another very important, and very providential,
reason be here assigned for this strange and foolish retreat of
Cestius; which, if Josephus had been now a Christian, he might
probably have taken notice of also; and that is, the affording
the Jewish Christians in the city an opportunity of calling to
mind the prediction and caution given them by Christ about
thirty-three years and a half before, that "when they should see
the abomination of desolation" [the idolatrous Roman armies, with
the images of their idols in their ensigns, ready to lay
Jerusalem desolate] "stand where it ought not;" or, "in the holy
place;" or, "when they should see Jerusalem any one instance of a
more unpolitic, but more providential, compassed with armies;"
they should then "flee to the mound conduct than this retreat of
Cestius visible during this whole rains." By complying with which