Josephus — Antiquities of the Jews

1. Those who undertake to write histories, do not, I perceive, take that

trouble on one and the same account, but for many reasons, and those

such as are very different one from another. For some of them apply

themselves to this part of learning to show their skill in composition,

and that they may therein acquire a reputation for speaking finely:

others of them there are, who write histories in order to gratify those

that happen to be concerned in them, and on that account have spared no

pains, but rather gone beyond their own abilities in the performance:

but others there are, who, of necessity and by force, are driven to

write history, because they are concerned in the facts, and so cannot

excuse themselves from committing them to writing, for the advantage of

posterity; nay, there are not a few who are induced to draw their

historical facts out of darkness into light, and to produce them for the

benefit of the public, on account of the great importance of the facts

themselves with which they have been concerned. Now of these several

reasons for writing history, I must profess the two last were my own

reasons also; for since I was myself interested in that war which we

Jews had with the Romans, and knew myself its particular actions, and

what conclusion it had, I was forced to give the history of it, because

I saw that others perverted the truth of those actions in their

writings.

2. Now I have undertaken the present work, as thinking it will appear to

all the Greeks 2 worthy of their study; for it will contain all our

antiquities, and the constitution of our government, as interpreted out

of the Hebrew Scriptures. And indeed I did formerly intend, when I wrote

of the war, 3 to explain who the Jews originally were,—what fortunes

they had been subject to,—and by what legislature they had been

instructed in piety, and the exercise of other virtues,—what wars also

they had made in remote ages, till they were unwillingly engaged in this

last with the Romans: but because this work would take up a great

compass, I separated it into a set treatise by itself, with a beginning

of its own, and its own conclusion; but in process of time, as usually

happens to such as undertake great things, I grew weary and went on

slowly, it being a large subject, and a difficult thing to translate our

history into a foreign, and to us unaccustomed language. However, some

persons there were who desired to know our history, and so exhorted me

to go on with it; and, above all the rest, Epaphroditus, 4 a man who is

a lover of all kind of learning, but is principally delighted with the

knowledge of history, and this on account of his having been himself

concerned in great affairs, and many turns of fortune, and having shown

a wonderful rigor of an excellent nature, and an immovable virtuous

resolution in them all. I yielded to this man's persuasions, who always

excites such as have abilities in what is useful and acceptable, to join

their endeavors with his. I was also ashamed myself to permit any

laziness of disposition to have a greater influence upon me, than the

delight of taking pains in such studies as were very useful: I thereupon

stirred up myself, and went on with my work more cheerfully. Besides the

foregoing motives, I had others which I greatly reflected on; and these

were, that our forefathers were willing to communicate such things to

others; and that some of the Greeks took considerable pains to know the

affairs of our nation.

3. I found, therefore, that the second of the Ptolemies was a king who

was extraordinarily diligent in what concerned learning, and the

collection of books; that he was also peculiarly ambitious to procure a

translation of our law, and of the constitution of our government

therein contained, into the Greek tongue. Now Eleazar the high priest,

one not inferior to any other of that dignity among us, did not envy the

forenamed king the participation of that advantage, which otherwise he

would for certain have denied him, but that he knew the custom of our

nation was, to hinder nothing of what we esteemed ourselves from being

communicated to others. Accordingly, I thought it became me both to

imitate the generosity of our high priest, and to suppose there might

even now be many lovers of learning like the king; for he did not obtain

all our writings at that time; but those who were sent to Alexandria as

interpreters, gave him only the books of the law, while there were a

vast number of other matters in our sacred books. They, indeed, contain

in them the history of five thousand years; in which time happened many

strange accidents, many chances of war, and great actions of the

commanders, and mutations of the form of our government. Upon the whole,

a man that will peruse this history, may principally learn from it, that

all events succeed well, even to an incredible degree, and the reward of

felicity is proposed by God; but then it is to those that follow his

will, and do not venture to break his excellent laws: and that so far as

men any way apostatize from the accurate observation of them, what was

practical before becomes impracticable 5 and whatsoever they set about

as a good thing, is converted into an incurable calamity. And now I

exhort all those that peruse these books, to apply their minds to God;

and to examine the mind of our legislator, whether he hath not

understood his nature in a manner worthy of him; and hath not ever

ascribed to him such operations as become his power, and hath not

preserved his writings from those indecent fables which others have

framed, although, by the great distance of time when he lived, he might

have securely forged such lies; for he lived two thousand years ago; at

which vast distance of ages the poets themselves have not been so hardy

as to fix even the generations of their gods, much less the actions of

their men, or their own laws. As I proceed, therefore, I shall

accurately describe what is contained in our records, in the order of

time that belongs to them; for I have already promised so to do

throughout this undertaking; and this without adding any thing to what

is therein contained, or taking away any thing therefrom.

4. But because almost all our constitution depends on the wisdom of

Moses, our legislator, I cannot avoid saying somewhat concerning him

beforehand, though I shall do it briefly; I mean, because otherwise

those that read my book may wonder how it comes to pass, that my

discourse, which promises an account of laws and historical facts,

contains so much of philosophy. The reader is therefore to know, that

Moses deemed it exceeding necessary, that he who would conduct his own

life well, and give laws to others, in the first place should consider

the Divine nature; and, upon the contemplation of God's operations,

should thereby imitate the best of all patterns, so far as it is

possible for human nature to do, and to endeavor to follow after it:

neither could the legislator himself have a right mind without such a

contemplation; nor would any thing he should write tend to the promotion

of virtue in his readers; I mean, unless they be taught first of all,

that God is the Father and Lord of all things, and sees all things, and

that thence he bestows a happy life upon those that follow him; but

plunges such as do not walk in the paths of virtue into inevitable

miseries. Now when Moses was desirous to teach this lesson to his

countrymen, he did not begin the establishment of his laws after the

same manner that other legislators did; I mean, upon contracts and other

rights between one man and another, but by raising their minds upwards

to regard God, and his creation of the world; and by persuading them,

that we men are the most excellent of the creatures of God upon earth.

Now when once he had brought them to submit to religion, he easily

persuaded them to submit in all other things: for as to other

legislators, they followed fables, and by their discourses transferred

the most reproachful of human vices unto the gods, and afforded wicked

men the most plausible excuses for their crimes; but as for our

legislator, when he had once demonstrated that God was possessed of

perfect virtue, he supposed that men also ought to strive after the

participation of it; and on those who did not so think, and so believe,

he inflicted the severest punishments. I exhort, therefore, my readers

to examine this whole undertaking in that view; for thereby it will

appear to them, that there is nothing therein disagreeable either to the

majesty of God, or to his love to mankind; for all things have here a

reference to the nature of the universe; while our legislator speaks

some things wisely, but enigmatically, and others under a decent

allegory, but still explains such things as required a direct

explication plainly and expressly. However, those that have a mind to

know the reasons of every thing, may find here a very curious

philosophical theory, which I now indeed shall wave the explication of;

but if God afford me time for it, I will set about writing it 6 after I

have finished the present work. I shall now betake myself to the history

before me, after I have first mentioned what Moses says of the creation

of the world, which I find described in the sacred books after the

manner following.

FOOTNOTES

1 (return) [ This preface of Josephus is excellent in its kind, and

highly worthy the repeated perusal of the reader, before he set about

the perusal of the work itself.]

2 (return) [ That is, all the Gentiles, both Greeks and Romans.]

3 (return) [ We may seasonably note here, that Josephus wrote his Seven

Books of the Jewish War long before he wrote these his Antiquities.

Those books of the War were published about A.D. 75, and these

Antiquities, A. D. 93, about eighteen years later.]

4 (return) [ This Epaphroditus was certainly alive in the third year of

Trajan, A.D. 100. See the note on the First Book Against Apion, sect. 1.

Who he was we do not know; for as to Epaphroditus, the freedman of Nero,

and afterwards Domitian's secretary, who was put to death by Domitian in

the 14th or 15th year of his reign, he could not be alive in the third

of Trajan.]

5 (return) [ Josephus here plainly alludes to the famous Greek proverb,

If God be with us, every thing that is impossible becomes possible.]

6 (return) [ As to this intended work of Josephus concerning the reasons

of many of the Jewish laws, and what philosophical or allegorical sense

they would bear, the loss of which work is by some of the learned not

much regretted, I am inclinable, in part, to Fabricius's opinion, ap.

Havercamp, p. 63, 61, That "we need not doubt but that, among some vain

and frigid conjectures derived from Jewish imaginations, Josephus would

have taught us a greater number of excellent and useful things, which

perhaps nobody, neither among the Jews, nor among the Christians, can

now inform us of; so that I would give a great deal to find it still

extant."]

Containing The Interval Of Three Thousand Eight Hundred And

Thirty-Three Years. — From The Creation To The Death Of Isaac.

CHAPTER 1. The Constitution Of The World And The Disposition Of The

Elements.

1. In the beginning God created the heaven and the earth. But when the

earth did not come into sight, but was covered with thick darkness, and

a wind moved upon its surface, God commanded that there should be light:

and when that was made, he considered the whole mass, and separated the

light and the darkness; and the name he gave to one was Night, and the

other he called Day: and he named the beginning of light, and the time

of rest, The Evening and The Morning, and this was indeed the first day.

But Moses said it was one day; the cause of which I am able to give even

now; but because I have promised to give such reasons for all things in

a treatise by itself, I shall put off its exposition till that time.

After this, on the second day, he placed the heaven over the whole

world, and separated it from the other parts, and he determined it

should stand by itself. He also placed a crystalline [firmament] round

it, and put it together in a manner agreeable to the earth, and fitted

it for giving moisture and rain, and for affording the advantage of

dews. On the third day he appointed the dry land to appear, with the sea

itself round about it; and on the very same day he made the plants and

the seeds to spring out of the earth. On the fourth day he adorned the

heaven with the sun, the moon, and the other stars, and appointed them

their motions and courses, that the vicissitudes of the seasons might be

clearly signified. And on the fifth day he produced the living

creatures, both those that swim, and those that fly; the former in the

sea, the latter in the air: he also sorted them as to society and

mixture, for procreation, and that their kinds might increase and

multiply. On the sixth day he created the four-footed beasts, and made

them male and female: on the same day he also formed man. Accordingly

Moses says, That in just six days the world, and all that is therein,

was made. And that the seventh day was a rest, and a release from the

labor of such operations; whence it is that we Celebrate a rest from our

labors on that day, and call it the Sabbath, which word denotes rest in

the Hebrew tongue.

2. Moreover, Moses, after the seventh day was over1 begins to talk

philosophically; and concerning the formation of man, says thus: That

God took dust from the ground, and formed man, and inserted in him a

spirit and a soul.2 This man was called Adam, which in the Hebrew tongue

signifies one that is red, because he was formed out of red earth,

compounded together; for of that kind is virgin and true earth. God also

presented the living creatures, when he had made them, according to

their kinds, both male and female, to Adam, who gave them those names by

which they are still called. But when he saw that Adam had no female

companion, no society, for there was no such created, and that he

wondered at the other animals which were male and female, he laid him

asleep, and took away one of his ribs, and out of it formed the woman;

whereupon Adam knew her when she was brought to him, and acknowledged

that she was made out of himself. Now a woman is called in the Hebrew

tongue Issa; but the name of this woman was Eve, which signifies the

mother of all living.

3. Moses says further, that God planted a paradise in the east,

flourishing with all sorts of trees; and that among them was the tree of

life, and another of knowledge, whereby was to be known what was good

and evil; and that when he brought Adam and his wife into this garden,

he commanded them to take care of the plants. Now the garden was watered

by one river,3 which ran round about the whole earth, and was parted

into four parts. And Phison, which denotes a multitude, running into

India, makes its exit into the sea, and is by the Greeks called Ganges.

Euphrates also, as well as Tigris, goes down into the Red Sea.4 Now the

name Euphrates, or Phrath, denotes either a dispersion, or a flower: by

Tiris, or Diglath, is signified what is swift, with narrowness; and Geon

runs through Egypt, and denotes what arises from the east, which the

Greeks call Nile.

4. God therefore commanded that Adam and his wife should eat of all the

rest of the plants, but to abstain from the tree of knowledge; and

foretold to them, that if they touched it, it would prove their

destruction. But while all the living creatures had one language, 5 at

that time the serpent, which then lived together with Adam and his wife,

shewed an envious disposition, at his supposal of their living happily,

and in obedience to the commands of God; and imagining, that when they

disobeyed them, they would fall into calamities, he persuaded the woman,

out of a malicious intention, to taste of the tree of knowledge, telling

them, that in that tree was the knowledge of good and evil; which

knowledge, when they should obtain, they would lead a happy life; nay, a

life not inferior to that of a god: by which means he overcame the

woman, and persuaded her to despise the command of God. Now when she had

tasted of that tree, and was pleased with its fruit, she persuaded Adam

to make use of it also. Upon this they perceived that they were become

naked to one another; and being ashamed thus to appear abroad, they

invented somewhat to cover them; for the tree sharpened their

understanding; and they covered themselves with fig-leaves; and tying

these before them, out of modesty, they thought they were happier than

they were before, as they had discovered what they were in want of. But

when God came into the garden, Adam, who was wont before to come and

converse with him, being conscious of his wicked behavior, went out of

the way. This behavior surprised God; and he asked what was the cause of

this his procedure; and why he, that before delighted in that

conversation, did now fly from it, and avoid it. When he made no reply,

as conscious to himself that he had transgressed the command of God, God

said, "I had before determined about you both, how you might lead a

happy life, without any affliction, and care, and vexation of soul; and

that all things which might contribute to your enjoyment and pleasure

should grow up by my providence, of their own accord, without your own

labor and pains-taking; which state of labor and pains-taking would soon

bring on old age, and death would not be at any remote distance: but now

thou hast abused this my good-will, and hast disobeyed my commands; for

thy silence is not the sign of thy virtue, but of thy evil conscience."

However, Adam excused his sin, and entreated God not to be angry at him,

and laid the blame of what was done upon his wife; and said that he was

deceived by her, and thence became an offender; while she again accused

the serpent. But God allotted him punishment, because he weakly

submitted to the counsel of his wife; and said the ground should not

henceforth yield its fruits of its own accord, but that when it should

be harassed by their labor, it should bring forth some of its fruits,

and refuse to bring forth others. He also made Eve liable to the

inconveniency of breeding, and the sharp pains of bringing forth

children; and this because she persuaded Adam with the same arguments

wherewith the serpent had persuaded her, and had thereby brought him

into a calamitous condition. He also deprived the serpent of speech, out

of indignation at his malicious disposition towards Adam. Besides this,

he inserted poison under his tongue, and made him an enemy to men; and

suggested to them, that they should direct their strokes against his

head, that being the place wherein lay his mischievous designs towards

men, and it being easiest to take vengeance on him, that way. And when

he had deprived him of the use of his feet, he made him to go rolling

all along, and dragging himself upon the ground. And when God had

appointed these penalties for them, he removed Adam and Eve out of the

garden into another place.

CHAPTER 2. Concerning The Posterity Of Adam, And The Ten Generations

From Him To The Deluge.

1. Adam and Eve had two sons: the elder of them was named Cain; which

name, when it is interpreted, signifies a possession: the younger was

Abel, which signifies sorrow. They had also daughters. Now the two

brethren were pleased with different courses of life: for Abel, the

younger, was a lover of righteousness; and believing that God was

present at all his actions, he excelled in virtue; and his employment

was that of a shepherd. But Cain was not only very wicked in other

respects, but was wholly intent upon getting; and he first contrived to

plough the ground. He slew his brother on the occasion following:—They

had resolved to sacrifice to God. Now Cain brought the fruits of the

earth, and of his husbandry; but Abel brought milk, and the first-fruits

of his flocks: but God was more delighted with the latter oblation,6

when he was honored with what grew naturally of its own accord, than he

was with what was the invention of a covetous man, and gotten by forcing

the ground; whence it was that Cain was very angry that Abel was

preferred by God before him; and he slew his brother, and hid his dead

body, thinking to escape discovery. But God, knowing what had been done,

came to Cain, and asked him what was become of his brother, because he

had not seen him of many days; whereas he used to observe them

conversing together at other times. But Cain was in doubt with himself,

and knew not what answer to give to God. At first he said that he was

himself at a loss about his brother's disappearing; but when he was

provoked by God, who pressed him vehemently, as resolving to know what

the matter was, he replied, he was not his brother's guardian or keeper,

nor was he an observer of what he did. But, in return, God convicted

Cain, as having been the murderer of his brother; and said, "I wonder at

thee, that thou knowest not what is become of a man whom thou thyself

hast destroyed." God therefore did not inflict the punishment [of death]

upon him, on account of his offering sacrifice, and thereby making

supplication to him not to be extreme in his wrath to him; but he made

him accursed, and threatened his posterity in the seventh generation. He

also cast him, together with his wife, out of that land. And when he was

afraid that in wandering about he should fall among Wild beasts, and by

that means perish, God bid him not to entertain such a melancholy

suspicion, and to go over all the earth without fear of what mischief he

might suffer from wild beasts; and setting a mark upon him, that he

might be known, he commanded him to depart.

2. And when Cain had traveled over many countries, he, with his wife,

built a city, named Nod, which is a place so called, and there he

settled his abode; where also he had children. However, he did not

accept of his punishment in order to amendment, but to increase his

wickedness; for he only aimed to procure every thing that was for his

own bodily pleasure, though it obliged him to be injurious to his

neighbors. He augmented his household substance with much wealth, by

rapine and violence; he excited his acquaintance to procure pleasures

and spoils by robbery, and became a great leader of men into wicked

courses. He also introduced a change in that way of simplicity wherein

men lived before; and was the author of measures and weights. And

whereas they lived innocently and generously while they knew nothing of

such arts, he changed the world into cunning craftiness. He first of all

set boundaries about lands: he built a city, and fortified it with

walls, and he compelled his family to come together to it; and called

that city Enoch, after the name of his eldest son Enoch. Now Jared was

the son of Enoch; whose son was Malaliel; whose son was Mathusela; whose

son was Lamech; who had seventy-seven children by two wives, Silla and

Ada. Of those children by Ada, one was Jabal: he erected tents, and

loved the life of a shepherd. But Jubal, who was born of the same mother

with him, exercised himself in music;7 and invented the psaltery and the

harp. But Tubal, one of his children by the other wife, exceeded all men

in strength, and was very expert and famous in martial performances. He

procured what tended to the pleasures of the body by that method; and

first of all invented the art of making brass. Lamech was also the

father of a daughter, whose name was Naamah. And because he was so

skillful in matters of divine revelation, that he knew he was to be

punished for Cain's murder of his brother, he made that known to his

wives. Nay, even while Adam was alive, it came to pass that the

posterity of Cain became exceeding wicked, every one successively dying,

one after another, more wicked than the former. They were intolerable in

war, and vehement in robberies; and if any one were slow to murder

people, yet was he bold in his profligate behavior, in acting unjustly,

and doing injuries for gain.

3. Now Adam, who was the first man, and made out of the earth, [for our

discourse must now be about him,] after Abel was slain, and Cain fled

away, on account of his murder, was solicitous for posterity, and had a

vehement desire of children, he being two hundred and thirty years old;

after which time he lived other seven hundred, and then died. He had

indeed many other children,8 but Seth in particular. As for the rest, it

would be tedious to name them; I will therefore only endeavor to give an

account of those that proceeded from Seth. Now this Seth, when he was

brought up, and came to those years in which he could discern what was

good, became a virtuous man; and as he was himself of an excellent

character, so did he leave children behind him who imitated his

virtues.9 All these proved to be of good dispositions. They also

inhabited the same country without dissensions, and in a happy

condition, without any misfortunes falling upon them, till they died.

They also were the inventors of that peculiar sort of wisdom which is

concerned with the heavenly bodies, and their order. And that their

inventions might not be lost before they were sufficiently known, upon

Adam's prediction that the world was to be destroyed at one time by the

force of fire, and at another time by the violence and quantity of

water, they made two pillars, 10 the one of brick, the other of stone:

they inscribed their discoveries on them both, that in case the pillar

of brick should be destroyed by the flood, the pillar of stone might

remain, and exhibit those discoveries to mankind; and also inform them

that there was another pillar of brick erected by them. Now this remains

in the land of Siriad to this day.

CHAPTER 3. Concerning The Flood; And After What Manner Noah Was Saved In

An Ark, With His Kindred, And Afterwards Dwelt In The Plain Of Shinar.

1. Now this posterity of Seth continued to esteem God as the Lord of the

universe, and to have an entire regard to virtue, for seven generations;

but in process of time they were perverted, and forsook the practices of

their forefathers; and did neither pay those honors to God which were

appointed them, nor had they any concern to do justice towards men. But

for what degree of zeal they had formerly shown for virtue, they now

showed by their actions a double degree of wickedness, whereby they made

God to be their enemy. For many angels11 of God accompanied with women,

and begat sons that proved unjust, and despisers of all that was good,

on account of the confidence they had in their own strength; for the

tradition is, that these men did what resembled the acts of those whom

the Grecians call giants. But Noah was very uneasy at what they did; and

being displeased at their conduct, persuaded them to change their

dispositions and their acts for the better: but seeing they did not

yield to him, but were slaves to their wicked pleasures, he was afraid

they would kill him, together with his wife and children, and those they

had married; so he departed out of that land.

2. Now God loved this man for his righteousness: yet he not only

condemned those other men for their wickedness, but determined to

destroy the whole race of mankind, and to make another race that should

be pure from wickedness; and cutting short their lives, and making their

years not so many as they formerly lived, but one hundred and twenty

only,12 he turned the dry land into sea; and thus were all these men

destroyed: but Noah alone was saved; for God suggested to him the

following contrivance and way of escape:—That he should make an ark of

four stories high, three hundred cubits13 long, fifty cubits broad, and

thirty cubits high. Accordingly he entered into that ark, and his wife,

and sons, and their wives, and put into it not only other provisions, to

support their wants there, but also sent in with the rest all sorts of

living creatures, the male and his female, for the preservation of their

kinds; and others of them by sevens. Now this ark had firm walls, and a

roof, and was braced with cross beams, so that it could not be any way

drowned or overborne by the violence of the water. And thus was Noah,

with his family, preserved. Now he was the tenth from Adam, as being the

son of Lamech, whose father was Mathusela; he was the son of Enoch, the

son of Jared; and Jared was the son of Malaleel, who, with many of his

sisters, were the children of Cainan, the son of Enos. Now Enos was the

son of Seth, the son of Adam.

3. This calamity happened in the six hundredth year of Noah's

government, [age,] in the second month, 14 called by the Macedonians

Dius, but by the Hebrews Marchesuan: for so did they order their year in

Egypt. But Moses appointed that ú Nisan, which is the same with

Xanthicus, should be the first month for their festivals, because he

brought them out of Egypt in that month: so that this month began the

year as to all the solemnities they observed to the honor of God,

although he preserved the original order of the months as to selling and

buying, and other ordinary affairs. Now he says that this flood began on

the twenty-seventh [seventeenth] day of the forementioned month; and

this was two thousand six hundred and fifty-six [one thousand six

hundred and fifty-six] years from Adam, the first man; and the time is

written down in our sacred books, those who then lived having noted

down,[15] with great accuracy, both the births and deaths of illustrious

men.

4. For indeed Seth was born when Adam was in his two hundred and

thirtieth year, who lived nine hundred and thirty years. Seth begat Enos

in his two hundred and fifth year; who, when he had lived nine hundred

and twelve years, delivered the government to Cainan his son, whom he

had in his hundred and ninetieth year. He lived nine hundred and five

years. Cainan, when he had lived nine hundred and ten years, had his son

Malaleel, who was born in his hundred and seventieth year. This

Malaleel, having lived eight hundred and ninety-five years, died,

leaving his son Jared, whom he begat when he was in his hundred and

sixty-fifth year. He lived nine hundred and sixty-two years; and then

his son Enoch succeeded him, who was born when his father was one

hundred and sixty-two years old. Now he, when he had lived three hundred

and sixty-five years, departed and went to God; whence it is that they

have not written down his death. Now Mathusela, the son of Enoch, who

was born to him when he was one hundred and sixty-five years old, had

Lamech for his son when he was one hundred and eighty-seven years of

age; to whom he delivered the government, when he had retained it nine

hundred and sixty-nine years. Now Lamech, when he had governed seven

hundred and seventy-seven years, appointed Noah, his son, to be ruler of

the people, who was born to Lamech when he was one hundred and eighty-

two years old, and retained the government nine hundred and fifty years.

These years collected together make up the sum before set down. But let

no one inquire into the deaths of these men; for they extended their

lives along together with their children and grandchildren; but let him

have regard to their births only.15

5. When God gave the signal, and it began to rain, the water poured down

forty entire days, till it became fifteen cubits higher than the earth;

which was the reason why there was no greater number preserved, since

they had no place to fly to. When the rain ceased, the water did but

just begin to abate after one hundred and fifty days, [that is, on the

seventeenth day of the seventh month,] it then ceasing to subside for a

little while. After this, the ark rested on the top of a certain

mountain in Armenia; which, when Noah understood, he opened it; and

seeing a small piece of land about it, he continued quiet, and conceived

some cheerful hopes of deliverance. But a few days afterward, when the

water was decreased to a greater degree, he sent out a raven, as

desirous to learn whether any other part of the earth were left dry by

the water, and whether he might go out of the ark with safety; but the

raven, finding all the land still overflowed, returned to Noah again.

And after seven days he sent out a dove, to know the state of the

ground; which came back to him covered with mud, and bringing an olive

branch: hereby Noah learned that the earth was become clear of the

flood. So after he had staid seven more days, he sent the living

creatures out of the ark; and both he and his family went out, when he

also sacrificed to God, and feasted with his companions. However, the

Armenians call this place, [GREEK] 16 The Place of Descent; for the ark

being saved in that place, its remains are shown there by the

inhabitants to this day.

6. Now all the writers of barbarian histories make mention of this

flood, and of this ark; among whom is Berosus the Chaldean. For when he

is describing the circumstances of the flood, he goes on thus: "It is

said there is still some part of this ship in Armenia, at the mountain

of the Cordyaeans; and that some people carry off pieces of the bitumen,

which they take away, and use chiefly as amulets for the averting of

mischiefs." Hieronymus the Egyptian also, who wrote the Phoenician

Antiquities, and Mnaseas, and a great many more, make mention of the

same. Nay, Nicolaus of Damascus, in his ninety-sixth book, hath a

particular relation about them; where he speaks thus: "There is a great

mountain in Armenia, over Minyas, called Baris, upon which it is

reported that many who fled at the time of the Deluge were saved; and

that one who was carried in an ark came on shore upon the top of it; and

that the remains of the timber were a great while preserved. This might

be the man about whom Moses the legislator of the Jews wrote."

7. But as for Noah, he was afraid, since God had determined to destroy

mankind, lest he should drown the earth every year; so he offered burnt-

offerings, and besought God that nature might hereafter go on in its

former orderly course, and that he would not bring on so great a

judgment any more, by which the whole race of creatures might be in

danger of destruction: but that, having now punished the wicked, he

would of his goodness spare the remainder, and such as he had hitherto

judged fit to be delivered from so severe a calamity; for that otherwise

these last must be more miserable than the first, and that they must be

condemned to a worse condition than the others, unless they be suffered

to escape entirely; that is, if they be reserved for another deluge;

while they must be afflicted with the terror and sight of the first

deluge, and must also be destroyed by a second. He also entreated God to

accept of his sacrifice, and to grant that the earth might never again

undergo the like effects of 'his wrath; that men might be permitted to

go on cheerfully in cultivating the same; to build cities, and live

happily in them; and that they might not be deprived of any of those

good things which they enjoyed before the Flood; but might attain to the

like length of days, and old age, which the ancient people had arrived

at before.

8. When Noah had made these supplications, God, who loved the man for

his righteousness, granted entire success to his prayers, and said, that

it was not he who brought the destruction on a polluted world, but that

they underwent that vengeance on account of their own wickedness; and

that he had not brought men into the world if he had himself determined

to destroy them, it being an instance of greater wisdom not to have

granted them life at all, than, after it was granted, to procure their

destruction; "But the injuries," said he, "they offered to my holiness

and virtue, forced me to bring this punishment upon them. But I will

leave off for the time to come to require such punishments, the effects

of so great wrath, for their future wicked actions, and especially on

account of thy prayers. But if I shall at any time send tempests of

rain, in an extraordinary manner, be not affrighted at the largeness of

the showers; for the water shall no more overspread the earth. However,

I require you to abstain from shedding the blood of men, and to keep

yourselves pure from murder; and to punish those that commit any such

thing. I permit you to make use of all the other living creatures at

your pleasure, and as your appetites lead you; for I have made you lords

of them all, both of those that walk on the land, and those that swim in

the waters, and of those that fly in the regions of the air on high,

excepting their blood, for therein is the life. But I will give you a

sign that I have left off my anger by my bow." [whereby is meant the

rainbow, for they determined that the rainbow was the bow of God]. And

when God had said and promised thus, he went away.

9. Now when Noah had lived three hundred and fifty years after the

Flood, and that all that time happily, he died, having lived the number

of nine hundred and fifty years. But let no one, upon comparing the

lives of the ancients with our lives, and with the few years which we

now live, think that what we have said of them is false; or make the

shortness of our lives at present an argument, that neither did they

attain to so long a duration of life, for those ancients were beloved of

God, and [lately] made by God himself; and because their food was then

fitter for the prolongation of life, might well live so great a number

of years: and besides, God afforded them a longer time of life on

account of their virtue, and the good use they made of it in

astronomical and geometrical discoveries, which would not have afforded

the time of foretelling [the periods of the stars] unless they had lived

six hundred years; for the great year is completed in that interval. Now

I have for witnesses to what I have said, all those that have written

Antiquities, both among the Greeks and barbarians; for even Manetho, who

wrote the Egyptian History, and Berosus, who collected the Chaldean

Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the

Egyptian, and those who composed the Phoenician History, agree to what I

here say: Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and,

besides these, Ephorus and Nicolaus relate that the ancients lived a

thousand years. But as to these matters, let every one look upon them as

he thinks fit.

CHAPTER 4. Concerning The Tower Of Babylon, And The Confusion Of

Tongues.

1. Now the sons of Noah were three,—Shem, Japhet, and Ham, born one

hundred years before the Deluge. These first of all descended from the

mountains into the plains, and fixed their habitation there; and

persuaded others who were greatly afraid of the lower grounds on account

of the flood, and so were very loath to come down from the higher

places, to venture to follow their examples. Now the plain in which they

first dwelt was called Shinar. God also commanded them to send colonies

abroad, for the thorough peopling of the earth, that they might not

raise seditions among themselves, but might cultivate a great part of

the earth, and enjoy its fruits after a plentiful manner. But they were

so ill instructed that they did not obey God; for which reason they fell

into calamities, and were made sensible, by experience, of what sin they

had been guilty: for when they flourished with a numerous youth, God

admonished them again to send out colonies; but they, imagining the

prosperity they enjoyed was not derived from the favor of God, but

supposing that their own power was the proper cause of the plentiful

condition they were in, did not obey him. Nay, they added to this their

disobedience to the Divine will, the suspicion that they were therefore

ordered to send out separate colonies, that, being divided asunder, they

might the more easily be Oppressed.

2. Now it was Nimrod who excited them to such an affront and contempt of

God. He was the grandson of Ham, the son of Noah, a bold man, and of

great strength of hand. He persuaded them not to ascribe it to God, as

if it was through his means they were happy, but to believe that it was

their own courage which procured that happiness. He also gradually

changed the government into tyranny, seeing no other way of turning men

from the fear of God, but to bring them into a constant dependence on

his power. He also said he would be revenged on God, if he should have a

mind to drown the world again; for that he would build a tower too high

for the waters to be able to reach! and that he would avenge himself on

God for destroying their forefathers!

3. Now the multitude were very ready to follow the determination of

Nimrod, and to esteem it a piece of cowardice to submit to God; and they

built a tower, neither sparing any pains, nor being in any degree

negligent about the work: and, by reason of the multitude of hands

employed in it, it grew very high, sooner than any one could expect; but

the thickness of it was so great, and it was so strongly built, that

thereby its great height seemed, upon the view, to be less than it

really was. It was built of burnt brick, cemented together with mortar,

made of bitumen, that it might not be liable to admit water. When God

saw that they acted so madly, he did not resolve to destroy them

utterly, since they were not grown wiser by the destruction of the

former sinners; but he caused a tumult among them, by producing in them

divers languages, and causing that, through the multitude of those

languages, they should not be able to understand one another. The place

wherein they built the tower is now called Babylon, because of the

confusion of that language which they readily understood before; for the

Hebrews mean by the word Babel, confusion. The Sibyl also makes mention

of this tower, and of the confusion of the language, when she says thus:

"When all men were of one language, some of them built a high tower, as

if they would thereby ascend up to heaven, but the gods sent storms of

wind and overthrew the tower, and gave every one his peculiar language;

and for this reason it was that the city was called Babylon." But as to

the plan of Shinar, in the country of Babylonia, Hestiaeus mentions it,

when he says thus: "Such of the priests as were saved, took the sacred

vessels of Jupiter Enyalius, and came to Shinar of Babylonia."

CHAPTER 5. After What Manner The Posterity Of Noah Sent Out Colonies,

And Inhabited The Whole Earth.

1. After this they were dispersed abroad, on account of their languages,

and went out by colonies every where; and each colony took possession of

that land which they light upon, and unto which God led them; so that

the whole continent was filled with them, both the inland and the

maritime countries. There were some also who passed over the sea in

ships, and inhabited the islands: and some of those nations do still

retain the denominations which were given them by their first founders;

but some have lost them also, and some have only admitted certain

changes in them, that they might be the more intelligible to the

inhabitants. And they were the Greeks who became the authors of such

mutations. For when in after-ages they grew potent, they claimed to

themselves the glory of antiquity; giving names to the nations that

sounded well [in Greek] that they might be better understood among

themselves; and setting agreeable forms of government over them, as if

they were a people derived from themselves.

CHAPTER 6. How Every Nation Was Denominated From Their First

Inhabitants.

1. Now they were the grandchildren of Noah, in honor of whom names were

imposed on the nations by those that first seized upon them. Japhet, the

son of Noah, had seven sons: they inhabited so, that, beginning at the

mountains Taurus and Amanus, they proceeded along Asia, as far as the

river Tansis, and along Europe to Cadiz; and settling themselves on the

lands which they light upon, which none had inhabited before, they

called the nations by their own names. For Gomer founded those whom the

Greeks now call Galatians, [Galls,] but were then called Gomerites.

Magog founded those that from him were named Magogites, but who are by

the Greeks called Scythians. Now as to Javan and Madai, the sons of

Japhet; from Madai came the Madeans, who are called Medes, by the

Greeks; but from Javan, Ionia, and all the Grecians, are derived. Thobel

founded the Thobelites, who are now called Iberes; and the Mosocheni

were founded by Mosoch; now they are Cappadocians. There is also a mark

of their ancient denomination still to be shown; for there is even now

among them a city called Mazaca, which may inform those that are able to

understand, that so was the entire nation once called. Thiras also

called those whom he ruled over Thirasians; but the Greeks changed the

name into Thracians. And so many were the countries that had the

children of Japhet for their inhabitants. Of the three sons of Gomer,

Aschanax founded the Aschanaxians, who are now called by the Greeks

Rheginians. So did Riphath found the Ripheans, now called Paphlagonians;

and Thrugramma the Thrugrammeans, who, as the Greeks resolved, were

named Phrygians. Of the three sons of Javan also, the son of Japhet,

Elisa gave name to the Eliseans, who were his subjects; they are now the

Aeolians. Tharsus to the Tharsians, for so was Cilicia of old called;

the sign of which is this, that the noblest city they have, and a

metropolis also, is Tarsus, the tau being by change put for the theta.

Cethimus possessed the island Cethima: it is now called Cyprus; and from

that it is that all islands, and the greatest part of the sea-coasts,

are named Cethim by the Hebrews: and one city there is in Cyprus that

has been able to preserve its denomination; it has been called Citius by

those who use the language of the Greeks, and has not, by the use of

that dialect, escaped the name of Cethim. And so many nations have the

children and grandchildren of Japhet possessed. Now when I have premised

somewhat, which perhaps the Greeks do not know, I will return and

explain what I have omitted; for such names are pronounced here after

the manner of the Greeks, to please my readers; for our own country

language does not so pronounce them: but the names in all cases are of

one and the same ending; for the name we here pronounce Noeas, is there

Noah, and in every case retains the same termination.

2. The children of Ham possessed the land from Syria and Amanus, and the

mountains of Libanus; seizing upon all that was on its sea-coasts, and

as far as the ocean, and keeping it as their own. Some indeed of its

names are utterly vanished away; others of them being changed, and

another sound given them, are hardly to be discovered; yet a few there

are which have kept their denominations entire. For of the four sons of

Ham, time has not at all hurt the name of Chus; for the Ethiopians, over

whom he reigned, are even at this day, both by themselves and by all men

in Asia, called Chusites. The memory also of the Mesraites is preserved

in their name; for all we who inhabit this country [of Judea] called

Egypt Mestre, and the Egyptians Mestreans. Phut also was the founder of

Libya, and called the inhabitants Phutites, from himself: there is also

a river in the country of Moors which bears that name; whence it is that

we may see the greatest part of the Grecian historiographers mention

that river and the adjoining country by the appellation of Phut: but the

name it has now has been by change given it from one of the sons of

Mesraim, who was called Lybyos. We will inform you presently what has

been the occasion why it has been called Africa also. Canaan, the fourth

son of Ham, inhabited the country now called Judea, and called it from

his own name Canaan. The children of these [four] were these: Sabas, who

founded the Sabeans; Evilas, who founded the Evileans, who are called

Getuli; Sabathes founded the Sabathens, they are now called by the

Greeks Astaborans; Sabactas settled the Sabactens; and Ragmus the

Ragmeans; and he had two sons, the one of whom, Judadas, settled the

Judadeans, a nation of the western Ethiopians, and left them his name;

as did Sabas to the Sabeans: but Nimrod, the son of Chus, staid and

tyrannized at Babylon, as we have already informed you. Now all the

children of Mesraim, being eight in number, possessed the country from

Gaza to Egypt, though it retained the name of one only, the Philistim;

for the Greeks call part of that country Palestine. As for the rest,

Ludieim, and Enemim, and Labim, who alone inhabited in Libya, and called

the country from himself, Nedim, and Phethrosim, and Chesloim, and

Cephthorim, we know nothing of them besides their names; for the

Ethiopic war17 which we shall describe hereafter, was the cause that

those cities were overthrown. The sons of Canaan were these: Sidonius,

who also built a city of the same name; it is called by the Greeks Sidon

Amathus inhabited in Amathine, which is even now called Amathe by the

inhabitants, although the Macedonians named it Epiphania, from one of

his posterity: Arudeus possessed the island Aradus: Arucas possessed

Arce, which is in Libanus. But for the seven others, [Eueus,] Chetteus,

Jebuseus, Amorreus, Gergesus, Eudeus, Sineus, Samareus, we have nothing

in the sacred books but their names, for the Hebrews overthrew their

cities; and their calamities came upon them on the occasion following.

3. Noah, when, after the deluge, the earth was resettled in its former

condition, set about its cultivation; and when he had planted it with

vines, and when the fruit was ripe, and he had gathered the grapes in

their season, and the wine was ready for use, he offered sacrifice, and

feasted, and, being drunk, he fell asleep, and lay naked in an unseemly

manner. When his youngest son saw this, he came laughing, and showed him

to his brethren; but they covered their father's nakedness. And when

Noah was made sensible of what had been done, he prayed for prosperity

to his other sons; but for Ham, he did not curse him, by reason of his

nearness in blood, but cursed his prosperity: and when the rest of them

escaped that curse, God inflicted it on the children of Canaan. But as

to these matters, we shall speak more hereafter.

4. Shem, the third son of Noah, had five sons, who inhabited the land

that began at Euphrates, and reached to the Indian Ocean. For Elam left

behind him the Elamites, the ancestors of the Persians. Ashur lived at

the city Nineve; and named his subjects Assyrians, who became the most

fortunate nation, beyond others. Arphaxad named the Arphaxadites, who

are now called Chaldeans. Aram had the Aramites, which the Greeks called

Syrians; as Laud founded the Laudites, which are now called Lydians. Of

the four sons of Aram, Uz founded Trachonitis and Damascus: this country

lies between Palestine and Celesyria. Ul founded Armenia; and Gather the

Bactrians; and Mesa the Mesaneans; it is now called Charax Spasini. Sala

was the son of Arphaxad; and his son was Heber, from whom they

originally called the Jews Hebrews. 18 Heber begat Joetan and Phaleg: he

was called Phaleg, because he was born at the dispersion of the nations

to their several countries; for Phaleg among the Hebrews signifies

division. Now Joctan, one of the sons of Heber, had these sons, Elmodad,

Saleph, Asermoth, Jera, Adoram, Aizel, Decla, Ebal, Abimael, Sabeus,

Ophir, Euilat, and Jobab. These inhabited from Cophen, an Indian river,

and in part of Asia adjoining to it. And this shall suffice concerning

the sons of Shem.

5. I will now treat of the Hebrews. The son of Phaleg, whose father Was

Heber, was Ragau; whose son was Serug, to whom was born Nahor; his son

was Terah, who was the father of Abraham, who accordingly was the tenth

from Noah, and was born in the two hundred and ninety-second year after

the deluge; for Terah begat Abram in his seventieth year. Nahor begat

Haran when he was one hundred and twenty years old; Nahor was born to

Serug in his hundred and thirty-second year; Ragau had Serug at one

hundred and thirty; at the same age also Phaleg had Ragau; Heber begat

Phaleg in his hundred and thirty-fourth year; he himself being begotten

by Sala when he was a hundred and thirty years old, whom Arphaxad had

for his son at the hundred and thirty-fifth year of his age. Arphaxad

was the son of Shem, and born twelve years after the deluge. Now Abram

had two brethren, Nahor and Haran: of these Haran left a son, Lot; as

also Sarai and Milcha his daughters; and died among the Chaldeans, in a

city of the Chaldeans, called Ur; and his monument is shown to this day.

These married their nieces. Nabor married Milcha, and Abram married

Sarai. Now Terah hating Chaldea, on account of his mourning for Ilaran,

they all removed to Haran of Mesopotamia, where Terah died, and was

buried, when he had lived to be two hundred and five years old; for the

life of man was already, by degrees, diminished, and became shorter than

before, till the birth of Moses; after whom the term of human life was

one hundred and twenty years, God determining it to the length that

Moses happened to live. Now Nahor had eight sons by Milcha; Uz and Buz,

Kemuel, Chesed, Azau, Pheldas, Jadelph, and Bethuel. These were all the

genuine sons of Nahor; for Teba, and Gaam, and Tachas, and Maaca, were

born of Reuma his concubine: but Bethuel had a daughter, Rebecca, and a

son, Laban.

CHAPTER 7. How Abram Our Forefather Went Out Of The Land Of The

Chaldeans, And Lived In The Land Then Called Canaan But Now Judea.

1. Now Abram, having no son of his own, adopted Lot, his brother Haran's

son, and his wife Sarai's brother; and he left the land of Chaldea when

he was seventy-five years old, and at the command of God went into

Canaan, and therein he dwelt himself, and left it to his posterity. He

was a person of great sagacity, both for understanding all things and

persuading his hearers, and not mistaken in his opinions; for which

reason he began to have higher notions of virtue than others had, and he

determined to renew and to change the opinion all men happened then to

have concerning God; for he was the first that ventured to publish this

notion, That there was but one God, the Creator of the universe; and

that, as to other [gods], if they contributed any thing to the happiness

of men, that each of them afforded it only according to his appointment,

and not by their own power. This his opinion was derived from the

irregular phenomena that were visible both at land and sea, as well as

those that happen to the sun, and moon, and all the heavenly bodies,

thus:—"If [said he] these bodies had power of their own, they would

certainly take care of their own regular motions; but since they do not

preserve such regularity, they make it plain, that in so far as they co-

operate to our advantage, they do it not of their own abilities, but as

they are subservient to Him that commands them, to whom alone we ought

justly to offer our honor and thanksgiving." For which doctrines, when

the Chaldeans, and other people of Mesopotamia, raised a tumult against

him, he thought fit to leave that country; and at the command and by the

assistance of God, he came and lived in the land of Canaan. And when he

was there settled, he built an altar, and performed a sacrifice to God.

2. Berosus mentions our father Abram without naming him, when he says

thus: "In the tenth generation after the Flood, there was among the

Chaldeans a man righteous and great, and skillful in the celestial

science." But Hecatseus does more than barely mention him; for he

composed, and left behind him, a book concerning him. And Nicolaus of

Damascus, in the fourth book of his History, says thus: "Abram reigned

at Damascus, being a foreigner, who came with an army out of the land

above Babylon, called the land of the Chaldeans: but, after a long time,

he got him up, and removed from that country also, with his people, and

went into the land then called the land of Canaan, but now the land of

Judea, and this when his posterity were become a multitude; as to which

posterity of his, we relate their history in another work. Now the name

of Abram is even still famous in the country of Damascus; and there is

shown a village named from him, The Habitation of Abram."

CHAPTER 8. That When There Was A Famine In Canaan, Abram Went Thence

Into Egypt; And After He Had Continued There A While He Returned Back

Again.

1. Now, after this, when a famine had invaded the land of Canaan, and

Abram had discovered that the Egyptians were in a flourishing condition,

he was disposed to go down to them, both to partake of the plenty they

enjoyed, and to become an auditor of their priests, and to know what

they said concerning the gods; designing either to follow them, if they

had better notions than he, or to convert them into a better way, if his

own notions proved the truest. Now, seeing he was to take Sarai with

him, and was afraid of the madness of the Egyptians with regard to

women, lest the king should kill him on occasion of his wife's great

beauty, he contrived this device:—he pretended to be her brother, and

directed her in a dissembling way to pretend the same, for he said it

would be for their benefit. Now, as soon as he came into Egypt, it

happened to Abram as he supposed it would; for the fame of his wife's

beauty was greatly talked of; for which reason Pharaoh, the king of

Egypt, would not be satisfied with what was reported of her, but would

needs see her himself, and was preparing to enjoy her; but God put a

stop to his unjust inclinations, by sending upon him a distemper, and a

sedition against his government. And when he inquired of the priests how

he might be freed from these calamities, they told him that this his

miserable condition was derived from the wrath of God, upon account of

his inclinations to abuse the stranger's wife. He then, out of fear,

asked Sarai who she was, and who it was that she brought along with her.

And when he had found out the truth, he excused himself to Abram, that

supposing the woman to be his sister, and not his wife, he set his

affections on her, as desiring an affinity with him by marrying her, but

not as incited by lust to abuse her. He also made him a large present in

money, and gave him leave to enter into conversation with the most

learned among the Egyptians; from which conversation his virtue and his

reputation became more conspicuous than they had been before.

2. For whereas the Egyptians were formerly addicted to different

customs, and despised one another's sacred and accustomed rites, and

were very angry one with another on that account, Abram conferred with

each of them, and, confuting the reasonings they made use of, every one

for their own practices, demonstrated that such reasonings were vain and

void of truth: whereupon he was admired by them in those conferences as

a very wise man, and one of great sagacity, when he discoursed on any

subject he undertook; and this not only in understanding it, but in

persuading other men also to assent to him. He communicated to them

arithmetic, and delivered to them the science of astronomy; for before

Abram came into Egypt they were unacquainted with those parts of

learning; for that science came from the Chaldeans into Egypt, and from

thence to the Greeks also.

3. As soon as Abram was come back into Canaan, he parted the land

between him and Lot, upon account of the tumultuous behavior of their

shepherds, concerning the pastures wherein they should feed their

flocks. However, he gave Lot his option, or leave, to choose which lands

he would take; and he took himself what the other left, which were the

lower grounds at the foot of the mountains; and he himself dwelt in

Hebron, which is a city seven years more ancient than Tunis of Egypt.

But Lot possessed the land of the plain, and the river Jordan, not far

from the city of Sodom, which was then a fine city, but is now

destroyed, by the will and wrath of God, the cause of which I shall show

in its proper place hereafter.

CHAPTER 9. The Destruction Of The Sodomites By The Assyrian War.

At this time, when the Assyrians had the dominion over Asia, the people

of Sodom were in a flourishing condition, both as to riches and the

number of their youth. There were five kings that managed the affairs of

this county: Ballas, Barsas, Senabar, and Sumobor, with the king of

Bela; and each king led on his own troops: and the Assyrians made war

upon them; and, dividing their army into four parts, fought against

them. Now every part of the army had its own commander; and when the

battle was joined, the Assyrians were conquerors, and imposed a tribute

on the kings of the Sodomites, who submitted to this slavery twelve

years; and so long they continued to pay their tribute: but on the

thirteenth year they rebelled, and then the army of the Assyrians came

upon them, under their commanders Amraphel, Arioch, Chodorlaomer, and

Tidal. These kings had laid waste all Syria, and overthrown the

offspring of the giants. And when they were come over against Sodom,

they pitched their camp at the vale called the Slime Pits, for at that

time there were pits in that place; but now, upon the destruction of the

city of Sodom, that vale became the Lake Asphaltites, as it is called.

However, concerning this lake we shall speak more presently. Now when

the Sodomites joined battle with the Assyrians, and the fight was very

obstinate, many of them were killed, and the rest were carried captive;

among which captives was Lot, who had come to assist the Sodomites.

CHAPTER 10. How Abram Fought With The Assyrians, And Overcame Them, And

Saved The Sodomite Prisoners, And Took From The Assyrians The Prey They

Had Gotten.

1. When, Abram heard of their calamity, he was at once afraid for Lot

his kinsman, and pitied the Sodomites, his friends and neighbors; and

thinking it proper to afford them assistance, he did not delay it, but

marched hastily, and the fifth night fell upon the Assyrians, near Dan,

for that is the name of the other spring of Jordan; and before they

could arm themselves, he slew some as they were in their beds, before

they could suspect any harm; and others, who were not yet gone to sleep,

but were so drunk they could not fight, ran away. Abram pursued after

them, till, on the second day, he drove them in a body unto Hoba, a

place belonging to Damascus; and thereby demonstrated that victory does

not depend on multitude and the number of hands, but the alacrity and

courage of soldiers overcome the most numerous bodies of men, while he

got the victory over so great an army with no more than three hundred

and eighteen of his servants, and three of his friends: but all those

that fled returned home ingloriously.

2. So Abram, when he had saved the captive Sodomites, who had been taken

by the Assyrians, and Lot also, his kinsman, returned home in peace. Now

the king of Sodom met him at a certain place, which they called The

King's Dale, where Melchisedec, king of the city Salem, received him.

That name signifies, the righteous king: and such he was, without

dispute, insomuch that, on this account, he was made the priest of God:

however, they afterward called Salem Jerusalem. Now this Melchisedec

supplied Abram's army in an hospitable manner, and gave them provisions

in abundance; and as they were feasting, he began to praise him, and to

bless God for subduing his enemies under him. And when Abram gave him

the tenth part of his prey, he accepted of the gift: but the king of

Sodom desired Abram to take the prey, but entreated that he might have

those men restored to him whom Abram had saved from the Assyrians,

because they belonged to him. But Abram would not do so; nor would make

any other advantage of that prey than what his servants had eaten; but

still insisted that he should afford a part to his friends that had

assisted him in the battle. The first of them was called Eschol, and

then Enner, and Mambre.

3. And God commended his virtue, and said, Thou shalt not however lose

the rewards thou hast deserved to receive by such thy glorious actions.

He answered, And what advantage will it be to me to have such rewards,

when I have none to enjoy them after me?—for he was hitherto childless.

And God promised that he should have a son, and that his posterity

should be very numerous; insomuch that their number should be like the

stars. When he heard that, he offered a sacrifice to God, as he

commanded him. The manner of the sacrifice was this:—He took an heifer

of three years old, and a she-goat of three years old, and a ram in like

manner of three years old, and a turtle-dove, and a pigeon 19 and as he

was enjoined, he divided the three former, but the birds he did not

divide. After which, before he built his altar, where the birds of prey

flew about, as desirous of blood, a Divine voice came to him, declaring

that their neighbors would be grievous to his posterity, when they

should be in Egypt, for four hundred years; 20 during which time they

should be afflicted, but afterwards should overcome their enemies,

should conquer the Canaanites in war, and possess themselves of their

land, and of their cities.

4. Now Abram dwelt near the oak called Ogyges,—the place belongs to

Canaan, not far from the city of Hebron. But being uneasy at his wife's

barrenness, he entreated God to grant that he might have male issue; and

God required of him to be of good courage, and said that he would add to

all the rest of the benefits that he had bestowed upon him, ever since

he led him out of Mesopotamia, the gift of children. Accordingly Sarai,

at God's command, brought to his bed one of her handmaidens, a woman of

Egyptian descent, in order to obtain children by her; and when this

handmaid was with child, she triumphed, and ventured to affront Sarai,

as if the dominion were to come to a son to be born of her. But when

Abram resigned her into the hand of Sarai, to punish her, she contrived

to fly away, as not able to bear the instances of Sarai's severity to

her; and she entreated God to have compassion on her. Now a Divine Angel

met her, as she was going forward in the wilderness, and bid her return

to her master and mistress, for if she would submit to that wise advice,

she would live better hereafter; for that the reason of her being in

such a miserable case was this, that she had been ungrateful and

arrogant towards her mistress. He also told her, that if she disobeyed

God, and went on still in her way, she should perish; but if she would

return back, she should become the mother of a son who should reign over

that country. These admonitions she obeyed, and returned to her master

and mistress, and obtained forgiveness. A little while afterwards, she

bare Ismael; which may be interpreted Heard of God, because God had

heard his mother's prayer.

5. The forementioned son was born to Abram when he was eighty-six years

old: but when he was ninety-nine, God appeared to him, and promised him

that he Should have a son by Sarai, and commanded that his name should

be Isaac; and showed him, that from this son should spring great nations

and kings, and that they should obtain all the land of Canaan by war,

from Sidon to Egypt. But he charged him, in order to keep his posterity

unmixed with others, that they should be circumcised in the flesh of

their foreskin, and that this should be done on the eighth day after

they were born: the reason of which circumcision I will explain in

another place. And Abram inquiring also concerning Ismael, whether he

should live or not, God signified to him that he should live to be very

old, and should be the father of great nations. Abram therefore gave

thanks to God for these blessings; and then he, and all his family, and

his son Ismael, were circumcised immediately; the son being that day

thirteen years of age, and he ninety-nine.

CHAPTER 11. How God Overthrew The Nation Of The Sodomites, Out Of His

Wrath Against Them For Their Sins.

1. About this time the Sodomites grew proud, on account of their riches

and great wealth; they became unjust towards men, and impious towards

God, insomuch that they did not call to mind the advantages they

received from him: they hated strangers, and abused themselves with

Sodomitical practices. God was therefore much displeased at them, and

determined to punish them for their pride, and to overthrow their city,

and to lay waste their country, until there should neither plant nor

fruit grow out of it.

2. When God had thus resolved concerning the Sodomites, Abraham, as he

sat by the oak of Mambre, at the door of his tent, saw three angels; and

thinking them to be strangers, he rose up, and saluted them, and desired

they would accept of an entertainment, and abide with him; to which,

when they agreed, he ordered cakes of meal to be made presently; and

when he had slain a calf, he roasted it, and brought it to them, as they

sat under the oak. Now they made a show of eating; and besides, they

asked him about his wife Sarah, where she was; and when he said she was

within, they said they would come again hereafter, and find her become a

mother. Upon which the woman laughed, and said that it was impossible

she should bear children, since she was ninety years of age, and her

husband was a hundred. Then they concealed themselves no longer, but

declared that they were angels of God; and that one of them was sent to

inform them about the child, and two of the overthrow of Sodom.

3. When Abraham heard this, he was grieved for the Sodomites; and he

rose up, and besought God for them, and entreated him that he would not

destroy the righteous with the wicked. And when God had replied that

there was no good man among the Sodomites; for if there were but ten

such man among them, he would not punish any of them for their sins,

Abraham held his peace. And the angels came to the city of the

Sodomites, and Lot entreated them to accept of a lodging with him; for

he was a very generous and hospitable man, and one that had learned to

imitate the goodness of Abraham. Now when the Sodomites saw the young

men to be of beautiful countenances, and this to an extraordinary

degree, and that they took up their lodgings with Lot, they resolved

themselves to enjoy these beautiful boys by force and violence; and when

Lot exhorted them to sobriety, and not to offer any thing immodest to

the strangers, but to have regard to their lodging in his house; and

promised that if their inclinations could not be governed, he would

expose his daughters to their lust, instead of these strangers; neither

thus were they made ashamed.

4. But God was much displeased at their impudent behavior, so that he

both smote those men with blindness, and condemned the Sodomites to

universal destruction. But Lot, upon God's informing him of the future

destruction of the Sodomites, went away, taking with him his wife and

daughters, who were two, and still virgins; for those that were

betrothed 21 to them were above the thoughts of going, and deemed that

Lot's words were trifling. God then cast a thunderbolt upon the city,

and set it on fire, with its inhabitants; and laid waste the country

with the like burning, as I formerly said when I wrote the Jewish War.

22 But Lot's wife continually turning back to view the city as she went

from it, and being too nicely inquisitive what would become of it,

although God had forbidden her so to do, was changed into a pillar of

salt;23 for I have seen it, and it remains at this day. Now he and his

daughters fled to a certain small place, encompassed with the fire, and

settled in it: it is to this day called Zoar, for that is the word which

the Hebrews use for a small thing. There it was that he lived a

miserable life, on account of his having no company, and his want of

provisions.

5. But his daughters, thinking that all mankind were destroyed,

approached to their father, 24 though taking care not to be perceived.

This they did, that human kind might not utterly fail: and they bare

sons; the son of the elder was named Moab, Which denotes one derived

from his father; the younger bare Ammon, which name denotes one derived

from a kinsman. The former of whom was the father of the Moabites, which

is even still a great nation; the latter was the father of the

Ammonites; and both of them are inhabitants of Celesyria. And such was

the departure of Lot from among the Sodomites.

CHAPTER 12. Concerning Abimelech; And Concerning Ismael The Son Of

Abraham; And Concerning The Arabians, Who Were His Posterity.

1. Abraham now removed to Gerar of Palestine, leading Sarah along with

him, under the notion of his sister, using the like dissimulation that

he had used before, and this out of fear: for he was afraid of

Abimelech, the king of that country, who did also himself fall in love

with Sarah, and was disposed to corrupt her; but he was restrained from

satisfying his lust by a dangerous distemper which befell him from God.

Now when his physicians despaired of curing him, he fell asleep, and saw

a dream, warning him not to abuse the stranger's wife; and when he

recovered, he told his friends that God had inflicted that disease upon

him, by way of punishment, for his injury to the stranger; and in order

to preserve the chastity of his wife, for that she did not accompany him

as his sister, but as his legitimate wife; and that God had promised to

be gracious to him for the time to come, if this person be once secure

of his wife's chastity. When he had said this, by the advice of his

friends, he sent for Abraham, and bid him not to be concerned about his

wife, or fear the corruption of her chastity; for that God took care of

him, and that it was by his providence that he received his wife again,

without her suffering any abuse. And he appealed to God, and to his

wife's conscience; and said that he had not any inclination at first to

enjoy her, if he had known she was his wife; but since, said he, thou

leddest her about as thy sister, I was guilty of no offense. He also

entreated him to be at peace with him, and to make God propitious to

him; and that if he thought fit to continue with him, he should have

what he wanted in abundance; but that if he designed to go away, he

should be honorably conducted, and have whatsoever supply he wanted when

he came thither. Upon his saying this, Abraham told him that his

pretense of kindred to his wife was no lie, because she was his

brother's daughter; and that he did not think himself safe in his

travels abroad, without this sort of dissimulation; and that he was not

the cause of his distemper, but was only solicitous for his own safety:

he said also, that he was ready to stay with him. Whereupon Abimelech

assigned him land and money; and they coventanted to live together

without guile, and took an oath at a certain well called Beersheba,

which may be interpreted, The Well of the Oath: and so it is named by

the people of the country unto this day.

2. Now in a little time Abraham had a son by Sarah, as God had foretold

to him, whom he named Isaac, which signifies Laughter. And indeed they

so called him, because Sarah laughed when God 25 said that she should

bear a son, she not expecting such a thing, as being past the age of

child-bearing, for she was ninety years old, and Abraham a hundred; so

that this son was born to them both in the last year of each of those

decimal numbers. And they circumcised him upon the eighth day and from

that time the Jews continue the custom of circumcising their sons within

that number of days. But as for the Arabians, they circumcise after the

thirteenth year, because Ismael, the founder of their nation, who was

born to Abraham of the concubine, was circumcised at that age;

concerning whom I will presently give a particular account, with great

exactness.

3. As for Sarah, she at first loved Ismael, who was born of her own

handmaid Hagar, with an affection not inferior to that of her own son,

for he was brought up in order to succeed in the government; but when

she herself had borne Isaac, she was not willing that Ismael should be

brought up with him, as being too old for him, and able to do him

injuries when their father should be dead; she therefore persuaded

Abraham to send him and his mother to some distant country. Now, at the

first, he did not agree to what Sarah was so zealous for, and thought it

an instance of the greatest barbarity, to send away a young child 26 and

a woman unprovided of necessaries; but at length he agreed to it,

because God was pleased with what Sarah had determined: so he delivered

Ismael to his mother, as not yet able to go by himself; and commanded

her to take a bottle of water, and a loaf of bread, and so to depart,

and to take Necessity for her guide. But as soon as her necessary

provisions failed, she found herself in an evil case; and when the water

was almost spent, she laid the young child, who was ready to expire,

under a fig-tree, and went on further, that so he might die while she

was absent. But a Divine Angel came to her, and told her of a fountain

hard by, and bid her take care, and bring up the child, because she

should be very happy by the preservation of Ismael. She then took

courage, upon the prospect of what was promised her, and, meeting with

some shepherds, by their care she got clear of the distresses she had

been in.

4. When the lad was grown up, he married a wife, by birth an Egyptian,

from whence the mother was herself derived originally. Of this wife were

born to Ismael twelve sons; Nabaioth, Kedar, Abdeel, Mabsam, Idumas,

Masmaos, Masaos, Chodad, Theman, Jetur, Naphesus, Cadmas. These

inhabited all the country from Euphrates to the Red Sea, and called it

Nabatene. They are an Arabian nation, and name their tribes from these,

both because of their own virtue, and because of the dignity of Abraham

their father.

CHAPTER 13. Concerning Isaac The Legitimate Son Of Abraham.

1. Now Abraham greatly loved Isaac, as being his only begotten 27 and

given to him at the borders of old age, by the favor of God. The child

also endeared himself to his parents still more, by the exercise of

every virtue, and adhering to his duty to his parents, and being zealous

in the worship of God. Abraham also placed his own happiness in this

prospect, that, when he should die, he should leave this his son in a

safe and secure condition; which accordingly he obtained by the will of

God: who being desirous to make an experiment of Abraham's religious

disposition towards himself, appeared to him, and enumerated all the

blessings he had bestowed on him; how he had made him superior to his

enemies; and that his son Isaac, who was the principal part of his

present happiness, was derived from him; and he said that he required

this son of his as a sacrifice and holy oblation. Accordingly he

commanded him to carry him to the mountain Moriah, and to build an

altar, and offer him for a burnt-offering upon it for that this would

best manifest his religious disposition towards him, if he preferred

what was pleasing to God, before the preservation of his own son.

2. Now Abraham thought that it was not right to disobey God in any

thing, but that he was obliged to serve him in every circumstance of

life, since all creatures that live enjoy their life by his providence,

and the kindness he bestows on them. Accordingly he concealed this

command of God, and his own intentions about the slaughter of his son,

from his wife, as also from every one of his servants, otherwise he

should have been hindered from his obedience to God; and he took Isaac,

together with two of his servants, and laying what things were necessary

for a sacrifice upon an ass, he went away to the mountain. Now the two

servants went along with him two days; but on the third day, as soon as

he saw the mountain, he left those servants that were with him till then

in the plain, and, having his son alone with him, he came to the

mountain. It was that mountain upon which king David afterwards built

the temple. 28 Now they had brought with them every thing necessary for

a sacrifice, excepting the animal that was to be offered only. Now Isaac

was twenty-five years old. And as he was building the altar, he asked

his father what he was about to offer, since there was no animal there

for an oblation:—to which it was answered, "That God would provide

himself an oblation, he being able to make a plentiful provision for men

out of what they have not, and to deprive others of what they already

have, when they put too much trust therein; that therefore, if God

pleased to be present and propitious at this sacrifice, he would provide

himself an oblation."

3. As soon as the altar was prepared, and Abraham had laid on the wood,

and all things were entirely ready, he said to his son, "O son, I poured

out a vast number of prayers that I might have thee for my son; when

thou wast come into the world, there was nothing that could contribute

to thy support for which I was not greatly solicitous, nor any thing

wherein I thought myself happier than to see thee grown up to man's

estate, and that I might leave thee at my death the successor to my

dominion; but since it was by God's will that I became thy father, and

it is now his will that I relinquish thee, bear this consecration to God

with a generous mind; for I resign thee up to God who has thought fit

now to require this testimony of honor to himself, on account of the

favors he hath conferred on me, in being to me a supporter and defender.

Accordingly thou, my son, wilt now die, not in any common way of going

out of the world, but sent to God, the Father of all men, beforehand, by

thy own father, in the nature of a sacrifice. I suppose he thinks thee

worthy to get clear of this world neither by disease, neither by war,

nor by any other severe way, by which death usually comes upon men, but

so that he will receive thy soul with prayers and holy offices of

religion, and will place thee near to himself, and thou wilt there be to

me a succorer and supporter in my old age; on which account I

principally brought thee up, and thou wilt thereby procure me God for my

Comforter instead of thyself."

4. Now Isaac was of such a generous disposition as became the son of

such a father, and was pleased with this discourse; and said, "That he

was not worthy to be born at first, if he should reject the

determination of God and of his father, and should not resign himself up

readily to both their pleasures; since it would have been unjust if he

had not obeyed, even if his father alone had so resolved." So he went

immediately to the altar to be sacrificed. And the deed had been done if

God had not opposed it; for he called loudly to Abraham by his name, and

forbade him to slay his son; and said, "It was not out of a desire of

human blood that he was commanded to slay his son, nor was he willing

that he should be taken away from him whom he had made his father, but

to try the temper of his mind, whether he would be obedient to such a

command. Since therefore he now was satisfied as to that his alacrity,

and the surprising readiness he showed in this his piety, he was

delighted in having bestowed such blessings upon him; and that he would

not be wanting in all sort of concern about him, and in bestowing other

children upon him; and that his son should live to a very great age;

that he should live a happy life, and bequeath a large principality to

his children, who should be good and legitimate." He foretold also, that

his family should increase into many nations 29 and that those

patriarchs should leave behind them an everlasting name; that they

should obtain the possession of the land of Canaan, and be envied by all

men. When God had said this, he produced to them a ram, which did not

appear before, for the sacrifice. So Abraham and Isaac receiving each

other unexpectedly, and having obtained the promises of such great

blessings, embraced one another; and when they had sacrificed, they

returned to Sarah, and lived happily together, God affording them his

assistance in all things they desired.

CHAPTER 14. Concerning Sarah Abraham's Wife; And How She Ended Her Days.

Now Sarah died a little while after, having lived one hundred and

twenty-seven years. They buried her in Hebron; the Canaanites publicly

allowing them a burying-place; which piece of ground Abraham bought for

four hundred shekels, of Ephron, an inhabitant of Hebron. And both

Abraham and his descendants built themselves sepulchers in that place.

CHAPTER 15. How The Nation Of The Troglodytes Were Derived From Abraham

By Keturah.

Abraham after this married Keturah, by whom six sons were born to him,

men of courage, and of sagacious minds: Zambran, and Jazar, and Madan,

and Madian, and Josabak, and Sous. Now the sons of Sous were Sabathan

and Dadan. The sons of Dadan were Latusim, and Assur, and Luom. The sons

of Madiau were Ephas, and Ophren, and Anoch, and Ebidas, and Eldas. Now,

for all these sons and grandsons, Abraham contrived to settle them in

colonies; and they took possession of Troglodytis, and the country of

Arabia the Happy, as far as it reaches to the Red Sea. It is related of

this Ophren, that he made war against Libya, and took it, and that his

grandchildren, when they inhabited it, called it [from his name] Africa.

And indeed Alexander Polyhistor gives his attestation to what I here

say; who speaks thus: "Cleodemus the prophet, who was also called

Malchus, who wrote a History of the Jews, in agreement with the History

of Moses, their legislator, relates, that there were many sons born to

Abraham by Keturah: nay, he names three of them, Apher, and Surim, and

Japhran. That from Surim was the land of Assyria denominated; and that

from the other two [Apher and Japbran] the country of Africa took its

name, because these men were auxiliaries to Hercules, when he fought

against Libya and Antaeus; and that Hercules married Aphra's daughter,

and of her he begat a son, Diodorus; and that Sophon was his son, from

whom that barbarous people called Sophacians were denominated."

CHAPTER 16. How Isaac Took Rebeka To Wife.

1. Now when Abraham, the father of Isaac, had resolved to take Rebeka,

who was grand-daughter to his brother Nahor, for a wife to his son

Isaac, who was then about forty years old, he sent the ancientest of his

servants to betroth her, after he had obliged him to give him the

strongest assurances of his fidelity; which assurances were given after

the manner following:—They put each other's hands under each other's

thighs; then they called upon God as the witness of what was to be done.

He also sent such presents to those that were there as were in esteem,

on account that that they either rarely or never were seen in that

country, The servant got thither not under a considerable time; for it

requires much time to pass through Meopotamia, in which it is tedious

traveling, both in the winter for the depth of the clay, and in summer

for want of water; and, besides this, for the robberies there committed,

which are not to be avoided by travelers but by caution beforehand.

However, the servant came to Haran; and when he was in the suburbs, he

met a considerable number of maidens going to the water; he therefore

prayed to God that Rebeka might be found among them, or her whom Abraham

sent him as his servant to espouse to his son, in case his will were

that this marriage should be consummated, and that she might be made

known to him by the sign, That while others denied him water to drink,

she might give it him.

2. With this intention he went to the well, and desired the maidens to

give him some water to drink: but while the others refused, on pretense

that they wanted it all at home, and could spare none for him, one only

of the company rebuked them for their peevish behavior towards the

stranger; and said, What is there that you will ever communicate to

anybody, who have not so much as given the man some water? She then

offered him water in an obliging manner. And now he began to hope that

his grand affair would succeed; but desiring still to know the truth, he

commended her for her generosity and good nature, that she did not

scruple to afford a sufficiency of water to those that wanted it, though

it cost her some pains to draw it; and asked who were her parents, and

wished them joy of such a daughter. "And mayst thou be espoused," said

he, "to their satisfaction, into the family of an agreeable husband, and

bring him legitimate children." Nor did she disdain to satisfy his

inquiries, but told him her family. "They," says she, "call me Rebeka;

my father was Bethuel, but he is dead; and Laban is my brother; and,

together with my mother, takes care of all our family affairs, and is

the guardian of my virginity." When the servant heard this, he was very

glad at what had happened, and at what was told him, as perceiving that

God had thus plainly directed his journey; and producing his bracelets,

and some other ornaments which it was esteemed decent for virgins to

wear, he gave them to the damsel, by way of acknowledgment, and as a

reward for her kindness in giving him water to drink; saying, it was but

just that she should have them, because she was so much more obliging

than any of the rest. She desired also that he would come and lodge with

them, since the approach of the night gave him not time to proceed

farther. And producing his precious ornaments for women, he said he

desired to trust them to none more safely than to such as she had shown

herself to be; and that he believed he might guess at the humanity of

her mother and brother, that they would not be displeased, from the

virtue he found in her; for he would not be burdensome, but would pay

the hire for his entertainment, and spend his own money. To which she

replied, that he guessed right as to the humanity of her parents; but

complained that he should think them so parsimonious as to take money,

for that he should have all on free cost. But she said she would first

inform her brother Laban, and, if he gave her leave, she would conduct

him in.

3. As soon then as this was over, she introduced the stranger; and for

the camels, the servants of Laban brought them in, and took care of

them; and he was himself brought in to supper by Laban. And, after

supper, he says to him, and to the mother of the damsel, addressing

himself to her, "Abraham is the son of Terah, and a kinsman of yours;

for Nahor, the grandfather of these children, was the brother of

Abraham, by both father and mother; upon which account he hath sent me

to you, being desirous to take this damsel for his son to wife. He is

his legitimate son, and is brought up as his only heir. He could indeed

have had the most happy of all the women in that country for him, but he

would not have his son marry any of them; but, out of regard to his own

relations, he desired him to match here, whose affection and inclination

I would not have you despise; for it was by the good pleasure of God

that other accidents fell out in my journey, and that thereby I lighted

upon your daughter and your house; for when I was near to the city, I

saw a great many maidens coming to a well, and I prayed that I might

meet with this damsel, which has come to pass accordingly. Do you

therefore confirm that marriage, whose espousals have been already made

by a Divine appearance; and show the respect you have for Abraham, who

hath sent me with so much solicitude, in giving your consent to the

marriage of this damsel." Upon this they understood it to be the will of

God, and greatly approved of the offer, and sent their daughter, as was

desired. Accordingly Isaac married her, the inheritance being now come

to him; for the children by Keturah were gone to their own remote

habitations.

CHAPTER 17. Concerning The Death Of Abraham.

A Little while after this Abraham died. He was a man of incomparable

virtue, and honored by God in a manner agreeable to his piety towards

him. The whole time of his life was one hundred seventy and five years,

and he was buried in Hebron, with his wife Sarah, by their sons Isaac

and Ismael.

CHAPTER 18. Concerning The Sons Of Isaac, Esau And Jacob; Of Their

Nativity And Education.

1. Now Isaac's wife proved with child, after the death of Abraham; 30

and when her belly was greatly burdened, Isaac was very anxious, and

inquired of God; who answered, that Rebeka should bear twins; and that

two nations should take the names of those sons; and that he who

appeared the second should excel the elder. Accordingly she, in a little

time, as God had foretold, bare twins; the elder of whom, from his head

to his feet, was very rough and hairy; but the younger took hold of his

heel as they were in the birth. Now the father loved the elder, who was

called Esau, a name agreeable to his roughness, for the Hebrews call

such a hairy roughness [Esau, 31 or] Seir; but Jacob the younger was

best beloved by his mother.

2. When there was a famine in the land, Isaac resolved to go into Egypt,

the land there being good; but he went to Gerar, as God commanded him.

Here Abimelech the king received him, because Abraham had formerly lived

with him, and had been his friend. And as in the beginning he treated

him exceeding kindly, so he was hindered from continuing in the same

disposition to the end, by his envy at him; for when he saw that God was

with Isaac, and took such great care of him, he drove him away from him.

But Isaac, when he saw how envy had changed the temper of Abimelech

retired to a place called the Valley, not far from Gerar: and as he was

digging a well, the shepherds fell upon him, and began to fight, in

order to hinder the work; and because he did not desire to contend, the

shepherds seemed to get the him, so he still retired, and dug another

and when certain other shepherds of Abimelech began to offer him

violence, he left that also, still retired, thus purchasing security to

himself a rational and prudent conduct. At length they gave him leave to

dig a well without disturbance. He named this well Rehoboth, which

denotes a large space; but of the former wells, one was called Escon,

which denotes strife, the other Sitenna, name signifies enmity.

3. It was now that Isaac's affairs increased, and in a flourishing

condition; and this his great riches. But Abimelech, thinking in

opposition to him, while their living made them suspicious of each

other, and retiring showing a secret enmity also, he afraid that his

former friendship with Isaac would not secure him, if Isaac should

endeavor the injuries he had formerly offered him; he therefore renewed

his friendship with him, Philoc, one of his generals. And when he had

obtained every thing he desired, by reason of Isaac's good nature, who

preferred the earlier friendship Abimelech had shown to himself and his

father to his later wrath against him, he returned home.

4. Now when Esau, one of the sons of Isaac, whom the father principally

loved, was now come to the age of forty years, he married Adah, the

daughter of Helon, and Aholibamah, the daughter of Esebeon; which Helon

and Esebeon were great lords among the Canaanites: thereby taking upon

himself the authority, and pretending to have dominion over his own

marriages, without so much as asking the advice of his father; for had

Isaac been the arbitrator, he had not given him leave to marry thus, for

he was not pleased with contracting any alliance with the people of that

country; but not caring to be uneasy to his son by commanding him to put

away these wives, he resolved to be silent.

5. But when he was old, and could not see at all, he called Esau to him,

and told him, that besides his blindness, and the disorder of his eyes,

his very old age hindered him from his worship of God [by sacrifice]; he

bid him therefore to go out a hunting, and when he had caught as much

venison as he could, to prepare him a supper 32 that after this he might

make supplication to God, to be to him a supporter and an assister

during the whole time of his life; saying, that it was uncertain when he

should die, and that he was desirous, by prayers for him, to procure,

beforehand, God to be merciful to him.

6. Accordingly, Esau went out a hunting. But Rebeka 33 thinking it

proper to have the supplication made for obtaining the favor of God to

Jacob, and that without the consent of Isaac, bid him kill kids of the

goats, and prepare a supper. So Jacob obeyed his mother, according to

all her instructions. Now when the supper was got ready, he took a

goat's skin, and put it about his arm, that by reason of its hairy

roughness, he might by his father be believed to be Esau; for they being

twins, and in all things else alike, differed only in this thing. This

was done out of his fear, that before his father had made his

supplications, he should be caught in his evil practice, and lest he

should, on the contrary, provoke his father to curse him. So he brought

in the supper to his father. Isaac perceivest to be Esau. So suspecting

no deceit, he ate the supper, and betook himself to his prayers and

intercessions with God; and said, "O Lord of all ages, and Creator of

all substance; for it was thou that didst propose to my father great

plenty of good things, and hast vouchsafed to bestow on me what I have;

and hast promised to my posterity to be their kind supporter, and to

bestow on them still greater blessings; do thou therefore confirm these

thy promises, and do not overlook me, because of my present weak

condition, on account of which I most earnestly pray to thee. Be

gracious to this my son; and preserve him and keep him from every thing

that is evil. Give him a happy life, and the possession of as many good

things as thy power is able to bestow. Make him terrible to his enemies,

and honorable and beloved among his friends."

7. Thus did Isaac pray to God, thinking his prayers had been made for

Esau. He had but just finished them, when Esau came in from hunting. And

when Isaac perceived his mistake, he was silent: but Esau required that

he might be made partaker of the like blessing from his father that his

brother had partook of; but his father refused it, because all his

prayers had been spent upon Jacob: so Esau lamented the mistake.

However, his father being grieved at his weeping, said, that "he should

excel in hunting and strength of body, in arms, and all such sorts of

work; and should obtain glory for ever on those accounts, he and his

posterity after him; but still should serve his brother."

8. Now the mother delivered Jacob, when she was afraid that his brother

would inflict some punishment upon him because of the mistake about the

prayers of Isaac; for she persuaded her husband to take a wife for Jacob

out of Mesopotamia, of her own kindred, Esau having married already

Basemmath, the daughter of Ismael, without his father's consent; for

Isaac did not like the Canaanites, so that he disapproved of Esau's

former marriages, which made him take Basemmath to wife, in order to

please him; and indeed he had a great affection for her.

CHAPTER 19. Concerning Jacob's Flight Into Mesopotamia, By Reason Of The

Fear He Was In Of His Brother.

1. Now Jacob was sent by his mother to Mesopotamia, in order to marry

Laban her brother's daughter [which marriage was permitted by Isaac, on

account of his obsequiousness to the desires of his wife]; and he

accordingly journeyed through the land of Canaan; and because he hated

the people of that country, he would not lodge with any of them, but

took up his lodging in the open air, and laid his head on a heap of

stones that he had gathered together. At which time he saw in his sleep

such a vision standing by him:—he seemed to see a ladder that reached

from the earth unto heaven, and persons descending upon the ladder that

seemed more excellent than human; and at last God himself stood above

it, and was plainly visible to him, who, calling him by his name, spake

to him in these words:—

2. "O Jacob, it is not fit for thee, who art the son of a good father,

and grandson of one who had obtained a great reputation for his eminent

virtue, to be dejected at thy present circumstances, but to hope for

better times, for thou shalt have great abundance of all good things, by

my assistance: for I brought Abraham hither, out of Mesopotamia, when he

was driven away by his kinsmen, and I made thy father a happy man, nor

will I bestow a lesser degree of happiness on thyself: be of good

courage, therefore, and under my conduct proceed on this thy journey,

for the marriage thou goest so zealously about shall be consummated. And

thou shalt have children of good characters, but their multitude shall

be innumerable; and they shall leave what they have to a still more

numerous posterity, to whom, and to whose posterity, I give the dominion

of all the land, and their posterity shall fill the entire earth and

sea, so far as the sun beholds them: but do not thou fear any danger,

nor be afraid of the many labors thou must undergo, for by my providence

I will direct thee what thou art to do in the time present, and still

much more in the time to come."

3. Such were the predictions which God made to Jacob; whereupon he

became very joyful at what he had seen and heard; and he poured oil on

the stones, because on them the prediction of such great benefits was

made. He also vowed a vow, that he would offer sacrifices upon them, if

he lived and returned safe; and if he came again in such a condition, he

would give the tithe of what he had gotten to God. He also judged the

place to be honorable and gave it the name of Bethel, which, in the

Greek, is interpreted, The House of God.

4. So he proceeded on his journey to Mesopotamia, and at length came to

Haran; and meeting with shepherds in the suburbs, with boys grown up,

and maidens sitting about a certain well, he staid with them, as wanting

water to drink; and beginning to discourse with them, he asked them

whether they knew such a one as Laban, and whether he was still alive.

Now they all said they knew him, for he was not so inconsiderable a

person as to be unknown to any of them; and that his daughter fed her

father's flock together with them; and that indeed they wondered that

she was not yet come, for by her means thou mightest learn more exactly

whatever thou desirest to know about that family. While they were saying

this the damsel came, and the other shepherds that came down along with

her. Then they showed her Jacob, and told her that he was a stranger,

who came to inquire about her father's affairs. But she, as pleased,

after the custom of children, with Jacob's coming, asked him who he was,

and whence he came to them, and what it was he lacked that he came

thither. She also wished it might be in their power to supply the wants

he came about.

5. But Jacob was quite overcome, not so much by their kindred, nor by

that affection which might arise thence, as by his love to the damsel,

and his surprise at her beauty, which was so flourishing, as few of the

women of that age could vie with. He said then, "There is a relation

between thee and me, elder than either thy or my birth, if thou be the

daughter of Laban; for Abraham was the son of Terah, as well as Haran

and Nahor. Of the last of whom [Nahor] Bethuel thy grandfather was the

son. Isaac my father was the son of Abraham and of Sarah, who was the

daughter of Haran. But there is a nearer and later cement of mutual

kindred which we bear to one another, for my mother Rebeka was sister to

Laban thy father, both by the same father and mother; I therefore and

thou are cousin-germans. And I am now come to salute you, and to renew

that affinity which is proper between us." Upon this the damsel, at the

mention of Rebeka, as usually happens to young persons, wept, and that

out of the kindness she had for her father, and embraced Jacob, she

having learned an account of Rebeka from her father, and knew that her

parents loved to hear her named; and when she had saluted him, she said

that "he brought the most desirable and greatest pleasures to her

father, with all their family, who was always mentioning his mother, and

always thinking of her, and her alone; and that this will make thee

equal in his eyes to any advantageous circumstances whatsoever." Then

she bid him go to her father, and follow her while she conducted him to

him; and not to deprive him of such a pleasure, by staying any longer

away from him.

6. When she had said thus, she brought him to Laban; and being owned by

his uncle, he was secure himself, as being among his friends; and he

brought a great deal of pleasure to them by his unexpected coning. But a

little while afterward, Laban told him that he could not express in

words the joy he had at his coming; but still he inquired of him the

occasion of his coming, and why he left his aged mother and father, when

they wanted to be taken care of by him; and that he would afford him all

the assistance he wanted. Then Jacob gave him an account of the whole

occasion of his journey, and told him, "that Isaac had two sons that

were twins, himself and Esau; who, because he failed of his father's

prayers, which by his mother's wisdom were put up for him, sought to

kill him, as deprived of the kingdom 34 which was to be given him of

God, and of the blessings for which their father prayed; and that this

was the occasion of his coming hither, as his mother had commanded him

to do: for we are all [says he] brethren one to another; but our mother

esteems an alliance with your family more than she does one with the

families of the country; so I look upon yourself and God to be the

supporters of my travels, and think myself safe in my present

circumstances."

7. Now Laban promised to treat him with great humanity, both on account

of his ancestors, and particularly for the sake of his mother, towards

whom, he said, he would show his kindness, even though she were absent,

by taking care of him; for he assured him he would make him the head

shepherd of his flock, and give him authority sufficient for that

purpose; and when he should have a mind to return to his parents, he

would send him back with presents, and this in as honorable a manner as

the nearness of their relation should require. This Jacob heard gladly;

and said he would willingly, and with pleasure, undergo any sort of

pains while he tarried with him, but desired Rachel to wife, as the

reward of those pains, who was not only on other accounts esteemed by

him, but also because she was the means of his coming to him; for he

said he was forced by the love of the damsel to make this proposal.

Laban was well pleased with this agreement, and consented to give the

damsel to him, as not desirous to meet with any better son-in-law; and

said he would do this, if he would stay with him some time, for he was

not willing to send his daughter to be among the Canaanites, for he

repented of the alliance he had made already by marrying his sister

there. And when Jacob had given his consent to this, he agreed to stay

seven years; for so many years he had resolved to serve his father-in-

law, that, having given a specimen of his virtue, it might be better

known what sort of a man he was. And Jacob, accepting of his terms,

after the time was over, he made the wedding-feast; and when it was

night, without Jacob's perceiving it, he put his other daughter into bed

to him, who was both elder than Rachel, and of no comely countenance:

Jacob lay with her that night, as being both in drink and in the dark.

However, when it was day, he knew what had been done to him; and he

reproached Laban for his unfair proceeding with him; who asked pardon

for that necessity which forced him to do what he did; for he did not

give him Lea out of any ill design, but as overcome by another greater

necessity: that, notwithstanding this, nothing should hinder him from

marrying Rachel; but that when he had served another seven years, he

would give him her whom he loved. Jacob submitted to this condition, for

his love to the damsel did not permit him to do otherwise; and when

another seven years were gone, he took Rachel to wife.

8. Now each of these had handmaids, by their father's donation. Zilpha

was handmaid to Lea, and Bilha to Rachel; by no means slaves, 35 but

however subject to their mistresses. Now Lea was sorely troubled at her

husband's love to her sister; and she expected she should be better

esteemed if she bare him children: so she entreated God perpetually; and

when she had borne a son, and her husband was on that account better

reconciled to her, she named her son Reubel, because God had had mercy

upon her, in giving her a son, for that is the signification of this

name. After some time she bare three more sons; Simeon, which name

signifies that God had hearkened to her prayer. Then she bare Levi, the

confirmer of their friendship. After him was born Judah, which denotes

thanksgiving. But Rachel, fearing lest the fruitfulness of her sister

should make herself enjoy a lesser share of Jacob's affections, put to

bed to him her handmaid Bilha; by whom Jacob had Dan: one may interpret

that name into the Greek tongue, a divine judgment. And after him

Nephthalim, as it were, unconquerable in stratagems, since Rachel tried

to conquer the fruitfulness of her sister by this stratagem.

Accordingly, Lea took the same method, and used a counter-stratagem to

that of her sister; for she put to bed to him her own handmaid. Jacob

therefore had by Zilpha a son, whose name was Gad, which may be

interpreted fortune; and after him Asher, which may be called a happy

man, because he added glory to Lea. Now Reubel, the eldest son of Lea,

brought apples of mandrakes 36 to his mother. When Rachel saw them, she

desired that she would give her the apples, for she longed to eat them;

but when she refused, and bid her be content that she had deprived her

of the benevolence she ought to have had from her husband, Rachel, in

order to mitigate her sister's anger, said she would yield her husband

to her; and he should lie with her that evening. She accepted of the

favor, and Jacob slept with Lea, by the favor of Rachel. She bare then

these sons: Issachar, denoting one born by hire: and Zabulon, one born

as a pledge of benevolence towards her; and a daughter, Dina. After some

time Rachel had a son, named Joseph, which signified there should be

another added to him.

9. Now Jacob fed the flocks of Laban his father-in-law all this time,

being twenty years, after which he desired leave of his father-in-law to

take his wives and go home; but when his father-in-law would not give

him leave, he contrived to do it secretly. He made trial therefore of

the disposition of his wives what they thought of this journey;—when

they appeared glad, and approved of it. Rachel took along with her the

images of the gods, which, according to their laws, they used to worship

in their own country, and ran away together with her sister. The

children also of them both, and the handmaids, and what possessions they

had, went along with them. Jacob also drove away half the cattle,

without letting Laban know of it beforehand But the reason why Rachel

took the images of the gods, although Jacob had taught her to despise

such worship of those gods, was this, That in case they were pursued,

and taken by her father, she might have recourse to these images, in

order to obtain his pardon.

10. But Laban, after one day's time, being acquainted with Jacob's and

his daughters' departure, was much troubled, and pursued after them,

leading a band of men with him; and on the seventh day overtook them,

and found them resting on a certain hill; and then indeed he did not

meddle with them, for it was even-tide; but God stood by him in a dream,

and warned him to receive his son-in-law and his daughters in a

peaceable manner; and not to venture upon any thing rashly, or in wrath

to but to make a league with Jacob. And he told him, that if he despised

their small number, attacked them in a hostile manner, he would assist

them. When Laban had been thus forewarned by God, he called Jacob to him

the next day, in order to treat with him, and showed him what dream he

had; in dependence whereupon he came confidently to him, and began to

accuse him, alleging that he had entertained him when he was poor, and

in want of all things, and had given him plenty of all things which he

had. "For," said he, "I have joined my daughters to thee in marriage,

and supposed that thy kindness to me be greater than before; but thou

hast had no regard to either thy mother's relations to me, nor to the

affinity now newly contracted between us; nor to those wives whom thou

hast married; nor to those children, of whom I am the grandfather. Thou

hast treated me as an enemy, driving away my cattle, and by persuading

my daughters to run away from their father; and by carrying home those

sacred paternal images which were worshipped by my forefathers, and have

been honored with the like worship which they paid them by myself. In

short, thou hast done this whilst thou art my kinsman, and my sister's

son, and the husband of my daughters, and was hospitably treated by me,

and didst eat at my table." When Laban had said this, Jacob made his

defense—That he was not the only person in whom God had implanted the

love of his native country, but that he had made it natural to all men;

and that therefore it was but reasonable that, after so long time, he

should go back to it. "But as to the prey, of whose driving away thou

accusest me, if any other person were the arbitrator, thou wouldst be

found in the wrong; for instead of those thanks I ought to have had from

thee, for both keeping thy cattle, and increasing them, how is it that

thou art unjustly angry at me because I have taken, and have with me, a

small portion of them? But then, as to thy daughters, take notice, that

it is not through any evil practices of mine that they follow me in my

return home, but from that just affection which wives naturally have to

their husbands. They follow therefore not so properly myself as their

own children." And thus far of his apology was made, in order to clear

himself of having acted unjustly. To which he added his own complaint

and accusation of Laban; saying, "While I was thy sister's son, and thou

hadst given me thy daughters in marriage, thou hast worn me out with thy

harsh commands, and detained me twenty years under them. That indeed

which was required in order to my marrying thy daughters, hard as it

was, I own to have been tolerable; but as to those that were put upon me

after those marriages, they were worse, and such indeed as an enemy

would have avoided." For certainly Laban had used Jacob very ill; for

when he saw that God was assisting to Jacob in all that he desired, he

promised him, that of the young cattle which should be born, he should

have sometimes what was of a white color, and sometimes what should be

of a black color; but when those that came to Jacob's share proved

numerous, he did not keep his faith with him, but said he would give

them to him the next year, because of his envying him the multitude of

his possessions. He promised him as before, because he thought such an

increase was not to be expected; but when it appeared to be fact, he

deceived him.

11. But then, as to the sacred images, he bid him search for them; and

when Laban accepted of the offer, Rachel, being informed of it, put

those images into that camel's saddle on which she rode, and sat upon

it; and said, that her natural purgation hindered her rising up: so

Laban left off searching any further, not supposing that his daughter in

such circumstances would approach to those images. So he made a league

with Jacob, and bound it by oaths, that he would not bear him any malice

on account of what had happened; and Jacob made the like league, and

promised to love Laban's daughters. And these leagues they confirmed

with oaths also, which the made upon certain as whereon they erected a

pillar, in the form of an altar: whence that hill is called Gilead; and

from thence they call that land the Land of Gilead at this day. Now when

they had feasted, after the making of the league, Laban returned home.

CHAPTER 20. Concerning The Meeting Of Jacob And Esau.

1. Now as Jacob was proceeding on his journey to the land of Canaan,

angels appeared to him, and suggested to him good hope of his future

condition; and that place he named the Camp of God. And being desirous

of knowing what his brother's intentions were to him, he sent

messengers, to give him an exact account of every thing, as being

afraid, on account of the enmities between them. He charged those that

were sent, to say to Esau, "Jacob had thought it wrong to live together

with him while he was in anger against him, and so had gone out of the

country; and that he now, thinking the length of time of his absence

must have made up their differences, was returning; that he brought with

him his wives, and his children, with what possessions he had gotten;

and delivered himself, with what was most dear to him, into his hands;

and should think it his greatest happiness to partake together with his

brother of what God had bestowed upon him." So these messengers told him

this message. Upon which Esau was very glad, and met his brother with

four hundred men. And Jacob, when he heard that he was coming to meet

him with such a number of men, was greatly afraid: however, he committed

his hope of deliverance to God; and considered how, in his present

circumstances, he might preserve himself and those that were with him,

and overcome his enemies if they attacked him injuriously. He therefore

distributed his company into parts; some he sent before the rest, and

the others he ordered to come close behind, that so, if the first were

overpowered when his brother attacked them, they might have those that

followed as a refuge to fly unto. And when he had put his company in

this order, he sent some of them to carry presents to his brother. The

presents were made up of cattle, and a great number of four-footed

beasts, of many kinds, such as would be very acceptable to those that

received them, on account of their rarity. Those who were sent went at

certain intervals of space asunder, that, by following thick, one after

another, they might appear to be more numerous, that Esau might remit of

his anger on account of these presents, if he were still in a passion.

Instructions were also given to those that were sent to speak gently to

him.

2. When Jacob had made these appointments all the day, and night came

on, he moved on with his company; and, as they were gone over a certain

river called Jabboc, Jacob was left behind; and meeting with an angel,

he wrestled with him, the angel beginning the struggle: but he prevailed

over the angel, who used a voice, and spake to him in words, exhorting

him to be pleased with what had happened to him, and not to suppose that

his victory was a small one, but that he had overcome a divine angel,

and to esteem the victory as a sign of great blessings that should come

to him, and that his offspring should never fall, and that no man should

be too hard for his power. He also commanded him to be called Israel,

which in the Hebrew tongue signifies one that struggled with the divine

angel. 37 These promises were made at the prayer of Jacob; for when he

perceived him to be the angel of God, he desired he would signify to him

what should befall him hereafter. And when the angel had said what is

before related, he disappeared; but Jacob was pleased with these things,

and named the place Phanuel, which signifies, the face of God. Now when

he felt pain, by this struggling, upon his broad sinew, he abstained

from eating that sinew himself afterward; and for his sake it is still

not eaten by us.

3. When Jacob understood that his brother was near, he ordered his wives

to go before, each by herself, with the handmaids, that they might see

the actions of the men as they were fighting, if Esau were so disposed.

He then went up to his brother Esau, and bowed down to him, who had no

evil design upon him, but saluted him; and asked him about the company

of the children and of the women; and desired, when he had understood

all he wanted to know about them, that he would go along with him to

their father; but Jacob pretending that the cattle were weary, Esau

returned to Seir, for there was his place of habitation, he having named

the place Roughness, from his own hairy roughness.

CHAPTER 21. Concerning The Violation Of Dina's Chastity.

1. Hereupon Jacob came to the place, till this day called Tents

[Succoth]; from whence he went to Shechem, which is a city of the

Canaanites. Now as the Shechemites were keeping a festival Dina, who was

the only daughter of Jacob, went into the city to see the finery of the

women of that country. But when Shechem, the son of Hamor the king, saw

her, he defiled her by violence; and being greatly in love with her,

desired of his father that he would procure the damsel to him for a

wife. To which desire he condescended, and came to Jacob, desiring him

to give leave that his son Shechem might, according to law, marry Dina.

But Jacob, not knowing how to deny the desire of one of such great

dignity, and yet not thinking it lawful to marry his daughter to a

stranger, entreated him to give him leave to have a consultation about

what he desired him to do. So the king went away, in hopes that Jacob

would grant him this marriage. But Jacob informed his sons of the

defilement of their sister, and of the address of Hamor; and desired

them to give their advice what they should do. Upon thiss, the greatest

part said nothing, not knowing what advice to give. But Simeon and Levi,

the brethren of the damsel by the same mother, agreed between themselves

upon the action following: It being now the time of a festival, when the

Shechemites were employed in ease and feasting, they fell upon the watch

when they were asleep, and, coming into the city, slew all the males 38

as also the king, and his son, with them; but spared the women. And when

they had done this without their father's consent, they brought away

their sister.

2. Now while Jacob was astonished at the greatness of this act, and was

severely blaming his sons for it, God stood by him, and bid him be of

good courage; but to purify his tents, and to offer those sacrifices

which he had vowed to offer when he went first into Mesopotamia, and saw

his vision. As he was therefore purifying his followers, he lighted upon

the gods of Laban; [for he did not before know they were stolen by

Rachel;] and he hid them in the earth, under an oak, in Shechem. And

departing thence, he offered sacrifice at Bethel, the place where he saw

his dream, when he went first into Mesopotamia.

3. And when he was gone thence, and was come over against Ephrata, he

there buried Rachel, who died in child-bed: she was the only one of

Jacob's kindred that had not the honor of burial at Hebron. And when he

had mourned for her a great while, he called the son that was born of

her Benjamin, 39 because of the sorrow the mother had with him. These

are all the children of Jacob, twelve males and one female.--Of them

eight were legitimate,--viz. six of Lea, and two of Rachel; and four

were of the handmaids, two of each; all whose names have been set down

already.

CHAPTER 22. How Isaac Died, And Was Buried In Hebron.

From thence Jacob came to Hebron, a city situate among the Canaanites;

and there it was that Isaac lived: and so they lived together for a

little while; for as to Rebeka, Jacob did not find her alive. Isaac also

died not long after the coming of his son; and was buried by his sons,

with his wife, in Hebron, where they had a monument belonging to them

from their forefathers. Now Isaac was a man who was beloved of God, and

was vouchsafed great instances of providence by God, after Abraham his

father, and lived to be exceeding old; for when he had lived virtuously

one hundred and eighty-five years, he then died.

FOOTNOTES:

1 (return) [ Since Josephus, in his Preface, sect. 4, says that Moses

wrote some things enigmatically, some allegorically, and the rest in

plain words, since in his account of the first chapter of Genesis, and

the first three verses of the second, he gives us no hints of any

mystery at all; but when he here comes to ver. 4, etc., he says that

Moses, after the seventh day was over, began to talk philosophically; it

is not very improbable that he understood the rest of the second and the

third chapters in some enigmatical, or allegorical, or philosophical

sense. The change of the name of God just at this place, from Elohim to

Jehovah Elohim, from God to Lord God, in the Hebrew, Samaritan, and

Septuagint, does also not a little favor some such change in the

narration or construction.]

2 (return) [ We may observe here, that Josephus supposed man to be

compounded of spirit, soul, and body, with St. Paul, 1 Thessalonians

5:23, and the rest of the ancients: he elsewhere says also, that the

blood of animals was forbidden to be eaten, as having in it soul and

spirit, Antiq. B. III. ch. 11. sect. 2.]

3 (return) [ Whence this strange notion came, which yet is not peculiar

to Joseph, but, as Dr. Hudson says here, is derived from older authors,

as if four of the greatest rivers in the world, running two of them at

vast distances from the other two, by some means or other watered

paradise, is hard to say. Only since Josephus has already appeared to

allegorize this history, and take notice that these four names had a

particular signification; Phison for Ganges, a multitude; Phrath for

Euphrates, either a dispersion or a flower; Diglath for Tigris, what is

swift, with narrowness; and Geon for Nile, what arises from the east,—we

perhaps mistake him when we suppose he literally means those four

rivers; especially as to Geon or Nile, which arises from the east, while

he very well knew the literal Nile arises from the south; though what

further allegorical sense he had in view, is now, I fear, impossible to

be determined.]

4 (return) [ By the Red Sea is not here meant the Arabian Gulf, which

alone we now call by that name, but all that South Sea, which included

the Red Sea, and the Persian Gulf, as far as the East Indies; as Reland

and Hudson here truly note, from the old geographers.]

5 (return) [ Hence it appears, that Josephus thought several, at least,

of the brute animals, particularly the serpent, could speak before the

fall. And I think few of the more perfect kinds of those animals want

the organs of speech at this day. Many inducements there are also to a

notion, that the present state they are in, is not their original state;

and that their capacities have been once much greater than we now see

them, and are capable of being restored to their former condition. But

as to this most ancient, and authentic, and probably allegorical account

of that grand affair of the fall of our first parents, I have somewhat

more to say in way of conjecture, but being only a conjecture, I omit

it: only thus far, that the imputation of the sin of our first parents

to their posterity, any further than as some way the cause or occasion

of man's mortality, seems almost entirely groundless; and that both man,

and the other subordinate creatures, are hereafter to be delivered from

the curse then brought upon them, and at last to be delivered from that

bondage of corruption, Romans 8:19-22.]

6 (return) [ St. John's account of the reason why God accepted the

sacrifice of Abel, and rejected that of Cain; as also why Cain slew

Abel, on account of that his acceptance with God, is much better than

this of Josephus: I mean, because "Cain was of the evil one, and slew

his brother. And wherefore slew he him? Because his own works were evil,

and his brother's righteous," 1 John 3:12. Josephus's reason seems to be

no better than a pharisaical notion or tradition.]

7 (return) [ From this Jubal, not improbably, came Jobel, the trumpet of

jobel or jubilee; that large and loud musical instrument, used in

proclaiming the liberty at the year of jubilee.]

8 (return) [ The number of Adam's children, as says the old tradition

was thirty-three sons, and twenty-three daughters.]

9 (return) [ What is here said of Seth and his posterity, that they were

very good and virtuous, and at the same time very happy, without any

considerable misfortunes, for seven generations, [see ch. 2. sect. 1,

before; and ch. 3. sect. 1, hereafter,] is exactly agreeable to the

state of the world and the conduct of Providence in all the first ages.]

10 (return) [ Of Josephus's mistake here, when he took Seth the son of

Adam, for Seth or Sesostris, king of Egypt, the erector of this pillar

in the land of Siriad, see Essay on the Old Testament, Appendix, p. 159,

160. Although the main of this relation might be true, and Adam might

foretell a conflagration and a deluge, which all antiquity witnesses to

be an ancient tradition; nay, Seth's posterity might engrave their

inventions in astronomy on two such pillars; yet it is no way credible

that they could survive the deluge, which has buried all such pillars

and edifices far under ground in the sediment of its waters, especially

since the like pillars of the Egyptian Seth or Sesostris were extant

after the flood, in the land of Siriad, and perhaps in the days of

Josephus also, as is shown in the place here referred to.]

11 (return) [ This notion, that the fallen angels were, in some sense,

the fathers of the old giants, was the constant opinion of antiquity.]

12 (return) [ Josephus here supposes that the life of these giants, for

of them only do I understand him, was now reduced to 120 years; which is

confirmed by the fragment of Enoch, sect. 10, in Authent. Rec. Part I.

p. 268. For as to the rest of mankind, Josephus himself confesses their

lives were much longer than 120 years, for many generations after the

flood, as we shall see presently; and he says they were gradually

shortened till the days of Moses, and then fixed [for some time] at 120,

ch. 6. sect. 5. Nor indeed need we suppose that either Enoch or Josephus

meant to interpret these 120 years for the life of men before the flood,

to be different from the 120 years of God's patience [perhaps while the

ark was preparing] till the deluge; which I take to be the meaning of

God when he threatened this wicked world, that if they so long continued

impenitent, their days should be no more than 120 years.]

13 (return) [ A cubit is about 21 English inches.]

14 (return) [ Josephus here truly determines, that the year at the Flood

began about the autumnal equinox. As to what day of the month the Flood

began, our Hebrew and Samaritan, and perhaps Josephus's own copy, more

rightly placed it on the 17th day, instead of the 27th, as here; for

Josephus agrees with them, as to the distance of 150 days to the 17th

day of the 7th month, as Genesis 7. ult. with 8:3.]

15 (return) [ Josephus here takes notice, that these ancient genealogies

were first set down by those that then lived, and from them were

transmitted down to posterity; which I suppose to be the true account of

that matter. For there is no reason to imagine that men were not taught

to read and write soon after they were taught to speak; and perhaps all

by the Messiah himself, who, under the Father, was the Creator or

Governor of mankind, and who frequently in those early days appeared to

them.]

16 (return) [ This [GREEK], or Place of Descent, is the proper rendering

of the Armenian name of this very city. It is called in Ptolemy Naxuana,

and by Moses Chorenensis, the Armenian historian, Idsheuan; but at the

place itself Nachidsheuan, which signifies The first place of descent,

and is a lasting monument of the preservation of Noah in the ark, upon

the top of that mountain, at whose foot it was built, as the first city

or town after the flood. See Antiq. B. XX. ch. 2. sect. 3; and Moses

Chorenensis, who also says elsewhere, that another town was related by

tradition to have been called Seron, or, The Place of Dispersion, on

account of the dispersion of Xisuthrus's or Noah's sons, from thence

first made. Whether any remains of this ark be still preserved, as the

people of the country suppose, I cannot certainly tell. Mons. Tournefort

had, not very long since, a mind to see the place himself, but met with

too great dangers and difficulties to venture through them.]

17 (return) [ One observation ought not here to be neglected, with

regard to that Ethiopic war which Moses, as general of the Egyptians,

put an end to, Antiq. B. II. ch. 10., and about which our late writers

seem very much unconcerned; viz. that it was a war of that consequence,

as to occasion the removal or destruction of six or seven nations of the

posterity of Mitzraim, with their cities; which Josephus would not have

said, if he had not had ancient records to justify those his assertions,

though those records be now all lost.]

18 (return) [ That the Jews were called Hebrews from this their

progenitor Heber, our author Josephus here rightly affirms; and not from

Abram the Hebrew, or passenger over Euphrates, as many of the moderns

suppose. Shem is also called the father of all the children of Heber, or

of all the Hebrews, in a history long before Abram passed over

Euphrates, Genesis 10:21, though it must be confessed that, Genesis

14:13, where the original says they told Abram the Hebrew, the

Septuagint renders it the passenger, [GREEK]: but this is spoken only of

Abram himself, who had then lately passed over Euphrates, and is another

signification of the Hebrew word, taken as an appellative, and not as a

proper name.]

19 (return) [ It is worth noting here, that God required no other

sacrifices under the law of Moses, than what were taken from these five

kinds of animals which he here required of Abram. Nor did the Jews feed

upon any other domestic animals than the three here named, as Reland

observes on Antiq. B. IV. ch. 4. sect. 4.]

20 (return) [ As to this affliction of Abram's posterity for 400 years,

see Antiq. B. II. ch. 9. sect. 1.]

21 (return) [ These sons-in-law to Lot, as they are called, Genesis

19:12-14, might be so styled, because they were betrothed to Lot's

daughters, though not yet married to them. See the note on Antiq. B.

XIV. ch. 13. sect. 1.]

22 (return) [ Of the War, B. IV. ch. 8. sect. 4.]

23 (return) [ This pillar of salt was, we see here, standing in the days

of Josephus, and he had seen it. That it was standing then is also

attested by Clement of Rome, contemporary with Josephus; as also that it

was so in the next century, is attested by Irenaeus, with the addition

of an hypothesis, how it came to last so long, with all its members

entire.—Whether the account that some modern travelers give be true,

that it is still standing, I do not know. Its remote situation, at the

most southern point of the Sea of Sodom, in the wild and dangerous

deserts of Arabia, makes it exceeding difficult for inquisitive

travelers to examine the place; and for common reports of country

people, at a distance, they are not very satisfactory. In the mean time,

I have no opinion of Le Clerc's dissertation or hypothesis about this

question, which can only be determined by eye-witnesses. When Christian

princes, so called, lay aside their foolish and unchristian wars and

quarrels, and send a body of fit persons to travel over the east, and

bring us faithful accounts of all ancient monuments, and procure us

copies of all ancient records, at present lost among us, we may hope for

full satisfaction in such inquiries; but hardly before.]

24 (return) [ I see no proper wicked intention in these daughters of

Lot, when in a case which appeared to them of unavoidable necessity,

they procured themselves to be with child by their father. Without such

an unavoidable necessity, incest is a horrid crime; but whether in such

a case of necessity, as they apprehended this to be, according to

Josephus, it was any such crime, I am not satisfied. In the mean time,

their making their father drunk, and their solicitous concealment of

what they did from him, shows that they despaired of persuading him to

an action which, at the best, could not but be very suspicious and

shocking to so good a man.]

25 (return) [ It is well worth observation, that Josephus here calls

that principal Angel, who appeared to Abraham and foretold the birth of

Isaac, directly God; which language of Josephus here, prepares us to

believe those other expressions of his, that Jesus was a wise man, if it

be lawful to call him a man, Antiq. B. XVIII. ch. 3. sect. 3, and of God

the Word, in his homily concerning Hades, may be both genuine. Nor is

the other expression of Divine Angel, used presently, and before, also

of any other signification.]

26 (return) [ Josephus here calls Ismael a young child or infant, though

he was about 13 years of age; as Judas calls himself and his brethren

young men, when he was 47, and had two children, Antiq. B. II. ch. 6.

sect. 8, and they were of much the same age; as is a damsel of 12 years

old called a little child, Mark 5:39-42, five several times. Herod is

also said by Josephus to be a very young man at 25. See the note on

Antiq. B. XIV. ch. 9. sect 2, and of the War, B. I. ch. 10. And

Aristobulus is styled a very little child at 16 years of age, Antiq. B.

XV. ch. 2. sect. 6, 7. Domitian also is called by him a very young

child, when he went on his German expedition at about 18 years of age,

of the War, B. VII. ch. 4. sect. 2. Samson's wife, and Ruth, when they

were widows, are called children, Antiq. B. V. ch. 8. sect. 6, and ch.

9. sect. 2 3.]

27 (return) [ Note, that both here and Hebrews 11:17, Isaac is called

Abraham's only begotten son, though he at the same time had another son,

Ismael. The Septuagint expresses the true meaning, by rendering the text

the beloved son.]

28 (return) [ Here is a plain error in the copies which say that king

David afterwards built the temple on this Mount Moriah, while it was

certainly no other than king Solomon who built that temple, as indeed

Procopius cites it from Josephus. For it was for certain David, and not

Solomon, who built the first altar there, as we learn, 2 Samuel 24:18,

etc.; 1 Chronicles 21:22, etc.; and Antiq. B. VII. ch. 13. sect. 4.]

29 (return) [ It seems both here, and in God's parallel blessing to

Jacob, ch. 19. sect. 1, that Josephus had yet no notion of the hidden

meaning of that most important and most eminent promise, "In thy seed

shall all the families of the earth be blessed. He saith not, and of

seeds, as of many, but as of one; and to thy seed, which is Christ,"

Galatians 3:16. Nor is it any wonder, he being, I think, as yet not a

Christian. And had he been a Christian, yet since he was, to be sure,

till the latter part of his life, no more than an Ebionite Christian,

who, above all the apostles, rejected and despised St. Paul, it would be

no great wonder if he did not now follow his interpretation. In the mean

time, we have in effect St. Paul's exposition in the Testament of

Reuben, sect. 6, in Authent. Rec. Part I. p. 302, who charges his sons

"to worship the seed of Judah, who should die for them in visible and

invisible wars; and should be among them an eternal king." Nor is that

observation of a learned foreigner of my acquaintance to be despised,

who takes notice, that as seeds in the plural, must signify posterity,

so seed in the singular may signify either posterity, or a single

person; and that in this promise of all nations being happy in the seed

of Abraham, or Isaac, or Jacob, etc., it is always used in the singular.

To which I shall add, that it is sometimes, as it were, paraphrased by

the son of Abraham, the son of David, etc., which is capable of no such

ambiguity.]

30 (return) [ The birth of Jacob and Esau is here said to be after

Abraham's death: it should have been after Sarah's death. The order of

the narration in Genesis, not always exactly according to the order of

time, seems to have led Josephus into this error, as Dr. Bernard

observes here.]

31 (return) [ For Seir in Josephus, the coherence requires that we read

Esau or Seir, which signify the same thing.]

32 (return) [ The supper of savory meat, as we call it, Genesis 27:4, to

be caught by hunting, was intended plainly for a festival or a

sacrifice; and upon the prayers that were frequent at sacrifices, Isaac

expected, as was then usual in such eminent cases, that a divine impulse

would come upon him, in order to the blessing of his son there present,

and his foretelling his future behavior and fortune. Whence it must be,

that when Isaac had unwittingly blessed Jacob, and was afterwards made

sensible of his mistake, yet did he not attempt to alter it, how

earnestly soever his affection for Esau might incline him to wish it

might be altered, because he knew that this blessing came not from

himself, but from God, and that an alteration was out of his power. A

second afflatus then came upon him, and enabled him to foretell Esau's

future behavior and foretell Esau's future behavior and fortune also.]

33 (return) [ Whether Jacob or his mother Rebeka were most blameable in

this imposition upon Isaac in his old age, I cannot determine. However

the blessing being delivered as a prediction of future events, by a

Divine impulse, and foretelling things to befall to the posterity of

Jacob and Esau in future ages, was for certain providential; and

according to what Rebeka knew to be the purpose of God, when he answered

her inquiry, "before the children were born," Genesis 25:23, "that one

people should be stronger than the other people; and the elder, Esau,

should serve the younger, Jacob." Whether Isaac knew or remembered this

old oracle, delivered in our copies only to Rebeka; or whether, if he

knew and remembered it, he did not endeavor to alter the Divine

determination, out of his fondness for his elder and worser son Esau, to

the damage of his younger and better son Jacob, as Josephus elsewhere

supposes, Antiq. B. II. ch. 7. sect. 3; I cannot certainly say. If so,

this might tempt Rebeka to contrive, and Jacob to put this imposition

upon him. However, Josephus says here, that it was Isaac, and not

Rebeka, who inquired of God at first, and received the forementioned

oracle, sect. 1; which, if it be the true reading, renders Isaac's

procedure more inexcusable. Nor was it probably any thing else that so

much encouraged Esau formerly to marry two Canaanitish wives, without

his parents' consent, as Isaac's unhappy fondness for him.]

34 (return) [ By this "deprivation of the kingdom that was to be given

Esau of God," as the first-born, it appears that Josephus thought that a

"kingdom to be derived from God" was due to him whom Isaac should bless

as his first-born, which I take to be that kingdom which was expected

under the Messiah, who therefore was to be born of his posterity whom

Isaac should so bless. Jacob therefore by obtaining this blessing of the

first-born, became the genuine heir of that kingdom, in opposition to

Esau.]

35 (return) [ Here we have the difference between slaves for life and

servants, such as we now hire for a time agreed upon on both sides, and

dismiss again after he time contracted for is over, which are no slaves,

but free men and free women. Accordingly, when the Apostolical

Constitutions forbid a clergyman to marry perpetual servants or slaves,

B. VI. ch. 17., it is meant only of the former sort; as we learn

elsewhere from the same Constitutions, ch. 47. Can. LXXXII. But

concerning these twelve sons of Jacob, the reasons of their several

names, and the times of their several births in the intervals here

assigned, their several excellent characters, their several faults and

repentance, the several accidents of their lives, with their several

prophecies at their deaths, see the Testaments of these twelve

patriarchs, still preserved at large in the Authent. Rec. Part I. p.

294-443.]

36 (return) [ I formerly explained these mandrakes, as we, with the

Septuagint, and Josephus, render the Hebrew word Dudaim, of the Syrian

Maux, with Ludolphus, Antbent. Rec. Part I. p. 420; but have since seen

such a very probable account in M. S. of my learned friend Mr. Samuel

Barker, of what we still call mandrakes, and their description by the

ancient naturalists and physicians, as inclines me to think these here

mentioned were really mandrakes, and no other.]

37 (return) [ Perhaps this may be the proper meaning of the word Israel,

by the present and the old Jerusalem analogy of the Hebrew tongue. In

the mean time, it is certain that the Hellenists of the first century,

in Egypt and elsewhere, interpreted Israel to be a man seeing God, as is

evident from the argument fore-cited.]

38 (return) [ Of this slaughter of the Shechemites by Simeon and Levi,

see Authent. Rec. Part I. p. 309, 418, 432-439. But why Josephus has

omitted the circumcision of these Shechemites, as the occasion of their

death; and of Jacob's great grief, as in the Testament of Levi, sect. 5;

I cannot tell.]

39 (return) [ Since Benoni signifies the son of my sorrow, and Benjamin

the son of days, or one born in the father's old age, Genesis 44:20, I

suspect Josephus's present copies to be here imperfect, and suppose

that, in correspondence to other copies, he wrote that Rachel called her

son's name Benoni, but his father called him Benjamin, Genesis 35:18. As

for Benjamin, as commonly explained, the son of the right hand, it makes

no sense at all, and seems to be a gross modern error only. The

Samaritan always writes this name truly Benjamin, which probably is here

of the same signification, only with the Chaldee termination in, instead

of im in the Hebrew; as we pronounce cherubin or cherubim indifferently.

Accordingly, both the Testament of Benjamin, sect. 2, p. 401, and Philo

de Nominum Mutatione, p. 1059, write the name Benjamin, but explain it

not the son of the right hand, but the son of days.]

Containing The Interval Of Two Hundred And Twenty Years.—From

The Death Of Isaac To The Exodus Out Of Egypt.

CHAPTER 1. How Esau And Jacob, Isaac's Sons Divided Their Habitation;

And Esau Possessed Idumea And Jacob Canaan.

1. After the death of Isaac, his sons divided their habitations

respectively; nor did they retain what they had before; but Esau

departed from the city of Hebron, and left it to his brother, and dwelt

in Seir, and ruled over Idumea. He called the country by that name from

himself, for he was named Adom; which appellation he got on the

following occasion:—One day returning from the toil of hunting very

hungry, [it was when he was a child in age,] he lighted on his brother

when he was getting ready lentile-pottage for his dinner, which was of a

very red color; on which account he the more earnestly longed for it,

and desired him to give him some of it to eat: but he made advantage of

his brother's hunger, and forced him to resign up to him his birthright;

and he, being pinched with famine, resigned it up to him, under an oath.

Whence it came, that, on account of the redness of this pottage, he was,

in way of jest, by his contemporaries, called Adom, for the Hebrews call

what is red Adom; and this was the name given to the country; but the

Greeks gave it a more agreeable pronunciation, and named it Idumea.

2. He became the father of five sons; of whom Jaus, and Jalomus, and

Coreus, were by one wife, whose name was Alibama; but of the rest,

Aliphaz was born to him by Ada, and Raguel by Basemmath: and these were

the sons of Esau. Aliphaz had five legitimate sons; Theman, Omer,

Saphus, Gotham, and Kanaz; for Amalek was not legitimate, but by a

concubine, whose name was Thamna. These dwelt in that part of Idumea

which is called Gebalitis, and that denominated from Amalek, Amalekitis;

for Idumea was a large country, and did then preserve the name of the

whole, while in its several parts it kept the names of its peculiar

inhabitants.

CHAPTER 2. How Joseph, The Youngest Of Jacob's Sons, Was Envied By His

Brethren, When Certain Dreams Had Foreshown His Future Happiness.

1. It happened that Jacob came to so great happiness as rarely any other

person had arrived at. He was richer than the rest of the inhabitants of

that country; and was at once envied and admired for such virtuous sons,

for they were deficient in nothing, but were of great souls, both for

laboring with their hands and enduring of toil; and shrewd also in

understanding. And God exercised such a providence over him, and such a

care of his happiness, as to bring him the greatest blessings, even out

of what appeared to be the most sorrowful condition; and to make him the

cause of our forefathers' departure out of Egypt, him and his posterity.

The occasion was this:—When Jacob had his son Joseph born to him by

Rachel, his father loved him above the rest of his sons, both because of

the beauty of his body, and the virtues of his mind, for he excelled the

rest in prudence. This affection of his father excited the envy and the

hatred of his brethren; as did also his dreams which he saw, and related

to his father, and to them, which foretold his future happiness, it

being usual with mankind to envy their very nearest relations such their

prosperity. Now the visions which Joseph saw in his sleep were these:—

2. When they were in the middle of harvest, and Joseph was sent by his

father, with his brethren, to gather the fruits of the earth, he saw a

vision in a dream, but greatly exceeding the customary appearances that

come when we are asleep; which, when he was got up, he told his

brethren, that they might judge what it portended. He said, he saw the

last night, that his wheat-sheaf stood still in the place where he set

it, but that their sheaves ran to bow down to it, as servants bow down

to their masters. But as soon as they perceived the vision foretold that

he should obtain power and great wealth, and that his power should be in

opposition to them, they gave no interpretation of it to Joseph, as if

the dream were not by them understood: but they prayed that no part of

what they suspected to be its meaning might come to pass; and they bare

a still greater hatred to him on that account.

3. But God, in opposition to their envy, sent a second vision to Joseph,

which was much more wonderful than the former; for it seemed to him that

the sun took with him the moon, and the rest of the stars, and came down

to the earth, and bowed down to him. He told the vision to his father,

and that, as suspecting nothing of ill-will from his brethren, when they

were there also, and desired him to interpret what it should signify.

Now Jacob was pleased with the dream: for, considering the prediction in

his mind, and shrewdly and wisely guessing at its meaning, he rejoiced

at the great things thereby signified, because it declared the future

happiness of his son; and that, by the blessing of God, the time would

come when he should be honored, and thought worthy of worship by his

parents and brethren, as guessing that the moon and sun were like his

mother and father; the former, as she that gave increase and nourishment

to all things; and the latter, he that gave form and other powers to

them; and that the stars were like his brethren, since they were eleven

in number, as were the stars that receive their power from the sun and

moon.

4. And thus did Jacob make a judgment of this vision, and that a shrewd

one also. But these interpretations caused very great grief to Joseph's

brethren; and they were affected to him hereupon as if he were a certain

stranger, that was to those good things which were signified by the

dreams and not as one that was a brother, with whom it was probable they

should be joint-partakers; and as they had been partners in the same

parentage, so should they be of the same happiness. They also resolved

to kill the lad; and having fully ratified that intention of theirs, as

soon as their collection of the fruits was over, they went to Shechem,

which is a country good for feeding of cattle, and for pasturage; there

they fed their flocks, without acquainting their father with their

removal thither; whereupon he had melancholy suspicions about them, as

being ignorant of his sons' condition, and receiving no messenger from

the flocks that could inform him of the true state they were in; so,

because he was in great fear about them, he sent Joseph to the flocks,

to learn the circumstances his brethren were in, and to bring him word

how they did.

CHAPTER 3. How Joseph Was Thus Sold By His Brethren Into Egypt, By

Reason Of Their Hatred To Him; And How He There Grew Famous And

Illustrious And Had His Brethren Under His Power.

1. Now these brethren rejoiced as soon as they saw their brother coming

to them, not indeed as at the presence of a near relation, or as at the

presence of one sent by their father, but as at the presence of an

enemy, and one that by Divine Providence was delivered into their hands;

and they already resolved to kill him, and not let slip the opportunity

that lay before them. But when Reubel, the eldest of them, saw them thus

disposed, and that they had agreed together to execute their purpose, he

tried to restrain them, showing them the heinous enterprise they were

going about, and the horrid nature of it; that this action would appear

wicked in the sight of God, and impious before men, even though they

should kill one not related to them; but much more flagitious and

detestable to appear to have slain their own brother, by which act the

father must be treated unjustly in the son's slaughter, and the mother 1

also be in perplexity while she laments that her son is taken away from

her, and this not in a natural way neither. So he entreated them to have

a regard to their own consciences, and wisely to consider what mischief

would betide them upon the death of so good a child, and their youngest

brother; that they would also fear God, who was already both a spectator

and a witness of the designs they had against their brother; that he

would love them if they abstained from this act, and yielded to

repentance and amendment; but in case they proceeded to do the fact, all

sorts of punishments would overtake them from God for this murder of

their brother, since they polluted his providence, which was every where

present, and which did not overlook what was done, either in deserts or

in cities; for wheresoever a man is, there ought he to suppose that God

is also. He told them further, that their consciences would be their

enemies, if they attempted to go through so wicked an enterprise, which

they can never avoid, whether it be a good conscience; or whether it be

such a one as they will have within them when once they have killed

their brother. He also added this besides to what he had before said,

that it was not a righteous thing to kill a brother, though he had

injured them; that it is a good thing to forget the actions of such near

friends, even in things wherein they might seem to have offended; but

that they were going to kill Joseph, who had been guilty of nothing that

was ill towards them, in whose case the infirmity of his small age

should rather procure him mercy, and move them to unite together in the

care of his preservation. That the cause of killing him made the act

itself much worse, while they determined to take him off out of envy at

his future prosperity, an equal share of which they would naturally

partake while he enjoyed it, since they were to him not strangers, but

the nearest relations, for they might reckon upon what God bestowed upon

Joseph as their own; and that it was fit for them to believe, that the

anger of God would for this cause be more severe upon them, if they slew

him who was judged by God to be worthy of that prosperity which was to

be hoped for; and while, by murdering him, they made it impossible for

God to bestow it upon him.

2. Reubel said these and many other things, and used entreaties to them,

and thereby endeavored to divert them from the murder of their brother.

But when he saw that his discourse had not mollified them at all, and

that they made haste to do the fact, he advised them to alleviate the

wickedness they were going about, in the manner of taking Joseph off;

for as he had exhorted them first, when they were going to revenge

themselves, to be dissuaded from doing it; so, since the sentence for

killing their brother had prevailed, he said that they would not,

however, be so grossly guilty, if they would be persuaded to follow his

present advice, which would include what they were so eager about, but

was not so very bad, but, in the distress they were in, of a lighter

nature. He begged of them, therefore, not to kill their brother with

their own hands, but to cast him into the pit that was hard by, and so

to let him die; by which they would gain so much, that they would not

defile their own hands with his blood. To this the young men readily

agreed; so Reubel took the lad and tied him to a cord, and let him down

gently into the pit, for it had no water at all in it; who, when he had

done this, went his way to seek for such pasturage as was fit for

feeding his flocks.

3. But Judas, being one of Jacob's sons also, seeing some Arabians, of

the posterity of Ismael, carrying spices and Syrian wares out of the

land of Gilead to the Egyptians, after Rubel was gone, advised his

brethren to draw Joseph out of the pit, and sell him to the Arabians;

for if he should die among strangers a great way off, they should be

freed from this barbarous action. This, therefore, was resolved on; so

they drew Joseph up out of the pit, and sold him to the merchants for

twenty pounds 2 He was now seventeen years old. But Reubel, coming in

the night-time to the pit, resolved to save Joseph, without the privity

of his brethren; and when, upon his calling to him, he made no answer,

he was afraid that they had destroyed him after he was gone; of which he

complained to his brethren; but when they had told him what they had

done, Reubel left off his mourning.

4. When Joseph's brethren had done thus to him, they considered what

they should do to escape the suspicions of their father. Now they had

taken away from Joseph the coat which he had on when he came to them at

the time they let him down into the pit; so they thought proper to tear

that coat to pieces, and to dip it into goats' blood, and then to carry

it and show it to their father, that he might believe he was destroyed

by wild beasts. And when they had so done, they came to the old man, but

this not till what had happened to his son had already come to his

knowledge. Then they said that they had not seen Joseph, nor knew what

mishap had befallen him; but that they had found his coat bloody and

torn to pieces, whence they had a suspicion that he had fallen among

wild beasts, and so perished, if that was the coat he had on when he

came from home. Now Jacob had before some better hopes that his son was

only made a captive; but now he laid aside that notion, and supposed

that this coat was an evident argument that he was dead, for he well

remembered that this was the coat he had on when he sent him to his

brethren; so he hereafter lamented the lad as now dead, and as if he had

been the father of no more than one, without taking any comfort in the

rest; and so he was also affected with his misfortune before he met with

Joseph's brethren, when he also conjectured that Joseph was destroyed by

wild beasts. He sat down also clothed in sackcloth and in heavy

affliction, insomuch that he found no ease when his sons comforted him,

neither did his pains remit by length of time.

CHAPTER 4. Concerning The Signal Chastity Of Joseph.

1. Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought

Joseph of the merchants, who sold him to him. He had him in the greatest

honor, and taught him the learning that became a free man, and gave him

leave to make use of a diet better than was allotted to slaves. He

intrusted also the care of his house to him. So he enjoyed these

advantages, yet did not he leave that virtue which he had before, upon

such a change of his condition; but he demonstrated that wisdom was able

to govern the uneasy passions of life, in such as have it in reality,

and do not only put it on for a show, under a present state of

prosperity.

2. For when his master's wife was fallen in love with him, both on

account of his beauty of body, and his dexterous management of affairs;

and supposed, that if she should make it known to him, she could easily

persuade him to come and lie with her, and that he would look upon it as

a piece of happy fortune that his mistress should entreat him, as

regarding that state of slavery he was in, and not his moral character,

which continued after his condition was changed. So she made known her

naughty inclinations, and spake to him about lying with her. However, he

rejected her entreaties, not thinking it agreeable to religion to yield

so far to her, as to do what would tend to the affront and injury of him

that purchased him, and had vouchsafed him so great honors. He, on the

contrary, exhorted her to govern that passion; and laid before her the

impossibility of her obtaining her desires, which he thought might be

conquered, if she had no hope of succeeding; and he said, that as to

himself, he would endure any thing whatever before he would be persuaded

to it; for although it was fit for a slave, as he was, to do nothing

contrary to his mistress, he might well be excused in a case where the

contradiction was to such sort of commands only. But this opposition of

Joseph, when she did not expect it, made her still more violent in her

love to him; and as she was sorely beset with this naughty passion, so

she resolved to compass her design by a second attempt.

3. When, therefore, there was a public festival coming on, in which it

was the custom for women to come to the public solemnity; she pretended

to her husband that she was sick, as contriving an opportunity for

solitude and leisure, that she might entreat Joseph again. Which

opportunity being obtained, she used more kind words to him than before;

and said that it had been good for him to have yielded to her first

solicitation, and to have given her no repulse, both because of the

reverence he ought to bear to her dignity who solicited him, and because

of the vehemence of her passion, by which she was forced though she were

his mistress to condescend beneath her dignity; but that he may now, by

taking more prudent advice, wipe off the imputation of his former folly;

for whether it were that he expected the repetition of her solicitations

she had now made, and that with greater earnestness than before, for

that she had pretended sickness on this very account, and had preferred

his conversation before the festival and its solemnity; or whether he

opposed her former discourses, as not believing she could be in earnest;

she now gave him sufficient security, by thus repeating her application,

that she meant not in the least by fraud to impose upon him; and assured

him, that if he complied with her affections, he might expect the

enjoyment of the advantages he already had; and if he were submissive to

her, he should have still greater advantages; but that he must look for

revenge and hatred from her, in case he rejected her desires, and

preferred the reputation of chastity before his mistress; for that he

would gain nothing by such procedure, because she would then become his

accuser, and would falsely pretend to her husband, that he had attempted

her chastity; and that Potiphar would hearken to her words rather than

to his, let his be ever so agreeable to the truth.

4. When the woman had said thus, and even with tears in her eyes,

neither did pity dissuade Joseph from his chastity, nor did fear compel

him to a compliance with her; but he opposed her solicitations, and did

not yield to her threatenings, and was afraid to do an ill thing, and

chose to undergo the sharpest punishment rather than to enjoy his

present advantages, by doing what his own conscience knew would justly

deserve that he should die for it. He also put her in mind that she was

a married woman, and that she ought to cohabit with her husband only;

and desired her to suffer these considerations to have more weight with

her than the short pleasure of lustful dalliance, which would bring her

to repentance afterwards, would cause trouble to her, and yet would not

amend what had been done amiss. He also suggested to her the fear she

would be in lest they should be caught; and that the advantage of

concealment was uncertain, and that only while the wickedness was not

known [would there be any quiet for them]; but that she might have the

enjoyment of her husband's company without any danger. And he told her,

that in the company of her husband she might have great boldness from a

good conscience, both before God and before men. Nay, that she would act

better like his mistress, and make use of her authority over him better

while she persisted in her chastity, than when they were both ashamed

for what wickedness they had been guilty of; and that it is much better

to a life, well and known to have been so, than upon the hopes of the

concealment of evil practices.

5. Joseph, by saying this, and more, tried to restrain the violent

passion of the woman, and to reduce her affections within the rules of

reason; but she grew more ungovernable and earnest in the matter; and

since she despaired of persuading him, she laid her hands upon him, and

had a mind to force him. But as soon as Joseph had got away from her

anger, leaving also his garment with her, for he left that to her, and

leaped out of her chamber, she was greatly afraid lest he should

discover her lewdness to her husband, and greatly troubled at the

affront he had offered her; so she resolved to be beforehand with him,

and to accuse Joseph falsely to Potiphar, and by that means to revenge

herself on him for his pride and contempt of her; and she thought it a

wise thing in itself, and also becoming a woman, thus to prevent his

accusation. Accordingly she sat sorrowful and in confusion, framing

herself so hypocritically and angrily, that the sorrow, which was really

for her being disappointed of her lust, might appear to be for the

attempt upon her chastity; so that when her husband came home, and was

disturbed at the sight of her and inquired what was the cause of the

disorder she was in, she began to accuse Joseph: and, "O husband," said

she, "mayst thou not live a day longer if thou dost not punish the

wicked slave who has desired to defile thy bed; who has neither minded

who he was when he came to our house, so as to behave himself with

modesty; nor has he been mindful of what favors he had received from thy

bounty [as he must be an ungrateful man indeed, unless he, in every

respect, carry himself in a manner agreeable to us]: this man, I say,

laid a private design to abuse thy wife, and this at the time of a

festival, observing when thou wouldst be absent. So that it now is clear

that his modesty, as it appeared to be formerly, was only because of the

restraint he was in out of fear of thee, but that he was not really of a

good disposition. This has been occasioned by his being advanced to

honor beyond what he deserved, and what he hoped for; insomuch that he

concluded, that he who was deemed fit to be trusted with thy estate and

the government of thy family, and was preferred above thy eldest

servants, might be allowed to touch thy wife also." Thus when she had

ended her discourse, she showed him his garment, as if he then left it

with her when he attempted to force her. But Potiphar not being able to

disbelieve what his wife's tears showed, and what his wife said, and

what he saw himself, and being seduced by his love to his wife, did not

set himself about the examination of the truth; but taking it for

granted that his wife was a modest woman, and condemning Joseph as a

wicked man, he threw him into the malefactors' prison; and had a still

higher opinion of his wife, and bare her witness that she was a woman of

a becoming modesty and chastity.

CHAPTER 5. What Things Befell Joseph In Prison.

1. Now Joseph, commending all his affairs to God, did not betake himself

to make his defense, nor to give an account of the exact circumstances

of the fact, but silently underwent the bonds and the distress he was

in, firmly believing that God, who knew the cause of his affliction, and

the truth of the fact, would be more powerful than those that inflicted

the punishments upon him:—a proof of whose providence he quickly

received; for the keeper of the prison taking notice of his care and

fidelity in the affairs he had set him about, and the dignity of his

countenance, relaxed his bonds, and thereby made his heavy calamity

lighter, and more supportable to him. He also permitted him to make use

of a diet better than that of the rest of the prisoners. Now, as his

fellow prisoners, when their hard labors were over, fell to discoursing

one among another, as is usual in such as are equal sufferers, and to

inquire one of another what were the occasions of their being condemned

to a prison: among them the king's cupbearer, and one that had been

respected by him, was put in bonds, upon the king's anger at him. This

man was under the same bonds with Joseph, and grew more familiar with

him; and upon his observing that Joseph had a better understanding than

the rest had, he told him of a dream he had, and desired he would

interpret its meaning, complaining that, besides the afflictions he

underwent from the king, God did also add to him trouble from his

dreams.

2. He therefore said, that in his sleep he saw three clusters of grapes

hanging upon three branches of a vine, large already, and ripe for

gathering; and that he squeezed them into a cup which the king held in

his hand; and when he had strained the wine, he gave it to the king to

drink, and that he received it from him with a pleasant countenance.

This, he said, was what he saw; and he desired Joseph, that if he had

any portion of understanding in such matters, he would tell him what

this vision foretold. Who bid him be of good cheer, and expect to be

loosed from his bonds in three days' time, because the king desired his

service, and was about to restore him to it again; for he let him know

that God bestows the fruit of the vine upon men for good; which wine is

poured out to him, and is the pledge of fidelity and mutual confidence

among men; and puts an end to their quarrels, takes away passion and

grief out of the minds of them that use it, and makes them cheerful.

"Thou sayest that thou didst squeeze this wine from three clusters of

grapes with thine hands, and that the king received it: know, therefore,

that this vision is for thy good, and foretells a release from thy

present distress within the same number of days as the branches had

whence thou gatheredst thy grapes in thy sleep. However, remember what

prosperity I have foretold thee when thou hast found it true by

experience; and when thou art in authority, do not overlook us in this

prison, wherein thou wilt leave us when thou art gone to the place we

have foretold; for we are not in prison for any crime; but for the sake

of our virtue and sobriety are we condemned to suffer the penalty of

malefactors, and because we are not willing to injure him that has thus

distressed us, though it were for our own pleasure." The cupbearer,

therefore, as was natural to do, rejoiced to hear such an interpretation

of his dream, and waited the completion of what had been thus shown him

beforehand.

3. But another servant there was of the king, who had been chief baker,

and was now bound in prison with the cupbearer; he also was in good

hope, upon Joseph's interpretation of the other's vision, for he had

seen a dream also; so he desired that Joseph would tell him what the

visions he had seen the night before might mean. They were these that

follow:—"Methought," says he, "I carried three baskets upon my head; two

were full of loaves, and the third full of sweetmeats and other

eatables, such as are prepared for kings; but that the fowls came

flying, and eat them all up, and had no regard to my attempt to drive

them away." And he expected a prediction like to that of the cupbearer.

But Joseph, considering and reasoning about the dream, said to him, that

he would willingly be an interpreter of good events to him, and not of

such as his dream denounced to him; but he told him that he had only

three days in all to live, for that the [three] baskets signify, that on

the third day he should be crucified, and devoured by fowls, while he

was not able to help himself. Now both these dreams had the same several

events that Joseph foretold they should have, and this to both the

parties; for on the third day before mentioned, when the king solemnized

his birth-day, he crucified the chief baker, but set the butler free

from his bonds, and restored him to his former ministration.

4. But God freed Joseph from his confinement, after he had endured his

bonds two years, and had received no assistance from the cupbearer, who

did not remember what he had said to him formerly; and God contrived

this method of deliverance for him. Pharaoh the king had seen in his

sleep the same evening two visions; and after them had the

interpretations of them both given him. He had forgotten the latter, but

retained the dreams themselves. Being therefore troubled at what he had

seen, for it seemed to him to be all of a melancholy nature, the next

day he called together the wisest men among the Egyptians, desiring to

learn from them the interpretation of his dreams. But when they

hesitated about them, the king was so much the more disturbed. And now

it was that the memory of Joseph, and his skill in dreams, came into the

mind of the king's cupbearer, when he saw the confusion that Pharaoh was

in; so he came and mentioned Joseph to him, as also the vision he had

seen in prison, and how the event proved as he had said; as also that

the chief baker was crucified on the very same day; and that this also

happened to him according to the interpretation of Joseph. That Joseph

himself was laid in bonds by Potiphar, who was his head cook, as a

slave; but, he said, he was one of the noblest of the stock of the

Hebrews; and said further, his father lived in great splendor. "If,

therefore, thou wilt send for him, and not despise him on the score of

his misfortunes, thou wilt learn what thy dreams signify." So the king

commanded that they should bring Joseph into his presence; and those who

received the command came and brought him with them, having taken care

of his habit, that it might be decent, as the king had enjoined them to

do.

5. But the king took him by the hand; and, "O young man," says he, "for

my servant bears witness that thou art at present the best and most

skillful person I can consult with; vouchsafe me the same favors which

thou bestowedst on this servant of mine, and tell me what events they

are which the visions of my dreams foreshow; and I desire thee to

suppress nothing out of fear, nor to flatter me with lying words, or

with what may please me, although the truth should be of a melancholy

nature. For it seemed to me that, as I walked by the river, I saw kine

fat and very large, seven in number, going from the river to the

marshes; and other kine of the same number like them, met them out of

the marshes, exceeding lean and ill-favored, which ate up the fat and

the large kine, and yet were no better than before, and not less

miserably pinched with famine. After I had seen this vision, I awaked

out of my sleep; and being in disorder, and considering with myself what

this appearance should be, I fell asleep again, and saw another dream,

much more wonderful than the foregoing, which still did more affright

and disturb me:—I saw seven ears of corn growing out of one root, having

their heads borne down by the weight of the grains, and bending down

with the fruit, which was now ripe and fit for reaping; and near these I

saw seven other ears of corn, meager and weak, for want of rain, which

fell to eating and consuming those that were fit for reaping, and put me

into great astonishment."

6. To which Joseph replied:—"This dream," said he, "O king, although

seen under two forms, signifies one and the same event of things; for

when thou sawest the fat kine, which is an animal made for the plough

and for labor, devoured by the worser kine, and the ears of corn eaten

up by the smaller ears, they foretell a famine, and want of the fruits

of the earth for the same number of years, and equal with those when

Egypt was in a happy state; and this so far, that the plenty of these

years will be spent in the same number of years of scarcity, and that

scarcity of necessary provisions will be very difficult to be corrected;

as a sign whereof, the ill-favored kine, when they had devoured the

better sort, could not be satisfied. But still God foreshows what is to

come upon men, not to grieve them, but that, when they know it

beforehand, they may by prudence make the actual experience of what is

foretold the more tolerable. If thou, therefore, carefully dispose of

the plentiful crops which will come in the former years, thou wilt

procure that the future calamity will not be felt by the Egyptians."

7. Hereupon the king wondered at the discretion and wisdom of Joseph;

and asked him by what means he might so dispense the foregoing plentiful

crops in the happy years, as to make the miserable crops more tolerable.

Joseph then added this his advice: To spare the good crops, and not

permit the Egyptians to spend them luxuriously, but to reserve what they

would have spent in luxury beyond their necessity against the time of

want. He also exhorted him to take the corn of the husbandmen, and give

them only so much as will be sufficient for their food. Accordingly

Pharaoh being surprised at Joseph, not only for his interpretation of

the dream, but for the counsel he had given him, intrusted him with

dispensing the corn; with power to do what he thought would be for the

benefit of the people of Egypt, and for the benefit of the king, as

believing that he who first discovered this method of acting, would

prove the best overseer of it. But Joseph having this power given him by

the king, with leave to make use of his seal, and to wear purple, drove

in his chariot through all the land of Egypt, and took the corn of the

husbandmen, 3 allotting as much to every one as would be sufficient for

seed, and for food, but without discovering to any one the reason why he

did so.

CHAPTER 6. How Joseph When He Was Become Famous In Egypt, Had His

Brethren In Subjection.

1. Joseph was now grown up to thirty years of age, and enjoyed great

honors from the king, who called him Psothom Phanech, out of regard to

his prodigious degree of wisdom; for that name denotes the revealer of

secrets. He also married a wife of very high quality; for he married the

daughter of Petephres, 4 one of the priests of Heliopolis; she was a

virgin, and her name was Asenath. By her he had children before the

scarcity came on; Manasseh, the elder, which signifies forgetful,

because his present happiness made him forget his former misfortunes;

and Ephraim, the younger, which signifies restored, because he was

restored to the freedom of his forefathers. Now after Egypt had happily

passed over seven years, according to Joseph's interpretation of the

dreams, the famine came upon them in the eighth year; and because this

misfortune fell upon them when they had no sense of it beforehand, 5

they were all sorely afflicted by it, and came running to the king's

gates; and he called upon Joseph, who sold the corn to them, being

become confessedly a savior to the whole multitude of the Egyptians. Nor

did he open this market of corn for the people of that country only, but

strangers had liberty to buy also; Joseph being willing that all men,

who are naturally akin to one another, should have assistance from those

that lived in happiness.

2. Now Jacob also, when he understood that foreigners might come, sent

all his sons into Egypt to buy corn, for the land of Canaan was

grievously afflicted with the famine; and this great misery touched the

whole continent. He only retained Benjamin, who was born to him by

Rachel, and was of the same mother with Joseph. These sons of Jacob then

came into Egypt, and applied themselves to Joseph, wanting to buy corn;

for nothing of this kind was done without his approbation, since even

then only was the honor that was paid the king himself advantageous to

the persons that paid it, when they took care to honor Joseph also. Now

when he well knew his brethren, they thought nothing of him; for he was

but a youth when he left them, and was now come to an age so much

greater, that the lineaments of his face were changed, and he was not

known by them: besides this, the greatness of the dignity wherein he

appeared, suffered them not so much as to suspect it was he. He now made

trial what sentiments they had about affairs of the greatest

consequence; for he refused to sell them corn, and said they were come

as spies of the king's affairs; and that they came from several

countries, and joined themselves together, and pretended that they were

of kin, it not being possible that a private man should breed up so many

sons, and those of so great beauty of countenance as they were, such an

education of so many children being not easily obtained by kings

themselves. Now this he did in order to discover what concerned his

father, and what happened to him after his own departure from him, and

as desiring to know what was become of Benjamin his brother; for he was

afraid that they had ventured on the like wicked enterprise against him

that they had done to himself, and had taken him off also.

3. Now these brethren of his were under distraction and terror, and

thought that very great danger hung over them; yet not at all reflecting

upon their brother Joseph, and standing firm under the accusations laid

against them, they made their defense by Reubel, the eldest of them, who

now became their spokesman: "We come not hither," said he, "with any

unjust design, nor in order to bring any harm to the king's affairs; we

only want to be preserved, as supposing your humanity might be a refuge

for us from the miseries which our country labors under, we having heard

that you proposed to sell corn, not only to your own countrymen, but to

strangers also, and that you determined to allow that corn, in order to

preserve all that want it; but that we are brethren, and of the same

common blood, the peculiar lineaments of our faces, and those not so

much different from one another, plainly show. Our father's name is

Jacob, an Hebrew man, who had twelve of us for his sons by four wives;

which twelve of us, while we were all alive, were a happy family; but

when one of our brethren, whose name was Joseph, died, our affairs

changed for the worse, for our father could not forbear to make a long

lamentation for him; and we are in affliction, both by the calamity of

the death of our brother, and the miserable state of our aged father. We

are now, therefore, come to buy corn, having intrusted the care of our

father, and the provision for our family, to Benjamin, our youngest

brother; and if thou sendest to our house, thou mayst learn whether we

are guilty of the least falsehood in what we say."

4. And thus did Reubel endeavor to persuade Joseph to have a better

opinion of them. But when he had learned from them that Jacob was alive,

and that his brother was not destroyed by them, he for the present put

them in prison, as intending to examine more into their affairs when he

should be at leisure. But on the third day he brought them out, and said

to them, "Since you constantly affirm that you are not come to do any

harm to the king's affairs; that you are brethren, and the sons of the

father whom you named; you will satisfy me of the truth of what you say,

if you leave one of your company with me, who shall suffer no injury

here; and if, when ye have carried corn to your father, you will come to

me again, and bring your brother, whom you say you left there, along

with you, for this shall be by me esteemed an assurance of the truth of

what you have told me." Hereupon they were in greater grief than before;

they wept, and perpetually deplored one among another the calamity of

Joseph; and said, "They were fallen into this misery as a punishment

inflicted by God for what evil contrivances they had against him." And

Reubel was large in his reproaches of them for their too late

repentance, whence no profit arose to Joseph; and earnestly exhorted

them to bear with patience whatever they suffered, since it was done by

God in way of punishment, on his account. Thus they spake to one

another, not imagining that Joseph understood their language. A general

sadness also seized on them at Reubel's words, and a repentance for what

they had done; and they condemned the wickedness they had perpetrated,

for which they judged they were justly punished by God. Now when Joseph

saw that they were in this distress, he was so affected at it that he

fell into tears, and not being willing that they should take notice of

him, he retired; and after a while came to them again, and taking Symeon

6 in order to his being a pledge for his brethren's return, he bid them

take the corn they had bought, and go their way. He also commanded his

steward privily to put the money which they had brought with them for

the purchase of corn into their sacks, and to dismiss them therewith;

who did what he was commanded to do.

5. Now when Jacob's sons were come into the land of Canaan, they told

their father what had happened to them in Egypt, and that they were

taken to have come thither as spies upon the king; and how they said

they were brethren, and had left their eleventh brother with their

father, but were not believed; and how they had left Symeon with the

governor, until Benjamin should go thither, and be a testimonial of the

truth of what they had said: and they begged of their father to fear

nothing, but to send the lad along with them. But Jacob was not pleased

with any thing his sons had done; and he took the detention of Symeon

heinously, and thence thought it a foolish thing to give up Benjamin

also. Neither did he yield to Reubel's persuasion, though he begged it

of him, and gave leave that the grandfather might, in way of requital,

kill his own sons, in case any harm came to Benjamin in the journey. So

they were distressed, and knew not what to do; nay, there was another

accident that still disturbed them more,—the money that was found hidden

in their sacks of corn. Yet when the corn they had brought failed them,

and when the famine still afflicted them, and necessity forced them,

Jacob did 7 [not] still resolve to send Benjamin with his brethren,

although there was no returning into Egypt unless they came with what

they had promised. Now the misery growing every day worse, and his sons

begging it of him, he had no other course to take in his present

circumstances. And Judas, who was of a bold temper on other occasions,

spake his mind very freely to him: "That it did not become him to be

afraid on account of his son, nor to suspect the worst, as he did; for

nothing could be done to his son but by the appointment of God, which

must also for certain come to pass, though he were at home with him;

that he ought not to condemn them to such manifest destruction; nor

deprive them of that plenty of food they might have from Pharaoh, by his

unreasonable fear about his son Benjamin, but ought to take care of the

preservation of Symeon, lest, by attempting to hinder Benjamin's

journey, Symeon should perish. He exhorted him to trust God for him; and

said he would either bring his son back to him safe, or, together with

his, lose his own life." So that Jacob was at length persuaded, and

delivered Benjamin to them, with the price of the corn doubled; he also

sent presents to Joseph of the fruits of the land of Canaan, balsam and

rosin, as also turpentine and honey. 8 Now their father shed many tears

at the departure of his sons, as well as themselves. His concern was,

that he might receive them back again safe after their journey; and

their concern was, that they might find their father well, and no way

afflicted with grief for them. And this lamentation lasted a whole day;

so that the old man was at last tired with grief, and staid behind; but

they went on their way for Egypt, endeavoring to mitigate their grief

for their present misfortunes, with the hopes of better success

hereafter.

6. As soon as they came into Egypt, they were brought down to Joseph:

but here no small fear disturbed them, lest they should be accused about

the price of the corn, as if they had cheated Joseph. They then made a

long apology to Joseph's steward; and told him, that when they came home

they found the money in their sacks, and that they had now brought it

along with them. He said he did not know what they meant: so they were

delivered from that fear. And when he had loosed Symeon, and put him

into a handsome habit, he suffered him to be with his brethren; at which

time Joseph came from his attendance on the king. So they offered him

their presents; and upon his putting the question to them about their

father, they answered that they found him well. He also, upon his

discovery that Benjamin was alive, asked whether this was their younger

brother; for he had seen him. Whereupon they said he was: he replied,

that the God over all was his protector. But when his affection to him

made him shed tears, he retired, desiring he might not be seen in that

plight by his brethren. Then Joseph took them to supper, and they were

set down in the same order as they used to sit at their father's table.

And although Joseph treated them all kindly, yet did he send a mess to

Benjamin that was double to what the rest of the guests had for their

shares.

7. Now when after supper they had composed themselves to sleep, Joseph

commanded his steward both to give them their measures of corn, and to

hide its price again in their sacks; and that withal they should put

into Benjamin's sack the golden cup, out of which he loved himself to

drink.—which things he did, in order to make trial of his brethren,

whether they would stand by Benjamin when he should be accused of having

stolen the cup, and should appear to be in danger; or whether they would

leave him, and, depending on their own innocency, go to their father

without him. When the servant had done as he was bidden, the sons of

Jacob, knowing nothing of all this, went their way, and took Symeon

along with them, and had a double cause of joy, both because they had

received him again, and because they took back Benjamin to their father,

as they had promised. But presently a troop of horsemen encompassed

them, and brought with them Joseph's servant, who had put the cup into

Benjamin's sack. Upon which unexpected attack of the horsemen they were

much disturbed, and asked what the reason was that they came thus upon

men, who a little before had been by their lord thought worthy of an

honorable and hospitable reception? They replied, by calling them wicked

wretches, who had forgot that very hospitable and kind treatment which

Joseph had given them, and did not scruple to be injurious to him, and

to carry off that cup out of which he had, in so friendly a manner,

drank to them, and not regarding their friendship with Joseph, no more

than the danger they should be in if they were taken, in comparison of

the unjust gain. Hereupon he threatened that they should be punished;

for though they had escaped the knowledge of him who was but a servant,

yet had they not escaped the knowledge of God, nor had gone off with

what they had stolen; and, after all, asked why we come upon them, as if

they knew nothing of the matter: and he told them that they should

immediately know it by their punishment. This, and more of the same

nature, did the servant say, in way of reproach to them: but they being

wholly ignorant of any thing here that concerned them, laughed at what

he said, and wondered at the abusive language which the servant gave

them, when he was so hardy as to accuse those who did not before so much

as retain the price of their corn, which was found in their sacks, but

brought it again, though nobody else knew of any such thing,—so far were

they from offering any injury to Joseph voluntarily. But still,

supposing that a search would be a more sure justification of themselves

than their own denial of the fact, they bid him search them, and that if

any of them had been guilty of the theft, to punish them all; for being

no way conscious to themselves of any crime, they spake with assurance,

and, as they thought, without any danger to themselves also. The

servants desired there might be a search made; but they said the

punishment should extend to him alone who should be found guilty of the

theft. So they made the search; and, having searched all the rest, they

came last of all to Benjamin, as knowing it was Benjamin's sack in which

they had hidden the cup, they having indeed searched the rest only for a

show of accuracy: so the rest were out of fear for themselves, and were

now only concerned about Benjamin, but still were well assured that he

would also be found innocent; and they reproached those that came after

them for their hindering them, while they might, in the mean while, have

gotten a good way on their journey. But as soon as they had searched

Benjamin's sack, they found the cup, and took it from him; and all was

changed into mourning and lamentation. They rent their garments, and

wept for the punishment which their brother was to undergo for his

theft, and for the delusion they had put on their father, when they

promised they would bring Benjamin safe to him. What added to their

misery was, that this melancholy accident came unfortunately at a time

when they thought they had been gotten off clear; but they confessed

that this misfortune of their brother, as well as the grief of their

father for him, was owing to themselves, since it was they that forced

their father to send him with them, when he was averse to it.

8. The horsemen therefore took Benjamin and brought him to Joseph, his

brethren also following him; who, when he saw him in custody, and them

in the habit of mourners, said, "How came you, vile wretches as you are,

to have such a strange notion of my kindness to you, and of God's

providence, as impudently to do thus to your benefactor, who in such an

hospitable manner had entertained you?" Whereupon they gave up

themselves to be punished, in order to save Benjamin; and called to mind

what a wicked enterprise they had been guilty of against Joseph. They

also pronounced him more happy than themselves, if he were dead, in

being freed from the miseries of this life; and if he were alive, that

he enjoyed the pleasure of seeing God's vengeance upon them. They said

further; that they were the plague of their father, since they should

now add to his former affliction for Joseph, this other affliction for

Benjamin. Reubel also was large in cutting them upon this occasion. But

Joseph dismissed them; for he said they had been guilty of no offense,

and that he would content himself with the lad's punishment; for he said

it was not a fit thing to let him go free, for the sake of those who had

not offended; nor was it a fit thing to punish them together with him

who had been guilty of stealing. And when he promised to give them leave

to go away in safety, the rest of them were under great consternation,

and were able to say nothing on this sad occasion. But Judas, who had

persuaded their father to send the lad from him, being otherwise also a

very bold and active man, determined to hazard himself for the

preservation of his brother. "It is true," 9 said he, "O governor, that

we have been very wicked with regard to thee, and on that account

deserved punishment; even all of us may justly be punished, although the

theft were not committed by all, but only by one of us, and he the

youngest also; but yet there remains some hope for us, who otherwise

must be under despair on his account, and this from thy goodness, which

promises us a deliverance out of our present danger. And now I beg thou

wilt not look at us, or at that great crime we have been guilty of, but

at thy own excellent nature, and take advice of thine own virtue,

instead of that wrath thou hast against us; which passion those that

otherwise are of lower character indulge, as they do their strength, and

that not only on great, but also on very trifling occasions. Overcome,

sir, that passion, and be not subdued by it, nor suffer it to slay those

that do not otherwise presume upon their own safety, but are desirous to

accept of it from thee; for this is not the first time that thou wilt

bestow it on us, but before, when we came to buy corn, thou affordedst

us great plenty of food, and gavest us leave to carry so much home to

our family as has preserved them from perishing by famine. Nor is there

any difference between not overlooking men that were perishing for want

of necessaries, and not punishing those that seem to be offenders, and

have been so unfortunate as to lose the advantage of that glorious

benefaction which they received from thee. This will be an instance of

equal favor, though bestowed after a different manner; for thou wilt

save those this way whom thou didst feed the other; and thou wilt hereby

preserve alive, by thy own bounty, those souls which thou didst not

suffer to be distressed by famine, it being indeed at once a wonderful

and a great thing to sustain our lives by corn, and to bestow on us that

pardon, whereby, now we are distressed, we may continue those lives. And

I am ready to suppose that God is willing to afford thee this

opportunity of showing thy virtuous disposition, by bringing us into

this calamity, that it may appear thou canst forgive the injuries that

are done to thyself, and mayst be esteemed kind to others, besides those

who, on other accounts, stand in need of thy assistance; since it is

indeed a right thing to do well to those who are in distress for want of

food, but still a more glorious thing to save those who deserve to be

punished, when it is on account of heinous offenses against thyself; for

if it be a thing deserving commendation to forgive such as have been

guilty of small offenses, that tend to a person's loss, and this be

praiseworthy in him that overlooks such offenses, to restrain a man's

passion as to crimes which are capital to the guilty, is to be like the

most excellent nature of God himself. And truly, as for myself, had it

not been that we had a father, who had discovered, on occasion of the

death of Joseph, how miserably he is always afflicted at the loss of his

sons, I had not made any words on account of the saving of our own

lives; I mean, any further than as that would be an excellent character

for thyself, to preserve even those that would have nobody to lament

them when they were dead, but we would have yielded ourselves up to

suffer whatsoever thou pleasedst; but now [for we do not plead for mercy

to ourselves, though indeed, if we die, it will be while we are young,

and before we have had the enjoyment of life] have regard to our father,

and take pity of his old age, on whose account it is that we make these

supplications to thee. We beg thou wilt give us those lives which this

wickedness of ours has rendered obnoxious to thy punishment; and this

for his sake who is not himself wicked, nor does his being our father

make us wicked. He is a good man, and not worthy to have such trials of

his patience; and now, we are absent, he is afflicted with care for us.

But if he hear of our deaths, and what was the cause of it, he will on

that account die an immature death; and the reproachful manner of our

ruin will hasten his end, and will directly kill him; nay, will bring

him to a miserable death, while he will make haste to rid himself out of

the world, and bring himself to a state of insensibility, before the sad

story of our end come abroad into the rest of the world. Consider these

things in this manner, although our wickedness does now provoke thee

with a just desire of punishing that wickedness, and forgive it for our

father's sake; and let thy commiseration of him weigh more with thee

than our wickedness. Have regard to the old age of our father, who, if

we perish, will be very lonely while he lives, and will soon die himself

also. 10 Grant this boon to the name of fathers, for thereby thou wilt

honor him that begat thee, and will grant it to thyself also, who

enjoyest already that denomination; thou wilt then, by that

denomination, be preserved of God, the Father of all,—by showing a pious

regard to which, in the case of our father, thou wilt appear to honor

him who is styled by the same name; I mean, if thou wilt have this pity

on our father, upon this consideration, how miserable he will be if he

be deprived of his sons! It is thy part therefore to bestow on us what

God has given us, when it is in thy power to take it away, and so to

resemble him entirely in charity; for it is good to use that power,

which can either give or take away, on the merciful side; and when it is

in thy power to destroy, to forget that thou ever hadst that power, and

to look on thyself as only allowed power for preservation; and that the

more any one extends this power, the greater reputation does he gain to

himself. Now, by forgiving our brother what he has unhappily committed,

thou wilt preserve us all; for we cannot think of living if he be put to

death, since we dare not show ourselves alive to our father without our

brother, but here must we partake of one and the same catastrophe of his

life. And so far we beg of thee, O governor, that if thou condemnest our

brother to die, thou wilt punish us together with him, as partners of

his crime,—for we shall not think it reasonable to be reserved to kill

ourselves for grief of our brother's death, but so to die rather as

equally guilty with him of this crime. I will only leave with thee this

one consideration, and then will say no more, viz. that our brother

committed this fault when he was young, and not yet of confirmed wisdom

in his conduct; and that men naturally forgive such young persons. I end

here, without adding what more I have to say, that in case thou

condemnest us, that omission may be supposed to have hurt us, and

permitted thee to take the severer side. But in case thou settest us

free, that this may be ascribed to thy own goodness, of which thou art

inwardly conscious, that thou freest us from condemnation; and that not

by barely preserving us, but by granting us such a favor as will make us

appear more righteous than we really are, and by representing to thyself

more motives for our deliverance than we are able to produce ourselves.

If, therefore, thou resolvest to slay him, I desire thou wilt slay me in

his stead, and send him back to his father; or if thou pleasest to

retain him with thee as a slave, I am fitter to labor for thy advantage

in that capacity, and, as thou seest, am better prepared for either of

those sufferings." So Judas, being very willing to undergo any thing

whatever for the deliverance of his brother, cast himself down at

Joseph's feet, and earnestly labored to assuage and pacify his anger.

All his brethren also fell down before him, weeping and delivering

themselves up to destruction for the preservation of the life of

Benjamin.

10. But Joseph, as overcome now with his affections, and no longer able

to personate an angry man, commanded all that were present to depart,

that he might make himself known to his brethren when they were alone;

and when the rest were gone out, he made himself known to his brethren;

and said, "I commend you for your virtue, and your kindness to our

brother: I find you better men than I could have expected from what you

contrived about me. Indeed, I did all this to try your love to your

brother; so I believe you were not wicked by nature in what you did in

my case, but that all has happened according to God's will, who has

hereby procured our enjoyment of what good things we have; and, if he

continue in a favorable disposition, of what we hope for hereafter.

Since, therefore, I know that our father is safe and well, beyond

expectation, and I see you so well disposed to your brother, I will no

longer remember what guilt you seem to have had about me, but will leave

off to hate you for that your wickedness; and do rather return you my

thanks, that you have concurred with the intentions of God to bring

things to their present state. I would have you also rather to forget

the same, since that imprudence of yours is come to such a happy

conclusion, than to be uneasy and blush at those your offenses. Do not,

therefore, let your evil intentions, when you condemned me, and that

bitter remorse which might follow, be a grief to you now, because those

intentions were frustrated. Go, therefore, your way, rejoicing in what

has happened by the Divine Providence, and inform your father of it,

lest he should be spent with cares for you, and deprive me of the most

agreeable part of my felicity; I mean, lest he should die before he

comes into my sight, and enjoys the good things that we now have. Bring,

therefore, with you our father, and your wives and children, and all

your kindred, and remove your habitations hither; for it is not proper

that the persons dearest to me should live remote from me, now my

affairs are so prosperous, especially when they must endure five more

years of famine." When Joseph had said this, he embraced his brethren,

who were in tears and sorrow; but the generous kindness of their brother

seemed to leave among them no room for fear, lest they should be

punished on account of what they had consulted and acted against him;

and they were then feasting. Now the king, as soon as he heard that

Joseph's brethren were come to him, was exceeding glad of it, as if it

had been a part of his own good fortune; and gave them wagons full of

corn and gold and silver, to be conveyed to his father. Now when they

had received more of their brother part to be carried to their father,

and part as free gifts to every one of themselves, Benjamin having still

more than the rest, they departed.

CHAPTER 7. The Removal Of Joseph's Father With All His Family, To Him,

On Account Of The Famine.

1. As soon as Jacob came to know, by his sons returning home, in what

state Joseph was, that he had not only escaped death, for which yet he

lived all along in mourning, but that he lived in splendor and

happiness, and ruled over Egypt, jointly with the king, and had

intrusted to his care almost all his affairs, he did not think any thing

he was told to be incredible, considering the greatness of the works of

God, and his kindness to him, although that kindness had, for some late

times, been intermitted; so he immediately and zealously set out upon

his journey to him.

2. When he came to the Well of the Oath, [Beersheba,] he offered

sacrifice to God; and being afraid that the happiness there was in Egypt

might tempt his posterity to fall in love with it, and settle in it, and

no more think of removing into the land of Canaan, and possessing it, as

God had promised them; as also being afraid, lest, if this descent into

Egypt were made without the will of God, his family might be destroyed

there; out of fear, withal, lest he should depart this life before he

came to the sight of Joseph; he fell asleep, revolving these doubts in

his mind.

3. But God stood by him, and called him twice by his name; and when he

asked who he was, God said, "No, sure; it is not just that thou, Jacob,

shouldst be unacquainted with that God who has been ever a protector and

a helper to thy forefathers, and after them to thyself: for when thy

father would have deprived thee of the dominion, I gave it thee; and by

my kindness it was that, when thou wast sent into Mesopotamia all alone,

thou obtainedst good wives, and returnedst with many children, and much

wealth. Thy whole family also has been preserved by my providence; and

it was I who conducted Joseph, thy son, whom thou gavest up for lost, to

the enjoyment of great prosperity. I also made him lord of Egypt, so

that he differs but little from a king. Accordingly, I come now as a

guide to thee in this journey; and foretell to thee, that thou shalt die

in the arms of Joseph: and I inform thee, that thy posterity shall be

many ages in authority and glory, and that I will settle them in the

land which I have promised them."

4. Jacob, encouraged by this dream, went on more cheerfully for Egypt

with his sons, and all belonging to them. Now they were in all seventy.

I once, indeed, thought it best not to set down the names of this

family, especially because of their difficult pronunciation [by the

Greeks]; but, upon the whole, I think it necessary to mention those

names, that I may disprove such as believe that we came not originally

from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these

Joseph was come thither before. We will therefore set down the names of

Jacob's children and grandchildren. Reuben had four sons--Anoch, Phallu,

Assaron, Charmi. Simeon had six--Jamuel, Jamin, Avod, Jachin, Soar,

Saul. Levi had three sons--Gersom, Caath, Merari. Judas had three sons--

Sala, Phares, Zerah; and by Phares two grandchildren, Esrom and Amar.

Issachar had four sons--Thola, Phua, Jasob, Samaron. Zabulon had with

him three sons--Sarad, Helon, Jalel. So far is the posterity of Lea;

with whom went her daughter Dinah. These are thirty-three. Rachel had

two sons, the one of whom, Joseph, had two sons also, Manasses and

Ephraim. The other, Benjamin, had ten sons—Bolau, Bacchar, Asabel,

Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen added to

the thirty-three before enumerated, amount to the number forty-seven.

And this was the legitimate posterity of Jacob. He had besides by

Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four

sons that followed him— Jesel, Guni, Issari, and Sellim. Dan had an only

begotten son, Usi. If these be added to those before mentioned, they

complete the number fifty-four. Gad and Aser were the sons of Zilpha,

who was the handmaid of Lea. These had with them, Gad seven— Saphoniah,

Augis, Sunis, Azabon, Aerin, Erocd, Ariel. Aser had a daughter, Sarah,

and six male children, whose names were Jomne, Isus, Isoui, Baris, Abar

and Melchiel. If we add these, which are sixteen, to the fifty-four, the

forementioned number 70 is completed 11 Jacob not being himself included

in that number.

5. When Joseph understood that his father was coming, for Judas his

brother was come before him, and informed him of his approach, he went

out to meet him; and they met together at Heroopolis. But Jacob almost

fainted away at this unexpected and great joy; however, Joseph revived

him, being yet not himself able to contain from being affected in the

same manner, at the pleasure he now had; yet was he not wholly overcome

with his passion, as his father was. After this, he desired Jacob to

travel on slowly; but he himself took five of his brethren with him, and

made haste to the king, to tell him that Jacob and his family were come;

which was a joyful hearing to him. He also bid Joseph tell him what sort

of life his brethren loved to lead, that he might give them leave to

follow the same, who told him they were good shepherds, and had been

used to follow no other employment but this alone. Whereby he provided

for them, that they should not be separated, but live in the same place,

and take care of their father; as also hereby he provided, that they

might be acceptable to the Egyptians, by doing nothing that would be

common to them with the Egyptians; for the Egyptians are prohibited to

meddle with feeding of sheep. 12

6. When Jacob was come to the king, and saluted him, and wished all

prosperity to his government, Pharaoh asked him how old he now was; upon

whose answer, that he was a hundred and thirty years old, he admired

Jacob on account of the length of his life. And when he had added, that

still he had not lived so long as his forefathers, he gave him leave to

live with his children in Heliopolis; for in that city the king's

shepherds had their pasturage.

7. However, the famine increased among the Egyptians, and this heavy

judgment grew more oppressive to them, because neither did the river

overflow the ground, for it did not rise to its former height, nor did

God send rain upon it; 13 nor did they indeed make the least provision

for themselves, so ignorant were they what was to be done; but Joseph

sold them corn for their money. But when their money failed them, they

bought corn with their cattle and their slaves; and if any of them had a

small piece of land, they gave up that to purchase them food, by which

means the king became the owner of all their substance; and they were

removed, some to one place, and some to another, that so the possession

of their country might be firmly assured to the king, excepting the

lands of the priests, for their country continued still in their own

possession. And indeed this sore famine made their minds, as well as

their bodies, slaves; and at length compelled them to procure a

sufficiency of food by such dishonorable means. But when this misery

ceased, and the river overflowed the ground, and the ground brought

forth its fruits plentifully, Joseph came to every city, and gathered

the people thereto belonging together, and gave them back entirely the

land which, by their own consent, the king might have possessed alone,

and alone enjoyed the fruits of it. He also exhorted them to look on it

as every one's own possession, and to fall to their husbandry with

cheerfulness, and to pay as a tribute to the king, the fifth part 14 of

the fruits for the land which the king, when it was his own, restored to

them. These men rejoiced upon their becoming unexpectedly owners of

their lands, and diligently observed what was enjoined them; and by this

means Joseph procured to himself a greater authority among the

Egyptians, and greater love to the king from them. Now this law, that

they should pay the fifth part of their fruits as tribute, continued

until their later kings.

CHAPTER 8. Of The Death Of Jacob And Joseph.

1. Now when Jacob had lived seventeen years in Egypt, he fell into a

disease, and died in the presence of his sons; but not till he made his

prayers for their enjoying prosperity, and till he had foretold to them

prophetically how every one of them was to dwell in the land of Canaan.

But this happened many years afterward. He also enlarged upon the

praises of Joseph 15 how he had not remembered the evil doings of his

brethren to their disadvantage; nay, on the contrary, was kind to them,

bestowing upon them so many benefits, as seldom are bestowed on men's

own benefactors. He then commanded his own sons that they should admit

Joseph's sons, Ephraim and Manasses, into their number, and divide the

land of Canaan in common with them; concerning whom we shall treat

hereafter. However, he made it his request that he might be buried at

Hebron. So he died, when he had lived full a hundred and fifty years,

three only abated, having not been behind any of his ancestors in piety

towards God, and having such a recompense for it, as it was fit those

should have who were so good as these were. But Joseph, by the king's

permission, carried his father's dead body to Hebron, and there buried

it, at a great expense. Now his brethren were at first unwilling to

return back with him, because they were afraid lest, now their father

was dead, he should punish them for their secret practices against him;

since he was now gone, for whose sake he had been so gracious to them.

But he persuaded them to fear no harm, and to entertain no suspicions of

him: so he brought them along with him, and gave them great possessions,

and never left off his particular concern for them.

2. Joseph also died when he had lived a hundred and ten years; having

been a man of admirable virtue, and conducting all his affairs by the

rules of reason; and used his authority with moderation, which was the

cause of his so great felicity among the Egyptians, even when he came

from another country, and that in such ill circumstances also, as we

have already described. At length his brethren died, after they had

lived happily in Egypt. Now the posterity and sons of these men, after

some time, carried their bodies, and buried them at Hebron: but as to

the bones of Joseph, they carried them into the land of Canaan

afterward, when the Hebrews went out of Egypt, for so had Joseph made

them promise him upon oath. But what became of every one of these men,

and by what toils they got the possession of the land of Canaan, shall

be shown hereafter, when I have first explained upon what account it was

that they left Egypt.

CHAPTER 9. Concerning The Afflictions That Befell The Hebrews In Egypt,

During Four Hundred Years. 16

1. Now it happened that the Egyptians grew delicate and lazy, as to

pains-taking, and gave themselves up to other pleasures, and in

particular to the love of gain. They also became very ill-affected

towards the Hebrews, as touched with envy at their prosperity; for when

they saw how the nation of the Israelites flourished, and were become

eminent already in plenty of wealth, which they had acquired by their

virtue and natural love of labor, they thought their increase was to

their own detriment. And having, in length of time, forgotten the

benefits they had received from Joseph, particularly the crown being now

come into another family, they became very abusive to the Israelites,

and contrived many ways of afflicting them; for they enjoined them to

cut a great number of channels for the river, and to build walls for

their cities and ramparts, that they might restrain the river, and

hinder its waters from stagnating, upon its running over its own banks:

they set them also to build pyramids, 17 and by all this wore them out;

and forced them to learn all sorts of mechanical arts, and to accustom

themselves to hard labor. And four hundred years did they spend under

these afflictions; for they strove one against the other which should

get the mastery, the Egyptians desiring to destroy the Israelites by

these labors, and the Israelites desiring to hold out to the end under

them.

2. While the affairs of the Hebrews were in this condition, there was

this occasion offered itself to the Egyptians, which made them more

solicitous for the extinction of our nation. One of those sacred

scribes, 18 who are very sagacious in foretelling future events truly,

told the king, that about this time there would a child be born to the

Israelites, who, if he were reared, would bring the Egyptian dominion

low, and would raise the Israelites; that he would excel all men in

virtue, and obtain a glory that would be remembered through all ages.

Which thing was so feared by the king, that, according to this man's

opinion, he commanded that they should cast every male child, which was

born to the Israelites, into the river, and destroy it; that besides

this, the Egyptian midwives 19 should watch the labors of the Hebrew

women, and observe what is born, for those were the women who were

enjoined to do the office of midwives to them; and by reason of their

relation to the king, would not transgress his commands. He enjoined

also, that if any parents should disobey him, and venture to save their

male children alive, 20 they and their families should be destroyed.

This was a severe affliction indeed to those that suffered it, not only

as they were deprived of their sons, and while they were the parents

themselves, they were obliged to be subservient to the destruction of

their own children, but as it was to be supposed to tend to the

extirpation of their nation, while upon the destruction of their

children, and their own gradual dissolution, the calamity would become

very hard and inconsolable to them. And this was the ill state they were

in. But no one can be too hard for the purpose of God, though he

contrive ten thousand subtle devices for that end; for this child, whom

the sacred scribe foretold, was brought up and concealed from the

observers appointed by the king; and he that foretold him did not

mistake in the consequences of his preservation, which were brought to

pass after the manner following:—

3. A man whose name was Amram, one of the nobler sort of the Hebrews,

was afraid for his whole nation, lest it should fail, by the want of

young men to be brought up hereafter, and was very uneasy at it, his

wife being then with child, and he knew not what to do. Hereupon he

betook himself to prayer to God; and entreated him to have compassion on

those men who had nowise transgressed the laws of his worship, and to

afford them deliverance from the miseries they at that time endured, and

to render abortive their enemies' hopes of the destruction of their

nation. Accordingly God had mercy on him, and was moved by his

supplication. He stood by him in his sleep, and exhorted him not to

despair of his future favors. He said further, that he did not forget

their piety towards him, and would always reward them for it, as he had

formerly granted his favor to their forefathers, and made them increase

from a few to so great a multitude. He put him in mind, that when

Abraham was come alone out of Mesopotamia into Canaan, he had been made

happy, not only in other respects, but that when his wife was at first

barren, she was afterwards by him enabled to conceive seed, and bare him

sons. That he left to Ismael and to his posterity the country of Arabia;

as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan. That

by my assistance, said he, he did great exploits in war, which, unless

you be yourselves impious, you must still remember. As for Jacob, he

became well known to strangers also, by the greatness of that prosperity

in which he lived, and left to his sons, who came into Egypt with no

more than seventy souls, while you are now become above six hundred

thousand. Know therefore that I shall provide for you all in common what

is for your good, and particularly for thyself what shall make thee

famous; for that child, out of dread of whose nativity the Egyptians

have doomed the Israelite children to destruction, shall be this child

of thine, and shall be concealed from those who watch to destroy him:

and when he is brought up in a surprising way, he shall deliver the

Hebrew nation from the distress they are under from the Egyptians. His

memory shall be famous while the world lasts; and this not only among

the Hebrews, but foreigners also:—all which shall be the effect of my

favor to thee, and to thy posterity. He shall also have such a brother,

that he shall himself obtain my priesthood, and his posterity shall have

it after him to the end of the world.

4. When the vision had informed him of these things, Amram awaked and

told it to Jochebed who was his wife. And now the fear increased upon

them on account of the prediction in Amram's dream; for they were under

concern, not only for the child, but on account of the great happiness

that was to come to him also. However, the mother's labor was such as

afforded a confirmation to what was foretold by God; for it was not

known to those that watched her, by the easiness of her pains, and

because the throes of her delivery did not fall upon her with violence.

And now they nourished the child at home privately for three months; but

after that time Amram, fearing he should be discovered, and, by falling

under the king's displeasure, both he and his child should perish, and

so he should make the promise of God of none effect, he determined

rather to trust the safety and care of the child to God, than to depend

on his own concealment of him, which he looked upon as a thing

uncertain, and whereby both the child, so privately to be nourished, and

himself should be in imminent danger; but he believed that God would

some way for certain procure the safety of the child, in order to secure

the truth of his own predictions. When they had thus determined, they

made an ark of bulrushes, after the manner of a cradle, and of a bigness

sufficient for an infant to be laid in, without being too straitened:

they then daubed it over with slime, which would naturally keep out the

water from entering between the bulrushes, and put the infant into it,

and setting it afloat upon the river, they left its preservation to God;

so the river received the child, and carried him along. But Miriam, the

child's sister, passed along upon the bank over against him, as her

mother had bid her, to see whither the ark would be carried, where God

demonstrated that human wisdom was nothing, but that the Supreme Being

is able to do whatsoever he pleases: that those who, in order to their

own security, condemn others to destruction, and use great endeavors

about it, fail of their purpose; but that others are in a surprising

manner preserved, and obtain a prosperous condition almost from the very

midst of their calamities; those, I mean, whose dangers arise by the

appointment of God. And, indeed, such a providence was exercised in the

case of this child, as showed the power of God.

5. Thermuthis was the king's daughter. She was now diverting herself by

the banks of the river; and seeing a cradle borne along by the current,

she sent some that could swim, and bid them bring the cradle to her.

When those that were sent on this errand came to her with the cradle,

and she saw the little child, she was greatly in love with it, on

account of its largeness and beauty; for God had taken such great care

in the formation of Moses, that he caused him to be thought worthy of

bringing up, and providing for, by all those that had taken the most

fatal resolutions, on account of the dread of his nativity, for the

destruction of the rest of the Hebrew nation. Thermuthis bid them bring

her a woman that might afford her breast to the child; yet would not the

child admit of her breast, but turned away from it, and did the like to

many other women. Now Miriam was by when this happened, not to appear to

be there on purpose, but only as staying to see the child; and she said,

"It is in vain that thou, O queen, callest for these women for the

nourishing of the child, who are no way of kin to it; but still, if thou

wilt order one of the Hebrew women to be brought, perhaps it may admit

the breast of one of its own nation." Now since she seemed to speak

well, Thermuthis bid her procure such a one, and to bring one of those

Hebrew women that gave suck. So when she had such authority given her,

she came back and brought the mother, who was known to nobody there. And

now the child gladly admitted the breast, and seemed to stick close to

it; and so it was, that, at the queen's desire, the nursing of the child

was entirely intrusted to the mother.

6. Hereupon it was that Thermuthis imposed this name Mouses upon him,

from what had happened when he was put into the river; for the Egyptians

call water by the name of Mo, and such as are saved out of it, by the

name of Uses: so by putting these two words together, they imposed this

name upon him. And he was, by the confession of all, according to God's

prediction, as well for his greatness of mind as for his contempt of

difficulties, the best of all the Hebrews, for Abraham was his ancestor

of the seventh generation. For Moses was the son of Amram, who was the

son of Caath, whose father Levi was the son of Jacob, who was the son of

Isaac, who was the son of Abraham. Now Moses's understanding became

superior to his age, nay, far beyond that standard; and when he was

taught, he discovered greater quickness of apprehension than was usual

at his age, and his actions at that time promised greater, when he

should come to the age of a man. God did also give him that tallness,

when he was but three years old, as was wonderful. And as for his

beauty, there was nobody so unpolite as, when they saw Moses, they were

not greatly surprised at the beauty of his countenance; nay, it happened

frequently, that those that met him as he was carried along the road,

were obliged to turn again upon seeing the child; that they left what

they were about, and stood still a great while to look on him; for the

beauty of the child was so remarkable and natural to him on many

accounts, that it detained the spectators, and made them stay longer to

look upon him.

7. Thermuthis therefore perceiving him to be so remarkable a child,

adopted him for her son, having no child of her own. And when one time

had carried Moses to her father, she showed him to him, and said she

thought to make him her successor, if it should please God she should

have no legitimate child of her own; and to him, "I have brought up a

child who is of a divine form, 21 and of a generous mind; and as I have

received him from the bounty of the river, in, I thought proper to adopt

him my son, and the heir of thy kingdom." And she had said this, she put

the infant into her father's hands: so he took him, and hugged him to

his breast; and on his daughter's account, in a pleasant way, put his

diadem upon his head; but Moses threw it down to the ground, and, in a

puerile mood, he wreathed it round, and trod upon his feet, which seemed

to bring along with evil presage concerning the kingdom of Egypt. But

when the sacred scribe saw this, [he was the person who foretold that

his nativity would lay the dominion of that kingdom low,] he made a

violent attempt to kill him; and crying out in a frightful manner, he

said, "This, O king! this child is he of whom God foretold, that if we

kill him we shall be in no danger; he himself affords an attestation to

the prediction of the same thing, by his trampling upon thy government,

and treading upon thy diadem. Take him, therefore, out of the way, and

deliver the Egyptians from the fear they are in about him; and deprive

the Hebrews of the hope they have of being encouraged by him." But

Thermuthis prevented him, and snatched the child away. And the king was

not hasty to slay him, God himself, whose providence protected Moses,

inclining the king to spare him. He was, therefore, educated with great

care. So the Hebrews depended on him, and were of good hopes great

things would be done by him; but the Egyptians were suspicious of what

would follow such his education. Yet because, if Moses had been slain,

there was no one, either akin or adopted, that had any oracle on his

side for pretending to the crown of Egypt, and likely to be of greater

advantage to them, they abstained from killing him.

CHAPTER 10. How Moses Made War With The Ethiopians.

1. Moses, therefore, when he was born, and brought up in the foregoing

manner, and came to the age of maturity, made his virtue manifest to the

Egyptians; and showed that he was born for the bringing them down, and

raising the Israelites. And the occasion he laid hold of was this:—The

Ethiopians, who are next neighbors to the Egyptians, made an inroad into

their country, which they seized upon, and carried off the effects of

the Egyptians, who, in their rage, fought against them, and revenged the

affronts they had received from them; but being overcome in battle, some

of them were slain, and the rest ran away in a shameful manner, and by

that means saved themselves; whereupon the Ethiopians followed after

them in the pursuit, and thinking that it would be a mark of cowardice

if they did not subdue all Egypt, they went on to subdue the rest with

greater vehemence; and when they had tasted the sweets of the country,

they never left off the prosecution of the war: and as the nearest parts

had not courage enough at first to fight with them, they proceeded as

far as Memphis, and the sea itself, while not one of the cities was able

to oppose them. The Egyptians, under this sad oppression, betook

themselves to their oracles and prophecies; and when God had given them

this counsel, to make use of Moses the Hebrew, and take his assistance,

the king commanded his daughter to produce him, that he might be the

general 22 of their army. Upon which, when she had made him swear he

would do him no harm, she delivered him to the king, and supposed his

assistance would be of great advantage to them. She withal reproached

the priest, who, when they had before admonished the Egyptians to kill

him, was not ashamed now to own their want of his help.

2. So Moses, at the persuasion both of Thermuthis and the king himself,

cheerfully undertook the business: and the sacred scribes of both

nations were glad; those of the Egyptians, that they should at once

overcome their enemies by his valor, and that by the same piece of

management Moses would be slain; but those of the Hebrews, that they

should escape from the Egyptians, because Moses was to be their general.

But Moses prevented the enemies, and took and led his army before those

enemies were apprized of his attacking them; for he did not march by the

river, but by land, where he gave a wonderful demonstration of his

sagacity; for when the ground was difficult to be passed over, because

of the multitude of serpents, [which it produces in vast numbers, and,

indeed, is singular in some of those productions, which other countries

do not breed, and yet such as are worse than others in power and

mischief, and an unusual fierceness of sight, some of which ascend out

of the ground unseen, and also fly in the air, and so come upon men at

unawares, and do them a mischief,] Moses invented a wonderful stratagem

to preserve the army safe, and without hurt; for he made baskets, like

unto arks, of sedge, and filled them with ibes, 23 and carried them

along with them; which animal is the greatest enemy to serpents

imaginable, for they fly from them when they come near them; and as they

fly they are caught and devoured by them, as if it were done by the

harts; but the ibes are tame creatures, and only enemies to the

serpentine kind: but about these ibes I say no more at present, since

the Greeks themselves are not unacquainted with this sort of bird. As

soon, therefore, as Moses was come to the land which was the breeder of

these serpents, he let loose the ibes, and by their means repelled the

serpentine kind, and used them for his assistants before the army came

upon that ground. When he had therefore proceeded thus on his journey,

he came upon the Ethiopians before they expected him; and, joining

battle with them, he beat them, and deprived them of the hopes they had

of success against the Egyptians, and went on in overthrowing their

cities, and indeed made a great slaughter of these Ethiopians. Now when

the Egyptian army had once tasted of this prosperous success, by the

means of Moses, they did not slacken their diligence, insomuch that the

Ethiopians were in danger of being reduced to slavery, and all sorts of

destruction; and at length they retired to Saba, which was a royal city

of Ethiopia, which Cambyses afterwards named Mero, after the name of his

own sister. The place was to be besieged with very great difficulty,

since it was both encompassed by the Nile quite round, and the other

rivers, Astapus and Astaboras, made it a very difficult thing for such

as attempted to pass over them; for the city was situate in a retired

place, and was inhabited after the manner of an island, being

encompassed with a strong wall, and having the rivers to guard them from

their enemies, and having great ramparts between the wall and the

rivers, insomuch, that when the waters come with the greatest violence,

it can never be drowned; which ramparts make it next to impossible for

even such as are gotten over the rivers to take the city. However, while

Moses was uneasy at the army's lying idle, [for the enemies durst not

come to a battle,] this accident happened:—Tharbis was the daughter of

the king of the Ethiopians: she happened to see Moses as he led the army

near the walls, and fought with great courage; and admiring the subtilty

of his undertakings, and believing him to be the author of the

Egyptians' success, when they had before despaired of recovering their

liberty, and to be the occasion of the great danger the Ethiopians were

in, when they had before boasted of their great achievements, she fell

deeply in love with him; and upon the prevalancy of that passion, sent

to him the most faithful of all her servants to discourse with him about

their marriage. He thereupon accepted the offer, on condition she would

procure the delivering up of the city; and gave her the assurance of an

oath to take her to his wife; and that when he had once taken possession

of the city, he would not break his oath to her. No sooner was the

agreement made, but it took effect immediately; and when Moses had cut

off the Ethiopians, he gave thanks to God, and consummated his marriage,

and led the Egyptians back to their own land.

CHAPTER 11. How Moses Fled Out Of Egypt Into Midian.

1. Now the Egyptians, after they had been preserved by Moses,

entertained a hatred to him, and were very eager in compassing their

designs against him, as suspecting that he would take occasion, from his

good success, to raise a sedition, and bring innovations into Egypt; and

told the king he ought to be slain. The king had also some intentions of

himself to the same purpose, and this as well out of envy at his

glorious expedition at the head of his army, as out of fear of being

brought low by him and being instigated by the sacred scribes, he was

ready to undertake to kill Moses: but when he had learned beforehand

what plots there were against him, he went away privately; and because

the public roads were watched, he took his flight through the deserts,

and where his enemies could not suspect he would travel; and, though he

was destitute of food, he went on, and despised that difficulty

courageously; and when he came to the city Midian, which lay upon the

Red Sea, and was so denominated from one of Abraham's sons by Keturah,

he sat upon a certain well, and rested himself there after his laborious

journey, and the affliction he had been in. It was not far from the

city, and the time of the day was noon, where he had an occasion offered

him by the custom of the country of doing what recommended his virtue,

and afforded him an opportunity of bettering his circumstances.

2. For that country having but little water, the shepherds used to seize

on the wells before others came, lest their flocks should want water,

and lest it should be spent by others before they came. There were now

come, therefore, to this well seven sisters that were virgins, the

daughters of Raguel, a priest, and one thought worthy by the people of

the country of great honor. These virgins, who took care of their

father's flocks, which sort of work it was customary and very familiar

for women to do in the country of the Troglodytes, they came first of

all, and drew water out of the well in a quantity sufficient for their

flocks, into troughs, which were made for the reception of that water;

but when the shepherds came upon the maidens, and drove them away, that

they might have the command of the water themselves, Moses, thinking it

would be a terrible reproach upon him if he overlooked the young women

under unjust oppression, and should suffer the violence of the men to

prevail over the right of the maidens, he drove away the men, who had a

mind to more than their share, and afforded a proper assistance to the

women; who, when they had received such a benefit from him, came to

their father, and told him how they had been affronted by the shepherds,

and assisted by a stranger, and entreated that he would not let this

generous action be done in vain, nor go without a reward. Now the father

took it well from his daughters that they were so desirous to reward

their benefactor; and bid them bring Moses into his presence, that he

might be rewarded as he deserved. And when Moses came, he told him what

testimony his daughters bare to him, that he had assisted them; and

that, as he admired him for his virtue, he said that Moses had bestowed

such his assistance on persons not insensible of benefits, but where

they were both able and willing to return the kindness, and even to

exceed the measure of his generosity. So he made him his son, and gave

him one of his daughters in marriage; and appointed him to be the

guardian and superintendent over his cattle; for of old, all the wealth

of the barbarians was in those cattle.

CHAPTER 12. Concerning The Burning Bush And The Rod Of Moses.

1. Now Moses, when he had obtained the favor of Jethro, for that was one

of the names of Raguel, staid there and fed his flock; but some time

afterward, taking his station at the mountain called Sinai, he drove his

flocks thither to feed them. Now this is the highest of all the

mountains thereabout, and the best for pasturage, the herbage being

there good; and it had not been before fed upon, because of the opinion

men had that God dwelt there, the shepherds not daring to ascend up to

it; and here it was that a wonderful prodigy happened to Moses; for a

fire fed upon a thorn bush, yet did the green leaves and the flowers

continue untouched, and the fire did not at all consume the fruit

branches, although the flame was great and fierce. Moses was affrighted

at this strange sight, as it was to him; but he was still more

astonished when the fire uttered a voice, and called to him by name, and

spake words to him, by which it signified how bold he had been in

venturing to come into a place whither no man had ever come before,

because the place was divine; and advised him to remove a great way off

from the flame, and to be contented with what he had seen; and though he

were himself a good man, and the offspring of great men, yet that he

should not pry any further; and he foretold to him, that he should have

glory and honor among men, by the blessing of God upon him. He also

commanded him to go away thence with confidence to Egypt, in order to

his being the commander and conductor of the body of the Hebrews, and to

his delivering his own people from the injuries they suffered there:

"For," said God, "they shall inhabit this happy land which your

forefather Abraham inhabited, and shall have the enjoyment of all good

things." But still he enjoined them, when he brought the Hebrews out of

the land of Egypt, to come to that place, and to offer sacrifices of

thanksgiving there, Such were the divine oracles which were delivered

out of the fire.

2. But Moses was astonished at what he saw, and much more at what he

heard; and he said, "I think it would be an instance of too great

madness, O Lord, for one of that regard I bear to thee, to distrust thy

power, since I myself adore it, and know that it has been made manifest

to my progenitors: but I am still in doubt how I, who am a private man,

and one of no abilities, should either persuade my own countrymen to

leave the country they now inhabit, and to follow me to a land whither I

lead them; or, if they should be persuaded, how can I force Pharaoh to

permit them to depart, since they augment their own wealth and

prosperity by the labors and works they put upon them?"

3. But God persuaded him to be courageous on all occasions, and promised

to be with him, and to assist him in his words, when he was to persuade

men; and in his deeds, when he was to perform wonders. He bid him also

to take a signal of the truth of what he said, by throwing his rod upon

the ground, which, when he had done, it crept along, and was become a

serpent, and rolled itself round in its folds, and erected its head, as

ready to revenge itself on such as should assault it; after which it

become a rod again as it was before. After this God bid Moses to put his

right hand into his bosom: he obeyed, and when he took it out it was

white, and in color like to chalk, but afterward it returned to its

wonted color again. He also, upon God's command, took some of the water

that was near him, and poured it upon the ground, and saw the color was

that of blood. Upon the wonder that Moses showed at these signs, God

exhorted him to be of good courage, and to be assured that he would be

the greatest support to him; and bid him make use of those signs, in

order to obtain belief among all men, that "thou art sent by me, and

dost all things according to my commands. Accordingly I enjoin thee to

make no more delays, but to make haste to Egypt, and to travel night and

day, and not to draw out the time, and so make the slavery of the

Hebrews and their sufferings to last the longer."

4. Moses having now seen and heard these wonders that assured him of the

truth of these promises of God, had no room left him to disbelieve them:

he entreated him to grant him that power when he should be in Egypt; and

besought him to vouchsafe him the knowledge of his own name; and since

he had heard and seen him, that he would also tell him his name, that

when he offered sacrifice he might invoke him by such his name in his

oblations. Whereupon God declared to him his holy name, which had never

been discovered to men before; concerning which it is not lawful for me

to say any more 24 Now these signs accompanied Moses, not then only, but

always when he prayed for them: of all which signs he attributed the

firmest assent to the fire in the bush; and believing that God would be

a gracious supporter to him, he hoped he should be able to deliver his

own nation, and bring calamities on the Egyptians.

CHAPTER 13. How Moses And Aaron Returned Into Egypt To Pharaoh.

1. So Moses, when he understood that the Pharaoh, in whose reign he fled

away, was dead, asked leave of Raguel to go to Egypt, for the benefit of

his own people. And he took with him Zipporah, the daughter of Raguel,

whom he had married, and the children he had by her, Gersom and Eleazer,

and made haste into Egypt. Now the former of those names, Gersom, in the

Hebrew tongue, signifies that he was in a strange land; and Eleazer,

that, by the assistance of the God of his fathers, he had escaped from

the Egyptians. Now when they were near the borders, Aaron his brother,

by the command of God, met him, to whom he declared what had befallen

him at the mountain, and the commands that God had given him. But as

they were going forward, the chief men among the Hebrews, having learned

that they were coming, met them: to whom Moses declared the signs he had

seen; and while they could not believe them, he made them see them, So

they took courage at these surprising and unexpected sights, and hoped

well of their entire deliverance, as believing now that God took care of

their preservation.

2. Since then Moses found that the Hebrews would be obedient to

whatsoever he should direct, as they promised to be, and were in love

with liberty, he came to the king, who had indeed but lately received

the government, and told him how much he had done for the good of the

Egyptians, when they were despised by the Ethiopians, and their country

laid waste by them; and how he had been the commander of their forces,

and had labored for them, as if they had been his own people and he

informed him in what danger he had been during that expedition, without

having any proper returns made him as he had deserved. He also informed

him distinctly what things happened to him at Mount Sinai; and what God

said to him; and the signs that were done by God, in order to assure him

of the authority of those commands which he had given him. He also

exhorted him not to disbelieve what he told him, nor to oppose the will

of God.

3. But when the king derided Moses; he made him in earnest see the signs

that were done at Mount Sinai. Yet was the king very angry with him and

called him an ill man, who had formerly run away from his Egyptian

slavery, and came now back with deceitful tricks, and wonders, and

magical arts, to astonish him. And when he had said this, he commanded

the priests to let him see the same wonderful sights; as knowing that

the Egyptians were skillful in this kind of learning, and that he was

not the only person who knew them, and pretended them to be divine; as

also he told him, that when he brought such wonderful sights before him,

he would only be believed by the unlearned. Now when the priests threw

down their rods, they became serpents. But Moses was not daunted at it;

and said, "O king, I do not myself despise the wisdom of the Egyptians,

but I say that what I do is so much superior to what these do by magic

arts and tricks, as Divine power exceeds the power of man: but I will

demonstrate that what I do is not done by craft, or counterfeiting what

is not really true, but that they appear by the providence and power of

God." And when he had said this, he cast his rod down upon the ground,

and commanded it to turn itself into a serpent. It obeyed him, and went

all round, and devoured the rods of the Egyptians, which seemed to be

dragons, until it had consumed them all. It then returned to its own

form, and Moses took it into his hand again.

4. However, the king was no more moved when it was done than before; and

being very angry, he said that he should gain nothing by this his

cunning and shrewdness against the Egyptians;—and he commanded him that

was the chief taskmaster over the Hebrews, to give them no relaxation

from their labors, but to compel them to submit to greater oppressions

than before; and though he allowed them chaff before for making their

bricks, he would allow it them no longer, but he made them to work hard

at brick-making in the day-time, and to gather chaff in the night. Now

when their labor was thus doubled upon them, they laid the blame upon

Moses, because their labor and their misery were on his account become

more severe to them. But Moses did not let his courage sink for the

king's threatenings; nor did he abate of his zeal on account of the

Hebrews' complaints; but he supported himself, and set his soul

resolutely against them both, and used his own utmost diligence to

procure liberty to his countrymen. So he went to the king, and persuaded

him to let the Hebrews go to Mount Sinai, and there to sacrifice to God,

because God had enjoined them so to do. He persuaded him also not to

counterwork the designs of God, but to esteem his favor above all

things, and to permit them to depart, lest, before he be aware, he lay

an obstruction in the way of the Divine commands, and so occasion his

own suffering such punishments as it was probable any one that

counterworked the Divine commands should undergo, since the severest

afflictions arise from every object to those that provoke the Divine

wrath against them; for such as these have neither the earth nor the air

for their friends; nor are the fruits of the womb according to nature,

but every thing is unfriendly and adverse towards them. He said further,

that the Egyptians should know this by sad experience; and that besides,

the Hebrew people should go out of their country without their consent.

CHAPTER 14. Concerning The Ten Plagues Which Came Upon The Egyptians.

1. But when the king despised the words of Moses, and had no regard at

all to them, grievous plagues seized the Egyptians; every one of which I

will describe, both because no such plagues did ever happen to any other

nation as the Egyptians now felt, and because I would demonstrate that

Moses did not fail in any one thing that he foretold them; and because

it is for the good of mankind, that they may learn this caution—Not to

do anything that may displease God, lest he be provoked to wrath, and

avenge their iniquities upon them. For the Egyptian river ran with

bloody water at the command of God, insomuch that it could not be drunk,

and they had no other spring of water neither; for the water was not

only of the color of blood, but it brought upon those that ventured to

drink of it, great pains and bitter torment. Such was the river to the

Egyptians; but it was sweet and fit for drinking to the Hebrews, and no

way different from what it naturally used to be. As the king therefore

knew not what to do in these surprising circumstances, and was in fear

for the Egyptians, he gave the Hebrews leave to go away; but when the

plague ceased, he changed his mind again, end would not suffer them to

go. 25

2. But when God saw that he was ungrateful, and upon the ceasing of this

calamity would not grow wiser, he sent another plague upon the

Egyptians:—An innumerable multitude of frogs consumed the fruit of the

ground; the river was also full of them, insomuch that those who drew

water had it spoiled by the blood of these animals, as they died in, and

were destroyed by, the water; and the country was full of filthy slime,

as they were born, and as they died: they also spoiled their vessels in

their houses which they used, and were found among what they eat and

what they drank, and came in great numbers upon their beds. There was

also an ungrateful smell, and a stink arose from them, as they were

born, and as they died therein. Now, when the Egyptians were under the

oppression of these miseries, the king ordered Moses to take the Hebrews

with him, and be gone. Upon which the whole multitude of the frogs

vanished away; and both the land and the river returned to their former

natures. But as soon as Pharaoh saw the land freed from this plague, he

forgot the cause of it, and retained the Hebrews; and, as though he had

a mind to try the nature of more such judgments, he would not yet suffer

Moses and his people to depart, having granted that liberty rather out

of fear than out of any good consideration.

3. Accordingly, God punished his falseness with another plague, added to

the former; for there arose out of the bodies of the Egyptians an

innumerable quantity of lice, by which, wicked as they were, they

miserably perished, as not able to destroy this sort of vermin either

with washes or with ointments. At which terrible judgment the king of

Egypt was in disorder, upon the fear into which he reasoned himself,

lest his people should be destroyed, and that the manner of this death

was also reproachful, so that he was forced in part to recover himself

from his wicked temper to a sounder mind, for he gave leave for the

Hebrews themselves to depart. But when the plague thereupon ceased, he

thought it proper to require that they should leave their children and

wives behind them, as pledges of their return; whereby he provoked God

to be more vehemently angry at him, as if he thought to impose on his

providence, and as if it were only Moses, and not God, who punished the

Egyptians for the sake of the Hebrews: for he filled that country full

of various sorts of pestilential creatures, with their various

properties, such indeed as had never come into the sight of men before,

by whose means the men perished themselves, and the land was destitute

of husbandmen for its cultivation; but if any thing escaped destruction

from them, it was killed by a distemper which the men underwent also.

4. But when Pharaoh did not even then yield to the will of God, but,

while he gave leave to the husbands to take their wives with them, yet

insisted that the children should be left behind, God presently resolved

to punish his wickedness with several sorts of calamities, and those

worse than the foregoing, which yet had so generally afflicted them; for

their bodies had terrible boils, breaking forth with blains, while they

were already inwardly consumed; and a great part of the Egyptians

perished in this manner. But when the king was not brought to reason by

this plague, hail was sent down from heaven; and such hail it was, as

the climate of Egypt had never suffered before, nor was it like to that

which falls in other climates in winter time, 26 but was larger than

that which falls in the middle of spring to those that dwell in the

northern and north-western regions. This hail broke down their boughs

laden with fruit. After this a tribe of locusts consumed the seed which

was not hurt by the hail; so that to the Egyptians all hopes of the

future fruits of the ground were entirely lost.

5. One would think the forementioned calamities might have been

sufficient for one that was only foolish, without wickedness, to make

him wise, and to make him Sensible what was for his advantage. But

Pharaoh, led not so much by his folly as by his wickedness, even when he

saw the cause of his miseries, he still contested with God, and

willfully deserted the cause of virtue; so he bid Moses take the Hebrews

away, with their wives and children, to leave their cattle behind, since

their own cattle were destroyed. But when Moses said that what he

desired was unjust, since they were obliged to offer sacrifices to God

of those cattle, and the time being prolonged on this account, a thick

darkness, without the least light, spread itself over the Egyptians,

whereby their sight being obstructed, and their breathing hindered by

the thickness of the air, they died miserably, and under a terror lest

they should be swallowed up by the dark cloud. Besides this, when the

darkness, after three days and as many nights, was dissipated, and when

Pharaoh did not still repent and let the Hebrews go, Moses came to him

and said, "How long wilt thou be disobedient to the command of God? for

he enjoins thee to let the Hebrews go; nor is there any other way of

being freed from the calamities you are under, unless you do so." But

the king angry at what he said, and threatened to cut off his head if he

came any more to trouble him these matters. Hereupon Moses said he not

speak to him any more about them, for he himself, together with the

principal men among the Egyptians, should desire the Hebrews away. So

when Moses had said this, he his way.

6. But when God had signified, that with one plague he would compel the

Egyptians to let Hebrews go, he commanded Moses to tell the people that

they should have a sacrifice ready, and they should prepare themselves

on the tenth day of the month Xanthicus, against the fourteenth, [which

month is called by the Egyptians Pharmuth, Nisan by the Hebrews; but the

Macedonians call it Xanthicus,] and that he should carry the Hebrews

with all they had. Accordingly, he having got the Hebrews ready for

their departure, and having sorted the people into tribes, he kept them

together in one place: but when the fourteenth day was come, and all

were ready to depart they offered the sacrifice, and purified their

houses with the blood, using bunches of hyssop for that purpose; and

when they had supped, they burnt the remainder of the flesh, as just

ready to depart. Whence it is that we do still offer this sacrifice in

like manner to this day, and call this festival Pascha which signifies

the feast of the passover; because on that day God passed us over, and

sent the plague upon the Egyptians; for the destruction of the first-

born came upon the Egyptians that night, so that many of the Egyptians

who lived near the king's palace, persuaded Pharaoh to let the Hebrews

go. Accordingly he called for Moses, and bid them be gone; as supposing,

that if once the Hebrews were gone out of the country, Egypt should be

freed from its miseries. They also honored the Hebrews with gifts; 27

some, in order to get them to depart quickly, and others on account of

their neighborhood, and the friendship they had with them.

CHAPTER 15. How The Hebrews Under The Conduct Of Moses Left Egypt.

1. So the Hebrews went out of Egypt, while the Egyptians wept, and

repented that they had treated them so hardly.—Now they took their

journey by Letopolis, a place at that time deserted, but where Babylon

was built afterwards, when Cambyses laid Egypt waste: but as they went

away hastily, on the third day they came to a place called Beelzephon,

on the Red Sea; and when they had no food out of the land, because it

was a desert, they eat of loaves kneaded of flour, only warmed by a

gentle heat; and this food they made use of for thirty days; for what

they brought with them out of Egypt would not suffice them any longer

time; and this only while they dispensed it to each person, to use so

much only as would serve for necessity, but not for satiety. Whence it

is that, in memory of the want we were then in, we keep a feast for

eight days, which is called the feast of unleavened bread. Now the

entire multitude of those that went out, including the women and

children, was not easy to be numbered, but those that were of an age fit

for war, were six hundred thousand.

2. They left Egypt in the month Xanthicus, on the fifteenth day of the

lunar month; four hundred and thirty years after our forefather Abraham

came into Canaan, but two hundred and fifteen years only after Jacob

removed into Egypt. 28 It was the eightieth year of the age of Moses,

and of that of Aaron three more. They also carried out the bones of

Joesph with them, as he had charged his sons to do.

3. But the Egyptians soon repented that the Hebrews were gone; and the

king also was mightily concerned that this had been procured by the

magic arts of Moses; so they resolved to go after them. Accordingly they

took their weapons, and other warlike furniture, and pursued after them,

in order to bring them back, if once they overtook them, because they

would now have no pretense to pray to God against them, since they had

already been permitted to go out; and they thought they should easily

overcome them, as they had no armor, and would be weary with their

journey; so they made haste in their pursuit, and asked of every one

they met which way they were gone. And indeed that land was difficult to

be traveled over, not only by armies, but by single persons. Now Moses

led the Hebrews this way, that in case the Egyptians should repent and

be desirous to pursue after them, they might undergo the punishment of

their wickedness, and of the breach of those promises they had made to

them. As also he led them this way on account of the Philistines, who

had quarreled with them, and hated them of old, that by all means they

might not know of their departure, for their country is near to that of

Egypt; and thence it was that Moses led them not along the road that

tended to the land of the Philistines, but he was desirous that they

should go through the desert, that so after a long journey, and after

many afflictions, they might enter upon the land of Canaan. Another

reason of this was, that God commanded him to bring the people to Mount

Sinai, that there they might offer him sacrifices. Now when the

Egyptians had overtaken the Hebrews, they prepared to fight them, and by

their multitude they drove them into a narrow place; for the number that

pursued after them was six hundred chariots, with fifty thousand

horsemen, and two hundred thousand foot-men, all armed. They also seized

on the passages by which they imagined the Hebrews might fly, shutting

them up 29 between inaccessible precipices and the sea; for there was

[on each side] a [ridge of] mountains that terminated at the sea, which

were impassable by reason of their roughness, and obstructed their

flight; wherefore they there pressed upon the Hebrews with their army,

where [the ridges of] the mountains were closed with the sea; which army

they placed at the chops of the mountains, that so they might deprive

them of any passage into the plain.

4. When the Hebrews, therefore, were neither able to bear up, being

thus, as it were, besieged, because they wanted provisions, nor saw any

possible way of escaping; and if they should have thought of fighting,

they had no weapons; they expected a universal destruction, unless they

delivered themselves up to the Egyptians. So they laid the blame on

Moses, and forgot all the signs that had been wrought by God for the

recovery of their freedom; and this so far, that their incredulity

prompted them to throw stones at the prophet, while he encouraged them

and promised them deliverance; and they resolved that they would deliver

themselves up to the Egyptians. So there was sorrow and lamentation

among the women and children, who had nothing but destruction before

their eyes, while they were encompassed with mountains, the sea, and

their enemies, and discerned no way of flying from them.

5. But Moses, though the multitude looked fiercely at him, did not,

however, give over the care of them, but despised all dangers, out of

his trust in God, who, as he had afforded them the several steps already

taken for the recovery of their liberty, which he had foretold them,

would not now suffer them to be subdued by their enemies, to be either

made slaves or be slain by them; and, standing in midst of them, he

said, "It is not just of us to distrust even men, when they have

hitherto well managed our affairs, as if they would not be the same

hereafter; but it is no better than madness, at this time to despair of

the providence of God, by whose power all those things have been

performed he promised, when you expected no such things: I mean all that

I have been concerned in for deliverance and escape from slavery. Nay,

when we are in the utmost distress, as you see we ought rather to hope

that God will succor us, by whose operation it is that we are now in

this narrow place, that he may out of such difficulties as are otherwise

insurmountable and out of which neither you nor your enemies expect you

can be delivered, and may at once demonstrate his own power and his

providence over us. Nor does God use to give his help in small

difficulties to those whom he favors, but in such cases where no one can

see how any hope in man can better their condition. Depend, therefore,

upon such a Protector as is able to make small things great, and to show

that this mighty force against you is nothing but weakness, and be not

affrighted at the Egyptian army, nor do you despair of being preserved,

because the sea before, and the mountains behind, afford you no

opportunity for flying, for even these mountains, if God so please, may

be made plain ground for you, and the sea become dry land."

CHAPTER 16. How The Sea Was Divided Asunder For The Hebrews, When They

Were Pursued By The Egyptians, And So Gave Them An Opportunity Of

Escaping From Them.

1. When Moses had said this, he led them to the sea, while the Egyptians

looked on; for they were within sight. Now these were so distressed by

the toil of their pursuit, that they thought proper to put off fighting

till the next day. But when Moses was come to the sea-shore, he took his

rod, and made supplication to God, and called upon him to be their

helper and assistant; and said "Thou art not ignorant, O Lord, that it

is beyond human strength and human contrivance to avoid the difficulties

we are now under; but it must be thy work altogether to procure

deliverance to this army, which has left Egypt at thy appointment. We

despair of any other assistance or contrivance, and have recourse only

to that hope we have in thee; and if there be any method that can

promise us an escape by thy providence, we look up to thee for it. And

let it come quickly, and manifest thy power to us; and do thou raise up

this people unto good courage and hope of deliverance, who are deeply

sunk into a disconsolate state of mind. We are in a helpless place, but

still it is a place that thou possessest; still the sea is thine, the

mountains also that enclose us are thine; so that these mountains will

open themselves if thou commandest them, and the sea also, if thou

commandest it, will become dry land. Nay, we might escape by a flight

through the air, if thou shouldst determine we should have that way of

salvation."

2. When Moses had thus addressed himself to God, he smote the sea with

his rod, which parted asunder at the stroke, and receiving those waters

into itself, left the ground dry, as a road and a place of flight for

the Hebrews. Now when Moses saw this appearance of God, and that the sea

went out of its own place, and left dry land, he went first of all into

it, and bid the Hebrews to follow him along that divine road, and to

rejoice at the danger their enemies that followed them were in; and gave

thanks to God for this so surprising a deliverance which appeared from

him.

3. Now, while these Hebrews made no stay, but went on earnestly, as led

by God's presence with them, the Egyptians supposed first that they were

distracted, and were going rashly upon manifest destruction. But when

they saw that they were going a great way without any harm, and that no

obstacle or difficulty fell in their journey, they made haste to pursue

them, hoping that the sea would be calm for them also. They put their

horse foremost, and went down themselves into the sea. Now the Hebrews,

while these were putting on their armor, and therein spending their

time, were beforehand with them, and escaped them, and got first over to

the land on the other side without any hurt. Whence the others were

encouraged, and more courageously pursued them, as hoping no harm would

come to them neither: but the Egyptians were not aware that they went

into a road made for the Hebrews, and not for others; that this road was

made for the deliverance of those in danger, but not for those that were

earnest to make use of it for the others' destruction. As soon,

therefore, as ever the whole Egyptian army was within it, the sea flowed

to its own place, and came down with a torrent raised by storms of wind,

30 and encompassed the Egyptians. Showers of rain also came down from

the sky, and dreadful thunders and lightning, with flashes of fire.

Thunderbolts also were darted upon them. Nor was there any thing which

used to be sent by God upon men, as indications of his wrath, which did

not happen at this time, for a dark and dismal night oppressed them. And

thus did all these men perish, so that there was not one man left to be

a messenger of this calamity to the rest of the Egyptians.

4. But the Hebrews were not able to contain themselves for joy at their

wonderful deliverance, and destruction of their enemies; now indeed

supposing themselves firmly delivered, when those that would have forced

them into slavery were destroyed, and when they found they had God so

evidently for their protector. And now these Hebrews having escaped the

danger they were in, after this manner, and besides that, seeing their

enemies punished in such a way as is never recorded of any other men

whomsoever, were all the night employed in singing of hymns, and in

mirth. 31 Moses also composed a song unto God, containing his praises,

and a thanksgiving for his kindness, in hexameter verse. 32

5. As for myself, I have delivered every part of this history as I found

it in the sacred books; nor let any one wonder at the strangeness of the

narration if a way were discovered to those men of old time, who were

free from the wickedness of the modern ages, whether it happened by the

will of God or whether it happened of its own accord;—while, for the

sake of those that accompanied Alexander, king of Macedonia, who yet

lived, comparatively but a little while ago, the Pamphylian Sea retired

and afforded them a passage 33 through itself, had no other way to go; I

mean, when it was the will of God to destroy the monarchy of the

Persians: and this is confessed to be true by all that have written

about the actions of Alexander. But as to these events, let every one

determine as he pleases.

6. On the next day Moses gathered together the weapons of the Egyptians,

which were brought to the camp of the Hebrews by the current of the sea,

and the force of the winds resisting it; and he conjectured that this

also happened by Divine Providence, that so they might not be destitute

of weapons. So when he had ordered the Hebrews to arm themselves with

them, he led them to Mount Sinai, in order to offer sacrifice to God,

and to render oblations for the salvation of the multitude, as he was

charged to do beforehand.

FOOTNOTES

1 (return) [ We may here observe, that in correspondence to Joseph's

second dream, which implied that his mother, who was then alive, as well

as his father, should come and bow down to him, Josephus represents her

here as still alive after she was dead, for the decorum of the dream

that foretold it, as the interpretation of the dream does also in all

our copies, Genesis 37:10.]

2 (return) [ The Septuagint have twenty pieces of gold; the Testament of

Gad thirty; the Hebrew and Samaritan twenty of silver; and the vulgar

Latin thirty. What was the true number and true sum cannot therefore now

be known.]

3 (return) [ That is, bought it for Pharaoh at a very low price.]

4 (return) [ This Potiphar, or, as Josephus, Petephres, who was now a

priest of On, or Heliopolis, is the same name in Josephus, and perhaps

in Moses also, with him who is before called head cook or captain of the

guard, and to whom Joseph was sold. See Genesis 37:36; 39:1, with 41:50.

They are also affirmed to be one and the same person in the Testament of

Joseph, sect. 18, for he is there said to have married the daughter of

his master and mistress. Nor is this a notion peculiar to that

Testament, but, as Dr. Bernard confesses, note on Antiq. B. II. ch. 4.

sect. 1, common to Josephus, to the Septuagint interpreters, and to

other learned Jews of old time.]

5 (return) [ This entire ignorance of the Egyptians of these years of

famine before they came, told us before, as well as here, ch. 5. sect.

7, by Josephus, seems to me almost incredible. It is in no other copy

that I know of.]

6 (return) [ The reason why Symeon might be selected out of the rest for

Joseph's prisoner, is plain in the Testament of Symeon, viz. that he was

one of the bitterest of all Joseph's brethren against him, sect. 2;

which appears also in part by the Testament of Zabulon, sect. 3.]

7 (return) [ The coherence seems to me to show that the negative

particle is here wanting, which I have supplied in brackets, and I

wonder none have hitherto suspected that it ought to be supplied.]

8 (return) [ Of the precious balsam of Judea, and the turpentine, see

the note on Antiq. B. VIII. ch. 6. sect. 6.]

9 (return) [ This oration seems to me too large, and too unusual a

digression, to have been composed by Judas on this occasion. It seems to

me a speech or declamation composed formerly, in the person of Judas,

and in the way of oratory, that lay by him, and which he thought fit to

insert on this occasion. See two more such speeches or declamations,

Antiq. B. VI. ch. 14. sect. 4]

10 (return) [ In all this speech of Judas we may observe, that Josephus

still supposed that death was the punishment of theft in Egypt, in the

days of Joseph, though it never was so among the Jews, by the law of

Moses.]

11 (return) [ All the Greek copies of Josephus have the negative

particle here, that Jacob himself was not reckoned one of the 70 souls

that came into Egypt; but the old Latin copies want it, and directly

assure us he was one of them. It is therefore hardly certain which of

these was Josephus's true reading, since the number 70 is made up

without him, if we reckon Leah for one; but if she be not reckoned,

Jacob must himself be one, to complete the number.]

12 (return) [ Josephus thought that the Egyptians hated or despised the

employment of a shepherd in the days of Joseph; whereas Bishop

Cumberland has shown that they rather hated such Poehnician or Canaanite

shepherds that had long enslaved the Egyptians of old time. See his

Sanchoniatho, p. 361, 362.]

13 (return) [ Reland here puts the question, how Josephus could complain

of its not raining in Egypt during this famine, while the ancients

affirm that it never does naturally rain there. His answer is, that when

the ancients deny that it rains in Egypt, they only mean the Upper Egypt

above the Delta, which is called Egypt in the strictest sense; but that

in the Delta [and by consequence in the Lower Egypt adjoining to it] it

did of old, and still does, rain sometimes. See the note on Antiq. B.

III. ch. 1. sect. 6.]

14 (return) [ Josephus supposes that Joseph now restored the Egyptians

their lands again upon the payment of a fifth part as tribute. It seems

to me rather that the land was now considered as Pharaoh's land, and

this fifth part as its rent, to be paid to him, as he was their

landlord, and they his tenants; and that the lands were not properly

restored, and this fifth part reserved as tribute only, till the days of

Sesostris. See Essay on the Old Testament, Append. 148, 149.]

15 (return) [ As to this encomium upon Joseph, as preparatory to Jacob's

adopting Ephraim and Manasses into his own family, and to be admitted

for two tribes, which Josephus here mentions, all our copies of Genesis

omit it, ch. 48.; nor do we know whence he took it, or whether it be not

his own embellishment only.]

16 (return) [ As to the affliction of Abraham's posterity for 400 years,

see Antiq. B. I. ch. 10. sect. 3; and as to what cities they built in

Egypt, under Pharaoh Sesostris, and of Pharaoh Sesostris's drowning in

the Red Sea, see Essay on the Old Testament, Append. p. 132-162.]

17 (return) [ Of this building of the pyramids of Egypt by the

Israelites, see Perizonius Orig. Aegyptiac, ch. 21. It is not impossible

they might build one or more of the small ones; but the larger ones seem

much later. Only, if they be all built of stone, this does not so well

agree with the Israelites' labors, which are said to have been in brick,

and not in stone, as Mr. Sandys observes in his Travels. p. 127, 128.]

18 (return) [ Dr. Bernard informs us here, that instead of this single

priest or prophet of the Egyptians, without a name in Josephus, the

Targum of Jonathan names the two famous antagonists of Moses, Jannes and

Jambres. Nor is it at all unlikely that it might be one of these who

foreboded so much misery to the Egyptians, and so much happiness to the

Israelites, from the rearing of Moses.]

19 (return) [ Josephus is clear that these midwives were Egyptians, and

not Israelites, as in our other copies: which is very probable, it being

not easily to be supposed that Pharaoh could trust the Israelite

midwives to execute so barbarous a command against their own nation.

(Consult, therefore, and correct hence our ordinary copies, Exodus 1:15,

22.) And, indeed, Josephus seems to have had much completer copies of

the Pentateuch, or other authentic records now lost, about the birth and

actions of Moses, than either our Hebrew, Samaritan, or Greek Bibles

afford us, which enabled him to be so large and particular about him.]

20 (return) [ Of this grandfather of Sesostris, Ramestes the Great, who

slew the Israelite infants, and of the inscription on his obelisk,

containing, in my opinion, one of the oldest records of mankind, see

Essay on the Old Test. Append. p. 139, 145, 147, 217-220.]

21 (return) [ What Josephus here says of the beauty of Moses, that he

was of a divine form, is very like what St. Stephen says of the same

beauty; that Moses was beautiful in the sight of Acts 7:20.]

22 (return) [ This history of Moses, as general of the Egyptians against

the Ethiopians, is wholly omitted in our Bibles; but is thus by

Irenaeus, from Josephus, and that soon after his own age:—"Josephus

says, that when Moses was nourished in the palace, he was appointed

general of the army against the Ethiopians, and conquered them, when he

married that king's daughter; because, out of her affection for him, she

delivered the city up to him." See the Fragments of Irenaeus, ap. edit.

Grab. p. 472. Nor perhaps did St. Stephen refer to any thing else when

he said of Moses, before he was sent by God to the Israelites, that he

was not only learned in all the wisdom of the Egyptians, but was also

mighty in words and in deeds, Acts 7:22.]

23 (return) [ Pliny speaks of these birds called ibes; and says, "The

Egyptians invoked them against the serpents," Hist. Nat. B. X. ch. 28.

Strabo speaks of this island Meroe, and these rivers Astapus and

Astaboras, B. XVI. p. 771, 786; and B XVII. p. 82].]

24 (return) [ This superstitious fear of discovering the name with four

letters, which of late we have been used falsely to pronounce Jehovah,

but seems to have been originally pronounced Jahoh, or Jao, is never, I

think, heard of till this passage of Josephus; and this superstition, in

not pronouncing that name, has continued among the Rabbinical Jews to

this day [though whether the Samaritans and Caraites observed it so

early, does not appear]. Josephus also durst not set down the very words

of the ten commandments, as we shall see hereafter, Antiq. B. III. ch.

5. sect. 4, which superstitious silence I think has yet not been

continued even by the Rabbins. It is, however, no doubt but both these

cautious concealments were taught Josephus by the Pharisees, a body of

men at once very wicked and very superstitious.]

25 (return) [ Of this judicial hardening the hearts and blinding the

eyes of wicked men, or infatuating them, as a just punishment for their

other willful sins, to their own destruction, see the note on Antiq. B.

VII. ch. 9. sect. 6.]

26 (return) [ As to this winter or spring hail near Egypt and Judea, see

the like on thunder and lightning there, in the note on Antiq. B. VI.

ch. 5. sect. 6.]

27 (return) [ These large presents made to the Israelites, of vessels of

and vessels of gold, and raiment, were, as Josephus truly calls them,

gifts really given them; not lent them, as our English falsely renders

them. They were spoils required, not of them, Genesis 15:14; Exodus

3:22; 11:2; Psalm 105:37,] as the same version falsely renders the

Hebrew word Exodus 12:35, 36. God had ordered the Jews to demand these

as their pay and reward, during their long and bitter slavery in Egypt,

as atonements for the lives of the Egyptians, and as the condition of

the Jews' departure, and of the Egyptians' deliverance from these

terrible judgments, which, had they not now ceased, they had soon been

all dead men, as they themselves confess, ch. 12. 33. Nor was there any

sense in borrowing or lending, when the Israelites were finally

departing out of the land for ever.]

28 (return) [ Why our Masorete copy so groundlessly abridges this

account in Exodus 12:40, as to ascribe 430 years to the sole

peregrination of the Israelites in Egypt, when it is clear even by that

Masorete chronology elsewhere, as well as from the express text itself,

in the Samaritan, Septuagint, and Josephus, that they sojourned in Egypt

but half that time,--and that by consequence, the other half of their

peregrination was in the land of Canaan, before they came into Egypt,--

is hard to say. See Essay on the Old Testament, p. 62, 63.]

29 (return) [ Take the main part of Reland's excellent note here, which

greatly illustrates Josephus, and the Scripture, in this history, as

follows: "[A traveller, says Reland, whose name was] Eneman, when he

returned out of Egypt, told me that he went the same way from Egypt to

Mount Sinai, which he supposed the Israelites of old traveled; and that

he found several mountainous tracts, that ran down towards the Red Sea.

He thought the Israelites had proceeded as far as the desert of Etham,

Exodus 13:20, when they were commanded by God to return back, Exodus

14:2, and to pitch their camp between Migdol and the sea; and that when

they were not able to fly, unless by sea, they were shut in on each side

by mountains. He also thought we might evidently learn hence, how it

might be said that the Israelites were in Etham before they went over

the sea, and yet might be said to have come into Etham after they had

passed over the sea also. Besides, he gave me an account how he passed

over a river in a boat near the city Suez, which he says must needs be

the Heroopolia of the ancients, since that city could not be situate any

where else in that neighborhood." As to the famous passage produced here

by Dr. Bernard, out of Herodotus, as the most ancient heathen testimony

of the Israelites coming from the Red Sea into Palestine, Bishop

Cumberland has shown that it belongs to the old Canaanite or Phoenician

shepherds, and their retiring out of Egypt into Canaan or Phoenicia,

long before the days of Moses. Sanchoniatho, p. 374, &c.]

30 (return) [ Of these storms of wind, thunder, and lightning, at this

drowning of Pharaoh's army, almost wanting in our copies of Exodus, but

fully extant in that of David, Psalm 77:16-18, and in that of Josephus

here, see Essay on the Old Test. Append. p. 15,1, 155.]

31 (return) [ What some have here objected against this passage of the

Israelites over the Red Sea, in this one night, from the common maps,

viz. that this sea being here about thirty miles broad, so great an army

could not pass over it in so short a time, is a great mistake. Mons.

Thevenot, an authentic eye-witness, informs us, that this sea, for about

five days' journey, is no where more than about eight or nine miles

over-cross, and in one place but four or five miles, according to De

Lisle's map, which is made from the best travelers themselves, and not

copied from others. What has been further objected against this passage

of the Israelites, and drowning of the Egyptians, being miraculous also,

viz. that Moses might carry the Israelites over at a low tide without

any miracle, while yet the Egyptians, not knowing the tide so well as

he, might be drowned upon the return of the tide, is a strange story

indeed! That Moses, who never had lived here, should know the quantity

and time of the flux and reflux of the Red Sea better than the Egyptians

themselves in its neighborhood! Yet does Artapanus, an ancient heathen

historian, inform us, that this was what the more ignorant Memphites,

who lived at a great distance, pretended, though he confesses, that the

more learned Heliopolitans, who lived much nearer, owned the destruction

of the Egyptians, and the deliverance of the Israelites, to have been

miraculous: and De Castro, a mathematician, who surveyed this sea with

great exactness, informs us, that there is no great flux or reflux in

this part of the Red Sea, to give a color to this hypothesis; nay, that

at the elevation of the tide there is little above half the height of a

man. See Essay on the Old Test. Append. p. 239, 240. So vain and

groundless are these and the like evasions and subterfuges of our modern

sceptics and unbelievers, and so certainly do thorough inquiries and

authentic evidence disprove and confute such evasions and subterfuges

upon all occasions.]

32 (return) [ What that hexameter verse, in which Moses's triumphant

song is here said to be written, distinctly means, our present ignorance

of the old Hebrew metre or measure will not let us determine. Nor does

it appear to me certain that even Josephus himself had a distinct notion

of it, though he speaks of several sort of that metre or measure, both

here and elsewhere. Antiq. B. IV. ch. 8. sect. 44; and B. VII. ch. 12.

sect. 3.]

33 (return) [ Take here the original passages of the four old authors

that still remain, as to this transit of Alexander the Great over the

Pamphylian Sea: I mean, of Callisthenes, Strabu, Arrian, and Appian. As

to Callisthenes, who himself accompanied Alexander in this expedition,

Eustathius, in his Notes on the third Iliad of Homer, [as Dr. Bernard

here informs us,] says, That "this Callisthenes wrote how the Pamphylian

Sea did not only open a passage for Alexander, but, by rising and did

pay him homage as its king." Strabo's is this [Geog. B. XIV. p. 666]:

"Now about Phaselis is that narrow passage, by the sea-side, through

which his army. There is a mountain called Climax, adjoins to the Sea of

Pamphylia, leaving a narrow passage on the shore, which, in calm

weather, is bare, so as to be passable by travelers, but when the sea

overflows, it is covered to a great degree by the waves. Now then, the

ascent by the mountains being round about and steep, in still weather

they make use of the road along the coast. But Alexander fell into the

winter season, and committing himself chiefly to fortune, he marched on

before the waves retired; and so it happened that were a whole day in

journeying over it, and were under water up to the navel." Arrian's

account is this [B. I. p. 72, 73]: "Alexander removed from Phaselis, he

sent some part his army over the mountains to Perga; which road the

Thracians showed him. A difficult way it was, but short. He himself

conducted those that were with him by the sea-shore. This road is

impassable at any other time than when the north wind blows; but if the

south wind prevail, there is no passing by the shore. Now at this time,

after strong south winds, a north wind blew, and that not without the

Divine Providence, [as both he and they that were with him supposed,]

and afforded him an easy and quick passage." Appian, when he compares

Cæsar and Alexander together, [De Bel. Civil. B. II. p. 522,] says,

"That they both depended on their boldness and fortune, as much as on

their skill in war. As an instance of which, Alexander journeyed over a

country without water, in the heat of summer, to the oracle of [Jupiter]

Hammon, and quickly passed over the Bay of Pamphylia, when, by Divine

Providence, the sea was cut off—thus Providence restraining the sea on

his account, as it had sent him rain when he traveled [over the

desert]." N. B.—Since, in the days of Josephus, as he assures us, all

the more numerous original historians of Alexander gave the account he

has here set down, as to the providential going back of the waters of

the Pamphylian Sea, when he was going with his army to destroy the

Persian monarchy, which the fore-named authors now remaining fully

confirm, it is without all just foundation that Josephus is here blamed

by some late writers for quoting those ancient authors upon the present

occasion; nor can the reflections of Plutarch, or any other author later

than Josephus, be in the least here alleged to contradict him. Josephus

went by all the evidence he then had, and that evidence of the most

authentic sort also. So that whatever the moderns may think of the thing

itself, there is hence not the least color for finding fault with

Josephus: he would rather have been much to blame had he omitted these

quotations.]

Containing The Interval Of Two Years.—From The Exodus Out Of

Egypt, To The Rejection Of That Generation.

CHAPTER 1. How Moses When He Had Brought The People Out Of Egypt Led

Them To Mount Sinai; But Not Till They Had Suffered Much In Their

Journey.

1. When the Hebrews had obtained such a wonderful deliverance, the

country was a great trouble to them, for it was entirely a desert, and

without sustenance for them; and also had exceeding little water, so

that it not only was not at all sufficient for the men, but not enough

to feed any of the cattle, for it was parched up, and had no moisture

that might afford nutriment to the vegetables; so they were forced to

travel over this country, as having no other country but this to travel

in. They had indeed carried water along with them from the land over

which they had traveled before, as their conductor had bidden them; but

when that was spent, they were obliged to draw water out of wells, with

pain, by reason of the hardness of the soil. Moreover, what water they

found was bitter, and not fit for drinking, and this in small quantities

also; and as they thus traveled, they came late in the evening to a

place called Marah, 1 which had that name from the badness of its water,

for Mar denotes bitterness. Thither they came afflicted both by the

tediousness of their journey, and by their want of food, for it entirely

failed them at that time. Now here was a well, which made them choose to

stay in the place, which, although it were not sufficient to satisfy so

great an army, did yet afford them some comfort, as found in such desert

places; for they heard from those who had been to search, that there was

nothing to be found, if they traveled on farther. Yet was this water

bitter, and not fit for men to drink; and not only so, but it was

intolerable even to the cattle themselves.

2. When Moses saw how much the people were cast down, and that the

occasion of it could not be contradicted, for the people were not in the

nature of a complete army of men, who might oppose a manly fortitude to

the necessity that distressed them; the multitude of the children, and

of the women also, being of too weak capacities to be persuaded by

reason, blunted the courage of the men themselves,—he was therefore in

great difficulties, and made everybody's calamity his own; for they ran

all of them to him, and begged of him; the women begged for their

infants, and the men for the women, that he would not overlook them, but

procure some way or other for their deliverance. He therefore betook

himself to prayer to God, that he would change the water from its

present badness, and make it fit for drinking. And when God had granted

him that favor, he took the top of a stick that lay down at his feet,

and divided it in the middle, and made the section lengthways. He then

let it down into the well, and persuaded the Hebrews that God had

hearkened to his prayers, and had promised to render the water such as

they desired it to be, in case they would be subservient to him in what

he should enjoin them to do, and this not after a remiss or negligent

manner. And when they asked what they were to do in order to have the

water changed for the better, he bid the strongest men among them that

stood there, to draw up water 2 and told them, that when the greatest

part was drawn up, the remainder would be fit to drink. So they labored

at it till the water was so agitated and purged as to be fit to drink.

3. And now removing from thence they came to Elim; which place looked

well at a distance, for there was a grove of palm-trees; but when they

came near to it, it appeared to be a bad place, for the palm-trees were

no more than seventy; and they were ill-grown and creeping trees, by the

want of water, for the country about was all parched, and no moisture

sufficient to water them, and make them hopeful and useful, was derived

to them from the fountains, which were in number twelve: they were

rather a few moist places than springs, which not breaking out of the

ground, nor running over, could not sufficiently water the trees. And

when they dug into the sand, they met with no water; and if they took a

few drops of it into their hands, they found it to be useless, on

account of its mud. The trees were too weak to bear fruit, for want of

being sufficiently cherished and enlivened by the water. So they laid

the blame on their conductor, and made heavy complaints against him; and

said that this their miserable state, and the experience they had of

adversity, were owing to him; for that they had then journeyed an entire

thirty days, and had spent all the provisions they had brought with

them; and meeting with no relief, they were in a very desponding

condition. And by fixing their attention upon nothing but their present

misfortunes, they were hindered from remembering what deliverances they

had received from God, and those by the virtue and wisdom of Moses also;

so they were very angry at their conductor, and were zealous in their

attempt to stone him, as the direct occasion of their present miseries.

4. But as for Moses himself, while the multitude were irritated and

bitterly set against him, he cheerfully relied upon God, and upon his

consciousness of the care he had taken of these his own people; and he

came into the midst of them, even while they clamored against him, and

had stones in their hands in order to despatch him. Now he was of an

agreeable presence, and very able to persuade the people by his

speeches; accordingly he began to mitigate their anger, and exhorted

them not to be over-mindful of their present adversities, lest they

should thereby suffer the benefits that had formerly been bestowed on

them to slip out of their memories; and he desired them by no means, on

account of their present uneasiness, to cast those great and wonderful

favors and gifts, which they had obtained of God, out of their minds,

but to expect deliverance out of those their present troubles which they

could not free themselves from, and this by the means of that Divine

Providence which watched over them. Seeing it is probable that God tries

their virtue, and exercises their patience by these adversities, that it

may appear what fortitude they have, and what memory they retain of his

former wonderful works in their favor, and whether they will not think

of them upon occasion of the miseries they now feel. He told them, it

appeared they were not really good men, either in patience, or in

remembering what had been successfully done for them, sometimes by

contemning God and his commands, when by those commands they left the

land of Egypt; and sometimes by behaving themselves ill towards him who

was the servant of God, and this when he had never deceived them, either

in what he said, or had ordered them to do by God's command. He also put

them in mind of all that had passed; how the Egyptians were destroyed

when they attempted to detain them, contrary to the command of God; and

after what manner the very same river was to the others bloody, and not

fit for drinking, but was to them sweet, and fit for drinking; and how

they went a new road through the sea, which fled a long way from them,

by which very means they were themselves preserved, but saw their

enemies destroyed; and that when they were in want of weapons, God gave

them plenty of them;-and so he recounted all the particular instances,

how when they were, in appearance, just going to be destroyed, God had

saved them in a surprising manner; and that he had still the same power;

and that they ought not even now to despair of his providence over them;

and accordingly he exhorted them to continue quiet, and to consider that

help would not come too late, though it come not immediately, if it be

present with them before they suffer any great misfortune; that they

ought to reason thus: that God delays to assist them, not because he has

no regard to them, but because he will first try their fortitude, and

the pleasure they take in their freedom, that he may learn whether you

have souls great enough to bear want of food, and scarcity of water, on

its account; or whether you rather love to be slaves, as cattle are

slaves to such as own them, and feed them liberally, but only in order

to make them more useful in their service. That as for himself, he shall

not be so much concerned for his own preservation; for if he die

unjustly, he shall not reckon it any affliction, but that he is

concerned for them, lest, by casting stones at him, they should be

thought to condemn God himself.

5. By this means Moses pacified the people, and restrained them from

stoning him, and brought them to repent of what they were going to do.

And because he thought the necessity they were under made their passion

less unjustifiable, he thought he ought to apply himself to God by

prayer and supplication; and going up to an eminence, he requested of

God for some succor for the people, and some way of deliverance from the

want they were in, because in him, and in him alone, was their hope of

salvation; and he desired that he would forgive what necessity had

forced the people to do, since such was the nature of mankind, hard to

please, and very complaining under adversities. Accordingly God promised

he would take care of them, and afford them the succor they were

desirous of. Now when Moses had heard this from God, he came down to the

multitude. But as soon as they saw him joyful at the promises he had

received from God, they changed their sad countenances into gladness. So

he placed himself in the midst of them, and told them he came to bring

them from God a deliverance from their present distresses. Accordingly a

little after came a vast number of quails, which is a bird more

plentiful in this Arabian Gulf than any where else, flying over the sea,

and hovered over them, till wearied with their laborious flight, and,

indeed, as usual, flying very near to the earth, they fell down upon the

Hebrews, who caught them, and satisfied their hunger with them, and

supposed that this was the method whereby God meant to supply them with

food. Upon which Moses returned thanks to God for affording them his

assistance so suddenly, and sooner than he had promised them.

6. But presently after this first supply of food, he sent them a second;

for as Moses was lifting up his hands in prayer, a dew fell down; and

Moses, when he found it stick to his hands, supposed this was also come

for food from God to them. He tasted it; and perceiving that the people

knew not what it was, and thought it snowed, and that it was what

usually fell at that time of the year, he informed them that this dew

did not fall from heaven after the manner they imagined, but came for

their preservation and sustenance. So he tasted it, and gave them some

of it, that they might be satisfied about what he told them. They also

imitated their conductor, and were pleased with the food, for it was

like honey in sweetness and pleasant taste, but like in its body to

bdellium, one of the sweet spices, and in bigness equal to coriander

seed. And very earnest they were in gathering it; but they were enjoined

to gather it equally 3—the measure of an omer for each one every day,

because this food should not come in too small a quantity, lest the

weaker might not be able to get their share, by reason of the

overbearing of the strong in collecting it. However, these strong men,

when they had gathered more than the measure appointed for them, had no

more than others, but only tired themselves more in gathering it, for

they found no more than an omer apiece; and the advantage they got by

what was superfluous was none at all, it corrupting, both by the worms

breeding in it, and by its bitterness. So divine and wonderful a food

was this! It also supplied the want of other sorts of food to those that

fed on it. And even now, in all that place, this manna comes down in

rain, 4 according to what Moses then obtained of God, to send it to the

people for their sustenance. Now the Hebrews call this food manna: for

the particle man, in our language, is the asking of a question. What is

this? So the Hebrews were very joyful at what was sent them from heaven.

Now they made use of this food for forty years, or as long as they were

in the wilderness.

7. As soon as they were removed thence, they came to Rephidim, being

distressed to the last degree by thirst; and while in the foregoing days

they had lit on a few small fountains, but now found the earth entirely

destitute of water, they were in an evil case. They again turned their

anger against Moses; but he at first avoided the fury of the multitude,

and then betook himself to prayer to God, beseeching him, that as he had

given them food when they were in the greatest want of it, so he would

give them drink, since the favor of giving them food was of no value to

them while they had nothing to drink. And God did not long delay to give

it them, but promised Moses that he would procure them a fountain, and

plenty of water, from a place they did not expect any. So he commanded

him to smite the rock which they saw lying there, 5 with his rod, and

out of it to receive plenty of what they wanted; for he had taken care

that drink should come to them without any labor or pains-taking. When

Moses had received this command from God, he came to the people, who

waited for him, and looked upon him, for they saw already that he was

coming apace from his eminence. As soon as he was come, he told them

that God would deliver them from their present distress, and had granted

them an unexpected favor; and informed them, that a river should run for

their sakes out of the rock. But they were amazed at that hearing,

supposing they were of necessity to cut the rock in pieces, now they

were distressed by their thirst and by their journey; while Moses only

smiting the rock with his rod, opened a passage, and out of it burst

water, and that in great abundance, and very clear. But they were

astonished at this wonderful effect; and, as it were, quenched their

thirst by the very sight of it. So they drank this pleasant, this sweet

water; and such it seemed to be, as might well be expected where God was

the donor. They were also in admiration how Moses was honored by God;

and they made grateful returns of sacrifices to God for his providence

towards them. Now that Scripture, which is laid up in the temple, 6

informs us, how God foretold to Moses, that water timid in this manner

be derived out of the rock.'

CHAPTER 2. How The Amalekites And The Neighbouring Nations, Made War

With The Hebrews And Were Beaten And Lost A Great Part Of Their Army.

1. The name of the Hebrews began already to be every where renowned, and

rumors about them ran abroad. This made the inhabitants of those

countries to be in no small fear. Accordingly they sent ambassadors to

one another, and exhorted one another to defend themselves, and to

endeavor to destroy these men. Those that induced the rest to do so,

were such as inhabited Gobolitis and Petra. They were called Amalekites,

and were the most warlike of the nations that lived thereabout; and

whose kings exhorted one another, and their neighbors, to go to this war

against the Hebrews; telling them that an army of strangers, and such a

one as had run away from slavery under the Egyptians, lay in wait to

ruin them; which army they were not, in common prudence and regard to

their own safety, to overlook, but to crush them before they gather

strength, and come to be in prosperity: and perhaps attack them first in

a hostile manner, as presuming upon our indolence in not attacking them

before; and that we ought to avenge ourselves of them for what they have

done in the wilderness, but that this cannot be so well done when they

have once laid their hands on our cities and our goods: that those who

endeavor to crush a power in its first rise, are wiser than those that

endeavor to put a stop to its progress when it is become formidable; for

these last seem to be angry only at the flourishing of others, but the

former do not leave any room for their enemies to become troublesome to

them. After they had sent such embassages to the neighboring nations,

and among one another, they resolved to attack the Hebrews in battle.

2. These proceedings of the people of those countries occasioned

perplexity and trouble to Moses, who expected no such warlike

preparations. And when these nations were ready to fight, and the

multitude of the Hebrews were obliged to try the fortune of war, they

were in a mighty disorder, and in want of all necessaries, and yet were

to make war with men who were thoroughly well prepared for it. Then

therefore it was that Moses began to encourage them, and to exhort them

to have a good heart, and rely on God's assistance by which they had

been put in a state of freedom and to hope for victory over those who

were ready to fight with them, in order to deprive them of that

blessing: that they were to suppose their own army to be numerous,

wanting nothing, neither weapons, nor money, nor provisions, nor such

other conveniences as, when men are in possession of, they fight

undauntedly; and that they are to judge themselves to have all these

advantages in the Divine assistance. They are also to suppose the

enemy's army to be small, unarmed, weak, and such as want those

conveniences which they know must be wanted, when it is God's will that

they shall be beaten; and how valuable God's assistance is, they had

experienced in abundance of trials; and those such as were more terrible

than war, for that is only against men; but these were against famine

and thirst, things indeed that are in their own nature insuperable; as

also against mountains, and that sea which afforded them no way for

escaping; yet had all these difficulties been conquered by God's

gracious kindness to them. So he exhorted them to be courageous at this

time, and to look upon their entire prosperity to depend on the present

conquest of their enemies.

3. And with these words did Moses encourage the multitude, who then

called together the princes of their tribes, and their chief men, both

separately and conjointly. The young men he charged to obey their

elders, and the elders to hearken to their leader. So the people were

elevated in their minds, and ready to try their fortune in battle, and

hoped to be thereby at length delivered from all their miseries: nay,

they desired that Moses would immediately lead them against their

enemies without the least delay, that no backwardness might be a

hindrance to their present resolution. So Moses sorted all that were fit

for war into different troops, and set Joshua, the son of Nun, of the

tribe of Ephraim, over them; one that was of great courage, and patient

to undergo labors; of great abilities to understand, and to speak what

was proper; and very serious in the worship of God; and indeed made like

another Moses, a teacher of piety towards God. He also appointed a small

party of the armed men to be near the water, and to take care of the

children, and the women, and of the entire camp. So that whole night

they prepared themselves for the battle; they took their weapons, if any

of them had such as were well made, and attended to their commanders as

ready to rush forth to the battle as soon as Moses should give the word

of command. Moses also kept awake, teaching Joshua after what manner he

should order his camp. But when the day began, Moses called for Joshua

again, and exhorted him to approve himself in deeds such a one as a his

reputation made men expect from him; and to gain glory by the present

expedition, in the opinion of those under him, for his exploits in this

battle. He also gave a particular exhortation to the principal men of

the Hebrews, and encouraged the whole army as it stood armed before him.

And when he had thus animated the army, both by his words and works, and

prepared every thing, he retired to a mountain, and committed the army

to God and to Joshua.

4. So the armies joined battle; and it came to a close fight, hand to

hand, both sides showing great alacrity, and encouraging one another.

And indeed while Moses stretched out his hand towards heaven 7 the

Hebrews were too hard for the Amalekites: but Moses not being able to

sustain his hands thus stretched out, [for as often as he let down his

hands, so often were his own people worsted,] he bade his brother Aaron,

and Hur their sister Miriam's husband, to stand on each side of him, and

take hold of his hands, and not permit his weariness to prevent it, but

to assist him in the extension of his hands. When this was done, the

Hebrews conquered the Amalekites by main force; and indeed they had all

perished, unless the approach of the night had obliged the Hebrews to

desist from killing any more. So our forefathers obtained a most signal

and most seasonable victory; for they not only overcame those that

fought against them, but terrified also the neighboring nations, and got

great and splendid advantages, which they obtained of their enemies by

their hard pains in this battle: for when they had taken the enemy's

camp, they got ready booty for the public, and for their own private

families, whereas till then they had not any sort of plenty, of even

necessary food. The forementioned battle, when they had once got it, was

also the occasion of their prosperity, not only for the present, but for

the future ages also; for they not only made slaves of the bodies of

their enemies, but subdued their minds also, and after this battle,

became terrible to all that dwelt round about them. Moreover, they

acquired a vast quantity of riches; for a great deal of silver and gold

was left in the enemy's camp; as also brazen vessels, which they made

common use of in their families; many utensils also that were

embroidered there were of both sorts, that is, of what were weaved, and

what were the ornaments of their armor, and other things that served for

use in the family, and for the furniture of their rooms; they got also

the prey of their cattle, and of whatsoever uses to follow camps, when

they remove from one place to another. So the Hebrews now valued

themselves upon their courage, and claimed great merit for their valor;

and they perpetually inured themselves to take pains, by which they

deemed every difficulty might be surmounted. Such were the consequences

of this battle.

5. On the next day, Moses stripped the dead bodies of their enemies, and

gathered together the armor of those that were fled, and gave rewards to

such as had signalized themselves in the action; and highly commended

Joshua, their general, who was attested to by all the army, on account

of the great actions he had done. Nor was any one of the Hebrews slain;

but the slain of the enemy's army were too many to be enumerated. So

Moses offered sacrifices of thanksgiving to God, and built an altar,

which he named The Lord the Conqueror. He also foretold that the

Amalekites should utterly be destroyed; and that hereafter none of them

should remain, because they fought against the Hebrews, and this when

they were in the wilderness, and in their distress also. Moreover, he

refreshed the army with feasting. And thus did they fight this first

battle with those that ventured to oppose them, after they were gone out

of Egypt. But when Moses had celebrated this festival for the victory,

he permitted the Hebrews to rest for a few days, and then he brought

them out after the fight, in order of battle; for they had now many

soldiers in light armor. And going gradually on, he came to Mount Sinai,

in three months' time after they were removed out of Egypt; at which

mountain, as we have before related, the vision of the bush, and the

other wonderful appearances, had happened.

CHAPTER 3. That Moses Kindly Received-His Father-In-Law, Jethro, When He

Came To Him To Mount Sinai.

Now when Raguel, Moses's father-in-law, understood in what a prosperous

condition his affairs were, he willingly came to meet him and Moses and

his children, and pleased himself with his coming. And when he had

offered sacrifice, he made a feast for the multitude, near the Bush he

had formerly seen; which multitude, every one according to their

families, partook of the feast. But Aaron and his family took Raguel,

and sung hymns to God, as to Him who had been the author procurer of

their deliverance and their freedom. They also praised their conductor,

as him by whose virtue it was that all things had succeeded with them.

Raguel also, in his eucharistical oration to Moses, made great encomiums

upon the whole multitude; and he could not but admire Moses for his

fortitude, and that humanity he had shewn in the delivery of his

friends.

CHAPTER 4. How Raguel Suggested To Moses To Set His People In Order,

Under Their Rulers Of Thousands, And Rulers Of Hundreds, Who Lived

Without Order Before; And How Moses Complied In All Things With His

Father-In-Law's Admonition.

1. The next day, as Raguel saw Moses in the middle of a crowd of

business for he determined the differences of those that referred them

to him, every one still going to him, and supposing that they should

then only obtain justice, if he were the arbitrator; and those that lost

their causes thought it no harm, while they thought they lost them

justly, and not by partiality. Raguel however said nothing to him at

that time, as not desirous to be any hinderance to such as had a mind to

make use of the virtue of their conductor. But afterward he took him to

himself, and when he had him alone, he instructed him in what he ought

to do; and advised him to leave the trouble of lesser causes to others,

but himself to take care of the greater, and of the people's safety, for

that certain others of the Hebrews might be found that were fit to

determine causes, but that nobody but a Moses could take of the safety

of so many ten thousands. "Be therefore," says he, "insensible of thine

own virtue, and what thou hast done by ministering under God to the

people's preservation. Permit, therefore, the determination of common

causes to be done by others, but do thou reserve thyself to the

attendance on God only, and look out for methods of preserving the

multitude from their present distress. Make use of the method I suggest

to you, as to human affairs; and take a review of the army, and appoint

chosen rulers over tens of thousands, and then over thousands; then

divide them into five hundreds, and again into hundreds, and into

fifties; and set rulers over each of them, who may distinguish them into

thirties, and keep them in order; and at last number them by twenties

and by tens: and let there be one commander over each number, to be

denominated from the number of those over whom they are rulers, but such

as the whole multitude have tried, and do approve of, as being good and

righteous men; 8 and let those rulers decide the controversies they have

one with another. But if any great cause arise, let them bring the

cognizance of it before the rulers of a higher dignity; but if any great

difficulty arise that is too hard for even their determination, let them

send it to thee. By these means two advantages will be gained; the

Hebrews will have justice done them, and thou wilt be able to attend

constantly on God, and procure him to be more favorable to the people."

2. This was the admonition of Raguel; and Moses received his advice very

kindly, and acted according to his suggestion. Nor did he conceal the

invention of this method, nor pretend to it himself, but informed the

multitude who it was that invented it: nay, he has named Raguel in the

books he wrote, as the person who invented this ordering of the people,

as thinking it right to give a true testimony to worthy persons,

although he might have gotten reputation by ascribing to himself the

inventions of other men; whence we may learn the virtuous disposition of

Moses: but of such his disposition, we shall have proper occasion to

speak in other places of these books.

CHAPTER 5. How Moses Ascended Up To Mount Sinai, And Received Laws From

God, And Delivered Them To The Hebrews.

1. Now Moses called the multitude together, and told them that he was

going from them unto mount Sinai to converse with God; to receive from

him, and to bring back with him, a certain oracle; but he enjoined them

to pitch their tents near the mountain, and prefer the habitation that

was nearest to God, before one more remote. When he had said this, he

ascended up to Mount Sinai, which is the highest of all the mountains

that are in that country 9 and is not only very difficult to be ascended

by men, on account of its vast altitude, but because of the sharpness of

its precipices also; nay, indeed, it cannot be looked at without pain of

the eyes: and besides this, it was terrible and inaccessible, on account

of the rumor that passed about, that God dwelt there. But the Hebrews

removed their tents as Moses had bidden them, and took possession of the

lowest parts of the mountain; and were elevated in their minds, in

expectation that Moses would return from God with promises of the good

things he had proposed to them. So they feasted and waited for their

conductor, and kept themselves pure as in other respects, and not

accompanying with their wives for three days, as he had before ordered

them to do. And they prayed to God that he would favorably receive Moses

in his conversing with him, and bestow some such gift upon them by which

they might live well. They also lived more plentifully as to their diet;

and put on their wives and children more ornamental and decent clothing

than they usually wore.

2. So they passed two days in this way of feasting; but on the third

day, before the sun was up, a cloud spread itself over the whole camp of

the Hebrews, such a one as none had before seen, and encompassed the

place where they had pitched their tents; and while all the rest of the

air was clear, there came strong winds, that raised up large showers of

rain, which became a mighty tempest. There was also such lightning, as

was terrible to those that saw it; and thunder, with its thunderbolts,

were sent down, and declared God to be there present in a gracious way

to such as Moses desired he should be gracious. Now, as to these

matters, every one of my readers may think as he pleases; but I am under

a necessity of relating this history as it is described in the sacred

books. This sight, and the amazing sound that came to their ears,

disturbed the Hebrews to a prodigious degree, for they were not such as

they were accustomed to; and then the rumor that was spread abroad, how

God frequented that mountain, greatly astonished their minds, so they

sorrowfully contained themselves within their tents, as both supposing

Moses to be destroyed by the Divine wrath, and expecting the like

destruction for themselves.

3. When they were under these apprehensions, Moses appeared as joyful

and greatly exalted. When they saw him, they were freed from their fear,

and admitted of more comfortable hopes as to what was to come. The air

also was become clear and pure of its former disorders, upon the

appearance of Moses; whereupon he called together the people to a

congregation, in order to their hearing what God would say to them: and

when they were gathered together, he stood on an eminence whence they

might all hear him, and said, "God has received me graciously, O

Hebrews, as he has formerly done; and has suggested a happy method of

living for you, and an order of political government, and is now present

in the camp: I therefore charge you, for his sake and the sake of his

works, and what we have done by his means, that you do not put a low

value on what I am going to say, because the commands have been given by

me that now deliver them to you, nor because it is the tongue of a man

that delivers them to you; but if you have a due regard to the great

importance of the things themselves, you will understand the greatness

of Him whose institutions they are, and who has not disdained to

communicate them to me for our common advantage; for it is not to be

supposed that the author of these institutions is barely Moses, the son

of Amram and Jochebed, but He who obliged the Nile to run bloody for

your sakes, and tamed the haughtiness of the Egyptians by various sorts

of judgments; he who provided a way through the sea for us; he who

contrived a method of sending us food from heaven, when we were

distressed for want of it; he who made the water to issue out of a rock,

when we had very little of it before; he by whose means Adam was made to

partake of the fruits both of the land and of the sea; he by whose means

Noah escaped the deluge; he by whose means our forefather Abraham, of a

wandering pilgrim, was made the heir of the land of Canaan; he by whose

means Isaac was born of parents that were very old; he by whose means

Jacob was adorned with twelve virtuous sons; he by whose means Joseph

became a potent lord over the Egyptians; he it is who conveys these

instructions to you by me as his interpreter. And let them be to you

venerable, and contended for more earnestly by you than your own

children and your own wives; for if you will follow them, you will lead

a happy life you will enjoy the land fruitful, the sea calm, and the

fruit of the womb born complete, as nature requires; you will be also

terrible to your enemies for I have been admitted into the presence of

God and been made a hearer of his incorruptible voice so great is his

concern for your nation, and its duration."

4. When he had said this, he brought the people, with their wives and

children, so near the mountain, that they might hear God himself

speaking to them about the precepts which they were to practice; that

the energy of what should be spoken might not be hurt by its utterance

by that tongue of a man, which could but imperfectly deliver it to their

understanding. And they all heard a voice that came to all of them from

above, insomuch that no one of these words escaped them, which Moses

wrote on two tables; which it is not lawful for us to set down directly,

but their import we will declare 10

5. The first commandment teaches us that there is but one God, and that

we ought to worship him only. The second commands us not to make the

image of any living creature to worship it. The third, that we must not

swear by God in a false matter. The fourth, that we must keep the

seventh day, by resting from all sorts of work. The fifth, that we must

honor our parents. The sixth that we must abstain from murder. The

seventh that we must not commit adultery. The eighth, that we must not

be guilty of theft. The ninth, that we must not bear false witness. The

tenth, that we must not admit of the desire of any thing that is

another's.

6. Now when the multitude had heard God himself giving those precepts

which Moses had discoursed of, they rejoiced at what was said; and the

congregation was dissolved: but on the following days they came to his

tent, and desired him to bring them, besides, other laws from God.

Accordingly he appointed such laws, and afterwards informed them in what

manner they should act in all cases; which laws I shall make mention of

in their proper time; but I shall reserve most of those laws for another

work, 11 and make there a distinct explication of them.

7. When matters were brought to this state, Moses went up again to Mount

Sinai, of which he had told them beforehand. He made his ascent in their

sight; and while he staid there so long a time, [for he was absent from

them forty days,] fear seized upon the Hebrews, lest Moses should have

come to any harm; nor was there any thing else so sad, and that so much

troubled them, as this supposal that Moses was perished. Now there was a

variety in their sentiments about it; some saying that he was fallen

among wild beasts; and those that were of this opinion were chiefly such

as were ill-disposed to him; but others said that he was departed, and

gone to God; but the wiser sort were led by their reason to embrace

neither of those opinions with any satisfaction, thinking, that as it

was a thing that sometimes happens to men to fall among wild beasts and

perish that way, so it was probable enough that he might depart and go

to God, on account of his virtue; they therefore were quiet, and

expected the event: yet were they exceeding sorry upon the supposal that

they were deprived of a governor and a protector, such a one indeed as

they could never recover again; nor would this suspicion give them leave

to expect any comfortable event about this man, nor could they prevent

their trouble and melancholy upon this occasion. However, the camp durst

not remove all this while, because Moses had bidden them afore to stay

there.

8. But when the forty days, and as many nights, were over, Moses came

down, having tasted nothing of food usually appointed for the

nourishment of men. His appearance filled the army with gladness, and he

declared to them what care God had of them, and by what manner of

conduct of their lives they might live happily; telling them, that

during these days of his absence he had suggested to him also that he

would have a tabernacle built for him, into which he would descend when

he came to them, and how we should carry it about with us when we remove

from this place; and that there would be no longer any occasion for

going up to Mount Sinai, but that he would himself come and pitch his

tabernacle amongst us, and be present at our prayers; as also, that the

tabernacle should be of such measures and construction as he had shown

him, and that you are to fall to the work, and prosecute it diligently.

When he had said this, he showed them the two tables, with the ten

commandments engraven upon them, five upon each table; and the writing

was by the hand of God.

CHAPTER 6. Concerning The Tabernacle Which Moses Built In The Wilderness

For The Honor Of God And Which Seemed To Be A Temple.

1. Hereupon the Israelites rejoiced at what they had seen and heard of

their conductor, and were not wanting in diligence according to their

ability; for they brought silver, and gold, and brass, and of the best

sorts of wood, and such as would not at all decay by putrefaction;

camels' hair also, and sheep-skins, some of them dyed of a blue color,

and some of a scarlet; some brought the flower for the purple color, and

others for white, with wool dyed by the flowers aforementioned; and fine

linen and precious stones, which those that use costly ornaments set in

ouches of gold; they brought also a great quantity of spices; for of

these materials did Moses build the tabernacle, which did not at all

differ from a movable and ambulatory temple. Now when these things were

brought together with great diligence, [for every one was ambitious to

further the work even beyond their ability,] he set architects over the

works, and this by the command of God; and indeed the very same which

the people themselves would have chosen, had the election been allowed

to them. Now their names are set down in writing in the sacred books;

and they were these: Besaleel, the son of Uri, of the tribe of Judah,

the grandson of Miriam, the sister of their conductor and Aholiab, the

son of Ahisamach, of the tribe of Dan. Now the people went on with what

they had undertaken with so great alacrity, that Moses was obliged to

restrain them, by making proclamation, that what had been brought was

sufficient, as the artificers had informed him; so they fell to work

upon the building of the tabernacle. Moses also informed them, according

to the direction of God, both what the measures were to be, and its

largeness; and how many vessels it ought to contain for the use of the

sacrifices. The women also were ambitious to do their parts, about the

garments of the priests, and about other things that would be wanted in

this work, both for ornament and for the divine service itself.

2. Now when all things were prepared, the gold, and the silver, and the

brass, and what was woven, Moses, when he had appointed beforehand that

there should be a festival, and that sacrifices should be offered

according to every one's ability, reared up the tabernacle 12 and when

he had measured the open court, fifty cubits broad and a hundred long,

he set up brazen pillars, five cubits high, twenty on each of the longer

sides, and ten pillars for the breadth behind; every one of the pillars

also had a ring. Their chapiters were of silver, but their bases were of

brass: they resembled the sharp ends of spears, and were of brass, fixed

into the ground. Cords were also put through the rings, and were tied at

their farther ends to brass nails of a cubit long, which, at every

pillar, were driven into the floor, and would keep the tabernacle from

being shaken by the violence of winds; but a curtain of fine soft linen

went round all the pillars, and hung down in a flowing and loose manner

from their chapiters, and enclosed the whole space, and seemed not at

all unlike to a wall about it. And this was the structure of three of

the sides of this enclosure; but as for the fourth side, which was fifty

cubits in extent, and was the front of the whole, twenty cubits of it

were for the opening of the gates, wherein stood two pillars on each

side, after the resemblance of open gates. These were made wholly of

silver, and polished, and that all over, excepting the bases, which were

of brass. Now on each side of the gates there stood three pillars, which

were inserted into the concave bases of the gates, and were suited to

them; and round them was drawn a curtain of fine linen; but to the gates

themselves, which were twenty cubits in extent, and five in height, the

curtain was composed of purple, and scarlet, and blue, and fine linen,

and embroidered with many and divers sorts of figures, excepting the

figures of animals. Within these gates was the brazen laver for

purification, having a basin beneath of the like matter, whence the

priests might wash their hands and sprinkle their feet; and this was the

ornamental construction of the enclosure about the court of the

tabernacle, which was exposed to the open air.

3. As to the tabernacle itself, Moses placed it in the middle of that

court, with its front to the east, that, when the sun arose, it might

send its first rays upon it. Its length, when it was set up, was thirty

cubits, and its breadth was twelve [ten] cubits. The one of its walls

was on the south, and the other was exposed to the north, and on the

back part of it remained the west. It was necessary that its height

should be equal to its breadth [ten cubits]. There were also pillars

made of wood, twenty on each side; they were wrought into a quadrangular

figure, in breadth a cubit and a half, but the thickness was four

fingers: they had thin plates of gold affixed to them on both sides,

inwardly and outwardly: they had each of them two tenons belonging to

them, inserted into their bases, and these were of silver, in each of

which bases there was a socket to receive the tenon; but the pillars on

the west wall were six. Now all these tenons and sockets accurately

fitted one another, insomuch that the joints were invisible, and both

seemed to be one entire and united wall. It was also covered with gold,

both within and without. The number of pillars was equal on the opposite

sides, and there were on each part twenty, and every one of them had the

third part of a span in thickness; so that the number of thirty cubits

were fully made up between them; but as to the wall behind, where the

six pillars made up together only nine cubits, they made two other

pillars, and cut them out of one cubit, which they placed in the

corners, and made them equally fine with the other. Now every one of the

pillars had rings of gold affixed to their fronts outward, as if they

had taken root in the pillars, and stood one row over against another

round about, through which were inserted bars gilt over with gold, each

of them five cubits long, and these bound together the pillars, the head

of one bar running into another, after the nature of one tenon inserted

into another; but for the wall behind, there was but one row of bars

that went through all the pillars, into which row ran the ends of the

bars on each side of the longer walls; the male with its female being so

fastened in their joints, that they held the whole firmly together; and

for this reason was all this joined so fast together, that the

tabernacle might not be shaken, either by the winds, or by any other

means, but that it might preserve itself quiet and immovable

continually.

4. As for the inside, Moses parted its length into three partitions. At

the distance of ten cubits from the most secret end, Moses placed four

pillars, the workmanship of which was the very same with that of the

rest; and they stood upon the like bases with them, each a small matter

distant from his fellow. Now the room within those pillars was the most

holy place; but the rest of the room was the tabernacle, which was open

for the priests. However, this proportion of the measures of the

tabernacle proved to be an imitation of the system of the world; for

that third part thereof which was within the four pillars, to which the

priests were not admitted, is, as it were, a heaven peculiar to God. But

the space of the twenty cubits, is, as it were, sea and land, on which

men live, and so this part is peculiar to the priests only. But at the

front, where the entrance was made, they placed pillars of gold, that

stood on bases of brass, in number seven; but then they spread over the

tabernacle veils of fine linen and purple, and blue, and scarlet colors,

embroidered. The first veil was ten cubits every way, and this they

spread over the pillars which parted the temple, and kept the most holy

place concealed within; and this veil was that which made this part not

visible to any. Now the whole temple was called The Holy Place: but that

part which was within the four pillars, and to which none were admitted,

was called The Holy of Holies. This veil was very ornamental, and

embroidered with all sorts of flowers which the earth produces; and

there were interwoven into it all sorts of variety that might be an

ornament, excepting the forms of animals. Another veil there was which

covered the five pillars that were at the entrance. It was like the

former in its magnitude, and texture, and color; and at the corner of

every pillar a ring retained it from the top downwards half the depth of

the pillars, the other half affording an entrance for the priests, who

crept under it. Over this there was a veil of linen, of the same

largeness with the former: it was to be drawn this way or that way by

cords, the rings of which, fixed to the texture of the veil, and to the

cords also, were subservient to the drawing and undrawing of the veil,

and to the fastening it at the corner, that then it might be no

hinderance to the view of the sanctuary, especially on solemn days; but

that on other days, and especially when the weather was inclined to

snow, it might be expanded, and afford a covering to the veil of divers

colors. Whence that custom of ours is derived, of having a fine linen

veil, after the temple has been built, to be drawn over the entrances.

But the ten other curtains were four cubits in breadth, and twenty-eight

in length; and had golden clasps, in order to join the one curtain to

the other, which was done so exactly that they seemed to be one entire

curtain. These were spread over the temple, and covered all the top and

parts of the walls, on the sides and behind, so far as within one cubit

of the ground. There were other curtains of the same breadth with these,

but one more in number, and longer, for they were thirty cubits long;

but these were woven of hair, with the like subtilty as those of wool

were made, and were extended loosely down to the ground, appearing like

a triangular front and elevation at the gates, the eleventh curtain

being used for this very purpose. There were also other curtains made of

skins above these, which afforded covering and protection to those that

were woven both in hot weather and when it rained. And great was the

surprise of those who viewed these curtains at a distance, for they

seemed not at all to differ from the color of the sky. But those that

were made of hair and of skins, reached down in the same manner as did

the veil at the gates, and kept off the heat of the sun, and what injury

the rains might do. And after this manner was the tabernacle reared.

5. There was also an ark made, sacred to God, of wood that was naturally

strong, and could not be corrupted. This was called Eron in our own

language. Its construction was thus: its length was five spans, but its

breadth and height was each of them three spans. It was covered all over

with gold, both within and without, so that the wooden part was not

seen. It had also a cover united to it, by golden hinges, after a

wonderful manner; which cover was every way evenly fitted to it, and had

no eminences to hinder its exact conjunction. There were also two golden

rings belonging to each of the longer boards, and passing through the

entire wood, and through them gilt bars passed along each board, that it

might thereby be moved and carried about, as occasion should require;

for it was not drawn in a cart by beasts of burden, but borne on the

shoulders of the priests. Upon this its cover were two images, which the

Hebrews call Cherubims; they are flying creatures, but their form is not

like to that of any of the creatures which men have seen, though Moses

said he had seen such beings near the throne of God. In this ark he put

the two tables whereon the ten commandments were written, five upon each

table, and two and a half upon each side of them; and this ark he placed

in the most holy place.

6. But in the holy place he placed a table, like those at Delphi. Its

length was two cubits, and its breadth one cubit, and its height three

spans. It had feet also, the lower half of which were complete feet,

resembling those which the Dorians put to their bedsteads; but the upper

parts towards the table were wrought into a square form. The table had a

hollow towards every side, having a ledge of four fingers' depth, that

went round about like a spiral, both on the upper and lower part of the

body of the work. Upon every one of the feet was there also inserted a

ring, not far from the cover, through which went bars of wood beneath,

but gilded, to be taken out upon occasion, there being a cavity where it

was joined to the rings; for they were not entire rings; but before they

came quite round they ended in acute points, the one of which was

inserted into the prominent part of the table, and the other into the

foot; and by these it was carried when they journeyed: Upon this table,

which was placed on the north side of the temple, not far from the most

holy place, were laid twelve unleavened loaves of bread, six upon each

heap, one above another: they were made of two tenth-deals of the purest

flour, which tenth-deal [an omer] is a measure of the Hebrews,

containing seven Athenian cotyloe; and above those loaves were put two

vials full of frankincense. Now after seven days other loaves were

brought in their stead, on the day which is by us called the Sabbath;

for we call the seventh day the Sabbath. But for the occasion of this

intention of placing loaves here, we will speak to it in another place.

7. Over against this table, near the southern wall, was set a

candlestick of cast gold, hollow within, being of the weight of one

hundred pounds, which the Hebrews call Chinchares, if it be turned into

the Greek language, it denotes a talent. It was made with its knops, and

lilies, and pomegranates, and bowls [which ornaments amounted to seventy

in all]; by which means the shaft elevated itself on high from a single

base, and spread itself into as many branches as there are planets,

including the sun among them. It terminated in seven heads, in one row,

all standing parallel to one another; and these branches carried seven

lamps, one by one, in imitation of the number of the planets. These

lamps looked to the east and to the south, the candlestick being situate

obliquely.

8. Now between this candlestick and the table, which, as we said, were

within the sanctuary, was the altar of incense, made of wood indeed, but

of the same wood of which the foregoing vessels were made, such as was

not liable to corruption; it was entirely crusted over with a golden

plate. Its breadth on each side was a cubit, but the altitude double.

Upon it was a grate of gold, that was extant above the altar, which had

a golden crown encompassing it round about, whereto belonged rings and

bars, by which the priests carried it when they journeyed. Before this

tabernacle there was reared a brazen altar, but it was within made of

wood, five cubits by measure on each side, but its height was but three,

in like manner adorned with brass plates as bright as gold. It had also

a brazen hearth of network; for the ground underneath received the fire

from the hearth, because it had no basis to receive it. Hard by this

altar lay the basins, and the vials, and the censers, and the caldrons,

made of gold; but the other vessels, made for the use of the sacrifices,

were all of brass. And such was the construction of the tabernacle; and

these were the vessels thereto belonging.

CHAPTER 7. Concerning The Garments Of The Priests, And Of The High

Priest.

1. There were peculiar garments appointed for the priests, and for all

the rest, which they call Cohanoeoe [-priestly] garments, as also for

the high priests, which they call Cahanoeoe Rabbae, and denote the high

priest's garments. Such was therefore the habit of the rest. But when

the priest approaches the sacrifices, he purifies himself with the

purification which the law prescribes; and, in the first place, he puts

on that which is called Machanase, which means somewhat that is fast

tied. It is a girdle, composed of fine twined linen, and is put about

the privy parts, the feet being to be inserted into them in the nature

of breeches, but above half of it is cut off, and it ends at the thighs,

and is there tied fast.

2. Over this he wore a linen vestment, made of fine flax doubled: it is

called Chethone, and denotes linen, for we call linen by the name of

Chethone. This vestment reaches down to the feet, and sits close to the

body; and has sleeves that are tied fast to the arms: it is girded to

the breast a little above the elbows, by a girdle often going round,

four fingers broad, but so loosely woven, that you would think it were

the skin of a serpent. It is embroidered with flowers of scarlet, and

purple, and blue, and fine twined linen, but the warp was nothing but

fine linen. The beginning of its circumvolution is at the breast; and

when it has gone often round, it is there tied, and hangs loosely there

down to the ankles: I mean this, all the time the priest is not about

any laborious service, for in this position it appears in the most

agreeable manner to the spectators; but when he is obliged to assist at

the offering sacrifices, and to do the appointed service, that he may

not be hindered in his operations by its motion, he throws it to the

left, and bears it on his shoulder. Moses indeed calls this belt

Albaneth; but we have learned from the Babylonians to call it Emia, for

so it is by them called. This vestment has no loose or hollow parts any

where in it, but only a narrow aperture about the neck; and it is tied

with certain strings hanging down from the edge over the breast and

back, and is fastened above each shoulder: it is called Massabazanes.

3. Upon his head he wears a cap, not brought to a conic form nor

encircling the whole head, but still covering more than the half of it,

which is called Masnaemphthes; and its make is such that it seems to be

a crown, being made of thick swathes, but the contexture is of linen;

and it is doubled round many times, and sewed together; besides which, a

piece of fine linen covers the whole cap from the upper part, and

reaches down to the forehead, and hides the seams of the swathes, which

would otherwise appear indecently: this adheres closely upon the solid

part of the head, and is thereto so firmly fixed, that it may not fall

off during the sacred service about the sacrifices. So we have now shown

you what is the habit of the generality of the priests.

4. The high priest is indeed adorned with the same garments that we have

described, without abating one; only over these he puts on a vestment of

a blue color. This also is a long robe, reaching to his feet, [in our

language it is called Meeir,] and is tied round with a girdle,

embroidered with the same colors and flowers as the former, with a

mixture of gold interwoven. To the bottom of which garment are hung

fringes, in color like pomegranates, with golden bells 13 by a curious

and beautiful contrivance; so that between two bells hangs a

pomegranate, and between two pomegranates a bell. Now this vesture was

not composed of two pieces, nor was it sewed together upon the shoulders

and the sides, but it was one long vestment so woven as to have an

aperture for the neck; not an oblique one, but parted all along the

breast and the back. A border also was sewed to it, lest the aperture

should look too indecently: it was also parted where the hands were to

come out.

5. Besides these, the high priest put on a third garment, which was

called the Ephod, which resembles the Epomis of the Greeks. Its make was

after this manner: it was woven to the depth of a cubit, of several

colors, with gold intermixed, and embroidered, but it left the middle of

the breast uncovered: it was made with sleeves also; nor did it appear

to be at all differently made from a short coat. But in the void place

of this garment there was inserted a piece of the bigness of a span,

embroidered with gold, and the other colors of the ephod, and was called

Essen, [the breastplate,] which in the Greek language signifies the

Oracle. This piece exactly filled up the void space in the ephod. It was

united to it by golden rings at every corner, the like rings being

annexed to the ephod, and a blue riband was made use of to tie them

together by those rings; and that the space between the rings might not

appear empty, they contrived to fill it up with stitches of blue

ribands. There were also two sardonyxes upon the ephod, at the

shoulders, to fasten it in the nature of buttons, having each end

running to the sardonyxes of gold, that they might be buttoned by them.

On these were engraven the names of the sons of Jacob, in our own

country letters, and in our own tongue, six on each of the stones, on

either side; and the elder sons' names were on the right shoulder.

Twelve stones also there were upon the breast-plate, extraordinary in

largeness and beauty; and they were an ornament not to be purchased by

men, because of their immense value. These stones, however, stood in

three rows, by four in a row, and were inserted into the breastplate

itself, and they were set in ouches of gold, that were themselves

inserted in the breastplate, and were so made that they might not fall

out. Now the first three stones were a sardonyx, a topaz, and an

emerald. The second row contained a carbuncle, a jasper, and a sapphire.

The first of the third row was a ligure, then an amethyst, and the third

an agate, being the ninth of the whole number. The first of the fourth

row was a chrysolite, the next was an onyx, and then a beryl, which was

the last of all. Now the names of all those sons of Jacob were engraven

in these stones, whom we esteem the heads of our tribes, each stone

having the honor of a name, in the order according to which they were

born. And whereas the rings were too weak of themselves to bear the

weight of the stones, they made two other rings of a larger size, at the

edge of that part of the breastplate which reached to the neck, and

inserted into the very texture of the breastplate, to receive chains

finely wrought, which connected them with golden bands to the tops of

the shoulders, whose extremity turned backwards, and went into the ring,

on the prominent back part of the ephod; and this was for the security

of the breastplate, that it might not fall out of its place. There was

also a girdle sewed to the breastplate, which was of the forementioned

colors, with gold intermixed, which, when it had gone once round, was

tied again upon the seam, and hung down. There were also golden loops

that admitted its fringes at each extremity of the girdle, and included

them entirely.

6. The high priest's mitre was the same that we described before, and

was wrought like that of all the other priests; above which there was

another, with swathes of blue embroidered, and round it was a golden

crown polished, of three rows, one above another; out of which arose a

cup of gold, which resembled the herb which we call Saccharus; but those

Greeks that are skillful in botany call it Hyoscyamus. Now, lest any one

that has seen this herb, but has not been taught its name, and is

unacquainted with its nature, or, having known its name, knows not the

herb when he sees it, I shall give such as these are a description of

it. This herb is oftentimes in tallness above three spans, but its root

is like that of a turnip [for he that should compare it thereto would

not be mistaken]; but its leaves are like the leaves of mint. Out of its

branches it sends out a calyx, cleaving to the branch; and a coat

encompasses it, which it naturally puts off when it is changing, in

order to produce its fruit. This calyx is of the bigness of the bone of

the little finger, but in the compass of its aperture is like a cup.

This I will further describe, for the use of those that are unacquainted

with it. Suppose a sphere be divided into two parts, round at the

bottom, but having another segment that grows up to a circumference from

that bottom; suppose it become narrower by degrees, and that the cavity

of that part grow decently smaller, and then gradually grow wider again

at the brim, such as we see in the navel of a pomegranate, with its

notches. And indeed such a coat grows over this plant as renders it a

hemisphere, and that, as one may say, turned accurately in a lathe, and

having its notches extant above it, which, as I said, grow like a

pomegranate, only that they are sharp, and end in nothing but prickles.

Now the fruit is preserved by this coat of the calyx, which fruit is

like the seed of the herb Sideritis: it sends out a flower that may seem

to resemble that of poppy. Of this was a crown made, as far from the

hinder part of the head to each of the temples; but this Ephielis, for

so this calyx may be called, did not cover the forehead, but it was

covered with a golden plate, 14 which had inscribed upon it the name of

God in sacred characters. And such were the ornaments of the high

priest.

7. Now here one may wonder at the ill-will which men bear to us, and

which they profess to bear on account of our despising that Deity which

they pretend to honor; for if any one do but consider the fabric of the

tabernacle, and take a view of the garments of the high priest, and of

those vessels which we make use of in our sacred ministration, he will

find that our legislator was a divine man, and that we are unjustly

reproached by others; for if any one do without prejudice, and with

judgment, look upon these things, he will find they were every one made

in way of imitation and representation of the universe. When Moses

distinguished the tabernacle into three parts, 15 and allowed two of

them to the priests, as a place accessible and common, he denoted the

land and the sea, these being of general access to all; but he set apart

the third division for God, because heaven is inaccessible to men. And

when he ordered twelve loaves to be set on the table, he denoted the

year, as distinguished into so many months. By branching out the

candlestick into seventy parts, he secretly intimated the Decani, or

seventy divisions of the planets; and as to the seven lamps upon the

candlesticks, they referred to the course of the planets, of which that

is the number. The veils, too, which were composed of four things, they

declared the four elements; for the fine linen was proper to signify the

earth, because the flax grows out of the earth; the purple signified the

sea, because that color is dyed by the blood of a sea shell-fish; the

blue is fit to signify the air; and the scarlet will naturally be an

indication of fire. Now the vestment of the high priest being made of

linen, signified the earth; the blue denoted the sky, being like

lightning in its pomegranates, and in the noise of the bells resembling

thunder. And for the ephod, it showed that God had made the universe of

four elements; and as for the gold interwoven, I suppose it related to

the splendor by which all things are enlightened. He also appointed the

breastplate to be placed in the middle of the ephod, to resemble the

earth, for that has the very middle place of the world. And the girdle

which encompassed the high priest round, signified the ocean, for that

goes round about and includes the universe. Each of the sardonyxes

declares to us the sun and the moon; those, I mean, that were in the

nature of buttons on the high priest's shoulders. And for the twelve

stones, whether we understand by them the months, or whether we

understand the like number of the signs of that circle which the Greeks

call the Zodiac, we shall not be mistaken in their meaning. And for the

mitre, which was of a blue color, it seems to me to mean heaven; for how

otherwise could the name of God be inscribed upon it? That it was also

illustrated with a crown, and that of gold also, is because of that

splendor with which God is pleased. Let this explication 16 suffice at

present, since the course of my narration will often, and on many

occasions, afford me the opportunity of enlarging upon the virtue of our

legislator.

CHAPTER 8. Of The Priesthood Of Aaron.

1. When what has been described was brought to a conclusion, gifts not

being yet presented, God appeared to Moses, and enjoined him to bestow

the high priesthood upon Aaron his brother, as upon him that best of

them all deserved to obtain that honor, on account of his virtue. And

when he had gathered the multitude together, he gave them an account of

Aaron's virtue, and of his good-will to them, and of the dangers he had

undergone for their sakes. Upon which, when they had given testimony to

him in all respects, and showed their readiness to receive him, Moses

said to them, "O you Israelites, this work is already brought to a

conclusion, in a manner most acceptable to God, and according to our

abilities. And now since you see that he is received into this

tabernacle, we shall first of all stand in need of one that may

officiate for us, and may minister to the sacrifices, and to the prayers

that are to be put up for us. And indeed had the inquiry after such a

person been left to me, I should have thought myself worthy of this

honor, both because all men are naturally fond of themselves, and

because I am conscious to myself that I have taken a great deal of pains

for your deliverance; but now God himself has determined that Aaron is

worthy of this honor, and has chosen him for his priest, as knowing him

to be the most righteous person among you. So that he is to put on the

vestments which are consecrated to God; he is to have the care of the

altars, and to make provision for the sacrifices; and he it is that must

put up prayers for you to God, who will readily hear them, not only

because he is himself solicitous for your nation, but also because he

will receive them as offered by one that he hath himself chosen to this

office." The Hebrews were pleased with what was said, and they gave

their approbation to him whom God had ordained; for Aaron was of them

all the most deserving of this honor, on account of his own stock and

gift of prophecy, and his brother's virtue. He had at that time four

sons, Nadab, Abihu, Eleazar, and Ithamar.17

2. Now Moses commanded them to make use of all the utensils which were

more than were necessary to the structure of the tabernacle, for

covering the tabernacle itself, the candlestick, and altar of incense,

and the other vessels, that they might not be at all hurt when they

journeyed, either by the rain, or by the rising of the dust. And when he

had gathered the multitude together again, he ordained that they should

offer half a shekel for every man, as an oblation to God; which shekel

is a piece among the Hebrews, and is equal to four Athenian drachmae. 18

Whereupon they readily obeyed what Moses had commanded; and the number

of the offerers was six hundred and five thousand five hundred and

fifty. Now this money that was brought by the men that were free, was

given by such as were about twenty years old, but under fifty; and what

was collected was spent in the uses of the tabernacle.

3. Moses now purified the tabernacle and the priests; which purification

was performed after the following manner:—He commanded them to take five

hundred shekels of choice myrrh, an equal quantity of cassia, and half

the foregoing weight of cinnamon and calamus [this last is a sort of

sweet spice]; to beat them small, and wet them with an hin of oil of

olives [an hin is our own country measure, and contains two Athenian

choas, or congiuses]; then mix them together, and boil them, and prepare

them after the art of the apothecary, and make them into a very sweet

ointment; and afterward to take it to anoint and to purify the priests

themselves, and all the tabernacle, as also the sacrifices. There were

also many, and those of various kinds, of sweet spices, that belonged to

the tabernacle, and such as were of very great price, and were brought

to the golden altar of incense; the nature of which I do not now

describe, lest it should be troublesome to my readers; but incense 19

was to be offered twice a-day, both before sun-rising and at sun-

setting. They were also to keep oil already purified for the lamps;

three of which were to give light all day long, 20 upon the sacred

candlestick, before God, and the rest were to be lighted at the evening.

4. Now all was finished. Besaleel and Aholiab appeared to be the most

skillful of the workmen; for they invented finer works than what others

had done before them, and were of great abilities to gain notions of

what they were formerly ignorant of; and of these, Besaleel was judged

to be the best. Now the whole time they were about this work was the

interval of seven months; and after this it was that was ended the first

year since their departure out of Egypt. But at the beginning of the

second year, on the month Xanthicus, as the Macedonians call it, but on

the month Nisan, as the Hebrews call it, on the new moon, they

consecrated the tabernacle, and all its vessels, which I have already

described.

5. Now God showed himself pleased with the work of the Hebrews, and did

not permit their labors to be in vain; nor did he disdain to make use of

what they had made, but he came and sojourned with them, and pitched his

tabernacle in the holy house. And in the following manner did he come to

it:—The sky was clear, but there was a mist over the tabernacle only,

encompassing it, but not with such a very deep and thick cloud as is

seen in the winter season, nor yet in so thin a one as men might be able

to discern any thing through it, but from it there dropped a sweet dew,

and such a one as showed the presence of God to those that desired and

believed it.

6. Now when Moses had bestowed such honorary presents on the workmen, as

it was fit they should receive, who had wrought so well, he offered

sacrifices in the open court of the tabernacle, as God commanded him; a

bull, a ram, and a kid of the goats, for a sin-offering. Now I shall

speak of what we do in our sacred offices in my discourse about

sacrifices; and therein shall inform men in what cases Moses bid us

offer a whole burnt-offering, and in what cases the law permits us to

partake of them as of food. And when Moses had sprinkled Aaron's

vestments, himself, and his sons, with the blood of the beasts that were

slain, and had purified them with spring waters and ointment, they

became God's priests. After this manner did he consecrate them and their

garments for seven days together. The same he did to the tabernacle, and

the vessels thereto belonging, both with oil first incensed, as I said,

and with the blood of bulls and of rams, slain day by day one, according

to its kind. But on the eighth day he appointed a feast for the people,

and commanded them to offer sacrifice according to their ability.

Accordingly they contended one with another, and were ambitious to

exceed each other in the sacrifices which they brought, and so fulfilled

Moses's injunctions. But as the sacrifices lay upon the altar, a sudden

fire was kindled from among them of its own accord, and appeared to the

sight like fire from a flash of lightning, and consumed whatsoever was

upon the altar.

7. Hereupon an affliction befell Aaron, considered as a man and a

father, but was undergone by him with true fortitude; for he had indeed

a firmness of soul in such accidents, and he thought this calamity came

upon him according to God's will: for whereas he had four sons, as I

said before, the two elder of them, Nadab and Abihu, did not bring those

sacrifices which Moses bade them bring, but which they used to offer

formerly, and were burnt to death. Now when the fire rushed upon them,

and began to burn them, nobody could quench it. Accordingly they died in

this manner. And Moses bid their father and their brethren to take up

their bodies, to carry them out of the camp, and to bury them

magnificently. Now the multitude lamented them, and were deeply affected

at this their death, which so unexpectedly befell them. But Moses

entreated their brethren and their father not to be troubled for them,

and to prefer the honor of God before their grief about them; for Aaron

had already put on his sacred garments.

8. But Moses refused all that honor which he saw the multitude ready to

bestow upon him, and attended to nothing else but the service of God. He

went no more up to Mount Sinai; but he went into the tabernacle, and

brought back answers from God for what he prayed for. His habit was also

that of a private man, and in all other circumstances he behaved himself

like one of the common people, and was desirous to appear without

distinguishing himself from the multitude, but would have it known that

he did nothing else but take care of them. He also set down in writing

the form of their government, and those laws by obedience whereto they

would lead their lives so as to please God, and so as to have no

quarrels one among another. However, the laws he ordained were such as

God suggested to him; so I shall now discourse concerning that form of

government, and those laws.

9. I will now treat of what I before omitted, the garment of the high

priest: for he [Moses] left no room for the evil practices of [false]

prophets; but if some of that sort should attempt to abuse the Divine

authority, he left it to God to be present at his sacrifices when he

pleased, and when he pleased to be absent. 21 And he was willing this

should be known, not to the Hebrews only, but to those foreigners also

who were there. For as to those stones, 22 which we told you before, the

high priest bare on his shoulders, which were sardonyxes, [and I think

it needless to describe their nature, they being known to every body,]

the one of them shined out when God was present at their sacrifices; I

mean that which was in the nature of a button on his right shoulder,

bright rays darting out thence, and being seen even by those that were

most remote; which splendor yet was not before natural to the stone.

This has appeared a wonderful thing to such as have not so far indulged

themselves in philosophy, as to despise Divine revelation. Yet will I

mention what is still more wonderful than this: for God declared

beforehand, by those twelve stones which the high priest bare on his

breast, and which were inserted into his breastplate, when they should

be victorious in battle; for so great a splendor shone forth from them

before the army began to march, that all the people were sensible of

God's being present for their assistance. Whence it came to pass that

those Greeks, who had a veneration for our laws, because they could not

possibly contradict this, called that breastplate the Oracle. Now this

breastplate, and this sardonyx, left off shining two hundred years

before I composed this book, God having been displeased at the

transgressions of his laws. Of which things we shall further discourse

on a fitter opportunity; but I will now go on with my proposed

narration.

10. The tabernacle being now consecrated, and a regular order being

settled for the priests, the multitude judged that God now dwelt among

them, and betook themselves to sacrifices and praises to God as being

now delivered from all expectation of evils and as entertaining a

hopeful prospect of better times hereafter. They offered also gifts to

God some as common to the whole nation, and others as peculiar to

themselves, and these tribe by tribe; for the heads of the tribes

combined together, two by two, and brought a waggon and a yoke of oxen.

These amounted to six, and they carried the tabernacle when they

journeyed. Besides which, each head of a tribe brought a bowl, and a

charger, and a spoon, of ten darics, full of incense. Now the charger

and the bowl were of silver, and together they weighed two hundred

shekels, but the bowl cost no more than seventy shekels; and these were

full of fine flour mingled with oil, such as they used on the altar

about the sacrifices. They brought also a young bullock, and a ram, with

a lamb of a year old, for a whole burnt-offering, as also a goat for the

forgiveness of sins. Every one of the heads of the tribes brought also

other sacrifices, called peace-offerings, for every day two bulls, and

five rams, with lambs of a year old, and kids of the goats. These heads

of tribes were twelve days in sacrificing, one sacrificing every day.

Now Moses went no longer up to Mount Sinai, but went into the

tabernacle, and learned of God what they were to do, and what laws

should be made; which laws were preferable to what have been devised by

human understanding, and proved to be firmly observed for all time to

come, as being believed to be the gift of God, insomuch that the Hebrews

did not transgress any of those laws, either as tempted in times of

peace by luxury, or in times of war by distress of affairs. But I say no

more here concerning them, because I have resolved to compose another

work concerning our laws.

CHAPTER 9. The Manner Of Our Offering Sacrifices.

1. I Will now, however, make mention of a few of our laws which belong

to purifications, and the like sacred offices, since I am accidentally

come to this matter of sacrifices. These sacrifices were of two sorts;

of those sorts one was offered for private persons, and the other for

the people in general; and they are done in two different ways. In the

one case, what is slain is burnt, as a whole burnt-offering, whence that

name is given to it; but the other is a thank-offering, and is designed

for feasting those that sacrifice. I will speak of the former. Suppose a

private man offer a burnt-offering, he must slay either a bull, a lamb,

or a kid of the goats, and the two latter of the first year, though of

bulls he is permitted to sacrifice those of a greater age; but all

burnt-offerings are to be of males. When they are slain, the priests

sprinkle the blood round about the altar; they then cleanse the bodies,

and divide them into parts, and salt them with salt, and lay them upon

the altar, while the pieces of wood are piled one upon another, and the

fire is burning; they next cleanse the feet of the sacrifices, and the

inwards, in an accurate manner and so lay them to the rest to be purged

by the fire, while the priests receive the hides. This is the way of

offering a burnt-offering.

2. But those that offer thank-offerings do indeed sacrifice the same

creatures, but such as are unblemished, and above a year old; however,

they may take either males or females. They also sprinkle the altar with

their blood; but they lay upon the altar the kidneys and the caul, and

all the fat, and the lobe of the liver, together with the rump of the

lamb; then, giving the breast and the right shoulder to the priests, the

offerers feast upon the remainder of the flesh for two days; and what

remains they burn.

3. The sacrifices for sins are offered in the same manner as is the

thank-offering. But those who are unable to purchase complete

sacrifices, offer two pigeons, or turtle doves; the one of which is made

a burnt-offering to God, the other they give as food to the priests. But

we shall treat more accurately about the oblation of these creatures in

our discourse concerning sacrifices. But if a person fall into sin by

ignorance, he offers an ewe lamb, or a female kid of the goats, of the

same age; and the priests sprinkle the blood at the altar, not after the

former manner, but at the corners of it. They also bring the kidneys and

the rest of the fat, together with the lobe of the liver, to the altar,

while the priests bear away the hides and the flesh, and spend it in the

holy place, on the same day; 23 for the law does not permit them to

leave of it until the morning. But if any one sin, and is conscious of

it himself, but hath nobody that can prove it upon him, he offers a ram,

the law enjoining him so to do; the flesh of which the priests eat, as

before, in the holy place, on the same day. And if the rulers offer

sacrifices for their sins, they bring the same oblations that private

men do; only they so far differ, that they are to bring for sacrifices a

bull or a kid of the goats, both males.

4. Now the law requires, both in private and public sacrifices, that the

finest flour be also brought; for a lamb the measure of one tenth

deal,—for a ram two,—and for a bull three. This they consecrate upon the

altar, when it is mingled with oil; for oil is also brought by those

that sacrifice; for a bull the half of an hin, and for a ram the third

part of the same measure, and one quarter of it for a lamb. This hin is

an ancient Hebrew measure, and is equivalent to two Athenian choas [or

congiuses]. They bring the same quantity of oil which they do of wine,

and they pour the wine about the altar; but if any one does not offer a

complete sacrifice of animals, but brings fine flour only for a vow, he

throws a handful upon the altar as its first-fruits, while the priests

take the rest for their food, either boiled or mingled with oil, but

made into cakes of bread. But whatsoever it be that a priest himself

offers, it must of necessity be all burnt. Now the law forbids us to

sacrifice any animal at the same time with its dam; and, in other cases,

not till the eighth day after its birth. Other sacrifices there are also

appointed for escaping distempers, or for other occasions, in which

meat-offerings are consumed, together with the animals that are

sacrificed; of which it is not lawful to leave any part till the next

day, only the priests are to take their own share.

CHAPTER 10. Concerning The Festivals; And How Each Day Of Such Festival

Is To Be Observed.

1. The law requires, that out of the public expenses a lamb of the first

year be killed every day, at the beginning and at the ending of the day;

but on the seventh day, which is called the Sabbath, they kill two, and

sacrifice them in the same manner. At the new moon, they both perform

the daily sacrifices, and slay two bulls, with seven lambs of the first

year, and a kid of the goats also, for the expiation of sins; that is,

if they have sinned through ignorance.

2. But on the seventh month, which the Macedonians call Hyperberetaeus,

they make an addition to those already mentioned, and sacrifice a bull,

a ram, and seven lambs, and a kid of the goats, for sins.

3. On the tenth day of the same lunar month, they fast till the evening;

and this day they sacrifice a bull, and two rams, and seven lambs, and a

kid of the goats, for sins. And, besides these, they bring two kids of

the goats; the one of which is sent alive out of the limits of the camp

into the wilderness for the scapegoat, and to be an expiation for the

sins of the whole multitude; but the other is brought into a place of

great cleanness, within the limits of the camp, and is there burnt, with

its skin, without any sort of cleansing. With this goat was burnt a

bull, not brought by the people, but by the high priest, at his own

charges; which, when it was slain, he brought of the blood into the holy

place, together with the blood of the kid of the goats, and sprinkled

the ceiling with his finger seven times, as also its pavement, and again

as often toward the most holy place, and about the golden altar: he also

at last brings it into the open court, and sprinkles it about the great

altar. Besides this, they set the extremities, and the kidneys, and the

fat, with the lobe of the liver, upon the altar. The high priest

likewise presents a ram to God as a burnt-offering.

4. Upon the fifteenth day of the same month, when the season of the year

is changing for winter, the law enjoins us to pitch tabernacles in every

one of our houses, so that we preserve ourselves from the cold of that

time of the year; as also that when we should arrive at our own country,

and come to that city which we should have then for our metropolis,

because of the temple therein to be built, and keep a festival for eight

days, and offer burnt-offerings, and sacrifice thank-offerings, that we

should then carry in our hands a branch of myrtle, and willow, and a

bough of the palm-tree, with the addition of the pome citron: That the

burnt-offering on the first of those days was to be a sacrifice of

thirteen bulls, and fourteen lambs, and fifteen rams, with the addition

of a kid of the goats, as an expiation for sins; and on the following

days the same number of lambs, and of rams, with the kids of the goats;

but abating one of the bulls every day till they amounted to seven only.

On the eighth day all work was laid aside, and then, as we said before,

they sacrificed to God a bullock, a ram, and seven lambs, with a kid of

the goats, for an expiation of sins. And this is the accustomed

solemnity of the Hebrews, when they pitch their tabernacles.24

5. In the month of Xanthicus, which is by us called Nisan, and is the

beginning of our year, on the fourteenth day of the lunar month, when

the sun is in Aries, [for in this month it was that we were delivered

from bondage under the Egyptians,] the law ordained that we should every

year slay that sacrifice which I before told you we slew when we came

out of Egypt, and which was called the Passover; and so we do celebrate

this passover in companies, leaving nothing of what we sacrifice till

the day following. The feast of unleavened bread succeeds that of the

passover, and falls on the fifteenth day of the month, and continues

seven days, wherein they feed on unleavened bread; on every one of which

days two bulls are killed, and one ram, and seven lambs. Now these lambs

are entirely burnt, besides the kid of the goats which is added to all

the rest, for sins; for it is intended as a feast for the priest on

every one of those days. But on the second day of unleavened bread,

which is the sixteenth day of the month, they first partake of the

fruits of the earth, for before that day they do not touch them. And

while they suppose it proper to honor God, from whom they obtain this

plentiful provision, in the first place, they offer the first-fruits of

their barley, and that in the manner following: They take a handful of

the ears, and dry them, then beat them small, and purge the barley from

the bran; they then bring one tenth deal to the altar, to God; and,

casting one handful of it upon the fire, they leave the rest for the use

of the priest. And after this it is that they may publicly or privately

reap their harvest. They also at this participation of the first-fruits

of the earth, sacrifice a lamb, as a burnt-offering to God.

6. When a week of weeks has passed over after this sacrifice, [which

weeks contain forty and nine days,] on the fiftieth day, which is

Pentecost, but is called by the Hebrews Asartha, which signifies

Pentecost, they bring to God a loaf, made of wheat flour, of two tenth

deals, with leaven; and for sacrifices they bring two lambs; and when

they have only presented them to God, they are made ready for supper for

the priests; nor is it permitted to leave any thing of them till the day

following. They also slay three bullocks for a burnt-offering, and two

rams; and fourteen lambs, with two kids of the goats, for sins; nor is

there anyone of the festivals but in it they offer burnt-offerings; they

also allow themselves to rest on every one of them. Accordingly, the law

prescribes in them all what kinds they are to sacrifice, and how they

are to rest entirely, and must slay sacrifices, in order to feast upon

them.

7. However, out of the common charges, baked bread [was set on the table

of shew-bread], without leaven, of twenty-four tenth deals of flour, for

so much is spent upon this bread; two heaps of these were baked, they

were baked the day before the sabbath, but were brought into the holy

place on the morning of the sabbath, and set upon the holy table, six on

a heap, one loaf still standing over against another; where two golden

cups full of frankincense were also set upon them, and there they

remained till another sabbath, and then other loaves were brought in

their stead, while the loaves were given to the priests for their food,

and the frankincense was burnt in that sacred fire wherein all their

offerings were burnt also; and so other frankincense was set upon the

loaves instead of what was there before. The high priest also, of his

own charges, offered a sacrifice, and that twice every day. It was made

of flour mingled with oil, and gently baked by the fire; the quantity

was one tenth deal of flour; he brought the half of it to the fire in

the morning, and the other half at night. The account of these

sacrifices I shall give more accurately hereafter; but I think I have

premised what for the present may be sufficient concerning them.

CHAPTER 11. Of The Purifications.

1. Moses took out the tribe of Levi from communicating with the rest of

the people, and set them apart to be a holy tribe; and purified them by

water taken from perpetual springs, and with such sacrifices as were

usually offered to God on the like occasions. He delivered to them also

the tabernacle, and the sacred vessels, and the other curtains, which

were made for covering the tabernacle, that they might minister under

the conduct of the priests, who had been already consecrated to God.

2. He also determined concerning animals; which of them might be used

for food, and which they were obliged to abstain from; which matters,

when this work shall give me occasion, shall be further explained; and

the causes shall be added by which he was moved to allot some of them to

be our food, and enjoined us to abstain from others. However, he

entirely forbade us the use of blood for food, and esteemed it to

contain the soul and spirit. He also forbade us to eat the flesh of an

animal that died of itself, as also the caul, and the fat of goats, and

sheep, and bulls.

3. He also ordered that those whose bodies were afflicted with leprosy,

and that had a gonorrhea, should not come into the city; nay, he removed

the women, when they had their natural purgations, till the seventh day;

after which he looked on them as pure, and permitted them to come in

again. The law permits those also who have taken care of funerals to

come in after the same manner, when this number of days is over; but if

any continued longer than that number of days in a state of pollution,

the law appointed the offering two lambs for a sacrifice; the one of

which they are to purge by fire, and for the other, the priests take it

for themselves. In the same manner do those sacrifice who have had the

gonorrhea. But he that sheds his seed in his sleep, if he go down into

cold water, has the same privilege with those that have lawfully

accompanied with their wives. And for the lepers, he suffered them not

to come into the city at all, nor to live with any others, as if they

were in effect dead persons; but if any one had obtained by prayer to

God, the recovery from that distemper, and had gained a healthful

complexion again, such a one returned thanks to God, with several sorts

of sacrifices; concerning which we will speak hereafter.

4. Whence one cannot but smile at those who say that Moses was himself

afflicted with the leprosy when he fled out of Egypt, and that he became

the conductor of those who on that account left that country, and led

them into the land of Canaan; for had this been true, Moses would not

have made these laws to his own dishonor, which indeed it was more

likely he would have opposed, if others had endeavored to introduce

them; and this the rather, because there are lepers in many nations, who

yet are in honor, and not only free from reproach and avoidance, but who

have been great captains of armies, and been intrusted with high offices

in the commonwealth, and have had the privilege of entering into holy

places and temples; so that nothing hindered, but if either Moses

himself, or the multitude that was with him, had been liable to such a

misfortune in the color of his skin, he might have made laws about them

for their credit and advantage, and have laid no manner of difficulty

upon them. Accordingly, it is a plain case, that it is out of violent

prejudice only that they report these things about us. But Moses was

pure from any such distemper, and lived with countrymen who were pure of

it also, and thence made the laws which concerned others that had the

distemper. He did this for the honor of God. But as to these matters,

let every one consider them after what manner he pleases.

5. As to the women, when they have born a child, Moses forbade them to

come into the temple, or touch the sacrifices, before forty days were

over, supposing it to be a boy; but if she hath born a girl, the law is

that she cannot be admitted before twice that number of days be over.

And when after the before-mentioned time appointed for them, they

perform their sacrifices, the priests distribute them before God.

6. But if any one suspect that his wife has been guilty of adultery, he

was to bring a tenth deal of barley flour; they then cast one handful to

God and gave the rest of it to the priests for food. One of the priests

set the woman at the gates that are turned towards the temple, and took

the veil from her head, and wrote the name of God on parchment, and

enjoined her to swear that she had not at all injured her husband; and

to wish that, if she had violated her chastity, her right thigh might be

put out of joint; that her belly might swell; and that she might die

thus: but that if her husband, by the violence of his affection, and of

the jealousy which arose from it, had been rashly moved to this

suspicion, that she might bear a male child in the tenth month. Now when

these oaths were over, the priest wiped the name of God out of the

parchment, and wrung the water into a vial. He also took some dust out

of the temple, if any happened to be there, and put a little of it into

the vial, and gave it her to drink; whereupon the woman, if she were

unjustly accused, conceived with child, and brought it to perfection in

her womb: but if she had broken her faith of wedlock to her husband, and

had sworn falsely before God, she died in a reproachful manner; her

thigh fell off from her, and her belly swelled with a dropsy. And these

are the ceremonies about sacrifices, and about the purifications thereto

belonging, which Moses provided for his countrymen. He also prescribed

the following laws to them:—

CHAPTER 12. Several Laws.

1. As for adultery, Moses forbade it entirely, as esteeming it a happy

thing that men should be wise in the affairs of wedlock; and that it was

profitable both to cities and families that children should be known to

be genuine. He also abhorred men's lying with their mothers, as one of

the greatest crimes; and the like for lying with the father's wife, and

with aunts, and sisters, and sons' wives, as all instances of abominable

wickedness. He also forbade a man to lie with his wife when she was

defiled by her natural purgation: and not to come near brute beasts; nor

to approve of the lying with a male, which was to hunt after unlawful

pleasures on account of beauty. To those who were guilty of such

insolent behavior, he ordained death for their punishment.

2. As for the priests, he prescribed to them a double degree of purity

25 for he restrained them in the instances above, and moreover forbade

them to marry harlots. He also forbade them to marry a slave, or a

captive, and such as got their living by cheating trades, and by keeping

inns; as also a woman parted from her husband, on any account

whatsoever. Nay, he did not think it proper for the high priest to marry

even the widow of one that was dead, though he allowed that to the

priests; but he permitted him only to marry a virgin, and to retain her.

Whence it is that the high priest is not to come near to one that is

dead, although the rest are not prohibited from coming near to their

brethren, or parents, or children, when they are dead; but they are to

be unblemished in all respects. He ordered that the priest who had any

blemish, should have his portion indeed among the priests, but he

forbade him to ascend the altar, or to enter into the holy house. He

also enjoined them, not only to observe purity in their sacred

ministrations, but in their daily conversation, that it might be

unblamable also. And on this account it is that those who wear the

sacerdotal garments are without spot, and eminent for their purity and

sobriety: nor are they permitted to drink wine so long as they wear

those garments. 26 Moreover, they offer sacrifices that are entire, and

have no defect whatsoever.

3. And truly Moses gave them all these precepts, being such as were

observed during his own lifetime; but though he lived now in the

wilderness, yet did he make provision how they might observe the same

laws when they should have taken the land of Canaan. He gave them rest

to the land from ploughing and planting every seventh year, as he had

prescribed to them to rest from working every seventh day; and ordered,

that then what grew of its own accord out of the earth should in common

belong to all that pleased to use it, making no distinction in that

respect between their own countrymen and foreigners: and he ordained,

that they should do the same after seven times seven years, which in all

are fifty years; and that fiftieth year is called by the Hebrews The

Jubilee, wherein debtors are freed from their debts, and slaves are set

at liberty; which slaves became such, though they were of the same

stock, by transgressing some of those laws the punishment of which was

not capital, but they were punished by this method of slavery. This year

also restores the land to its former possessors in the manner

following:—When the Jubilee is come, which name denotes liberty, he that

sold the land, and he that bought it, meet together, and make an

estimate, on one hand, of the fruits gathered; and, on the other hand,

of the expenses laid out upon it. If the fruits gathered come to more

than the expenses laid out, he that sold it takes the land again; but if

the expenses prove more than the fruits, the present possessor receives

of the former owner the difference that was wanting, and leaves the land

to him; and if the fruits received, and the expenses laid out, prove

equal to one another, the present possessor relinquishes it to the

former owners. Moses would have the same law obtain as to those houses

also which were sold in villages; but he made a different law for such

as were sold in a city; for if he that sold it tendered the purchaser

his money again within a year, he was forced to restore it; but in case

a whole year had intervened, the purchaser was to enjoy what he had

bought. This was the constitution of the laws which Moses learned of God

when the camp lay under Mount Sinai, and this he delivered in writing to

the Hebrews.

4. Now when this settlement of laws seemed to be well over, Moses

thought fit at length to take a review of the host, as thinking it

proper to settle the affairs of war. So he charged the heads of the

tribes, excepting the tribe of Levi, to take an exact account of the

number of those that were able to go to war; for as to the Levites, they

were holy, and free from all such burdens. Now when the people had been

numbered, there were found six hundred thousand that were able to go to

war, from twenty to fifty years of age, besides three thousand six

hundred and fifty. Instead of Levi, Moses took Manasseh, the son of

Joseph, among the heads of tribes; and Ephraim instead of Joseph. It was

indeed the desire of Jacob himself to Joseph, that he would give him his

sons to be his own by adoption, as I have before related.

5. When they set up the tabernacle, they received it into the midst of

their camp, three of the tribes pitching their tents on each side of it;

and roads were cut through the midst of these tents. It was like a well-

appointed market; and every thing was there ready for sale in due order;

and all sorts of artificers were in the shops; and it resembled nothing

so much as a city that sometimes was movable, and sometimes fixed. The

priests had the first places about the tabernacle; then the Levites,

who, because their whole multitude was reckoned from thirty days old,

were twenty-three thousand eight hundred and eighty males; and during

the time that the cloud stood over the tabernacle, they thought proper

to stay in the same place, as supposing that God there inhabited among

them; but when that removed, they journeyed also.

6. Moreover, Moses was the inventor of the form of their trumpet, which

was made of silver. Its description is this:—In length it was little

less than a cubit. It was composed of a narrow tube, somewhat thicker

than a flute, but with so much breadth as was sufficient for admission

of the breath of a man's mouth: it ended in the form of a bell, like

common trumpets. Its sound was called in the Hebrew tongue Asosra. Two

of these being made, one of them was sounded when they required the

multitude to come together to congregations. When the first of them gave

a signal, the heads of the tribes were to assemble, and consult about

the affairs to them properly belonging; but when they gave the signal by

both of them, they called the multitude together. Whenever the

tabernacle was removed, it was done in this solemn order:—At the first

alarm of the trumpet, those whose tents were on the east quarter

prepared to remove; when the second signal was given, those that were on

the south quarter did the like; in the next place, the tabernacle was

taken to pieces, and was carried in the midst of six tribes that went

before, and of six that followed, all the Levites assisting about the

tabernacle; when the third signal was given, that part which had their

tents towards the west put themselves in motion; and at the fourth

signal those on the north did so likewise. They also made use of these

trumpets in their sacred ministrations, when they were bringing their

sacrifices to the altar as well on the Sabbaths as on the rest of the

[festival] days; and now it was that Moses offered that sacrifice which

was called the Passover in the Wilderness, as the first he had offered

after the departure out of Egypt.

CHAPTER 13. Moses Removed From Mount Sinai, And Conducted The People To

The Borders Of The Canaanites.

A Little while afterwards he rose up, and went from Mount Sinai; and,

having passed through several mansions, of which we will speak he came

to a place called Hazeroth, where the multitude began again to be

mutinous, and to Moses for the misfortunes they had suffered their

travels; and that when he had persuaded to leave a good land, they at

once had lost land, and instead of that happy state he had them, they

were still wandering in their miserable condition, being already in want

of water; and if the manna should happen to fail, must then utterly

perish. Yet while they spake many and sore things against the there was

one of them who exhorted them to be unmindful of Moses, and of what

great pains he had been at about their common safety; not to despair of

assistance from God. The multitude thereupon became still more unruly,

and mutinous against Moses than before. Hereupon Moses, although he was

so basely abused by them encouraged them in their despairing conditioned

and promised that he would procure them a quantity of flesh-meat, and

that not for a few days only, but for many days. This they were not to

believe; and when one of them asked, whence he could obtain such vast

plenty of what he promised, he replied, "Neither God nor I, we hear such

opprobrious language from will leave off our labors for you; and this

soon appear also." As soon as ever he had said this, the whole camp was

filled with quails, they stood round about them, and gathered great

numbers. However, it was not long ere God punished the Hebrews for their

insolence, those reproaches they had used towards him, no small number

of them died; and still to this day the place retains the memory of this

destruction and is named Kibrothhattaavah, which is, Graves of Lust.

CHAPTER 14. How Moses Sent Some Persons To Search Out The Land Of The

Canaanites, And The Largeness Of Their Cities; And Further That When

Those Who Were Sent Were Returned, After Forty Days And Reported That

They Should Not Be A Match For Them, And Extolled The Strength Of The

Canaanites The Multitude Were Disturbed And Fell Into Despair; And Were

Resolved To Stone Moses, And To Return Back Again Into Egypt, And Serve

The Egyptians.

1. When Moses had led the Hebrews away from thence to a place called

Paran, which was near to the borders of the Canaanites, and a place

difficult to be continued in, he gathered the multitude together to a

congregation; and standing in the midst of them, he said, "Of the two

things that God determined to bestow upon us, liberty, and the

possession of a Happy Country, the one of them ye already are partakers

of, by the gift of God, and the other you will quickly obtain; for we

now have our abode near the borders of the Canaanites, and nothing can

hinder the acquisition of it, when we now at last are fallen upon it: I

say, not only no king nor city, but neither the whole race of mankind,

if they were all gathered together, could do it. Let us therefore

prepare ourselves for the work, for the Canaanites will not resign up

their land to us without fighting, but it must be wrested from them by

great struggles in war. Let us then send spies, who may take a view of

the goodness of the land, and what strength it is of; but, above all

things, let us be of one mind, and let us honor God, who above all is

our helper and assister."

2. When Moses had said thus, the multitude requited him with marks of

respect; and chose twelve spies, of the most eminent men, one out of

each tribe, who, passing over all the land of Canaan, from the borders

of Egypt, came to the city Hamath, and to Mount Lebanon; and having

learned the nature of the land, and of its inhabitants, they came home,

having spent forty days in the whole work. They also brought with them

of the fruits which the land bare; they also showed them the excellency

of those fruits, and gave an account of the great quantity of the good

things that land afforded, which were motives to the multitude to go to

war. But then they terrified them again with the great difficulty there

was in obtaining it; that the rivers were so large and deep that they

could not be passed over; and that the hills were so high that they

could not travel along for them; that the cities were strong with walls,

and their firm fortifications round about them. They told them also,

that they found at Hebron the posterity of the giants. Accordingly these

spies, who had seen the land of Canaan, when they perceived that all

these difficulties were greater there than they had met with since they

came out of Egypt, they were affrighted at them themselves, and

endeavored to affright the multitude also.

3. So they supposed, from what they had heard, that it was impossible to

get the possession of the country. And when the congregation was

dissolved, they, their wives and children, continued their lamentation,

as if God would not indeed assist them, but only promised them fair.

They also again blamed Moses, and made a clamor against him and his

brother Aaron, the high priest. Accordingly they passed that night very

ill, and with contumelious language against them; but in the morning

they ran to a congregation, intending to stone Moses and Aaron, and so

to return back into Egypt.

4. But of the spies, there were Joshua the son of Nun, of the tribe of

Ephraim, and Caleb of the tribe of Judah, that were afraid of the

consequence, and came into the midst of them, and stilled the multitude,

and desired them to be of good courage; and neither to condemn God, as

having told them lies, nor to hearken to those who had affrighted them,

by telling them what was not true concerning the Canaanites, but to

those that encouraged them to hope for good success; and that they

should gain possession of the happiness promised them, because neither

the height of mountains, nor the depth of rivers, could hinder men of

true courage from attempting them, especially while God would take care

of them beforehand, and be assistant to them. "Let us then go," said

they, "against our enemies, and have no suspicion of ill success,

trusting in God to conduct us, and following those that are to be our

leaders." Thus did these two exhort them, and endeavor to pacify the

rage they were in. But Moses and Aaron fell on the ground, and besought

God, not for their own deliverance, but that he would put a stop to what

the people were unwarily doing, and would bring their minds to a quiet

temper, which were now disordered by their present passion. The cloud

also did now appear, and stood over the tabernacle, and declared to them

the presence of God to be there.

CHAPTER 15. How Moses Was Displeased At This, And Foretold That God Was

Angry And That They Should Continue In The Wilderness For Forty Years

And Not, During That Time, Either Return Into Egypt Or Take Possession

Of Canaan.

1. Moses came now boldly to the multitude, and informed them that God

was moved at their abuse of him, and would inflict punishment upon them,

not indeed such as they deserved for their sins, but such as parents

inflict on their children, in order to their correction. For, he said,

that when he was in the tabernacle, and was bewailing with ears that

destruction which was coming upon them God put him in mind what things

he had done for them, and what benefits they had received from him, and

yet how ungrateful they had been to him that just now they had been

induced, through the timorousness of the spies, to think that their

words were truer than his own promise to them; and that on this account,

though he would not indeed destroy them all, nor utterly exterminate

their nation, which he had honored more than any other part of mankind,

yet he would not permit them to take possession of the land of Canaan,

nor enjoy its happiness; but would make them wander in the wilderness,

and live without a fixed habitation, and without a city, for forty years

together, as a punishment for this their transgression; but that he had

promised to give that land to our children, and that he would make them

the possessors of those good things which, by your ungoverned passions,

you have deprived yourselves of.

2. When Moses had discoursed thus to them according to the direction of

God, the multitude grieved, and were in affliction; and entreated Most

to procure their reconciliation to God, and to permit them no longer to

wander in the wilderness, but bestow cities upon them. But he replied,

that God would not admit of any such trial, for that God was not moved

to this determination from any human levity or anger, but that he had

judicially condemned them to that punishment. Now we are not to

disbelieve that Moses, who was but a single person, pacified so many ten

thousands when they were in anger, and converted them to a mildness

temper; for God was with him, and prepared way to his persuasions of the

multitude; and as they had often been disobedient, they were now

sensible that such disobedience was disadvantageous to them and that

they had still thereby fallen into calamities.

3. But this man was admirable for his virtue, and powerful in making men

give credit to what he delivered, not only during the time of his

natural life, but even there is still no one of the Hebrews who does not

act even now as if Moses were present, and ready to punish him if he

should do any thing that is indecent; nay, there is no one but is

obedient to what laws he ordained, although they might be concealed in

their transgressions. There are also many other demonstrations that his

power was more than human, for still some there have been, who have come

from the parts beyond Euphrates, a journey of four months, through many

dangers, and at great expenses, in honor of our temple; and yet, when

they had offered their oblations, could not partake of their own

sacrifices, because Moses had forbidden it, by somewhat in the law that

did not permit them, or somewhat that had befallen them, which our

ancient customs made inconsistent therewith; some of these did not

sacrifice at all, and others left their sacrifices in an imperfect

condition; many were not able, even at first, so much as to enter the

temple, but went their ways in this as preferring a submission to the

laws of Moses before the fulfilling of their own inclinations, they had

no fear upon them that anybody could convict them, but only out of a

reverence to their own conscience. Thus this legislation, which appeared

to be divine, made this man to be esteemed as one superior to his own

nature. Nay, further, a little before the beginning of this war, when

Claudius was emperor of the Romans, and Ismael was our high priest, and

when so great a famine 27 was come upon us, that one tenth deal [of

wheat] was sold for four drachmae, and when no less than seventy cori of

flour were brought into the temple, at the feast of unleavened bread,

[these cori are thirty-one Sicilian, but forty-one Athenian medimni,]

not one of the priests was so hardy as to eat one crumb of it, even

while so great a distress was upon the land; and this out of a dread of

the law, and of that wrath which God retains against acts of wickedness,

even when no one can accuse the actors. Whence we are not to wonder at

what was then done, while to this very day the writings left by Moses

have so great a force, that even those that hate us do confess, that he

who established this settlement was God, and that it was by the means of

Moses, and of his virtue; but as to these matters, let every one take

them as he thinks fit.

FOOTNOTES:

1 (return) [ Dr. Bernard takes notice here, that this place Mar, where

the waters were bitter, is called by the Syrians and Arabians Mariri,

and by the Syrians sometimes Morath, all derived from the Hebrew Mar. He

also takes notice, that it is called The Bitter Fountain by Pliny

himself; which waters remain there to this day, and are still bitter, as

Thevenot assures us and that there are also abundance of palm-trees. See

his Travels, Part I. ch. 26. p. 166.]

2 (return) [ The additions here to Moses's account of the sweetening of

the waters at Marah, seem derived from some ancient profane author, and

he such an author also as looks less authentic than are usually followed

by Josephus. Philo has not a syllable of these additions, nor any other

ancienter writer that we know of. Had Josephus written these his

Antiquities for the use of Jews, he would hardly have given them these

very improbable circumstances; but writing to Gentiles, that they might

not complain of his omission of any accounts of such miracles derived

from Gentiles, he did not think proper to conceal what he had met with

there about this matter. Which procedure is perfectly agreeable to the

character and usage of Josephus upon many occasions. This note is, I

confess, barely conjectural; and since Josephus never tells us when his

own copy, taken out of the temple, had such additions, or when any

ancient notes supplied them; or indeed when they are derived from

Jewish, and when from Gentile antiquity,—we can go no further than bare

conjectures in such cases; only the notions of Jews were generally so

different from those of Gentiles, that we may sometimes make no

improbable conjectures to which sort such additions belong. See also

somewhat like these additions in Josephus's account of Elisha's making

sweet the bitter and barren spring near Jericho, War, B. IV. ch. 8.

sect. 3.]

3 (return) [ It seems to me, from what Moses, Exodus 16:18, St. Paul, 2

Corinthians 8:15, and Josephus here say, compared together, that the

quantity of manna that fell daily, and did not putrefy, was just so much

as came to an omer apiece, through the whole host of Israel, and no

more.]

4 (return) [ This supposal, that the sweet honey-dew or manna, so

celebrated in ancient and modern authors, as falling usually in Arabia,

was of the very same sort with this manna sent to the Israelites, savors

more of Gentilism than of Judaism or Christianity. It is not improbable

that some ancient Gentile author, read by Josephus, so thought; nor

would he here contradict him; though just before, and Antiq. B. IV. ch.

3. sect. 2, he seems directly to allow that it had not been seen before.

However, this food from heaven is here described to be like snow; and in

Artapanus, a heathen writer, it is compared to meal, color like to snow,

rained down by God," Essay on the Old Test. Append. p. 239. But as to

the derivation of the word manna, whether from man, which Josephus says

then signified What is it or from mannah, to divide, i.e., a dividend or

portion allotted to every one, it is uncertain: I incline to the latter

derivation. This manna is called angels' food, Psalm 78:26, and by our

Sacior, John 6:31, etc., as well as by Josephus here and elsewhere,

Antiq. B. III. ch. 5. sect. 3, said to be sent the Jews from heaven.]

5 (return) [ This rock is there at this day, as the travelers agree; and

must be the same that was there in the days of Moses, as being too large

to be brought thither by our modern carriages.]

6 (return) [ Note here, that the small book of the principal laws of

Moses is ever said to be laid up in the holy house itself; but the

larger Pentateuch, as here, some where within the limits of the temple

and its courts only. See Antiq. B. V. ch. 1. sect. 17.]

7 (return) [ This eminent circumstance, that while Moses's hands were

lift up towards heaven, the Israelites prevailed, and while they were

let down towards the earth, the Amalekites prevailed, seems to me the

earliest intimation we have of the proper posture, used of old, in

solemn prayer, which was the stretching out of the hands [and eyes]

towards heaven, as other passages of the Old and New Testament inform

us. Nay, by the way, this posture seemed to have continued in the

Christian church, till the clergy, instead of learning their prayers by

heart, read them out of a book, which is in a great measure inconsistent

with such an elevated posture, and which seems to me to have been only a

later practice, introduced under the corrupt state of the church; though

the constant use of divine forms of prayer, praise, and thanksgiving,

appears to me to have been the practice of God's people, patriarchs,

Jews, and Christians, in all the past ages.]

8 (return) [ This manner of electing the judges and officers of the

Israelites by the testimonies and suffrages of the people, before they

were ordained by God, or by Moses, deserves to be carefully noted,

because it was the pattern of the like manner of the choice and

ordination of bishops, presbyters, and deacons, in the Christian

church.]

9 (return) [ Since this mountain, Sinai, is here said to be the highest

of all the mountains that are in that country, it must be that now

called St. Katherine's, which is one-third higher than that within a

mile of it, now called Sinai, as Mons. Thevenot informs us, Travels,

Part I. ch. 23. p. 168. The other name of it, Horeb, is never used by

Josephus, and perhaps was its name among the Egyptians only, whence the

Israelites were lately come, as Sinai was its name among the Arabians,

Canaanites, and other nations. Accordingly when [1 Kings 9:8: the

Scripture says that Elijah came to Horeb, the mount of God, Josephus

justly says, Antiq. B. VIII. ch. 13. sect. 7, that he came to the

mountain called Sinai: and Jerome, here cited by Dr. Hudson, says, that

he took this mountain to have two names, Sinai and Choreb. De Nomin.

Heb. p. 427.]

10 (return) [ Of this and another like superstitious notion of the

Pharisees, which Josephus complied with, see the note on Antiq. B. II.

ch. 12. sect. 4.]

11 (return) [ This other work of Josephus, here referred to, seems to be

that which does not appear to have been ever published, which yet he

intended to publish, about the reasons of many of the laws of Moses; of

which see the note on the Preface, sect. 4.]

12 (return) [ Of this tabernacle of Moses, with its several parts and

furniture, see my description at large, chap. 6. 7. 8. 9. 10. 11. 12.,

hereto belonging.]

13 (return) [ The use of these golden bells at the bottom of the high

priest's long garment, seems to me to have been this: That by shaking

his garment at the time of his offering incense in the temple, on the

great day of expiation, or at other proper periods of his sacred

ministrations there, on the great festivals, the people might have

notice of it, and might fall to their own prayers at the time of

incense, or other proper periods; and so the whole congregation might at

once offer those common prayers jointly with the high priest himself to

the Almighty See Luke 1:10; Revelation 8:3, 4. Nor probably is the son

of Sirach to be otherwise understood, when he says of Aaron, the first

high priest, Ecelus. 45:9, "And God encompassed Aaron with pomegranates,

and with many golden bells round about, that as he went there might be a

sound, and a noise made that might be heard in the temple, for a

memorial to the children of his people."]

14 (return) [ The reader ought to take notice here, that the very Mosaic

Petalon, or golden plate, for the forehead of the Jewish high priest,

was itself preserved, not only till the days of Josephus, but of Origen;

and that its inscription, Holiness to the Lord, was in the Samaritan

characters. See Antiq. B. VIII. ch. 3. sect. 8, Essay on the Old Test.

p. 154, and Reland, De pol. Templi, p. 132.]

15 (return) [ When Josephus, both here and ch. 6. sect. 4, supposes the

tabernacle to have been parted into three parts, he seems to esteem the

bare entrance to be a third division, distinct from the holy and the

most holy places; and this the rather, because in the temple afterward

there was a real distinct third part, which was called the Porch:

otherwise Josephus would contradict his own description of the

tabernacle, which gives as a particular account of no more than two

parts.]

16 (return) [ This explication of the mystical meaning of the Jewish

tabernacle and its vessels, with the garments of the high priest, is

taken out of Philo, and fitted to Gentile philosophical notions. This

may possibly be forgiven in Jews, greatly versed in heathen learning and

philosophy, as Philo had ever been, and as Josephus had long been when

he wrote these Antiquities. In the mean time, it is not to be doubted,

but in their education they must have both learned more Jewish

interpretations, such as we meet with in the Epistle of Barnabas, in

that to the Hebrews, and elsewhere among the old Jews. Accordingly when

Josephus wrote his books of the Jewish War, for the use of the Jews, at

which time he was comparatively young, and less used to Gentile books,

we find one specimen of such a Jewish interpretation; for there [B. VII.

ch. 5. sect. 5: he makes the seven branches of the temple-candlestick,

with their seven lamps, an emblem of the seven days of creation and

rest, which are here emblems of the seven planets. Nor certainly ought

ancient Jewish emblems to be explained any other way than according to

ancient Jewish, and not Gentile, notions. See of the War, B. I. ch. 33.

sect. 2.]

17 (return) [ It is well worth our observation, that the two principal

qualifications required in this section for the constitution of the

first high priest, [viz. that he should have an excellent character for

virtuous and good actions; as also that he should have the approbation

of the people,] are here noted by Josephus, even where the nomination

belonged to God himself; which are the very same qualifications which

the Christian religion requires in the choice of Christian bishops,

priests, and deacons; as the Apostolical Constitutions inform us, B. II.

ch. 3.]

18 (return) [ This weight and value of the Jewish shekel, in the days of

Josephus, equal to about 2s. 10d. sterling, is, by the learned Jews,

owned to be one-fifth larger than were their old shekels; which

determination agrees perfectly with the remaining shekels that have

Samaritan inscriptions, coined generally by Simon the Maccabee, about

230 years before Josephus published his Antiquities, which never weigh

more than 2s. 4d., and commonly but 2s. 4d. See Reland De Nummis

Samaritanorum, p. 138.]

19 (return) [ The incense was here offered, according to Josephus's

opinion, before sun-rising, and at sun-setting; but in the days of

Pompey, according to the same Josephus, the sacrifices were offered in

the morning, and at the ninth hour. Antiq. B. XIV. ch. 4. sect. 3.]

20 (return) [ Hence we may correct the opinions of the modern Rabbins,

who say that only one of the seven lamps burned in the day-time; whereas

our Josephus, an eyewitness, says there were three.]

21 (return) [ Of this strange expression, that Moses "left it to God to

be present at his sacrifices when he pleased, and when he pleased to be

absent," see the note on B. II. against Apion, sect. 16.]

22 (return) [ These answers by the oracle of Urim and Thummim, which

words signify, light and perfection, or, as the Septuagint render them,

revelation and truth, and denote nothing further, that I see, but the

shining stones themselves, which were used, in this method of

illumination, in revealing the will of God, after a perfect and true

manner, to his people Israel: I say, these answers were not made by the

shining of the precious stones, after an awkward manner, in the high

priest's breastplate, as the modern Rabbins vainly suppose; for

certainly the shining of the stones might precede or accompany the

oracle, without itself delivering that oracle, see Antiq. B. VI. ch. 6.

sect. 4; but rather by an audible voice from the mercy- seat between the

cherubims. See Prideaux's Connect. at the year 534. This oracle had been

silent, as Josephus here informs us, two hundred years before he wrote

his Antiquities, or ever since the days of the last good high priest of

the family of the Maccabees, John Hyrcanus. Now it is here very well

worth our observation, that the oracle before us was that by which God

appeared to be present with, and gave directions to, his people Israel

as their King, all the while they submitted to him in that capacity; and

did not set over them such independent kings as governed according to

their own wills and political maxims, instead of Divine directions.

Accordingly we meet with this oracle [besides angelic and prophetic

admonitions] all along from the days of Moses and Joshua to the

anointing of Saul, the first of the succession of the kings, Numbers

27:21; Joshua 6:6, etc.; 19:50; Judges 1:1; 18:4-6, 30, 31; 20:18, 23,

26-28; 21:1, etc.; 1 Samuel 1:17, 18; 3. per tot.; 4. per tot.; nay,

till Saul's rejection of the Divine commands in the war with Amalek,

when he took upon him to act as he thought fit, 1 Samuel 14:3, 18, 19,

36, 37, then this oracle left Saul entirely, [which indeed he had seldom

consulted before, 1 Samuel 14:35; 1 Chronicles 10:14; 13:3; Antiq. B. 7

ch. 4 sect 2.] and accompanied David, who was anointed to succeed him,

and who consulted God by it frequently, and complied with its directions

constantly [1 Samuel 14:37, 41; 15:26; 22:13, 15; 23:9, 10; 30:7, 8, 18;

2 Samuel 2:1; 5:19, 23; 21:1; 23:14; 1 Chronicles 14:10, 14; Antiq. B IV

ch. 12 sect. 5]. Saul, indeed, long after his rejection by God, and when

God had given him up to destruction for his disobedience, did once

afterwards endeavor to consult God when it was too late; but God would

not then answer him, neither by dreams, nor by Urim, nor by prophets, 1

Samuel 28:6. Nor did any of David's successors, the kings of Judah, that

we know of, consult God by this oracle, till the very Babylonish

captivity itself, when those kings were at an end; they taking upon

them, I suppose, too much of despotic power and royalty, and too little

owning the God of Israel for the supreme King of Israel, though a few of

them consulted the prophets sometimes, and were answered by them. At the

return of the two tribes, without the return of the kingly government,

the restoration of this oracle was expected, Nehemiah 7;63; 1 Esd. 5:40;

1 Macc. 4:46; 14:41. And indeed it may seem to have been restored for

some time after the Babylonish captivity, at least in the days of that

excellent high priest, John Hyrcanus, whom Josephus esteemed as a king,

a priest, and a prophet; and who, he says, foretold several things that

came to pass accordingly; but about the time of his death, he here

implies, that this oracle quite ceased, and not before. The following

high priests now putting diadems on their heads, and ruling according to

their own will, and by their own authority, like the other kings of the

pagan countries about them; so that while the God of Israel was allowed

to be the supreme King of Israel, and his directions to be their

authentic guides, God gave them such directions as their supreme King

and Governor, and they were properly under a theocracy, by this oracle

of Urim, but no longer [see Dr. Bernard's notes here]; though I confess

I cannot but esteem the high priest Jaddus's divine dream, Antiq. B. XI.

ch. 8. sect. 4, and the high priest Caiaphas's most remarkable prophecy,

John 11:47-52, as two small remains or specimens of this ancient oracle,

which properly belonged to the Jewish high priests: nor perhaps ought we

entirely to forget that eminent prophetic dream of our Josephus himself,

[Footnote one next to a high priest, as of the family of the Asamoneans

or Maccabees,] as to the succession of Vespasian and Titus to the Roman

empire, and that in the days of Nero, and before either Galba, Otho, or

Vitellius were thought of to succeed him. Of the War, B. III. ch. 8.

sect. 9. This, I think, may well be looked on as the very last instance

of any thing like the prophetic Urim among the Jewish nation, and just

preceded their fatal desolation: but how it could possibly come to pass

that such great men as Sir John Marsham and Dr. Spenser, should imagine

that this oracle of Urim and Thummim with other practices as old or

older than the law of Moses, should have been ordained in imitation of

somewhat like them among the Egyptians, which we never hear of till the

days of Diodorus Siculus, Aelian, and Maimonides, or little earlier than

the Christian era at the highest, is almost unaccountable; while the

main business of the law of Moses was evidently to preserve the

Israelites from the idolatrous and superstitious practices of the

neighboring pagan nations; and while it is so undeniable, that the

evidence for the great antiquity of Moses's law is incomparably beyond

that for the like or greater antiquity of such customs in Egypt or other

nations, which indeed is generally none at all, it is most absurd to

derive any of Moses's laws from the imitation of those heathen

practices, Such hypotheses demonstrate to us how far inclination can

prevail over evidence, in even some of the most learned part of

mankind.]

23 (return) [ What Reland well observes here, out of Josephus, as

compared with the law of Moses, Leviticus 7:15, [that the eating of the

sacrifice the same day it was offered, seems to mean only before the

morning of the next, although the latter part, i.e. the night, be in

strictness part of the next day, according to the Jewish reckoning,] is

greatly to be observed upon other occasions also. The Jewish maxim in

such cases, it seems, is this: That the day goes before the night; and

this appears to me to be the language both of the Old and New Testament.

See also the note on Antiq. B. IV. ch. 4. sect. 4, and Reland's note on

B. IV. ch. 8. sect. 28.]

24 (return) [ We may here note, that Josephus frequently calls the camp

the city, and the court of the Mosaic tabernacle a temple, and the

tabernacle itself a holy house, with allusion to the latter city,

temple, and holy house, which he knew so well long afterwards.]

25 (return) [ These words of Josephus are remarkable, that the lawgiver

of the Jews required of the priests a double degree of parity, in

comparison of that required of the people, of which he gives several

instances immediately. It was for certain the case also among the first

Christians, of the clergy, in comparison of the laity, as the

Apostolical Constitutions and Canons every where inform us.]

26 (return) [ We must here note with Reland, that the precept given to

the priests of not drinking wine while they wore the sacred garments, is

equivalent; to their abstinence from it all the while they ministered in

the temple; because they then always, and then only, wore those sacred

garments, which were laid up there from one time of ministration to

another.]

27 (return) [ See Antiq, B. XX. ch. 2. sect, 6. and Acts 11:28.]

Containing The Interval Of Thirty-Eight Years.—From The

Rejection Of That Generation To The Death Of Moses.

CHAPTER 1. Fight Of The Hebrews With The Canaanites Without The Consent

Of Moses; And Their Defeat.

1. Now this life of the Hebrews in the wilderness was so disagreeable

and troublesome to them, and they were so uneasy at it, that although

God had forbidden them to meddle with the Canaanites, yet could they not

be persuaded to be obedient to the words of Moses, and to be quiet; but

supposing they should be able to beat their enemies, without his

approbation, they accused him, and suspected that he made it his

business to keep them in a distressed condition, that they might always

stand in need of his assistance. Accordingly they resolved to fight with

the Canaanites, and said that God gave them his assistance, not out of

regard to Moses's intercessions, but because he took care of their

entire nation, on account of their forefathers, whose affairs he took

under his own conduct; as also, that it was on account of their own

virtue that he had formerly procured them their liberty, and would be

assisting to them, now they were willing to take pains for it. They also

said that they were possessed of abilities sufficient for the conquest

of their enemies, although Moses should have a mind to alienate God from

them; that, however, it was for their advantage to be their own masters,

and not so far to rejoice in their deliverance from the indignities they

endured under the Egyptians, as to bear the tyranny of Moses over them,

and to suffer themselves to be deluded, and live according to his

pleasure, as though God did only foretell what concerns us out of his

kindness to him, as if they were not all the posterity of Abraham; that

God made him alone the author of all the knowledge we have, and we must

still learn it from him; that it would be a piece of prudence to oppose

his arrogant pretenses, and to put their confidence in God, and to

resolve to take possession of that land which he had promised them, and

not to give ear to him, who on this account, and under the pretense of

Divine authority, forbade them so to do. Considering, therefore, the

distressed state they were in at present, and that in those desert

places they were still to expect things would be worse with them, they

resolved to fight with the Canaanites, as submitting only to God, their

supreme Commander, and not waiting for any assistance from their

legislator.

2. When, therefore, they had come to this resolution, as being best for

them, they went against their enemies; but those enemies were not

dismayed either at the attack itself, or at the great multitude that

made it, and received them with great courage. Many of the Hebrews were

slain; and the remainder of the army, upon the disorder of their troops,

were pursued, and fled, after a shameful manner, to their camp.

Whereupon this unexpected misfortune made them quite despond; and they

hoped for nothing that was good; as gathering from it, that this

affliction came from the wrath of God, because they rashly went out to

war without his approbation.

3. But when Moses saw how deeply they were affected with this defeat,

and being afraid lest the enemies should grow insolent upon this

victory, and should be desirous of gaining still greater glory, and

should attack them, he resolved that it was proper to withdraw the army

into the wilderness to a further distance from the Canaanites: so the

multitude gave themselves up again to his conduct, for they were

sensible that, without his care for them, their affairs could not be in

a good condition; and he caused the host to remove, and he went further

into the wilderness, as intending there to let them rest, and not to

permit them to fight the Canaanites before God should afford them a more

favorable opportunity.

CHAPTER 2. The Sedition Of Corah And Of The Multitude Against Moses, And

Against His Brother, Concerning The Priesthood.

1. That which is usually the case of great armies, and especially upon

ill success, to be hard to be pleased, and governed with difficulty, did

now befall the Jews; for they being in number six hundred thousand, and

by reason of their great multitude not readily subject to their

governors, even in prosperity, they at this time were more than usually

angry, both against one another and against their leader, because of the

distress they were in, and the calamities they then endured. Such a

sedition overtook them, as we have not the like example either among the

Greeks or the Barbarians, by which they were in danger of being all

destroyed, but were notwithstanding saved by Moses, who would not

remember that he had been almost stoned to death by them. Nor did God

neglect to prevent their ruin; but, notwithstanding the indignities they

had offered their legislator and the laws, and disobedience to the

commandments which he had sent them by Moses, he delivered them from

those terrible calamities which, without his providential care, had been

brought upon them by this sedition. So I will first explain the cause

whence this sedition arose, and then will give an account of the

sedition itself; as also of what settlements made for their government

after it was over.

2. Corah, a Hebrew of principal account, both by his family and by his

wealth, one that was also able to speak well, and one that could easily

persuade the people by his speeches, saw that Moses was in an exceeding

great dignity, and was at it, and envied him on that account, [he of the

same tribe with Moses, and of kin to him,] was particularly grieved,

because he thought he better deserved that honorable post on account of

great riches, and not inferior to him in his birth. So he raised a

clamor against him among the Levites, who were of the same tribe, and

among his kindred, saying, "That it was a very sad thing that they

should overlook Moses, while he hunted after and paved the way to glory

for himself, and by ill arts should obtain it, under the pretense of

God's command, while, contrary to laws, he had given the priesthood to

Aaron, the common suffrage of the multitude, but by his own vote, as

bestowing dignities in a way on whom he pleased." He added, "That this

concealed way of imposing on them was harder to be borne than if it had

been done by an open force upon them, because he did now not only usurp

their power without their consent, but even they were unapprised of his

contrivances against them; for whosoever is conscious to himself that he

deserves any dignity, aims to get it by persuasion, and not by an

arrogant method of violence; those that believe it impossible to obtain

honors justly, make a show of goodness, and do not introduce force, but

by cunning tricks grow wickedly powerful. That it was proper for the

multitude to punish such men, even while they think themselves concealed

in their designs, and not suffer them to gain strength till they have

them for their open enemies. For what account," added he, "is Moses able

to give, why he has bestowed the priesthood on Aaron and his sons? for

if God had determined to bestow that honor on one of the tribe of Levi,

I am more worthy of it than he is; I myself being equal to Moses by my

family, and superior to him both in riches and in age: but if God had

determined to bestow it on the eldest be, that of Reuben might have it

most justly; and then Dathan, and Abiram, and [On, the son of] Peleth,

would have it; for these are the oldest men of that tribe, and potent on

account of their great wealth also."

3. Now Corah, when he said this, had a mind to appear to take care of

the public welfare, but in reality he was endeavoring to procure to have

that dignity transferred by the multitude to himself. Thus did he, out

of a malignant design, but with plausible words, discourse to those of

his own tribe; when these words did gradually spread to more people, and

when the hearers still added to what tended to the scandals that were

cast upon Aaron, the whole army was full of them. Now of those that

conspired with Corah, there were two hundred and fifty, and those of the

principal men also, who were eager to have the priesthood taken away

from Moses's brother, and to bring him into disgrace: nay, the multitude

themselves were provoked to be seditious, and attempted to stone Moses,

and gathered themselves together after an indecent manner, with

confusion and disorder. And now all were, in a tumultuous manner,

raising a clamour before the tabernacle of God, to prosecute the tyrant,

and to relieve the multitude from their slavery under him who, under

color of the Divine laid violent injunctions upon them; for had it been

God who chose one that was to perform the office of a priest, he would

have raised person to that dignity, and would not have produced such a

one as was inferior to many others nor have given him that office; and

that in he had judged it fit to bestow it on Aaron, he would have

permitted it to the multitude to bestow it, and not have left it to be

bestowed by his own brother.

4. Now although Moses had a great while ago foreseen this calumny of

Corah, and had seen the people were irritated, yet was he not affrighted

at it; but being of good courage, because given them right advice about

their affairs, and knowing that his brother had been made partaker of

the priesthood at the command of God, and not by his own favor to him,

he came to the assembly; and as for the multitude, he said not a word to

them, but spake as loud to Corah as he could; and being very skillful in

making speeches, and having this natural talent, among others, that he

could greatly move the multitude with his discourses, he said, "O Corah,

both thou and all these with thee [pointing to the two hundred and fifty

men] seem to be worthy of this honor; nor do I pretend but that this

whole company may be worthy of the like dignity, although they may not

be so rich or so great as you are: nor have I taken and given this

office to my brother because he excelled others in riches, for thou

exceedest us both in the greatness of thy wealth; 1 nor indeed because

he was of an eminent family, for God, by giving us the same common

ancestor, has made our families equal: nay, nor was it out of brotherly

affection, which another might yet have justly done; for certainly,

unless I had bestowed this honor out of regard to God, and to his laws,

I had not passed by myself, and given it to another, as being nearer of

kin to myself than to my brother, and having a closer intimacy with

myself than I have with him; for surely it would not be a wise thing for

me to expose myself to the dangers of offending, and to bestow the happy

employment on this account upon another. But I am above such base

practices: nor would God have overlooked this matter, and seen himself

thus despised; nor would he have suffered you to be ignorant of what you

were to do, in order to please him; but he hath himself chosen one that

is to perform that sacred office to him, and thereby freed us from that

care. So that it was not a thing that I pretend to give, but only

according to the determination of God; I therefore propose it still to

be contended for by such as please to put in for it, only desiring that

he who has been already preferred, and has already obtained it, may be

allowed now also to offer himself for a candidate. He prefers your

peace, and your living without sedition, to this honorable employment,

although in truth it was with your approbation that he obtained it; for

though God were the donor, yet do we not offend when we think fit to

accept it with your good-will; yet would it have been an instance of

impiety not to have taken that honorable employment when he offered it;

nay, it had been exceedingly unreasonable, when God had thought fit any

one should have it for all time to come, and had made it secure and firm

to him, to have refused it. However, he himself will judge again who it

shall be whom he would have to offer sacrifices to him, and to have the

direction of matters of religion; for it is absurd that Corah, who is

ambitious of this honor, should deprive God of the power of giving it to

whom he pleases. Put an end, therefore, to your sedition and disturbance

on this account; and tomorrow morning do every one of you that desire

the priesthood bring a censer from home, and come hither with incense

and fire: and do thou, O Corah, leave the judgment to God, and await to

see on which side he will give his determination upon this occasion, but

do not thou make thyself greater than God. Do thou also come, that this

contest about this honorable employment may receive determination. And I

suppose we may admit Aaron without offense, to offer himself to this

scrutiny, since he is of the same lineage with thyself, and has done

nothing in his priesthood that can be liable to exception. Come ye

therefore together, and offer your incense in public before all the

people; and when you offer it, he whose sacrifice God shall accept shall

be ordained to the priesthood, and shall be clear of the present calumny

on Aaron, as if I had granted him that favor because he was my brother."

CHAPTER 3. How Those That Stirred Up This Sedition Were Destroyed,

According To The Will Of God; And How Aaron, Moses's Brother Both He And

His Posterity, Retained The Priesthood.

1. When Moses had said this, the multitude left off the turbulent

behavior they had indulged, and the suspicion they had of Moses, and

commended what he had said; for those proposals were good, and were so

esteemed of the people. At that time therefore they dissolved the

assembly. But on the next day they came to the congregation, in order to

be present at the sacrifice, and at the determination that was to be

made between the candidates for the priesthood. Now this congregation

proved a turbulent one, and the multitude were in great suspense in

expectation of what was to be done; for some of them would have been

pleased if Moses had been convicted of evil practices, but the wiser

sort desired that they might be delivered from the present disorder and

disturbance; for they were afraid, that if this sedition went on, the

good order of their settlement would rather be destroyed; but the whole

body of the people do naturally delight in clamors against their

governors, and, by changing their opinions upon the harangues of every

speaker, disturb the public tranquillity. And now Moses sent messengers

for Abiram and Dathan, and ordered them to come to the assembly, and

wait there for the holy offices that were to be performed. But they

answered the messenger, that they would not obey his summons; nay, would

not overlook Moses's behavior, who was growing too great for them by

evil practices. Now when Moses heard of this their answer, he desired

the heads of the people to follow him, and he went to the faction of

Dathan, not thinking it any frightful thing at all to go to these

insolent people; so they made no opposition, but went along with him.

But Dathan, and his associates, when they understood that Moses and the

principal of the people were coming to them, came out, with their wives

and children, and stood before their tents, and looked to see what Moses

would do. They had also their servants about them to defend themselves,

in case Moses should use force against them.

2. But he came near, and lifted up his hands to heaven, and cried out

with a loud voice, in order to be heard by the whole multitude, and

said, "O Lord of the creatures that are in the heaven, in the earth, and

in the sea; for thou art the most authentic witness to what I have done,

that it has all been done by thy appointment, and that it was thou that

affordedst us assistance when we attempted any thing, and showedst mercy

on the Hebrews in all their distresses; do thou come now, and hear all

that I say, for no action or thought escapes thy knowledge; so that thou

wilt not disdain to speak what is true, for my vindication, without any

regard to the ungrateful imputations of these men. As for what was done

before I was born, thou knowest best, as not learning them by report,

but seeing them, and being present with them when they were done; but

for what has been done of late, and which these men, although they know

them well enough, unjustly pretend to suspect, be thou my witness. When

I lived a private quiet life, I left those good things which, by my own

diligence, and by thy counsel, I enjoyed with Raguel my father-in-law;

and I gave myself up to this people, and underwent many miseries on

their account. I also bore great labors at first, in order to obtain

liberty for them, and now in order to their preservation; and have

always showed myself ready to assist them in every distress of theirs.

Now, therefore, since I am suspected by those very men whose being is

owing to my labors, come thou, as it is reasonable to hope thou wilt;

thou, I say, who showedst me that fire at mount Sinai, and madest me to

hear its voice, and to see the several wonders which that place afforded

thou who commandedst me to go to Egypt, and declare thy will to this

people; thou who disturbest the happy estate of the Egyptians, and

gavest us the opportunity of flying away from out under them, and madest

the dominion of Pharaoh inferior to my dominion; thou who didst make the

sea dry land for us, when we knew not whither to go, and didst overwhelm

the Egyptians with those destructive waves which had been divided for

us; thou who didst bestow upon us the security of weapons when we were

naked; thou who didst make the fountains that were corrupted to flow, so

as to be fit for drinking, and didst furnish us with water that came out

of the rocks, when we were in want of it; thou who didst preserve our

lives with [quails, which was] food from the sea, when the fruits of the

ground failed us; thou didst send us such food from heaven as had never

been seen before; thou who didst suggest to us the knowledge of thy

laws, and appoint to us a form of government,—come thou, I say, O Lord

of the whole world, and that as such a Judge and a Witness to me as

cannot be bribed, and show how I never admitted of any gift against

justice from any of the Hebrews; and have never condemned a man that

ought to have been acquitted, on account of one that was rich; and have

never attempted to hurt this commonwealth. I am now and am suspected of

a thing the remotest from my intentions, as if I had given the

preisthood to Aaron, not at thy command, but out own favor to him; do

thou at this time demonstrate that all things are administered by thy

providence and that nothing happens by chance, but is governed by thy

will, and thereby attains its end: as also demonstrate that thou takest

care that have done good to the Hebrews; demonstrate this, I say, by the

punishment of Abiram and Dathan, who condemn thee as an insensible

Being, and one overcome by my contrivances. This thou do by inflicting

such an open punishment on these men who so madly fly in the face of thy

glory, as will take them out of the world, not in an manner, but so that

it may appear they do die after the manner of other men: let that ground

which they tread upon open about them and consume them, with their

families and goods. This will be a demonstration of thy power to all and

this method of their sufferings will be an instruction of wisdom for

those that entertain profane sentiments of thee. By this means I shall

be a good servant, in the precepts thou hast given by me. But if the

calumnies they have raised against me be true, mayst thou preserve these

men from every evil accident, and bring all that destruction on me which

I have imprecated upon them. And when thou hast inflicted punishment on

those that have endeavored to deal unjustly with this people, bestow

upon them concord and peace. Save this multitude that follow thy

commandments, and preserve them free from harm, and let them not partake

of the punishment of those that have sinned; for thou knowest thyself it

is not just, that for the wickedness of those men the whole body of the

Israelites should suffer punishment."

3. When Moses had said this, with tears in his eyes, the ground was

moved on a sudden; and the agitation that set it in motion was like that

which the wind produces in waves of the sea. The people were all

affrighted; and the ground that was about their tents sunk down at the

great noise, with a terrible sound, and carried whatsoever was dear to

the seditious into itself, who so entirely perished, that there was not

the least appearance that any man had ever been seen there, the earth

that had opened itself about them, closing again, and becoming entire as

it was before, insomuch that such as saw it afterward did not perceive

that any such accident had happened to it. Thus did these men perish,

and become a demonstration of the power of God. And truly, any one would

lament them, not only on account of this calamity that befell them,

which yet deserves our commiseration, but also because their kindred

were pleased with their sufferings; for they forgot the relation they

bare to them, and at the sight of this sad accident approved of the

judgment given against them; and because they looked upon the people

about Dathan as pestilent men, they thought they perished as such, and

did not grieve for them.

4. And now Moses called for those that contended about the priesthood,

that trial might be made who should be priest, and that he whose

sacrifice God was best pleased with might be ordained to that function.

There attended two hundred and fifty men, who indeed were honored by the

people, not only on account of the power of their ancestors, but also on

account of their own, in which they excelled the others: Aaron also and

Corah came forth, and they all offered incense, in those censers of

theirs which they brought with them, before the tabernacle. Hereupon so

great a fire shone out as no one ever saw in any that is made by the

hand of man, neither in those eruptions out of the earth that are caused

by subterraneous burn-rags, nor in such fires as arise of their own

accord in the woods, when the agitation is caused by the trees rubbing

one against another: but this fire was very bright, and had a terrible

flame, such as is kindled at the command of God; by whose irruption on

them, all the company, and Corah himself, were destroyed, 2 and this so

entirely, that their very bodies left no remains behind them. Aaron

alone was preserved, and not at all hurt by the fire, because it was God

that sent the fire to burn those only who ought to be burned. Hereupon

Moses, after these men were destroyed, was desirous that the memory of

this judgment might be delivered down to posterity, and that future ages

might be acquainted with it; and so he commanded Eleazar, the son of

Aaron, to put their censers near the brazen altar, that they might be a

memorial to posterity of what these men suffered, for supposing that the

power of God might be eluded. And thus Aaron was now no longer esteemed

to have the priesthood by the favor of Moses, but by the public judgment

of God; and thus he and his children peaceably enjoyed that honor

afterward.

CHAPTER 4. What Happened To The Hebrews During Thirty-Eight Years In The

Wilderness.

1. However, this sedition was so far from ceasing upon this destruction,

that it grew much stronger, and became more intolerable. And the

occasion of its growing worse was of that nature, as made it likely the

calamity would never cease, but last for a long time; for the men,

believing already that nothing is done without the providence of God,

would have it that these things came thus to pass not without God's

favor to Moses; they therefore laid the blame upon him that God was so

angry, and that this happened not so much because of the wickedness of

those that were punished, as because Moses procured the punishment; and

that these men had been destroyed without any sin of theirs, only

because they were zealous about the Divine worship; as also, that he who

had been the cause of this diminution of the people, by destroying so

many men, and those the most excellent of them all, besides his escaping

any punishment himself, had now given the priesthood to his brother so

firmly, that nobody could any longer dispute it with him; for no one

else, to be sure, could now put in for it, since he must have seen those

that first did so to have miserably perished. Nay, besides this, the

kindred of those that were destroyed made great entreaties to the

multitude to abate the arrogance of Moses, because it would be safest

for them so to do.

2. Now Moses, upon his hearing for a good while that the people were

tumultuous, was afraid that they would attempt some other innovation,

and that some great and sad calamity would be the consequence. He called

the multitude to a congregation, and patiently heard what apology they

had to make for themselves, without opposing them, and this lest he

should imbitter the multitude: he only desired the heads of the tribes

to bring their rods, 3 with the names of their tribes inscribed upon

them, and that he should receive the priesthood in whose rod God should

give a sign. This was agreed to. So the rest brought their rods, as did

Aaron also, who had written the tribe of Levi on his rod. These rods

Moses laid up in the tabernacle of God. On the next day he brought out

the rods, which were known from one another by those who brought them,

they having distinctly noted them, as had the multitude also; and as to

the rest, in the same form Moses had received them, in that they saw

them still; but they also saw buds and branches grown out of Aaron's

rod, with ripe fruits upon them; they were almonds, the rod having been

cut out of that tree. The people were so amazed at this strange sight,

that though Moses and Aaron were before under some degree of hatred,

they now laid that hatred aside, and began to admire the judgment of God

concerning them; so that hereafter they applauded what God had decreed,

and permitted Aaron to enjoy the priesthood peaceably. And thus God

ordained him priest three several times, and he retained that honor

without further disturbance. And hereby this sedition of the Hebrews,

which had been a great one, and had lasted a great while, was at last

composed.

3. And now Moses, because the tribe of Levi was made free from war and

warlike expeditions, and was set apart for the Divine worship, lest they

should want and seek after the necessaries of life, and so neglect the

temple, commanded the Hebrews, according to the will of God, that when

they should gain the possession of the land of Canaan, they should

assign forty-eight good and fair cities to the Levites; and permit them

to enjoy their suburbs, as far as the limit of two thousand cubits would

extend from the walls of the city. And besides this, he appointed that

the people should pay the tithe of their annual fruits of the earth,

both to the Levites and to the priests. And this is what that tribe

receives of the multitude; but I think it necessary to set down what is

paid by all, peculiarly to the priests.

4. Accordingly he commanded the Levites to yield up to the priests

thirteen of their forty-eight cities, and to set apart for them the

tenth part of the tithes which they every year receive of the people; as

also, that it was but just to offer to God the first-fruits of the

entire product of the ground; and that they should offer the first-born

of those four-footed beasts that are appointed for sacrifices, if it be

a male, to the priests, to be slain, that they and their entire families

may eat them in the holy city; but that the owners of those first-born

which are not appointed for sacrifices in the laws of our country,

should bring a shekel and a half in their stead: but for the first-born

of a man, five shekels: that they should also have the first-fruits out

of the shearing of the sheep; and that when any baked bread corn, and

made loaves of it, they should give somewhat of what they had baked to

them. Moreover, when any have made a sacred vow, I mean those that are

called Nazarites, that suffer their hair to grow long, and use no wine,

when they consecrate their hair, 4 and offer it for a sacrifice, they

are to allot that hair for the priests [to be thrown into the fire].

Such also as dedicate themselves to God, as a corban, which denotes what

the Greeks call a gift, when they are desirous of being freed from that

ministration, are to lay down money for the priests; thirty shekels if

it be a woman, and fifty if it be a man; but if any be too poor to pay

the appointed sum, it shall be lawful for the priests to determine that

sum as they think fit. And if any slay beasts at home for a private

festival, but not for a religious one, they are obliged to bring the maw

and the cheek, [or breast,] and the right shoulder of the sacrifice, to

the priests. With these Moses contrived that the priests should be

plentifully maintained, besides what they had out of those offerings for

sins which the people gave them, as I have set it down in the foregoing

book. He also ordered, that out of every thing allotted for the priests,

their servants, [their sons,] their daughters, and their wives, should

partake, as well as themselves, excepting what came to them out of the

sacrifices that were offered for sins; for of those none but the males

of the family of the priests might eat, and this in the temple also, and

that the same day they were offered.

5. When Moses had made these constitutions, after the sedition was over,

he removed, together with the whole army, and came to the borders of

Idumea. He then sent ambassadors to the king of the Idumeans, and

desired him to give him a passage through his country; and agreed to

send him what hostages he should desire, to secure him from an injury.

He desired him also, that he would allow his army liberty to buy

provisions; and, if he insisted upon it, he would pay down a price for

the very water they should drink. But the king was not pleased with this

embassage from Moses: nor did he allow a passage for the army, but

brought his people armed to meet Moses, and to hinder them, in case they

should endeavor to force their passage. Upon which Moses consulted God

by the oracle, who would not have him begin the war first; and so he

withdrew his forces, and traveled round about through the wilderness.

6. Then it was that Miriam, the sister of Moses, came to her end, having

completed her fortieth year 5 since she left Egypt, on the first 6 day

of the lunar month Xanthicus. They then made a public funeral for her,

at a great expense. She was buried upon a certain mountain, which they

call Sin: and when they had mourned for her thirty days, Moses purified

the people after this manner: He brought a heifer that had never been

used to the plough or to husbandry, that was complete in all its parts,

and entirely of a red color, at a little distance from the camp, into a

place perfectly clean. This heifer was slain by the high priest, and her

blood sprinkled with his finger seven times before the tabernacle of

God; after this, the entire heifer was burnt in that state, together

with its skin and entrails; and they threw cedar-wood, and hyssop, and

scarlet wool, into the midst of the fire; then a clean man gathered all

her ashes together, and laid them in a place perfectly clean. When

therefore any persons were defiled by a dead body, they put a little of

these ashes into spring water, with hyssop, and, dipping part of these

ashes in it, they sprinkled them with it, both on the third day, and on

the seventh, and after that they were clean. This he enjoined them to do

also when the tribes should come into their own land.

7. Now when this purification, which their leader made upon the mourning

for his sister, as it has been now described, was over, he caused the

army to remove and to march through the wilderness and through Arabia;

and when he came to a place which the Arabians esteem their metropolis,

which was formerly called Arce, but has now the name of Petra, at this

place, which was encompassed with high mountains, Aaron went up one of

them in the sight of the whole army, Moses having before told him that

he was to die, for this place was over against them. He put off his

pontifical garments, and delivered them to Eleazar his son, to whom the

high priesthood belonged, because he was the elder brother; and died

while the multitude looked upon him. He died in the same year wherein he

lost his sister, having lived in all a hundred twenty and three years.

He died on the first day of that lunar month which is called by the

Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews

Abba.

CHAPTER 5. How Moses Conquered Sihon And Og Kings Of The Amorites, And

Destroyed Their Whole Army And Then Divided Their Land By Lot To Two

Tribes And A Half Of The Hebrews.

1. The people mourned for Aaron thirty days, and when this mourning was

over, Moses removed the army from that place, and came to the river

Arnon, which, issuing out of the mountains of Arabia, and running

through all that wilderness, falls into the lake Asphaltitis, and

becomes the limit between the land of the Moabites and the land of the

Amorites. This land is fruitful, and sufficient to maintain a great

number of men, with the good things it produces. Moses therefore sent

messengers to Sihon, the king of this country, desiring that he would

grant his army a passage, upon what security he should please to

require; he promised that he should be no way injured, neither as to

that country which Sihon governed, nor as to its inhabitants; and that

he would buy his provisions at such a price as should be to their

advantage, even though he should desire to sell them their very water.

But Sihon refused his offer, and put his army into battle array, and was

preparing every thing in order to hinder their passing over Arnon.

2. When Moses saw that the Amorite king was disposed to enter upon

hostilities with them, he thought he ought not to bear that insult; and,

determining to wean the Hebrews from their indolent temper, and prevent

the disorders which arose thence, which had been the occasion of their

former sedition, [nor indeed were they now thoroughly easy in their

minds,] he inquired of God, whether he would give him leave to fight?

which when he had done, and God also promised him the victory, he was

himself very courageous, and ready to proceed to fighting. Accordingly

he encouraged the soldiers; and he desired of them that they would take

the pleasure of fighting, now God gave them leave so to do. They then,

upon the receipt of this permission, which they so much longed for, put

on their whole armor, and set about the work without delay. But the

Amorite king was not now like to himself when the Hebrews were ready to

attack him; but both he himself was affrighted at the Hebrews, and his

army, which before had showed themselves to be of good courage, were

then found to be timorous: so they could not sustain the first onset,

nor bear up against the Hebrews, but fled away, as thinking this would

afford them a more likely way for their escape than fighting, for they

depended upon their cities, which were strong, from which yet they

reaped no advantage when they were forced to fly to them; for as soon as

the Hebrews saw them giving ground, they immediately pursued them close;

and when they had broken their ranks, they greatly terrified them, and

some of them broke off from the rest, and ran away to the cities. Now

the Hebrews pursued them briskly, and obstinately persevered in the

labors they had already undergone; and being very skillful in slinging,

and very dexterous in throwing of darts, or any thing else of that kind,

and also having nothing but light armor, which made them quick in the

pursuit, they overtook their enemies; and for those that were most

remote, and could not be overtaken, they reached them by their slings

and their bows, so that many were slain; and those that escaped the

slaughter were sorely wounded, and these were more distressed with

thirst than with any of those that fought against them, for it was the

summer season; and when the greatest number of them were brought down to

the river out of a desire to drink, as also when others fled away by

troops, the Hebrews came round them, and shot at them; so that, what

with darts and what with arrows, they made a slaughter of them all.

Sihon their king was also slain. So the Hebrews spoiled the dead bodies,

and took their prey. The land also which they took was full of abundance

of fruits, and the army went all over it without fear, and fed their

cattle upon it; and they took the enemies prisoners, for they could no

way put a stop to them, since all the fighting men were destroyed. Such

was the destruction which overtook the Amorites, who were neither

sagacious in counsel, nor courageous in action. Hereupon the Hebrews

took possession of their land, which is a country situate between three

rivers, and naturally resembled an island: the river Arnon being its

southern; the river Jabbok determining its northern side, which running

into Jordan loses its own name, and takes the other; while Jordan itself

runs along by it, on its western coast.

3. When matters were come to this state, Og, the king of Gilead and

Gaulanitis, fell upon the Israelites. He brought an army with him, and

in haste to the assistance of his friend Sihon: but though he found him

already slain, yet did he resolve still to come and fight the Hebrews,

supposing he should be too hard for them, and being desirous to try

their valor; but failing of his hope, he was both himself slain in the

battle, and all his army was destroyed. So Moses passed over the river

Jabbok, and overran the kingdom of Og. He overthrew their cities, and

slew all their inhabitants, who yet exceeded in riches all the men in

that part of the continent, on account of the goodness of the soil, and

the great quantity of their wealth. Now Og had very few equals, either

in the largeness of his body, or handsomeness of his appearance. He was

also a man of great activity in the use of his hands, so that his

actions were not unequal to the vast largeness and handsome appearance

of his body. And men could easily guess at his strength and magnitude

when they took his bed at Rabbath, the royal city of the Ammonites; its

structure was of iron, its breadth four cubits, and its length a cubit

more than double thereto. However, his fall did not only improve the

circumstances of the Hebrews for the present, but by his death he was

the occasion of further good success to them; for they presently took

those sixty cities, which were encompassed with excellent walls, and had

been subject to him, and all got both in general and in particular a

great prey.

CHAPTER 6. Concerning Balaam The Prophet And What Kind Of Man He Was.

1. Now Moses, when he had brought his army to Jordan; pitched his camp

in the great plain over against Jericho. This city is a very happy

situation, and very fit for producing palm-trees and balsam. And now the

Israelites began to be very proud of themselves, and were very eager for

fighting. Moses then, after he had offered for a few days sacrifices of

thanksgiving to God, and feasted the people, sent a party of armed men

to lay waste the country of the Midianites, and to take their cities.

Now the occasion which he took for making war upon them was this that

follows:—

2. When Balak, the king of the Moabites, who had from his ancestors a

friendship and league with the Midianites, saw how great the Israelites

were grown, he was much affrighted on account of his own and his

kingdom's danger; for he was not acquainted with this, that the Hebrews

would not meddle with any other country, but were to be contented with

the possession of the land of Canaan, God having forbidden them to go

any farther 7 So he, with more haste than wisdom, resolved to make an

attempt upon them by words; but he did not judge it prudent to fight

against them, after they had such prosperous successes, and even became

out of ill successes more happy than before, but he thought to hinder

them, if he could, from growing greater, and so he resolved to send

ambassadors to the Midianites about them. Now these Midianites knowing

there was one Balaam, who lived by Euphrates, and was the greatest of

the prophets at that time, and one that was in friendship with them,

sent some of their honorable princes along with the ambassadors of

Balak, to entreat the prophet to come to them, that he might imprecate

curses to the destruction of the Israelites. So Balaam received the

ambassadors, and treated them very kindly; and when he had supped, he

inquired what was God's will, and what this matter was for which the

Midianites entreated him to come to them. But when God opposed his

going, he came to the ambassadors, and told them that he was himself

very willing and desirous to comply with their request, but informed

them that God was opposite to his intentions, even that God who had

raised him to great reputation on account of the truth of his

predictions; for that this army, which they entreated him to come and

curse, was in the favor of God; on which account he advised them to go

home again, and not to persist in their enmity against the Israelites;

and when he had given them that answer, he dismissed the ambassadors.

3. Now the Midianites, at the earnest request and fervent entreaties of

Balak, sent other ambassadors to Balaam, who, desiring to gratify the

men, inquired again of God; but he was displeased at [second] trial 8

and bid him by no means to contradict the ambassadors. Now Balaam did

not imagine that God gave this injunction in order to deceive him, so he

went along with the ambassadors; but when the divine angel met him in

the way, when he was in a narrow passage, and hedged in with a wall on

both sides, the ass on which Balaam rode understood that it was a divine

spirit that met him, and thrust Balaam to one of the walls, without

regard to the stripes which Balaam, when he was hurt by the wall, gave

her; but when the ass, upon the angel's continuing to distress her, and

upon the stripes which were given her, fell down, by the will of God,

she made use of the voice of a man, and complained of Balaam as acting

unjustly to her; that whereas he had no fault to find with her in her

former service to him, he now inflicted stripes upon her, as not

understanding that she was hindered from serving him in what he was now

going about, by the providence of God. And when he was disturbed by

reason of the voice of the ass, which was that of a man, the angel

plainly appeared to him, and blamed him for the stripes he had given his

ass; and informed him that the brute creature was not in fault, but that

he was himself come to obstruct his journey, as being contrary to the

will of God. Upon which Balaam was afraid, and was preparing to return

back again: yet did God excite him to go on his intended journey, but

added this injunction, that he should declare nothing but what he

himself should suggest to his mind.

4. When God had given him this charge, he came to Balak; and when the

king had entertained him in a magnificent manner, he desired him to go

to one of the mountains to take a view of the state of the camp of the

Hebrews. Balak himself also came to the mountain, and brought the

prophet along with him, with a royal attendance. This mountain lay over

their heads, and was distant sixty furlongs from the camp. Now when he

saw them, he desired the king to build him seven altars, and to bring

him as many bulls and rams; to which desire the king did presently

conform. He then slew the sacrifices, and offered them as burnt-

offerings, that he might observe some signal of the flight of the

Hebrews. Then said he, "Happy is this people, on whom God bestows the

possession of innumerable good things, and grants them his own

providence to be their assistant and their guide; so that there is not

any nation among mankind but you will be esteemed superior to them in

virtue, and in the earnest prosecution of the best rules of life, and of

such as are pure from wickedness, and will leave those rules to your

excellent children; and this out of the regard that God bears to you,

and the provision of such things for you as may render you happier than

any other people under the sun. You shall retain that land to which he

hath sent you, and it shall ever be under the command of your children;

and both all the earth, as well as the seas, shall be filled with your

glory: and you shall be sufficiently numerous to supply the world in

general, and every region of it in particular, with inhabitants out of

your stock. However, O blessed army! wonder that you are become so many

from one father: and truly, the land of Canaan can now hold you, as

being yet comparatively few; but know ye that the whole world is

proposed to be your place of habitation for ever. The multitude of your

posterity also shall live as well in the islands as on the continent,

and that more in number than are the stars of heaven. And when you are

become so many, God will not relinquish the care of you, but will afford

you an abundance of all good things in times of peace, with victory and

dominion in times of war. May the children of your enemies have an

inclination to fight against you; and may they be so hardy as to come to

arms, and to assault you in battle, for they will not return with

victory, nor will their return be agreeable to their children and wives.

To so great a degree of valor will you be raised by the providence of

God, who is able to diminish the affluence of some, and to supply the

wants of others."

5. Thus did Balaam speak by inspiration, as not being in his own power,

but moved to say what he did by the Divine Spirit. But then Balak was

displeased, and said he had broken the contract he had made, whereby he

was to come, as he and his confederates had invited him, by the promise

of great presents: for whereas he came to curse their enemies, he had

made an encomium upon them, and had declared that they were the happiest

of men. To which Balaam replied, "O Balak, if thou rightly considerest

this whole matter, canst thou suppose that it is in our power to be

silent, or to say any thing, when the Spirit of God seizes upon us?—for

he puts such words as he pleases in our mouths, and such discourses as

we are not ourselves conscious of. I well remember by what entreaties

both you and the Midianites so joyfully brought me hither, and on that

account I took this journey. It was my prayer, that I might not put any

affront upon you, as to what you desired of me; but God is more powerful

than the purposes I had made to serve you; for those that take upon them

to foretell the affairs of mankind, as from their own abilities, are

entirely unable to do it, or to forbear to utter what God suggests to

them, or to offer violence to his will; for when he prevents us and

enters into us, nothing that we say is our own. I then did not intend to

praise this army, nor to go over the several good things which God

intended to do to their race; but since he was so favorable to them, and

so ready to bestow upon them a happy life and eternal glory, he

suggested the declaration of those things to me: but now, because it is

my desire to oblige thee thyself, as well as the Midianites, whose

entreaties it is not decent for me to reject, go to, let us again rear

other altars, and offer the like sacrifices that we did before, that I

may see whether I can persuade God to permit me to bind these men with

curses." Which, when Balak had agreed to, God would not, even upon

second sacrifices, consent to his cursing the Israelites. 9 Then fell

Balaam upon his face, and foretold what calamities would befall the

several kings of the nations, and the most eminent cities, some of which

of old were not so much as inhabited; which events have come to pass

among the several people concerned, both in the foregoing ages, and in

this, till my own memory, both by sea and by land. From which completion

of all these predictions that he made, one may easily guess that the

rest will have their completion in time to come.

6. But Balak being very angry that the Israelites were not cursed, sent

away Balaam without thinking him worthy of any honor. Whereupon, when he

was just upon his journey, in order to pass the Euphrates, he sent for

Balak, and for the princes of the Midianites, and spake thus to them:—"O

Balak, and you Midianites that are here present, [for I am obliged even

without the will of God to gratify you,] it is true no entire

destruction can seize upon the nation of the Hebrews, neither by war,

nor by plague, nor by scarcity of the fruits of the earth, nor can any

other unexpected accident be their entire ruin; for the providence of

God is concerned to preserve them from such a misfortune; nor will it

permit any such calamity to come upon them whereby they may all perish;

but some small misfortunes, and those for a short time, whereby they may

appear to be brought low, may still befall them; but after that they

will flourish again, to the terror of those that brought those mischiefs

upon them. So that if you have a mind to gain a victory over them for a

short space of time, you will obtain it by following my directions:—Do

you therefore set out the handsomest of such of your daughters as are

most eminent for beauty, 10 and proper to force and conquer the modesty

of those that behold them, and these decked and trimmed to the highest

degree able. Then do you send them to be near camp, and give them in

charge, that the young men of the Hebrews desire their allow it them;

and when they see they are enamored of them, let them take leaves; and

if they entreat them to stay, let give their consent till they have

persuaded leave off their obedience to their own laws, the worship of

that God who established them to worship the gods of the Midianites and

for by this means God will be angry at them 11." Accordingly, when

Balaam had suggested counsel to them, he went his way.

7. So when the Midianites had sent their daughters, as Balaam had

exhorted them, the Hebrew men were allured by their beauty, and came

with them, and besought them not to grudge them the enjoyment of their

beauty, nor to deny them their conversation. These daughters of

Midianites received their words gladly, and consented to it, and staid

with them; but when they brought them to be enamored of them, and their

inclinations to them were grown to ripeness, they began to think of

departing from them: then it was that these men became greatly

disconsolate at the women's departure, and they were urgent with them

not to leave them, but begged they would continue there, and become

their wives; and they promised them they should be owned as mistresses

all they had. This they said with an oath, and called God for the

arbitrator of what they promised; and this with tears in their eyes, and

all such marks of concern, as might shew how miserable they thought

themselves without them, and so might move their compassion for them. So

the women, as soon as they perceived they had made their slaves, and had

caught them with their conservation began to speak thus to them:—

8. "O you illustrious young men! we have of our own at home, and great

plenty of good things there, together with the natural, affectionate

parents and friends; nor is it out of our want of any such things that

we came to discourse with you; nor did we admit of your invitation with

design to prostitute the beauty of our bodies for gain; but taking you

for brave and worthy men, we agreed to your request, that we might treat

you with such honors as hospitality required: and now seeing you say

that you have a great affection for us, and are troubled when you think

we are departing, we are not averse to your entreaties; and if we may

receive such assurance of your good-will as we think can be alone

sufficient, we will be glad to lead our lives with you as your wives;

but we are afraid that you will in time be weary of our company, and

will then abuse us, and send us back to our parents, after an

ignominious manner." And they desired that they would excuse them in

their guarding against that danger. But the young men professed they

would give them any assurance they should desire; nor did they at all

contradict what they requested, so great was the passion they had for

them. "If then," said they, "this be your resolution, since you make use

of such customs and conduct of life as are entirely different from all

other men, 12 insomuch that your kinds of food are peculiar to

yourselves, and your kinds of drink not common to others, it will be

absolutely necessary, if you would have us for your wives, that you do

withal worship our gods. Nor can there be any other demonstration of the

kindness which you say you already have, and promise to have hereafter

to us, than this, that you worship the same gods that we do. For has any

one reason to complain, that now you are come into this country, you

should worship the proper gods of the same country? especially while our

gods are common to all men, and yours such as belong to nobody else but

yourselves." So they said they must either come into such methods of

divine worship as all others came into, or else they must look out for

another world, wherein they may live by themselves, according to their

own laws.

9. Now the young men were induced by the fondness they had for these

women to think they spake very well; so they gave themselves up to what

they persuaded them, and transgressed their own laws, and supposing

there were many gods, and resolving that they would sacrifice to them

according to the laws of that country which ordained them, they both

were delighted with their strange food, and went on to do every thing

that the women would have them do, though in contradiction to their own

laws; so far indeed that this transgression was already gone through the

whole army of the young men, and they fell into a sedition that was much

worse than the former, and into danger of the entire abolition of their

own institutions; for when once the youth had tasted of these strange

customs, they went with insatiable inclinations into them; and even

where some of the principal men were illustrious on account of the

virtues of their fathers, they also were corrupted together with the

rest.

10. Even Zimri, the head of the tribe of Simeon accompanied with Cozbi,

a Midianitish women, who was the daughter of Sur, a man of authority in

that country; and being desired by his wife to disregard the laws of

Moses, and to follow those she was used to, he complied with her, and

this both by sacrificing after a manner different from his own, and by

taking a stranger to wife. When things were thus, Moses was afraid that

matters should grow worse, and called the people to a congregation, but

then accused nobody by name, as unwilling to drive those into despair

who, by lying concealed, might come to repentance; but he said that they

did not do what was either worthy of themselves, or of their fathers, by

preferring pleasure to God, and to the living according to his will;

that it was fit they should change their courses while their affairs

were still in a good state, and think that to be true fortitude which

offers not violence to their laws, but that which resists their lusts.

And besides that, he said it was not a reasonable thing, when they had

lived soberly in the wilderness, to act madly now when they were in

prosperity; and that they ought not to lose, now they have abundance,

what they had gained when they had little:— and so did he endeavor, by

saying this, to correct the young inert, and to bring them to repentance

for what they had done.

11. But Zimri arose up after him, and said, "Yes, indeed, Moses, thou

art at liberty to make use of such laws as thou art so fond of, and

hast, by accustoming thyself to them, made them firm; otherwise, if

things had not been thus, thou hadst often been punished before now, and

hadst known that the Hebrews are not easily put upon; but thou shalt not

have me one of thy followers in thy tyrannical commands, for thou dost

nothing else hitherto, but, under pretense of laws, and of God, wickedly

impose on us slavery, and gain dominion to thyself, while thou deprivest

us of the sweetness of life, which consists in acting according to our

own wills, and is the right of free-men, and of those that have no lord

over them. Nay, indeed, this man is harder upon the Hebrews then were

the Egyptians themselves, as pretending to punish, according to his

laws, every one's acting what is most agreeable to himself; but thou

thyself better deservest to suffer punishment, who presumest to abolish

what every one acknowledges to be what is good for him, and aimest to

make thy single opinion to have more force than that of all the rest;

and what I now do, and think to be right, I shall not hereafter deny to

be according to my own sentiments. I have married, as thou sayest

rightly, a strange woman, and thou hearest what I do from myself as from

one that is free, for truly I did not intend to conceal myself. I also

own that I sacrificed to those gods to whom you do not think it fit to

sacrifice; and I think it right to come at truth by inquiring of many