The Antiquities of the Jews (1)

by Flavius Josephus


Translated by William Whiston




PREFACE.

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.

BOOK I.

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 over(1) 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 ;hem 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 angels(11) 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 cubits(13) 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.

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 apellation 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 war(17)
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 4bram."

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 Wall.

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 the 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 he 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 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 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 hospiably 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 fills, 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.
BOOK II.

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 undestood: 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.
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 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
subtility 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 prevalency 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
aftrighted 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 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.

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. (35)

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 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 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.

BOOK III.

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 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 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, file 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 low 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.

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 bin 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.

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 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 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 Strengh 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 aftrighted 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 aftrighted 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 werre 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.

BOOK IV.

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 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 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 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
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 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, wad gathered themselves together after an indecent manner,
with confusion and disorder. And now all were, in a tumultuous
manner, raising a 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 the office of
a priest, he would have raised person to that dignity, and would
not 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 our
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 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 aftrighted; 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 Balsam 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 Balsam 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 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 people, and not like one that lives under
tyranny, to suffer the whole hope of my life to depend upon one
man; nor shall any one find cause to rejoice who declares himself
to have more authority over my actions than myself."

12. Now when Zimri had said these things, about what he and some
others had wickedly done, the people held their peace, both out
of fear of what might come upon them, and because they saw that
their legislator was not willing to bring his insolence before
the public any further, or openly to contend with him; for he
avoided that, lest many should imitate the impudence of his
language, and thereby disturb the multitude. Upon this the
assembly was dissolved. However, the mischievous attempt had
proceeded further, if Zimri had not been first slain, which came
to pass on the following occasion: - Phineas, a man in other
respects better than the rest of the young men, and also one that
surpassed his contemporaries in the dignity of his father, (for
he was the son of Eleazar the high priest, and the grandson of
[Aaron] Moses's brother,) who was greatly troubled at what was
done by Zimri, he resolved in earnest to inflict punishment on
him, before his unworthy behavior should grow stronger by
impunity, and in order to prevent this transgression from
proceeding further, which would happen if the ringleaders were
not punished. He was of so great magnanimity, both in strength of
mind and body, that when he undertook any very dangerous attempt,
he did not leave it off till he overcame it, and got an entire
victory. So he came into Zimri's tent, and slew him with his
javelin, and with it he slew Cozbi also, Upon which all those
young men that had a regard to virtue, and aimed to do a glorious
action, imitated Phineas's boldness, and slew those that were
found to be guilty of the same crime with Zimri. Accordingly many
of those that had transgressed perished by the magnanimous valor
of these young men; and the rest all perished by a plague, which
distemper God himself inflicted upon them; so that all those
their kindred, who, instead of hindering them from such wicked
actions, as they ought to have done, had persuaded them to go on,
were esteemed by God as partners in their wickedness, and died.
Accordingly there perished out of the army no fewer than fourteen
(13) [twenty-four] thousand at this time.

13. This was the cause why Moses was provoked to send an army to
destroy the Midianites, concerning which expedition we shall
speak presently, when we have first related what we have omitted;
for it is but just not to pass over our legislator's due
encomium, on account of his conduct here, because, although this
Balaam, who was sent for by the Midianites to curse the Hebrews,
and when he was hindered from doing it by Divine Providence, did
still suggest that advice to them, by making use of which our
enemies had well nigh corrupted the whole multitude of the
Hebrews with their wiles, till some of them were deeply infected
with their opinions; yet did he do him great honor, by setting
down his prophecies in writing. And while it was in his power to
claim this glory to himself, and make men believe they were his
own predictions, there being no one that could be a witness
against him, and accuse him for so doing, he still gave his
attestation to him, and did him the honor to make mention of him
on this account. But let every one think of these matters as he
pleases.

CHAPTER 7.

How The Hebrews Fought With The Midianites, And Overcame Them.

1. Now Moses sent an army against the land of Midian, for the
causes forementioned, in all twelve thousand, taking an equal
number out of every

tribe, and appointed Phineas for their commander; of which
Phineas we made mention a little before, as he that had guarded
the laws of the Hebrews, and had inflicted punishment on Zimri
when he had transgressed them. Now the Midianites perceived
beforehand how the Hebrews were coming, and would suddenly be
upon them: so they assembled their army together, and fortified
the entrances into their country, and there awaited the enemy's
coming. When they were come, and they had joined battle with
them, an immense multitude of the Midianites fell; nor could they
be numbered, they were so very many: and among them fell all
their kings, five in number, viz. Evi, Zur, Reba, Hur, and Rekem,
who was of the same name with a city, the chief and capital of
all Arabia, which is still now so called by the whole Arabian
nation, Arecem, from the name of the king that built it; but is
by the Greeks called - Petra. Now when the enemies were
discomfited, the Hebrews spoiled their country, and took a great
prey, and destroyed the men that were its inhabitants, together
with the women; only they let the virgins alone, as Moses had
commanded Phineas to do, who indeed came back, bringing with him
an army that had received no harm, and a great deal of prey;
fifty-two thousand beeves, seventy-five thousand six hundred
sheep, sixty thousand asses, with an immense quantity of gold and
silver furniture, which the Midianites made use of in their
houses; for they were so wealthy, that they were very luxurious.
There were also led captive about thirty-two thousand virgins.
(14) So Moses parted the prey into parts, and gave one fiftieth
part to Eleazar and the two priests, and another fiftieth part to
the Levites; and distributed the rest of the prey among the
people. After which they lived happily, as having obtained an
abundance of good things by their valor, and there being no
misfortune that attended them, or hindered their enjoyment of
that happiness.

2. But Moses was now grown old, and appointed Joshua for his
successor, both to receive directions from God as a prophet, and
for a commander of the army, if they should at any time stand in
need of such a one; and this was done by the command of God, that
to him the care of the public should be committed. Now Joshua had
been instructed in all those kinds of learning which concerned
the laws and God himself, and Moses had been his instructor.

3. At this time it was that the two tribes of Gad and Reuben, and
the half tribe of Manasseh, abounded in a multitude of cattle, as
well as in all other kinds of prosperity; whence they had a
meeting, and in a body came and besought Moses to give them, as
their peculiar portion, that land of the Amorites which they had
taken by right of war, because it was fruitful, and good for
feeding of cattle; but Moses, supposing that they were afraid of
fighting with the Canaanites, and invented this provision for
their cattle as a handsome excuse for avoiding that war, he
called them arrant cowards, and said they had only contrived a
decent excuse for that cowardice; and that they had a mind to
live in luxury and ease, while all the rest were laboring with
great pains to obtain the land they were desirous to have; and
that they were not willing to march along, and undergo the
remaining hard service, whereby they were, under the Divine
promise, to pass over Jordan, and overcome those our enemies
which God had shown them, and so obtain their land. But these
tribes, when they saw that Moses was angry with them, and when
they could not deny but he had a just cause to be displeased at
their petition, made an apology for themselves; and said, that it
was not on account of their fear of dangers, nor on account of
their laziness, that they made this request to him, but that they
might leave the prey they had gotten in places of safety, and
thereby might be more expedite, and ready to undergo
difficulties, and to fight battles. They added this also, that
when they had built cities, wherein they might preserve their
children, and wives, and possessions, if he would bestow them
upon them, they would go along with the rest of the army.
Hereupon Moses was pleased with what they said; so he called for
Eleazar the high priest, and Joshua, and the chief of the tribes,
and permitted these tribes to possess the land of the Amorites;
but upon this condition, that they should join with their kinsmen
in the war until all things were settled. Upon which condition
they took possession of the country, and built them strong
cities, and put into them their children and their wives, and
whatsoever else they had that might be an impediment to the
labors of their future marches.

4. Moses also now built those ten cities which were to be of the
number of the forty-eight [for the Levites;]; three of which he
allotted to those that slew any person involuntarily, and fled to
them; and he assigned the same time for their banishment with
that of the life of that high priest under whom the slaughter and
flight happened; after which death of the high priest he
permitted the slayer to return home. During the time of his
exile, the relations of him that was slain may, by this law, kill
the manslayer, if they caught him without the bounds of the city
to which he fled, though this permission was not granted to any
other person. Now the cities which were set apart for this flight
were these: Bezer, at the borders of Arabia; Ramoth, of the land
of Gilead; and Golan, in the land of Bashan. There were to be
also, by Moses's command, three other cities allotted for the
habitation of these fugitives out of the cities of the Levites,
but not till after they should be in possession of the land of
Canaan.

5. At this time the chief men of the tribe of Manasseh came to
Moses, and informed him that there was an eminent man of their
tribe dead, whose name was Zelophehad, who left no male children,
but left daughters; and asked him whether these daughters might
inherit his land or not. He made this answer, That if they shall
marry into their own tribe, they shall carry their estate along
with them; but if they dispose of themselves in marriage to men
of another tribe, they shall leave their inheritance in their
father's tribe. And then it was that Moses ordained, that every
one's inheritance should continue in his own tribe.

CHAPTER 8.

The Polity Settled By Moses; And How He Disappeared From Among
Mankind.

1. When forty years were completed, within thirty days, Moses
gathered the congregation together near Jordan, where the city
Abila now stands, a place full of palm-trees; and all the people
being come together, he spake thus to them: - 

2. "O you Israelites and fellow soldiers, who have been partners
with me in this long and uneasy journey; since it is now the will
of God, and the course of old age, at a hundred and twenty,
requires it that I should depart out of this life; and since God
has forbidden me to be a patron or an assistant to you in what
remains to be done beyond Jordan; I thought it reasonable not to
leave off my endeavors even now for your happiness, but to do my
utmost to procure for you the eternal enjoyment of good things,
and a memorial for myself, when you shall be in the fruition of
great plenty and prosperity. Come, therefore, let me suggest to
you by what means you may he happy, and may leave an eternal
prosperous possession thereof to your children after you, and
then let me thus go out of the world; and I cannot but deserve to
be believed by you, both on account of the great things I have
already done for you, and because, when souls are about to leave
the body, they speak with the sincerest freedom. O children of
Israel! there is but one source of happiness for all mankind, the
favor of God (15) for he alone is able to give good things to
those that deserve them, and to deprive those of them that sin
against him; towards whom, if you behave yourselves according to
his will, and according to what I, who well understand his mind,
do exhort you to, you will both be esteemed blessed, and will be
admired by all men; and will never come into misfortunes, nor
cease to be happy: you will then preserve the possession of the
good things you already have, and will quickly obtain those that
you are at present in want of, - only do you be obedient to those
whom God would have you to follow. Nor do you prefer any other
constitution of government before the laws now given you; neither
do you disregard that way of Divine worship which you now have,
nor change it for any other form: and if you do this, you will be
the most courageous of all men, in undergoing the fatigues of
war, and will not be easily conquered by any of your enemies; for
while God is present with you to assist you, it is to be expected
that you will be able to despise the opposition of all mankind;
and great rewards of virtue are proposed for you, if you preserve
that virtue through your whole lives. Virtue itself is indeed the
principal and the first reward, and after that it bestows
abundance of others; so that your exercise of virtue towards
other men will make your own lives happy, and render you more
glorious than foreigners can be, and procure you an undisputed
reputation with posterity. These blessings you will be able to
obtain, in case you hearken to and observe those laws which, by
Divine revelation, I have ordained for you; that is, in case you
withal meditate upon the wisdom that is in them. I am going from
you myself, rejoicing in the good things you enjoy; and I
recommend you to the wise conduct of your law, to the becoming
order of your polity, and to the virtues of your commanders, who
will take care of what is for your advantage. And that God, who
has been till now your Leader, and by whose goodwill I have
myself been useful to you, will not put a period now to his
providence over you, but as long as you desire to have him your
Protector in your pursuits after virtue, so long will you enjoy
his care over you. Your high priest also Eleazar, as well as
Joshua, with the senate, and chief of your tribes, will go before
you, and suggest the best advices to you; by following which
advices you will continue to be happy: to whom do you give ear
without reluctance, as sensible that all such as know well how to
be governed, will also know how to govern, if they be promoted to
that authority themselves. And do not you esteem liberty to
consist in opposing such directions as your governors think fit
to give you for your practice, - as at present indeed you place
your liberty in nothing else but abusing your benefactors; which
error if you can avoid for the time to come, your affairs will be
in a better condition than they have hitherto been. Nor do you
ever indulge such a degree of passion in these matters, as you
have oftentimes done when you have been very angry at me; for you
know that I have been oftener in danger of death from you than
from our enemies. What I now put you in mind of, is not done in
order to reproach you; for I do not think it proper, now I am
going out of the world, to bring this to your remembrance, in
order to leave you offended at me, since, at the time when I
underwent those hardships from you, I was not angry at you; but I
do it in order to make you wiser hereafter, and to teach you that
this will be for your security; I mean, that you never be
injurious to those that preside over you, even when you are
become rich, as you will he to a great degree when you have
passed over Jordan, and are in possession of the land of Canaan.
Since, when you shall have once proceeded so far by your wealth,
as to a contempt and disregard of virtue, you will also forfeit
the favor of God; and when you have made him your enemy, you will
be beaten in war, and will have the land which you possess taken
away again from you by your enemies, and this with great
reproaches upon your conduct. You will be scattered over the
whole world, and will, as slaves, entirely fill both sea and
land; and when once you have had the experience of what I now
say, you will repent, and remember the laws you have broken, when
it is too late. Whence I would advise you, if you intend to
preserve these laws, to leave none of your enemies alive when you
have conquered them, but to look upon it as for your advantage to
destroy them all, lest, if you permit them to live, you taste of
their manners, and thereby corrupt your own proper institutions.
I also do further exhort you, to overthrow their altars, and
their groves, and whatsoever temples they have among them, and to
burn all such, their nation, and their very memory with fire; for
by this means alone the safety of your own happy constitution can
be firmly secured to you. And in order to prevent your ignorance
of virtue, and the degeneracy of your nature into vice, I have
also ordained you laws, by Divine suggestion, and a form of
government, which are so good, that if you regularly observe
them, you will be esteemed of all men the most happy."

3. When he had spoken thus, he gave them the laws and the
constitution of government written in a book. Upon which the
people fell into tears, and appeared already touched with the
sense that they should have a great want of their conductor,
because they remembered what a number of dangers he had passed
through, and what care he had taken of their preservation: they
desponded about what would come upon them after he was dead, and
thought they should never have another governor like him; and
feared that God would then take less care of them when Moses was
gone, who used to intercede for them. They also repented of what
they had said to him in the wilderness when they were angry, and
were in grief on those accounts, insomuch that the whole body of
the people fell into tears with such bitterness, that it was past
the power of words to comfort them in their affliction. However,
Moses gave them some consolation; and by calling them off the
thought how worthy he was of their weeping for him, he exhorted
them to keep to that form of government he had given them; and
then the congregation was dissolved at that time.

4. Accordingly, I shall now first describe this form of
government which was agreeable to the dignity and virtue of
Moses; and shall thereby inform those that read these
Antiquities, what our original settlements were, and shall then
proceed to the remaining histories. Now those settlements are all
still in writing, as he left them; and we shall add nothing by
way of ornament, nor any thing besides what Moses left us; only
we shall so far innovate, as to digest the several kinds of laws
into a regular system; for they were by him left in writing as
they were accidentally scattered in their delivery, and as he
upon inquiry had learned them of God. On which account I have
thought it necessary to premise this observation beforehand, lest
any of my own countrymen should blame me, as having been guilty
of an offense herein. Now part of our constitution will include
the laws that belong to our political state. As for those laws
which Moses left concerning our common conversation and
intercourse one with another, I have reserved that for a
discourse concerning our manner of life, and the occasions of
those laws; which I propose to myself, with God's assistance, to
write, after I have finished the work I am now upon.

5. When you have possessed yourselves of the land of Canaan, and
have leisure to enjoy the good things of it, and when you have
afterward determined to build cities, if you will do what is
pleasing to God, you will have a secure state of happiness. Let
there be then one city of the land of Canaan, and this situate in
the most agreeable place for its goodness, and very eminent in
itself, and let it be that which God shall choose for himself by
prophetic revelation. Let there also be one temple therein, and
one altar, not reared of hewn stones, but of such as you gather
together at random; which stones, when they are whited over with
mortar, will have a handsome appearance, and be beautiful to the
sight. Let the ascent to it be not by steps (16) but by an
acclivity of raised earth. And let there be neither an altar nor
a temple in any other city; for God is but one, and the nation of
the Hebrews is but one.

6. He that blasphemeth God, let him be stoned; and let him hang
upon a tree all that day, and then let him be buried in an
ignominious and obscure manner.

7. Let those that live as remote as the bounds of the land which
the Hebrews shall possess, come to that city where the temple
shall be, and this three times in a year, that they may give
thanks to God for his former benefits, and may entreat him for
those they shall want hereafter; and let them, by this means,
maintain a friendly correspondence with one another by such
meetings and feastings together, for it is a good thing for those
that are of the same stock, and under the same institution of
laws, not to be unacquainted with each other; which acquaintance
will be maintained by thus conversing together, and by seeing and
talking with one another, and so renewing the memorials of this
union; for if they do not thus converse together continually,
they will appear like mere strangers to one another.

8. Let there be taken out of your fruits a tenth, besides that
which you have allotted to give to the priests and Levites. This
you may indeed sell in the country, but it is to be used in those
feasts and sacrifices that are to be celebrated in the holy city;
for it is fit that you should enjoy those fruits of the earth
which God gives you to possess, so as may be to the honor of the
donor.

9. You are not to offer sacrifices out of the hire of a woman who
is a harlot (17) for the Deity is not pleased with any thing that
arises from such abuses of nature; of which sort none can be
worse than this prostitution of the body. In like manner no one
may take the price of the covering of a bitch, either of one that
is used in hunting, or in keeping of sheep, and thence sacrifice
to God.

10. Let no one blaspheme those gods which other cities esteem
such; (18) nor may any one steal what belongs to strange temples,
nor take away the gifts that are dedicated to any god.

11. Let not any one of you wear a garment made of woolen and
linen, for that is appointed to be for the priests alone.

12. When the multitude are assembled together unto the holy city
for sacrificing every seventh year, at the feast of tabernacles,
let the high priest stand upon a high desk, whence he may be
heard, and let him read the laws to all the people; and let
neither the women nor the children be hindered from hearing, no,
nor the servants neither; for it is a good thing that those laws
should be engraven in their souls, and preserved in their
memories, that so it may not be possible to blot them out; for by
this means they will not be guilty of sin, when they cannot plead
ignorance of what the laws have enjoined them. The laws also will
have a greater authority among them, as foretelling what they
will suffer if they break them; and imprinting in their souls by
this hearing what they command them to do, that so there may
always be within their minds that intention of the laws which
they have despised and broken, and have thereby been the causes
of their own mischief. Let the children also learn the laws, as
the first thing they are taught, which will be the best thing
they can be taught, and will be the cause of their future
felicity.

13. Let every one commemorate before God the benefits which he
bestowed upon them at their deliverance out of the land of Egypt,
and this twice every day, both when the day begins and when the
hour of sleep comes on, gratitude being in its own nature a just
thing, and serving not only by way of return for past, but also
by way of invitation of future favors. They are also to inscribe
the principal blessings they have received from God upon their
doors, and show the same remembrance of them upon their arms; as
also they are to bear on their forehead and their arm those
wonders which declare the power of God, and his good-will towards
them, that God's readiness to bless them may appear every where
conspicuous about them. (19)

14. Let there be seven men to judge in every city, (20) and these
such as have been before most zealous in the exercise of virtue
and righteousness. Let every judge have two officers allotted him
out of the tribe of Levi. Let those that are chosen to judge in
the several cities be had in great honor; and let none be
permitted to revile any others when these are present, nor to
carry themselves in an insolent manner to them; it being natural
that reverence towards those in high offices among men should
procure men's fear and reverence towards God. Let those that
judge be permitted to determine according as they think to be
right, unless any one can show that they have taken bribes, to
the perversion of justice, or can allege any other accusation
against them, whereby it may appear that they have passed an
unjust sentence; for it is not fit that causes should be openly
determined out of regard to gain, or to the dignity of the
suitors, but that the judges should esteem what is right before
all other things, otherwise God will by that means be despised,
and esteemed inferior to those, the dread of whose power has
occasioned the unjust sentence; for justice is the power of God.
He therefore that gratifies those in great dignity, supposes them
more potent than God himself. But if these judges be unable to
give a just sentence about the causes that come before them,
(which case is not unfrequent in human affairs,) let them send
the cause undetermined to the holy city, and there let the high
priest, the prophet, and the sanhedrim, determine as it shall
seem good to them.

15. But let not a single witness be credited, but three, or two
at the least, and those such whose testimony is confirmed by
their good lives. But let not the testimony of women be admitted,
on account of the levity and boldness of their sex (21) Nor let
servants be admitted to give testimony, on account of the
ignobility of their soul; since it is probable that they may not
speak truth, either out of hope of gain, or fear of punishment.
But if any one be believed to have borne false witness, let him,
when he is convicted, suffer all the very same punishments which
he against whom he bore witness was to have suffered.

16. If a murder be committed in any place, and he that did it be
not found, nor is there any suspicion upon one as if he had hated
the man, and so had killed him, let there be a very diligent
inquiry made after the man, and rewards proposed to any one who
will discover him; but if still no information can be procured,
let the magistrates and senate of those cities that lie near the
place in which the murder was committed, assemble together, and
measure the distance from the place where the dead body lies;
then let the magistrates of the nearest city thereto purchase a
heifer, and bring it to a valley, and to a place therein where
there is no land ploughed or trees planted, and let them cut the
sinews of the heifer; then the priests and Levites, and the
senate of that city, shall take water and wash their hands over
the head of the heifer; and they shall openly declare that their
hands are innocent of this murder, and that they have neither
done it themselves, nor been assisting to any that did it. They
shall also beseech God to be merciful to them, that no such
horrid act may any more be done in that land.

17. Aristocracy, and the way of living under it, is the best
constitution: and may you never have any inclination to any other
form of government; and may you always love that form, and have
the laws for your governors, and govern all your actions
according to them; for you need no supreme governor but God. But
if you shall desire a king, let him be one of your own nation;
let him be always careful of justice and other virtues
perpetually; let him submit to the laws, and esteem God's
commands to be his highest wisdom; but let him do nothing without
the high priest and the votes of the senators: let him not have a
great number of wives, nor pursue after abundance of riches, nor
a multitude of horses, whereby he may grow too proud to submit to
the laws. And if he affect any such things, let him be
restrained, lest he become so potent that his state be
inconsistent with your welfare.

18. Let it not be esteemed lawful to remove boundaries, neither
our own, nor of those with whom we are at peace. Have a care you
do not take those landmarks away which are, as it were, a divine
and unshaken limitation of rights made by God himself, to last
for ever; since this going beyond limits, and gaining ground upon
others, is the occasion of wars and seditions; for those that
remove boundaries are not far off an attempt to subvert the laws.

19. He that plants a piece of land, the trees of which produce
fruits before the fourth year, is not to bring thence any
first-fruits to God, nor is he to make use of that fruit himself,
for it is not produced in its proper season; for when nature has
a force put upon her at an unseasonable time, the fruit is not
proper for God, nor for the master's use; but let the owner
gather all that is grown on the fourth car, for then it is in its
proper season. And let him that has gathered it carry it to the
holy city, and spend that, together with the tithe of his other
fruits, in feasting with his friends, with the orphans, and the
widows. But on the fifth year the fruit is his own, and he may
use it as he pleases.

20. You are not to sow with seed a piece of land which is planted
with vines, for it is enough that it supply nourishment to that
plant, and be not harassed by ploughing also. You are to plough
your land with oxen, and not to oblige other animals to come
under the same yoke with them; but to till your land with those
beasts that are of the same kind with each other. The seeds are
also to be pure, and without mixture, and not to be compounded of
two or three sorts, since nature does not rejoice in the union of
things that are not in their own nature alike; nor are you to
permit beasts of different kinds to gender together, for there is
reason to fear that this unnatural abuse may extend from beasts
of different kinds to men, though it takes its first rise from
evil practices about such smaller things. Nor is any thing to be
allowed, by imitation whereof any degree of subversion may creep
into the constitution. Nor do the laws neglect small matters, but
provide that even those may be managed after an unblamable
manner.

21. Let not those that reap, and gather in the corn that is
reaped, gather in the gleanings also; but let them rather leave
some handfuls for those that are in want of the necessaries of
life, that it may be a support and a supply to them, in order to
their subsistence. In like manner when they gather their grapes,
let them leave some smaller bunches for the poor, and let them
pass over some of the fruits of the olive-trees, when they gather
them, and leave them to be partaken of by those that have none of
their own; for the advantage arising from the exact collection of
all, will not be so considerable to the owners as will arise from
the gratitude of the poor. And God will provide that the land
shall more willingly produce what shall be for the nourishment of
its fruits, in case you do not merely take care of your own
advantage, but have regard to the support of others also. Nor are
you to muzzle the mouths of the oxen when they tread the ears of
corn in the thrashing-floor; for it is not just to restrain our
fellow-laboring animals, and those that work in order to its
production, of this fruit of their labors. Nor are you to
prohibit those that pass by at the time when your fruits are ripe
to touch them, but to give them leave to fill themselves full of
what you have; and this whether they be of your own country or
strangers, - as being glad of the opportunity of giving them some
part of your fruits when they are ripe; but let it not be
esteemed lawful for them to carry any away. Nor let those that
gather the grapes, and carry them to the wine-presses, restrain
those whom they meet from eating of them; for it is unjust, out
of envy, to hinder those that desire it, to partake of the good
things that come into the world according to God's will, and this
while the season is at the height, and is hastening away as it
pleases God. Nay, if some, out of bashfulness, are unwilling to
touch these fruits, let them be encouraged to take of them (I
mean, those that are Israelites) as if they were themselves the
owners and lords, on account of the kindred there is between
them. Nay, let them desire men that come from other countries, to
partake of these tokens of friendship which God has given in
their proper season; for that is not to be deemed as idly spent,
which any one out of kindness communicates to another, since God
bestows plenty of good things on men, not only for themselves to
reap the advantage, but also to give to others in a way of
generosity; and he is desirous, by this means, to make known to
others his peculiar kindness to the people of Israel, and how
freely he communicates happiness to them, while they abundantly
communicate out of their great superfluities to even these
foreigners also. But for him that acts contrary to this law, let
him be beaten with forty stripes save one (22) by the public
executioner; let him undergo this punishment, which is a most
ignominious one for a free-man, and this because he was such a
slave to gain as to lay a blot upon his dignity; for it is proper
for you who have had the experience of the afflictions in Egypt,
and of those in the wilderness, to make provision for those that
are in the like circumstances; and while you have now obtained
plenty yourselves, through the mercy and providence of God, to
distribute of the same plenty, by the like sympathy, to such as
stand in need of it.

22. Besides those two tithes, which I have already said you are
to pay every year, the one for the Levites, the other for the
festivals, you are to bring every third year a third tithe to be
distributed to those that want; (23) to women also that are
widows, and to children that are orphans. But as to the ripe
fruits, let them carry that which is ripe first of all into the
temple; and when they have blessed God for that land which bare
them, and which he had given them for a possession, when they
have also offered those sacrifices which the law has commanded
them to bring, let them give the first-fruits to the priests. But
when any one hath done this, and hath brought the tithe of all
that he hath, together with those first-fruits that are for the
Levites, and for the festivals, and when he is about to go home,
let him stand before the holy house, and return thanks to God,
that he hath delivered them from the injurious treatment they had
in Egypt, and hath given them a good land, and a large, and lets
them enjoy the fruits thereof; and when he hath openly testified
that he hath fully paid the tithes [and other dues] according to
the laws of Moses, let him entreat God that he will be ever
merciful and gracious to him, and continue so to be to all the
Hebrews, both by preserving the good things which he hath already
given them, and by adding what it is still in his power to bestow
upon them.

23. Let the Hebrews marry, at the age fit for it, virgins that
are free, and born of good parents. And he that does not marry a
virgin, let him not corrupt another man's wife, and marry her,
nor grieve her former husband. Nor let free men marry slaves,
although their affections should strongly bias any of them so to
do; for it is decent, and for the dignity of the persons
themselves, to govern those their affections. And further, no one
ought to marry a harlot, whose matrimonial oblations, arising
from the prostitution of her body, God will not receive; for by
these means the dispositions of the children will be liberal and
virtuous; I mean, when they are not born of base parents, and of
the lustful conjunction of such as marry women that are not free.
If any one has been espoused to a woman as to a virgin, and does
not afterward find her so to be, let him bring his action, and
accuse her, and let him make use of such indications (24) to
prove his accusation as he is furnished withal; and let the
father or the brother of the damsel, or some one that is after
them nearest of kin to her, defend her If the damsel obtain a
sentence in her favor, that she had not been guilty, let her live
with her husband that accused her; and let him not have any
further power at all to put her away, unless she give him very
great occasions of suspicion, and such as can be no way
contradicted. But for him that brings an accusation and calumny
against his wife in an impudent and rash manner, let him be
punished by receiving forty stripes save one, and let him pay
fifty shekels to her father: but if the damsel be convicted, as
having been corrupted, and is one of the common people, let her
be stoned, because she did not preserve her virginity till she
were lawfully married; but if she were the daughter of a priest,
let her be burnt alive. If any one has two wives, and if he
greatly respect and be kind to one of them, either out of his
affection to her, or for her beauty, or for some other reason,
while the other is of less esteem with him; and if the son of her
that is beloved be the younger by birth than another born of the
other wife, but endeavors to obtain the right of primogeniture
from his father's kindness to his mother, and would thereby
obtain a double portion of his father's substance, for that
double portion is what I have allotted him in the laws, - let not
this be permitted; for it is unjust that he who is the elder by
birth should be deprived of what is due to him, on the father's
disposition of his estate, because his mother was not equally
regarded by him. He that hath corrupted a damsel espoused to
another man, in case he had her consent, let both him and her be
put to death, for they are both equally guilty; the man, because
he persuaded the woman willingly to submit to a most impure
action, and to prefer it to lawful wedlock; the woman, because
she was persuaded to yield herself to be corrupted, either for
pleasure or for gain. However, if a man light on a woman when she
is alone, and forces her, where nobody was present to come to her
assistance, let him only be put to death. Let him that hath
corrupted a virgin not yet espoused marry her; but if the father
of the damsel be not willing that she should be his wife, let him
pay fifty shekels as the price of her prostitution. He that
desires to be divorced from his wife for any cause (25)
whatsoever, (and many such causes happen among men,) let him in
writing give assurance that he will never use her as his wife any
more; for by this means she may be at liberty to marry another
husband, although before this bill of divorce be given, she is
not to be permitted so to do: but if she be misused by him also,
or if, when he is dead, her first husband would marry her again,
it shall not be lawful for her to return to him. If a woman's
husband die, and leave her without children, let his brother
marry her, and let him call the son that is born to him by his
brother's name, and educate him as the heir of his inheritance,
for this procedure will be for the benefit of the public, because
thereby families will not fail, and the estate will continue
among the kindred; and this will be for the solace of wives under
their affliction, that they are to be married to the next
relation of their former husbands. But if the brother will not
marry her, let the woman come before the senate, and protest
openly that this brother will not admit her for his wife, but
will injure the memory of his deceased brother, while she is
willing to continue in the family, and to hear him children. And
when the senate have inquired of him for what reason it is that
he is averse to this marriage, whether he gives a bad or a good
reason, the matter must come to this issue, That the woman shall
loose the sandals of the brother, and shall spit in his face, and
say, He deserves this reproachful treatment from her, as having
injured the memory of the deceased. And then let him go away out
of the senate, and bear this reproach upon him all his life long;
and let her marry to whom she pleases, of such as seek her in
marriage. But now, if any man take captive, either a virgin, or
one that hath been married, (26) and has a mind to marry her, let
him not be allowed to bring her to bed to him, or to live with
her as his wife, before she hath her head shaven, and hath put on
her mourning habit, and lamented her relations and friends that
were slain in the battle, that by this means she may give vent to
her sorrow for them, and after that may betake herself to
feasting and matrimony; for it is good for him that takes a
woman, in order to have children by her, to be complaisant to her
inclinations, and not merely to pursue his own pleasure, while he
hath no regard to what is agreeable to her. But when thirty days
are past, as the time of mourning, for so many are sufficient to
prudent persons for lamenting the dearest friends, then let them
proceed to the marriage; but in case when he hath satisfied his
lust, he be too proud to retain her for his wife, let him not
have it in his power to make her a slave, but let her go away
whither she pleases, and have that privilege of a free woman.

24. As to those young men that despise their parents, and do not
pay them honor, but offer them affronts, either because they are
ashamed of them or think themselves wiser than they, - in the
first place, let their parents admonish them in words, (for they
are by nature of authority sufficient for becoming their judges,)
and let them say thus to them: - That they cohabited together,
not for the sake of pleasure, nor for the augmentation of their
riches, by joining both their stocks together, but that they
might have children to take care of them in their old age, and
might by them have what they then should want. And say further to
him, "That when thou wast born, we took thee up with gladness,
and gave God the greatest thanks for thee, and brought time up
with great care, and spared for nothing that appeared useful for
thy preservation, and for thy instruction in what was most
excellent. And now, since it is reasonable to forgive the sins of
those that are young, let it suffice thee to have given so many
indications Of thy contempt of us; reform thyself, and act more
wisely for the time to come; considering that God is displeased
with those that are insolent towards their parents, because he is
himself the Father of the whole race of mankind, and seems to
bear part of that dishonor which falls upon those that have the
same name, when they do not meet with dire returns from their
children. And on such the law inflicts inexorable punishment; of
which punishment mayst thou never have the experience." Now if
the insolence of young men be thus cured, let them escape the
reproach which their former errors deserved; for by this means
the lawgiver will appear to be good, and parents happy, while
they never behold either a son or a daughter brought to
punishment. But if it happen that these words and instructions,
conveyed by them in order to reclaim the man, appear to be
useless, then the offender renders the laws implacable enemies to
the insolence he has offered his parents; let him therefore be
brought forth (27) by these very parents out of the city, with a
multitude following him, and there let him be stoned; and when he
has continued there for one whole day, that all the people may
see him, let him be buried in the night. And thus it is that we
bury all whom the laws condemn to die, upon any account
whatsoever. Let our enemies that fall in battle be also buried;
nor let any one dead body lie above the ground, or suffer a
punishment beyond what justice requires.

25. Let no one lend to any one of the Hebrews upon usury, neither
usury of what is eaten or what is drunken, for it is not just to
make advantage of the misfortunes of one of thy own countrymen;
but when thou hast been assistant to his necessities, think it
thy gain if thou obtainest their gratitude to thee; and withal
that reward which will come to thee from God, for thy humanity
towards him.

26. Those who have borrowed either silver or any sort of fruits,
whether dry or wet, (I mean this, when the Jewish affairs shall,
by the blessing of God, be to their own mind,) let the borrowers
bring them again, and restore them with pleasure to those who
lent them, laying them up, as it were, in their own treasuries,
and justly expecting to receive them thence, if they shall want
them again. But if they be without shame, and do not restore it,
let not the lender go to the borrower's house, and take a pledge
himself, before judgment be given concerning it; but let him
require the pledge, and let the debtor bring it of himself,
without the least opposition to him that comes upon him under the
protection of the law. And if he that gave the pledge be rich,
let the creditor retain it till what he lent be paid him again;
but if he be poor, let him that takes it return it before the
going down of the sun, especially if the pledge be a garment,
that the debtor may have it for a covering in his sleep, God
himself naturally showing mercy to the poor. It is also not
lawful to take a millstone, nor any utensil thereto belonging,
for a pledge, that the debtor, may not be deprived of instruments
to get their food withal, and lest they be undone by their
necessity.

27. Let death be the punishment for stealing a man; but he that
hath purloined gold or silver, let him pay double. If any one
kill a man that is stealing something out of his house, let him
be esteemed guiltless, although the man were only breaking in at
the wall. Let him that hath stolen cattle pay fourfold what is
lost, excepting the case of an ox, for which let the thief pay
fivefold. Let him that is so poor that he cannot pay what mulet
is laid upon him, be his servant to whom he was adjudged to pay
it.

28. If any one be sold to one of his own nation, let him serve
him six years, and on the seventh let him go free. But if he have
a son by a woman servant in his purchaser's house, and if, on
account of his good-will to his master, and his natural affection
to his wife and children, he will be his servant still, let him
be set free only at the coming of the year of jubilee, which is
the fiftieth year, and let him then take away with him his
children and wife, and let them be free also.

29. If any one find gold or silver on the road, let him inquire
after him that lost it, and make proclamation of the place where
he found it, and then restore it to him again, as not thinking it
right to make his own profit by the loss of another. And the same
rule is to be observed in cattle found to have wandered away into
a lonely place. If the owner be not presently discovered, let him
that is the finder keep it with himself, and appeal to God that
he has not purloined what belongs to another.

30. It is not lawful to pass by any beast that is in distress,
when in a storm it is fallen down in the mire, but to endeavor to
preserve it, as having a sympathy with it in its pain.

31. It is also a duty to show the roads to those who do not know
them, and not to esteem it a matter for sport, when we hinder
others' advantages, by setting them in a wrong way.

32. In like manner, let no one revile a person blind or dumb.

33. If men strive together, and there be no instrument of iron,
let him that is smitten be avenged immediately, by inflicting the
same punishment on him that smote him: but if when he is carried
home he lie sick many days, and then die, let him that smote him
not escape punishment; but if he that is smitten escape death,
and yet be at great expense for his cure, the smiter shall pay
for all that has been expended during the time of his sickness,
and for all that he has paid the physician. He that kicks a woman
with child, so that the woman miscarry, (28) let him pay a fine
in money, as the judges shall determine, as having diminished the
multitude by the destruction of what was in her womb; and let
money also be given the woman's husband by him that kicked her;
but if she die of the stroke, let him also be put to death, the
law judging it equitable that life should go for life.

34. Let no one of the Israelites keep any poison (29) that may
cause death, or any other harm; but if he be caught with it, let
him be put to death, and suffer the very same mischief that he
would have brought upon them for whom the poison was prepared.

35. He that maimeth any one, let him undergo the like himself,
and be deprived of the same member of which he hath deprived the
other, unless he that is maimed will accept of money instead of
it (30) for the law makes the sufferer the judge of the value of
what he hath suffered, and permits him to estimate it, unless he
will be more severe.

36. Let him that is the owner of an ox which pusheth with his
horn, kill him: but if he pushes and gores any one in the
thrashing-floor, let him be put to death by stoning, and let him
not be thought fit for food: but if his owner be convicted as
having known what his nature was, and hath not kept him up, let
him also be put to death, as being the occasion of the ox's
having killed a man. But if the ox have killed a man-servant, or
a maid-servant, let him be stoned; and let the owner of the ox
pay thirty shekels (31) to the master of him that was slain; but
if it be an ox that is thus smitten and killed, let both the
oxen, that which smote the other and that which was killed, be
sold, and let the owners of them divide their price between them.

37. Let those that dig a well or a pit be careful to lay planks
over them, and so keep them shut up, not in order to hinder any
persons from drawing water, but that there may be no danger of
falling into them. But if any one's beast fall into such a well
or pit thus digged, and not shut up, and perish, let the owner
pay its price to the owner of the beast. Let there be a
battlement round the tops of your houses instead of a wall, that
may prevent any persons from rolling down and perishing.

38. Let him that has received any thing in trust for another,
take care to keep it as a sacred and divine thing; and let no one
invent any contrivance whereby to deprive him that hath intrusted
it with him of the same, and this whether he be a man or a woman;
no, not although he or she were to gain an immense sum of gold,
and this where he cannot be convicted of it by any body; for it
is fit that a man's own conscience, which knows what he hath,
should in all cases oblige him to do well. Let this conscience be
his witness, and make him always act so as may procure him
commendation from others; but let him chiefly have regard to God,
from whom no wicked man can lie concealed: but if he in whom the
trust was reposed, without any deceit of his own, lose what he
was intrusted withal, let him come before the seven judges, and
swear by God that nothing hath been lost willingly, or with a
wicked intention, and that he hath not made use of any part
thereof, and so let him depart without blame; but if he hath made
use of the least part of what was committed to him, and it be
lost, let him be condemned to repay all that he had received.
After the same manner as in these trusts it is to be, if any one
defraud those that undergo bodily labor for him. And let it be
always remembered, that we are not to defraud a poor man of his
wages, as being sensible that God has allotted these wages to him
instead of land and other possessions; nay, this payment is not
at all to be delayed, but to be made that very day, since God is
not willing to deprive the laborer of the immediate use of what
he hath labored for.

39. You are not to punish children for the faults of their
parents, but on account of their own virtue rather to vouchsafe
them commiseration, because they were born of wicked parents,
than hatred, because they were born of bad ones. Nor indeed ought
we to impute the sin of children to their fathers, while young
persons indulge themselves in many practices different from what
they have been instructed in, and this by their proud refusal of
such instruction.

40. Let those that have made themselves eunuchs be had in
detestation; and do you avoid any conversation with them who have
deprived themselves of their manhood, and of that fruit of
generation which God has given to men for the increase of their
kind: let such be driven away, as if they had killed their
children, since they beforehand have lost what should procure
them; for evident it is, that while their soul is become
effeminate, they have withal transfused that effeminacy to their
body also. In like manner do you treat all that is of a monstrous
nature when it is looked on; nor is it lawful to geld men or any
other animals. (32)

41. Let this be the constitution of your political laws in time
of peace, and God will be so merciful as to preserve this
excellent settlement free from disturbance: and may that time
never come which may innovate any thing, and change it for the
contrary. But since it must needs happen that mankind fall into
troubles and dangers, either undesignedly or intentionally, come
let us make a few constitutions concerning them, that so being
apprised beforehand what ought to be done, you may have salutary
counsels ready when you want them, and may not then be obliged to
go to seek what is to be done, and so be unprovided, and fall
into dangerous circumstances. May you be a laborious people, and
exercise your souls in virtuous actions, and thereby possess and
inherit the land without wars; while neither any foreigners make
war upon it, and so afflict you, nor any internal sedition seize
upon it, whereby you may do things that are contrary to your
fathers, and so lose the laws which they have established. And
may you continue in the observation of those laws which God hath
approved of, and hath delivered to you. Let all sort of warlike
operations, whether they befall you now in your own time, or
hereafter in the times of your posterity, be done out of your own
borders: but when you are about to go to war, send embassages and
heralds to those who are your voluntary enemies, for it is a
right thing to make use of words to them before you come to your
weapons of war; and assure them thereby, that although you have a
numerous army, with horses and weapons, and, above these, a God
merciful to you, and ready to assist you, you do however desire
them not to compel you to fight against them, nor to take from
them what they have, which will indeed be our gain, but what they
will have no reason to wish we should take to ourselves. And if
they hearken to you, it will be proper for you to keep peace with
them; but if they trust in their own strength, as superior to
yours, and will not do you justice, lead your army against them,
making use of God as your supreme Commander, but ordaining for a
lieutenant under him one that is of the greatest courage among
you; for these different commanders, besides their being an
obstacle to actions that are to be done on the sudden, are a
disadvantage to those that make use of them. Lead an army pure,
and of chosen men, composed of all such as have extraordinary
strength of body and hardiness of soul; but do you send away the
timorous part, lest they run away in the time of action, and so
afford an advantage to your enemies. Do you also give leave to
those that have lately built them houses, and have not yet lived
in them a year's time; and to those that have planted them
vineyards, and have not yet been partakers of their fruits, - to
continue in their own country; as well as those also who have
betrothed, or lately married them wives, lest they have such an
affection for these things that they he too sparing of their
lives, and, by reserving themselves for these enjoyments, they
become voluntary cowards, on account of their wives.

42. When you have pitched your camp, take care that you do
nothing that is cruel. And when you are engaged in a siege; and
want timber for the making of warlike engines, do not you render
the land naked by cutting down trees that bear fruit, but spare
them, as considering that they were made for the benefit of men;
and that if they could speak, they would have a just plea against
you, because, though they are not occasions of the war, they are
unjustly treated, and suffer in it, and would, if they were able,
remove themselves into another land. When you have beaten your
enemies in battle, slay those that have fought against you; but
preserve the others alive, that they may pay you tribute,
excepting the nation of the Canaanites; for as to that people,
you must entirely destroy them.

43, Take care, especially in your battles, that no woman use the
habit of a man, nor man the garment of a woman.

44. This was the form of political government which was left us
by Moses. Moreover, he had already delivered laws in writing (33)
in the fortieth year [after they came out of Egypt], concerning
which we will discourse in another book. But now on the following
days (for he called them to assemble continually) he delivered
blessings to them, and curses upon those that should not live
according to the laws, but should transgress the duties that were
determined for them to observe. After this, he read to them a
poetic song, which was composed in hexameter verse, and left it
to them in the holy book: it contained a prediction of what was
to come to pass afterward; agreeably whereto all things have
happened all along, and do still happen to us; and wherein he has
not at all deviated from the truth. Accordingly, he delivered
these books to the priest, (34) with the ark; into which he also
put the ten commandments, written on two tables. He delivered to
them the tabernacle also, and exhorted the people, that when they
had conquered the land, and were settled in it, they should not
forget the injuries of the Amalekites, but make war against them,
and inflict punishment upon them for what mischief they did them
when they were in the wilderness; and that when they had got
possession of the land of the Canaanites, and when they had
destroyed the whole multitude of its inhabitants, as they ought
to do, they should erect an altar that should face the rising
sun, not far from the city of Shechem, between the two mountains,
that of Gerizzim, situate on the right hand, and that called
Ebal, on the left; and that the army should be so divided, that
six tribes should stand upon each of the two mountains, and with
them the Levites and the priests. And that first, those that were
upon Mount Gerizzim should pray for the best blessings upon those
who were diligent about the worship of God, and the observation
of his laws, and who did not reject what Moses had said to them;
while the other wished them all manner of happiness also; and
when these last put up the like prayers, the former praised them.
After this, curses were denounced upon those that should
transgress those laws, they ,answering one another alternately,
by way of confirmation of what had been said. Moses also wrote
their blessings and their curses, that they might learn them so
thoroughly, that they might never be forgotten by length of time.
And when he was ready to die, he wrote these blessings and curses
upon the altar, on each side of it; where he says also the people
stood, and then sacrificed and offered burnt-offerings, though
after that day they never offered upon it any other sacrifice,
for it was not lawful so to do. These are the constitutions of
Moses; and the Hebrew nation still live according to them.

45. On the next day, Moses called the people together, with the
women and children, to a congregation, so as the very slaves were
present also, that they might engage themselves to the
observation of these laws by oath; and that, duly considering the
meaning of God in them, they might not, either for favor of their
kindred, or out of fear of any one, or indeed for any motive
whatsoever, think any thing ought to be preferred to these laws,
and so might transgress them. That in case any one of their own
blood, or any city, should attempt to confound or dissolve their
constitution of government, they should take vengeance upon them,
both all in general, and each person in particular; and when they
had conquered them, should overturn their city to the very
foundations, and, if possible, should not leave the least
footsteps of such madness: but that if they were not able to take
such vengeance, they should still demonstrate that what was done
was contrary to their wills. So the multitude bound themselves by
oath so to do.

46. Moses taught them also by what means their sacrifices might
be the most acceptable to God; and how they should go forth to
war, making use of the stones (in the high priest's breastplate)
for their direction, (35) as I have before signified. Joshua also
prophesied while Moses was present. And when Moses had
recapitulated whatsoever he had done for the preservation of the
people, both in their wars and in peace, and had composed them a
body of laws, and procured them an excellent form of government,
he foretold, as God had declared to him "That if they
transgressed that institution for the worship of God, they should
experience the following miseries: - Their land should be full of
weapons of war from their enemies, and their cities should be
overthrown, and their temple should be burnt that they should be
sold for slaves, to such men as would have no pity on them in
their afflictions; that they would then repent, when that
repentance would no way profit them under their sufferings.
"Yet," said he, "will that God who founded your nation, restore
your cities to your citizens, with their temple also; and you
shall lose these advantages not once only, but often."

47. Now when Moses had encouraged Joshua to lead out the army
against the Canaanites, by telling him that God would assist him
in all his undertakings, and had blessed the whole multitude, he
said, "Since I am going to my forefathers, and God has determined
that this should be the day of my departure to them, I return him
thanks while I am still alive and present with you, for that
providence he hath exercised over you, which hath not only
delivered us from the miseries we lay under, but hath bestowed a
state of prosperity upon us; as also, that he hath assisted me in
the pains I took, and in all the contrivances I had in my care
about you, in order to better your condition, and hath on all
occasions showed himself favorable to us; or rather he it was who
first conducted our affairs, and brought them to a happy
conclusion, by making use of me as a vicarious general under him,
and as a minister in those matters wherein he was willing to do
you good: on which account I think it proper to bless that Divine
Power which will take care of you for the time to come, and this
in order to repay that debt which I owe him, and to leave behind
me a memorial that we are obliged to worship and honor him, and
to keep those laws which are the most excellent gift of all those
he hath already bestowed upon us, or which, if he continue
favorable to us, he will bestow upon us hereafter. Certainly a
human legislator is a terrible enemy when his laws are affronted,
and are made to no purpose. And may you never experience that
displeasure of God which will be the consequence of the neglect
of these his laws, which he, who is your Creator, hath given
you."

48. When Moses had spoken thus at the end of his life, and had
foretold what would befall to every one of their tribes (36)
afterward, with the addition of a blessing to them, the multitude
fell into tears, insomuch that even the women, by beating their
breasts, made manifest the deep concern they had when he was
about to die. The children also lamented still more, as not able
to contain their grief; and thereby declared, that even at their
age they were sensible of his virtue and mighty deeds; and truly
there seemed to be a strife betwixt the young and the old who
should most grieve for him. The old grieved because they knew
what a careful protector they were to be deprived of, and so
lamented their future state; but the young grieved, not only for
that, but also because it so happened that they were to be left
by him before they had well tasted of his virtue. Now one may
make a guess at the excess of this sorrow and lamentation of the
multitude, from what happened to the legislator himself; for
although he was always persuaded that he ought not to be cast
down at the approach of death, since the undergoing it was
agreeable to the will of God and the law of nature, yet what the
people did so overbore him, that he wept himself. Now as he went
thence to the place where he was to vanish out of their sight,
they all followed after him weeping; but Moses beckoned with his
hand to those that were remote from him, and bade them stay
behind in quiet, while he exhorted those that were near to him
that they would not render his departure so lamentable. Whereupon
they thought they ought to grant him that favor, to let him
depart according as he himself desired; so they restrained
themselves, though weeping still towards one another. All those
who accompanied him were the senate, and Eleazar the high priest,
and Joshua their commander. Now as soon as they were come to the
mountain called Abarim, (which is a very high mountain, situate
over against Jericho, and one that affords, to such as are upon
it, a prospect of the greatest part of the excellent land of
Canaan,) he dismissed the senate; and as he was going to embrace
Eleazar and Joshua, and was still discoursing with them, a cloud
stood over him on the sudden, and he disappeared in a certain
valley, although he wrote in the holy books that he died, which
was done out of fear, lest they should venture to say that,
because of his extraordinary virtue, he went to God.

49. Now Moses lived in all one hundred and twenty years; a third
part of which time, abating one month, he was the people's ruler;
and he died on the last month of the year, which is called by the
Macedonians Dystrus, but by us Adar, on the first day of the
month. He was one that exceeded all men that ever were in
understanding, and made the best use of what that understanding
suggested to him. He had a very graceful way of speaking and
addressing himself to the multitude; and as to his other
qualifications, he had such a full command of his passions, as if
he hardly had any such in his soul, and only knew them by their
names, as rather perceiving them in other men than in himself. He
was also such a general of an army as is seldom seen, as well as
such a prophet as was never known, and this to such a degree,
that whatsoever he pronounced, you would think you heard the
voice of God himself. So the people mourned for him thirty days:
nor did ever any grief so deeply affect the Hebrews as did this
upon the death of Moses: nor were those that had experienced his
conduct the only persons that desired him, but those also that
perused the laws he left behind him had a strong desire after
him, and by them gathered the extraordinary virtue he was master
of. And this shall suffice for the declaration of the manner of
the death of Moses.

BOOK V.

Containing The Interval Of Four Hundred And Seventy-Six Years.

From The Death Of Moses To The Death Of Eli.

CHAPTER 1.

How Joshua, The Commander Of The Hebrews, Made War With The
Canaanites, And Overcame Them, And Destroyed Them, And Divided
Their Land By Lot To The Tribes Of Israel.

1. When Moses was taken away from among men, in the manner
already described, and when all the solemnities belonging to the
mourning for him were finished, and the sorrow for him was over,
Joshua commanded the multitude to get themselves ready for an
expedition. He also sent spies to Jericho to discover what forces
they had, and what were their intentions; but he put his camp in
order, as intending soon to pass over Jordan at a proper season.
And calling to him the rulers of the tribe of Reuben, and the
governors of the tribe of Gad, and [the half tribe of] Manasseh,
for half of this tribe had been permitted to have their
habitation in the country of the Amorites, which was the seventh
part of the land of Canaan, (1) he put them in mind what they had
promised Moses; and he exhorted them that, for the sake of the
care that Moses had taken of them who had never been weary of
taking pains for them no, not when he was dying, and for the sake
of the public welfare, they would prepare themselves, and readily
perform what they had promised; so he took fifty thousand of them
who followed him, and he marched from Abila to Jordan, sixty
furlongs.

2. Now when he had pitched his camp, the spies came to him
immediately, well acquainted with the whole state of the
Canaanites; for at first, before they were at all discovered,
they took a full view of the city of Jericho without disturbance,
and saw which parts of the walls were strong, and which parts
were otherwise, and indeed insecure, and which of the gates were
so weak as might afford an entrance to their army. Now those that
met them took no notice of them when they saw them, and supposed
they were only strangers, who used to be very curious in
observing everything in the city, and did not take them for
enemies; but at even they retired to a certain inn that was near
to the wall, whither they went to eat their supper; which supper
when they had done, and were considering how to get away,
information was given to the king as he was at supper, that there
were some persons come from the Hebrews' camp to view the city as
spies, and that they were in the inn kept by Rahab, and were very
solicitous that they might not be discovered. So he sent
immediately some to them, and commanded to catch them, and bring
them to him, that he might examine them by torture, and learn
what their business was there. As soon as Rahab understood that
these messengers were coming, she hid the spies under stalks of
flax, which were laid to dry on the top of her house; and said to
the messengers that were sent by the king, that certain unknown
strangers had supped with her a little before sun-setting, and
were gone away, who might easily be taken, if they were any
terror to the city, or likely to bring any danger to the king. So
these messengers being thus deluded by the woman, (2) and
suspecting no imposition, went their ways, without so much as
searching the inn; but they immediately pursued them along those
roads which they most probably supposed them to have gone, and
those particularly which led to the river, but could hear no
tidings of them; so they left off the pains of any further
pursuit. But when the tumult was over, Rahab brought the men
down, and desired them as soon as they should have obtained
possession of the land of Canaan, when it would be in their power
to make her amends for her preservation of them, to remember what
danger she had undergone for their sakes; for that if she had
been caught concealing them, she could not have escaped a
terrible destruction, she and all her family with her, and so bid
them go home; and desired them to swear to her to preserve her
and her family when they should take the city, and destroy all
its inhabitants, as they had decreed to do; for so far she said
she had been assured by those Divine miracles of which she had
been informed. So these spies acknowledged that they owed her
thanks for what she had done already, and withal swore to requite
her kindness, not only in words, but in deeds. But they gave her
this advice, That when she should perceive that the city was
about to be taken, she should put her goods, and all her family,
by way of security, in her inn, and to hang out scarlet threads
before her doors, [or windows,] that the commander of the Hebrews
might know her house, and take care to do her no harm; for, said
they, we will inform him of this matter, because of the concern
thou hast had to preserve us: but if any one of thy family fall
in the battle, do not thou blame us; and we beseech that God, by
whom we have sworn, not then to be displeased with us, as though
we had broken our oaths. So these men, when they had made this
agreement, went away, letting themselves down by a rope from the
wall, and escaped, and came and told their own people whatsoever
they had done in their journey to this city. Joshua also told
Eleazar the high priest, and the senate, what the spies had sworn
to Rahab, who continued what had been sworn.

3. Now while Joshua, the commander, was in fear about their
passing over Jordan, for the river ran with a strong current, and
could not be passed over with bridges, for there never had been
bridges laid over it hitherto; and while he suspected, that if he
should attempt to make a bridge, that their enemies would not
afford him thee to perfect it, and for ferry-boats they had none,
- God promised so to dispose of the river, that they might pass
over it, and that by taking away the main part of its waters. So
Joshua, after two days, caused the army and the whole multitude
to pass over in the manner following: - The priests went first of
all, having the ark with them; then went the Levites bearing the
tabernacle and the vessels which belonged to the sacrifices;
after which the entire multitude followed, according to their
tribes, having their children and their wives in the midst of
them, as being afraid for them, lest they should be borne away by
the stream. But as soon as the priests had entered the river
first, it appeared fordable, the depth of the water being
restrained and the sand appearing at the bottom, because the
current was neither so strong nor so swift as to carry it away by
its force; so they all passed over the river without fear,
finding it to be in the very same state as God had foretold he
would put it in; but the priests stood still in the midst of the
river till the multitude should be passed over, and should get to
the shore in safety; and when all were gone over, the priests
came out also, and permitted the current to run freely as it used
to do before. Accordingly the river, as soon as the Hebrews were
come out of it, arose again presently, and carne to its own
proper magnitude as before.

4. So the Hebrews went on farther fifty furlongs, and pitched
their camp at the distance of ten furlongs from Jericho; but
Joshua built an altar of those stones which all the heads of the
tribes, at the command of the prophets, had taken out of the
deep, to be afterwards a memorial of the division of the stream
of this river, and upon it offered sacrifice to God; and in that
place celebrated the passover, and had great plenty of all the
things which they wanted hitherto; for they reaped the corn of
the Canaanites, which was now ripe, and took other things as
prey; for then it was that their former food, which was manna,
and of which they had eaten forty years, failed them.

5. Now while the Israelites did this, and the Canaanites did not
attack them, but kept themselves quiet within their own walls,
Joshua resolved to besiege them; so on the first day of the feast
[of the passover], the priests carried the ark round about, with
some part of the armed men to be a guard to it. These priests
went forward, blowing with their seven trumpets; and exhorted the
army to be of good courage, and went round about the city, with
the senate following them; and when the priests had only blown
with the trumpets, for they did nothing more at all, they
returned to the camp. And when they had done this for six days,
on the seventh Joshua gathered the armed men and all the people
together, and told them these good tidings, That the city should
now be taken, since God would on that day give it them, by the
falling down of the walls, and this of their own accord, and
without their labor. However, he charged them to kill every one
they should take, and not to abstain from the slaughter of their
enemies, either for weariness or for pity, and not to fall on the
spoil, and be thereby diverted from pursuing their enemies as
they ran away; but to destroy all the animals, and to take
nothing for their own peculiar advantage. He commanded them also
to bring together all the silver and gold, that it might be set
apart as first-fruits unto God out of this glorious exploit, as
having gotten them from the city they first took; only that they
should save Rahab and her kindred alive, because of the oath
which the spies had sworn to her.

6. When he had said this, and had set his army in order, be
brought it against the city: so they went round the city again,
the ark going before them, and the priests encouraging the people
to be zealous in the work; and when they had gone round it seven
times, and had stood still a little, the wall fell down, while no
instruments of war, nor any other force, was applied to it by the
Hebrews.

7. So they entered into Jericho, and slew all the men that were
therein, while they were aftrighted at the surprising overthrow
of the walls, and their courage was become useless, and they were
not able to defend themselves; so they were slain, and their
throats cut, some in the ways, and others as caught in their
houses; nothing afforded them assistance, but they all perished,
even to the women and the children; and the city was filled with
dead bodies, and not one person escaped. They also burnt the
whole city, and the country about it; but they saved alive Rahab,
with her family, who had fled to her inn. And when she was
brought to him, Joshua owned to her that they owed her thanks for
her preservation of the spies: so he said he would not appear to
be behind her in his benefaction to her; whereupon he gave her
certain lands immediately, and had her in great esteem ever
afterwards.

8. And if any part of the city escaped the fire, he overthrew it
from the foundation; and he denounced a curse (3)against its
inhabitants, if any should desire to rebuild it; how, upon his
laying the foundation of the walls, he should be deprived of his
eldest son; and upon finishing it, he should lose his youngest
son. But what happened hereupon we shall speak of hereafter.

9. Now there was an immense quantity of silver and gold, and
besides those of brass also, that was heaped together out of the
city when it was taken, no one transgressing the decree, nor
purloining for their own peculiar advantage; which spoils Joshua
delivered to the priests, to be laid up among their treasures.
And thus did Jericho perish.

10. But there was one Achar, (4) the son [of Charmi, the son] of
Zebedias, of the tribe of Judah, who finding a royal garment
woven entirely of gold, and a piece of gold that weighed two
hundred shekels; (5) and thinking it a very hard case, that what
spoils he, by running some hazard, had found, he must give away,
and offer it to God, who stood in no need of it, while he that
wanted it must go without it, - made a deep ditch in his own
tent, and laid them up therein, as supposing he should not only
be concealed from his fellow soldiers, but from God himself also.

11. Now the place where Joshua pitched his camp was called
Gilgal, which denotes liberty; (6) for since now they had passed
over Jordan, they looked on themselves as freed from the miseries
which they had undergone from the Egyptians, and in the
wilderness.

12. Now, a few days after the calamity that befell Jericho,
Joshua sent three thousand armed men to take Ai, a city situate
above Jericho; but, upon the sight of the people of Ai, with them
they were driven back, and lost thirty-six of their men. When
this was told the Israelites, it made them very sad, and
exceeding disconsolate, not so much because of the relation the
men that were destroyed bare to them, though those that were
destroyed were all good men, and deserved their esteem, as by the
despair it occasioned; for while they believed that they were
already, in effect, in possession of the land, and should bring
back the army out of the battles without loss, as God had
promised beforehand, they now saw unexpectedly their enemies bold
with success; so they put sackcloth over their garments, and
continued in tears and lamentation all the day, without the least
inquiry after food, but laid what had happened greatly to heart.

13. When Joshua saw the army so much afflicted, and possessed
with forebodings of evil as to their whole expedition, he used
freedom with God, and said, "We are not come thus far out of any
rashness of our own, as though we thought ourselves able to
subdue this land with our own weapons, but at the instigation of
Moses thy servant for this purpose, because thou hast promised
us, by many signs, that thou wouldst give us this land for a
possession, and that thou wouldst make our army always superior
in war to our enemies, and accordingly some success has already
attended upon us agreeably to thy promises; but because we have
now unexpectedly been foiled, and have lost some men out of our
army, we are grieved at it, as fearing what thou hast promised
us, and what Moses foretold us, cannot be depended on by us; and
our future expectation troubles us the more, because we have met
with such a disaster in this our first attempt. But do thou, O
Lord, free us from these suspicions, for thou art able to find a
cure for these disorders, by giving us victory, which will both
take away the grief we are in at present, and prevent our
distrust as to what is to come."

14. These intercessions Joshua put up to God, as he lay prostrate
on his face: whereupon God answered him, That he should rise up,
and purify his host from the pollution that had got into it; that
"things consecrated to me have been impudently stolen from me,"
and that "this has been the occasion why this defeat had happened
to them;" and that when they should search out and punish the
offender, he would ever take care they should have the victory
over their enemies. This Joshua told the people; and calling for
Eleazar the high priest, and the men in authority, he cast lots,
tribe by tribe; and when the lot showed that this wicked action
was done by one of the tribe of Judah, he then again proposed the
lot to the several families thereto belonging; so the truth of
this wicked action was found to belong to the family of Zachar;
and when the inquiry was made man by man, they took Achar, who,
upon God's reducing him to a terrible extremity, could not deny
the fact: so he confessed the theft, and produced what he had
taken in the midst of them, whereupon he was immediately put to
death; and attained no more than to be buried in the night in a
disgraceful manner, and such as was suitable to a condemned
malefactor.

15. When Joshua had thus purified the host, he led them against
Ai: and having by night laid an ambush round about the city, he
attacked the enemies as soon as it was day; but as they advanced
boldly against the Israelites, because of their former victory,
he made them believe he retired, and by that means drew them a
great way from the city, they still supposing that they were
pursuing their enemies, and despised them, as though the case had
been the same with that in the former battle; after which Joshua
ordered his forces to turn about, and placed them against their
front. He then made the signals agreed upon to those that lay in
ambush, and so excited them to fight; so they ran suddenly into
the city, the inhabitants being upon the walls, nay, others of
them being in perplexity, and coming to see those that were
without the gates. Accordingly, these men took the city, and slew
all that they met with; but Joshua forced those that came against
him to come to a close fight, and discomfited them, and made them
run away; and when they were driven towards the city, and thought
it had not been touched, as soon as they saw it was taken, and
perceived it was burnt, with their wives and children, they
wandered about in the fields in a scattered condition, and were
no way able to defend themselves, because they had none to
support them. Now when this calamity was come upon the men of Ai,
there were a great number of children, and women, and servants,
and an immense quantity of other furniture. The Hebrews also took
herds of cattle, and a great deal of money, for this was a rich
country. So when Joshua came to Gilgal, he divided all these
spoils among the soldiers.

16. But the Gibeonites, who inhabited very near to Jerusalem,
when they saw what miseries had happened to the inhabitants of
Jericho; and to those of Ai, and suspected that the like sore
calamity would come as far as themselves, they did not think fit
to ask for mercy of Joshua; for they supposed they should find
little mercy from him, who made war that he might entirely
destroy the nation of the Canaanites; but they invited the people
of Cephirah and Kiriathjearim, who were their neighbors, to join
in league with them; and told them that neither could they
themselves avoid the danger they were all in, if the Israelites
should prevent them, and seize upon them: so when they had
persuaded them, they resolved to endeavor to escape the forces of
the Israelites. Accordingly, upon their agreement to what they
proposed, they sent ambassadors to Joshua to make a league of
friendship with him, and those such of the citizens as were best
approved of, and most capable of doing what was most advantageous
to the multitude. Now these ambassadors thought it dangerous to
confess themselves to be Canaanites, but thought they might by
this contrivance avoid the danger, namely, by saying that they
bare no relation to the Canaanites at all, but dwelt at a very
great distance from them: and they said further, that they came a
long way, on account of the reputation he had gained for his
virtue; and as a mark of the truth of what they said, they showed
him the habit they were in, for that their clothes were new when
they came out, but were greatly worn by the length of thee they
had been on their journey; for indeed they took torn garments, on
purpose that they might make him believe so. So they stood in the
midst of the people, and said that they were sent by the people
of Gibeon, and of the circumjacent cities, which were very remote
from the land where they now were, to make such a league of
friendship with them, and this on such conditions as were
customary among their forefathers; for when they understood that,
by the favor of God, and his gift to them, they were to have the
possession of the land of Canaan bestowed upon them, they said
that they were very glad to hear it, and desired to be admitted
into the number of their citizens. Thus did these ambassadors
speak; and showing them the marks of their long journey, they
entreated the Hebrews to make a league of friendship with them.
Accordingly Joshua, believing what they said, that they were not
of the nation of the Canaanites, entered into friendship with
them; and Eleazar the high priest, with the senate, sware to them
that they would esteem them their friends and associates, and
would attempt nothing that should be unfair against them, the
multitude also assenting to the oaths that were made to them. So
these men, having obtained what they desired, by deceiving the
Israelites, went home: but when Joshua led his army to the
country at the bottom of the mountains of this part of Canaan, he
understood that the Gibeonites dwelt not far from Jerusalem, and
that they were of the stock of the Canaanites; so he sent for
their governors, and reproached them with the cheat they had put
upon him; but they alleged, on their own behalf, that they had no
other way to save themselves but that, and were therefore forced
to have recourse to it. So he called for Eleazar the high priest,
and for the senate, who thought it right to make them public
servants, that they might not break the oath they had made to
them; and they ordained them to be so. And this was the method by
which these men found. safety and security under the calamity
that was ready to overtake them.

17. But the king of Jerusalem took it to heart that the
Gibeonites had gone over to Joshua; so he called upon the kings
of the neighboring nations to join together, and make war against
them. Now when the Gibeonites saw these kings, which were four,
besides the king of Jerusalem, and perceived that they had
pitched their camp at a certain fountain not far from their city,
and were getting ready for the siege of it, they called upon
Joshua to assist them; for such was their case, as to expect to
be destroyed by these Canaanites, but to suppose they should be
saved by those that came for the destruction of the Canaanites,
because of the league of friendship that was between them.
Accordingly, Joshua made haste with his whole army to assist
them, and marching day and night, in the morning he fell upon the
enemies as they were going up to the siege; and when he had
discomfited them, he followed them, and pursued them down the
descent of the hills. The place is called Bethhoron; where he
also understood that God assisted him, which he declared by
thunder and thunderbolts, as also by the falling of hail larger
than usual. Moreover, it happened that the day was lengthened (7)
that the night might not come on too soon, and be an obstruction
to the zeal of the Hebrews in pursuing their enemies; insomuch
that Joshua took the kings, who were hidden in a certain cave at
Makkedah, and put them to death. Now, that the day was lengthened
at this thee, and was longer than ordinary, is expressed in the
books laid up in the temple. (8)

18. These kings which made war with, and were ready to fight the
Gibeonites, being thus overthrown, Joshua returned again to the
mountainous parts of Canaan; and when he had made a great
slaughter of the people there, and took their prey, he came to
the camp at Gilgal. And now there went a great fame abroad among
the neighboring people of the courage of the Hebrews; and those
that heard what a number of men were destroyed, were greatly
aftrighted at it: so the kings that lived about Mount Libanus,
who were Canaanites, and those Canaanites that dwelt in the plain
country, with auxiliaries out of the land of the Philistines,
pitched their camp at Beroth, a city of the Upper Galilee, not
far from Cadesh, which is itself also a place in Galilee. Now the
number of the whole army was three hundred thousand armed
footmen, and ten thousand horsemen, and twenty thousand chariots;
so that the multitude of the enemies aftrighted both Joshua
himself and the Israelites; and they, instead of being full of
hopes of good success, were superstitiously timorous, with the
great terror with which they were stricken. Whereupon God
upbraided them with the fear they were in, and asked them whether
they desired a greater help than he could afford them; and
promised them that they should overcome their enemies; and withal
charged them to make their enemies' horses useless, and to burn
their chariots. So Joshua became full of courage upon these
promises of God, and went out suddenly against the enemies; and
after five days' march he came upon them, and joined battle with
them, and there was a terrible fight, and such a number were
slain as could not be believed by those that heard it. He also
went on in the pursuit a great way, and destroyed the entire army
of the enemies, few only excepted, and all the kings fell in the
battle; insomuch, that when there wanted men to be killed, Joshua
slew their horses, and burnt their chariots and passed all over
their country without opposition, no one daring to meet him in
battle; but he still went on, taking their cities by siege, and
again killing whatever he took.

19. The fifth year was now past, and there was not one of the
Canaanites remained any longer, excepting some that had retired
to places of great strength. So Joshua removed his camp to the
mountainous country, and placed the tabernacle in the city of
Shiloh, for that seemed a fit place for it, because of the beauty
of its situation, until such thee as their affairs would permit
them to build a temple; and from thence he went to Shechem,
together with all the people, and raised an altar where Moses had
beforehand directed; then did he divide the army, and placed one
half of them on Mount Gerizzim, and the other half on Mount Ebal,
on which mountain the altar was; he also placed there the tribe
of Levi, and the priests. And when they had sacrificed, and
denounced the [blessings and the] curses, and had left them
engraven upon the altar, they returned to Shiloh.

20. And now Joshua was old, and saw that the cities of the
Canaanites were not easily to be taken, not only because they
were situate in such strong places, but because of the strength
of the walls themselves, which being built round about, the
natural strength of the places on which the cities stood, seemed
capable of repelling their enemies from besieging them, and of
making those enemies despair of taking them; for when the
Canaanites had learned that the Israelites came out of Egypt in
order to destroy them, they were busy all that time in making
their cities strong. So he gathered the people together to a
congregation at Shiloh; and when they, with great zeal and haste,
were come thither, he observed to them what prosperous successes
they had already had, and what glorious things had been done, and
those such as were worthy of that God who enabled them to do
those things, and worthy of the virtue of those laws which they
followed. He took notice also, that thirty-one of those kings
that ventured to give them battle were overcome, and every army,
how great soever it were, that confided in their own power, and
fought with them, was utterly destroyed; so that not so much as
any of their posterity remained. And as for the cities, since
some of them were taken, but the others must be taken in length
of thee, by long sieges, both on account of the strength of their
walls, and of the confidence the inhabitants had in them thereby,
he thought it reasonable that those tribes that came along with
them from beyond Jordan, and had partaken of the dangers they had
undergone, being their own kindred, should now be dismissed and
sent home, and should have thanks for the pains they had taken
together with them. As also, he thought it reasonable that they
should send one man out of every tribe, and he such as had the
testimony of extraordinary virtue, who should measure the land
faithfully, and without any fallacy or deceit should inform them
of its real magnitude.

21. Now Joshua, when he had thus spoken to them, found that the
multitude approved of his proposal. So he sent men to measure
their country, and sent with them some geometricians, who could
not easily fail of knowing the truth, on account of their skill
in that art. He also gave them a charge to estimate the measure
of that part of the land that was most fruitful, and what was not
so good: for such is the nature of the land of Canaan, that one
may see large plains, and such as are exceeding fit to produce
fruit, which yet, if they were compared to other parts of the
country, might be reckoned exceedingly fruitful; yet, if it be
compared with the fields about Jericho, and to those that belong
to Jerusalem, will appear to be of no account at all; and
although it so falls out that these people have but a very little
of this sort of land, and that it is, for the main, mountainous
also, yet does it not come behind other parts, on account of its
exceeding goodness and beauty; for which reason Joshua thought
the land for the tribes should be divided by estimation of its
goodness, rather than the largeness of its measure, it often
happening that one acre of some sort of land was equivalent to a
thousand other acres. Now the men that were sent, which were in
number ten, traveled all about, and made an estimation of the
land, and in the seventh month came to him to the city of Shiloh,
where they had set up the tabernacle.

22. So Joshua took both Eleazar and the senate, and with them the
heads of the tribes, and distributed the land to the nine tribes,
and to the half-tribe of Manasseh, appointing the dimensions to
be according to the largeness of each tribe. So when he had cast
lots, Judah had assigned him by lot the upper part of Judea,
reaching as far as Jerusalem, and its breadth extended to the
Lake of Sodom. Now in the lot of this tribe there were the cities
of Askelon and Gaza. The lot of Simeon, which was the second,
included that part of Idumea which bordered upon Egypt and
Arabia. As to the Benjamites, their lot fell so, that its length
reached from the river Jordan to the sea, but in breadth it was
bounded by Jerusalem and Bethel; and this lot was the narrowest
of all, by reason of the goodness of the land, for it included
Jericho and the city of Jerusalem. The tribe of Ephraim had by
lot the land that extended in length from the river Jordan to
Gezer; but in breadth as far as from Bethel, till it ended at the
Great Plain. The half-tribe of Manasseh had the land from Jordan
to the city of Dora; but its breadth was at Bethsham, which is
now called Scythopolis. And after these was Issachar, which had
its limits in length, Mount Carmel and the river, but its limit
in breadth was Mount Tabor. The tribe of Zebulon's lot included
the land which lay as far as the Lake of Genesareth, and that
which belonged to Carmel and the sea. The tribe of Aser had that
part which was called the Valley, for such it was, and all that
part which lay over-against Sidon. The city Arce belonged to
their share, which is also named Actipus. The Naphthalites
received the eastern parts, as far as the city of Damascus and
the Upper Galilee, unto Mount Libanus, and the Fountains of
Jordan, which rise out of that mountain; that is, out of that
part of it whose limits belong to the neighboring city of Arce.
The Danites' lot included all that part of the valley which
respects the sun-setting, and were bounded by Azotus and Dora; as
also they had all Jamnia and Gath, from Ekron to that mountain
where the tribe of Judah begins.

23. After this manner did Joshua divide the six nations that bear
the name of the sons of Canaan, with their land, to be possessed
by the nine tribes and a half; for Moses had prevented him, and
had already distributed the land of the Amorites, which itself
was so called also from one of the sons of Canaan, to the two
tribes and a half, as we have shown already. But the parts about
Sidon, as also those that belonged to the Arkites, and the
Amathites, and the Aradians, were not yet regularly disposed of.

24. But now was Joshua hindered by his age from executing what he
intended to do (as did those that succeeded him in the
government, take little care of what was for the advantage of the
public); so he gave it in charge to every tribe to leave no
remainder of the race of the Canaanites in the land that had been
divided to them by lot; that Moses had assured them beforehand,
and they might rest fully satisfied about it, that their own
security and their observation of their own laws depended wholly
upon it. Moreover, he enjoined them to give thirty-eight cities
to the Levites, for they had already received ten in the country
of the Amorites; and three of these he assigned to those that
fled from the man-slayers, who were to inhabit there; for he was
very solicitous that nothing should be neglected which Moses had
ordained. These cities were, of the tribe of Judah, Hebron; of
that of Ephraim, Shechem; and of that of Naphthali, Cadesh, which
is a place of the Upper Galilee. He also distributed among them
the rest of the prey not yet distributed, which was very great;
whereby they had an affluence of great riches, both all in
general, and every one in particular; and this of gold and of
vestments, and of other furniture, besides a multitude of cattle,
whose number could not be told.

25. After this was over, he gathered the army together to a
congregation, and spake thus to those tribes that had their
settlement in the land of the Amorites beyond Jordan, - for fifty
thousand of them had armed themselves, and had gone to the war
al