note
note
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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.
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Now I have undertaken the present work, as thinking it will appear
to all the Greeks note
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, note
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, note
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.
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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 note
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.
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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 note
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.
note
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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.
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Moreover, Moses, after the seventh day was over note
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. note
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.
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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, note
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. note
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.
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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, note
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.
note
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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, note
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.
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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; note
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.
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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, note
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. note
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, note
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.
note
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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 note
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.
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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, note
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 note
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.
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This calamity happened in the six hundredth year of Noah's government,
[age,] in the second month, note
called by the Macedonians διυς, but by the Hebrews Marchesuan:
for so did they order their year in Egypt. But Moses appointed that
· 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, note
with great accuracy, both the births and deaths of illustrious men.
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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.
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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) note
The Place of Descent; for the ark being saved in that place, its
remains are shown there by the inhabitants to this day.
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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."
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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
99
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
104
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.
note
1
109
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
113
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
115
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."
note
1
120
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.
note
1
122
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
130
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 note
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
140
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
143
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. note
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
148
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.
note
1
154
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
158
Berosus mentions our father Abram without naming him, when he says
thus: "In the tenth generation after the Flood, there was among
the Chaldeans a man righteous and great, and skillful in the celestial
science." But Hecatseus does more than barely mention him; for he
composed, and left behind him, a book concerning him. And Nicolaus of Damascus,
in the fourth book of his History, says thus: "Abram reigned at Damascus,
being a foreigner, who came with an army out of the land above Babylon,
called the land of the Chaldeans: but, after a long time, he got him up,
and removed from that country also, with his people, and went into the
land then called the land of Canaan, but now the land of Judea, and this
when his posterity were become a multitude; as to which posterity of his,
we relate their history in another work. Now the name of Abram is even
still famous in the country of Damascus; and there is shown a village named
from him, The Habitation of Abram."
note
1
161
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
166
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
169
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.
note
1
171
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.
note
1
176
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
179
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
183
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 note
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; note
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
186
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
191
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.
note
1
194
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
196
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
199
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
202
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 note
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. note
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; note
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
205
But his daughters, thinking that all mankind were destroyed, approached
to their father, note
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.
note
1
207
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
213
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 note
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
215
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 note
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
220
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.
note
1
222
Now Abraham greatly loved Isaac, as being his only begotten note
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
225
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. note
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
228
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
232
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 note
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.
note
1
237
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.
note
1
238
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."
note
1
242
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
246
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
252
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.
note
1
256
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.
note
1
257
NOW Isaac's wife proved with child, after the death of Abraham; note
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, note
or] Seir; but Jacob the younger was best beloved by his mother.
2
259
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
263
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 was
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
265
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
267
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 note
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
269
Accordingly, Esau went out a hunting. But Rebeka note
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
274
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
276
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.
note
1
278
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: —
"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."
2
284
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.
3
285
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.
4
288
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.
5
293
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 note
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."
6
297
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.
7
303
Now each of these had handmaids, by their father's donation. Zilpha
was handmaid to Lea, and Bilha to Rachel; by no means slaves, note
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 note
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.
8
309
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.
9
312
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.
10
322
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.
note
1
325
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
331
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. note
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
335
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.
note
1
337
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 note
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
341
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
343
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,
note 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.
note
1
345
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.