CONTAINING THE INTERVAL OF THREE THOUSAND EIGHT HUNDRED AND THIRTY-THREE YEARS.
THE CONSTITUTION OF THE WORLD AND THE DISPOSITION OF THE ELEMENTS.
1. In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, The Evening and The Morning, and this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now; but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time. After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts, and he determined it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain, and for affording the advantage of dews. On the third day he appointed the dry land to appear, with the sea itself round about it; and on the very same day he made the plants and the seeds to spring out of the earth. On the fourth day he adorned the heaven with the sun, the moon, and the other stars, and appointed them their motions and courses, that the vicissitudes of the seasons might be clearly signified. And on the fifth day he produced the living creatures, both those that swim, and those that fly; the former in the sea, the latter in the air: he also sorted them as to society and mixture, for procreation, and that their kinds might increase and multiply. On the sixth day he created the four-footed beasts, and made them male and female: on the same day he also formed man. Accordingly Moses says, That in just six days the world, and all that is therein, was made. And that the seventh day was a rest, and a release from the labor of such operations; whence it is that we Celebrate a rest from our labors on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.
2. Moreover, Moses, after the seventh day was over (1) begins to talk philosophically; and concerning the formation of man, says thus: That God took dust from the ground, and formed man, and inserted in him a spirit and a soul.(2) This man was called Adam, which in the Hebrew tongue signifies one that is red, because he was formed out of red earth, compounded together; for of that kind is virgin and true earth. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman; whereupon Adam knew her when she was brought to him, and acknowledged that she was made out of himself. Now a woman is called in the Hebrew tongue Issa; but the name of this woman was Eve, which signifies the mother of all living.
3. Moses says further, that God planted a paradise in the east, flourishing
with all sorts of trees; and that among them was the tree of life, and another
of knowledge, whereby was to be known what was good and evil; and that when he
brought Adam and his wife into this garden, he commanded ;hem to take care of
the plants. Now the garden was watered by one river, (3) which ran round about the whole earth, and was
parted into four parts. And Phison, which denotes a multitude, running into
4. God therefore commanded that Adam and his wife should eat of all the rest of the plants, but to abstain from the tree of knowledge; and foretold to them, that if they touched it, it would prove their destruction. But while all the living creatures had one language, (5) at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; and imagining, that when they disobeyed them, they would fall into calamities, he persuaded the woman, out of a malicious intention, to taste of the tree of knowledge, telling them, that in that tree was the knowledge of good and evil; which knowledge, when they should obtain, they would lead a happy life; nay, a life not inferior to that of a god: by which means he overcame the woman, and persuaded her to despise the command of God. Now when she had tasted of that tree, and was pleased with its fruit, she persuaded Adam to make use of it also. Upon this they perceived that they were become naked to one another; and being ashamed thus to appear abroad, they invented somewhat to cover them; for the tree sharpened their understanding; and they covered themselves with fig-leaves; and tying these before them, out of modesty, they thought they were happier than they were before, as they had discovered what they were in want of. But when God came into the garden, Adam, who was wont before to come and converse with him, being conscious of his wicked behavior, went out of the way. This behavior surprised God; and he asked what was the cause of this his procedure; and why he, that before delighted in that conversation, did now fly from it, and avoid it. When he made no reply, as conscious to himself that he had transgressed the command of God, God said, "I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and pains-taking; which state of labor and pains-taking would soon bring on old age, and death would not be at any remote distance: but now thou hast abused this my good-will, and hast disobeyed my commands; for thy silence is not the sign of thy virtue, but of thy evil conscience." However, Adam excused his sin, and entreated God not to be angry at him, and laid the blame of what was done upon his wife; and said that he was deceived by her, and thence became an offender; while she again accused the serpent. But God allotted him punishment, because he weakly submitted to the counsel of his wife; and said the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed by their labor, it should bring forth some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children; and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby brought him into a calamitous condition. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place.
CHAPTER 2.
CONCERNING THE POSTERITY OF ADAM, AND THE TEN GENERATIONS FROM HIM TO THE DELUGE,
1. ADAM and Eve had two sons: the elder of them was named Cain; which name, when it is interpreted, signifies a possession: the younger was Abel, which signifies sorrow. They had also daughters. Now the two brethren were pleased with different courses of life: for Abel, the younger, was a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue; and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon getting; and he first contrived to plough the ground. He slew his brother on the occasion following : - They had resolved to sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks: but God was more delighted with the latter oblation, (6) when he was honored with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground; whence it was that Cain was very angry that Abel was preferred by God before him; and he slew his brother, and hid his dead body, thinking to escape discovery. But God, knowing what had been done, came to Cain, and asked him what was become of his brother, because he had not seen him of many days; whereas he used to observe them conversing together at other times. But Cain was in doubt with himself, and knew not what answer to give to God. At first he said that he was himself at a loss about his brother's disappearing; but when he was provoked by God, who pressed him vehemently, as resolving to know what the matter was, he replied, he was not his brother's guardian or keeper, nor was he an observer of what he did. But, in return, God convicted Cain, as having been the murderer of his brother; and said, "I wonder at thee, that thou knowest not what is become of a man whom thou thyself hast destroyed." God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land. And when he was afraid that in wandering about he should fall among Wild beasts, and by that means perish, God bid him not to entertain such a melancholy suspicion, and to go over all the earth without fear of what mischief he might suffer from wild beasts; and setting a mark upon him, that he might be known, he commanded him to depart.
2. And when Cain had traveled over many countries, he, with his wife, built
a city, named Nod, which is a place so called, and there he settled his abode;
where also he had children. However, he did not accept of his punishment in
order to amendment, but to increase his wickedness; for he only aimed to
procure every thing that was for his own bodily pleasure, though it obliged him
to be injurious to his neighbors. He augmented his household substance with
much wealth, by rapine and violence; he excited his acquaintance to procure
pleasures and spoils by robbery, and became a great leader of men into wicked
courses. He also introduced a change in that way of simplicity wherein men
lived before; and was the author of measures and weights. And whereas they
lived innocently and generously while they knew nothing of such arts, he
changed the world into cunning craftiness. He first of all set boundaries about
lands: he built a city, and fortified it with walls, and he compelled his
family to come together to it; and called that city Enoch, after the name of
his eldest son Enoch. Now Jared was the son of Enoch; whose son was Malaliel;
whose son was Mathusela; whose son was Lamech; who had seventy-seven children
by two wives, Silla and
3. Now Adam, who was the first man, and made out of the earth, (for our
discourse must now be about him,) after Abel was slain, and Cain fled away, on
account of his murder, was solicitous for posterity, and had a vehement desire
of children, he being two hundred and thirty years old; after which time he
lived other seven hundred, and then died. He had indeed many other children, (8) but Seth in
particular. As for the rest, it would be tedious to name them; I will therefore
only endeavor to give an account of those that proceeded from Seth. Now this
Seth, when he was brought up, and came to those years in which he could discern
what was good, became a virtuous man; and as he was himself of an excellent
character, so did he leave children behind him who imitated his virtues. (9) All these
proved to be of good dispositions. They also inhabited the same country without
dissensions, and in a happy condition, without any misfortunes falling upon
them, till they died. They also were the inventors of that peculiar sort of
wisdom which is concerned with the heavenly bodies, and their order. And that
their inventions might not be lost before they were sufficiently known, upon
Adam's prediction that the world was to be destroyed at one time by the force
of fire, and at another time by the violence and quantity of water, they made
two pillars, (10)
the one of brick, the other of stone: they inscribed their discoveries on them
both, that in case the pillar of brick should be destroyed by the flood, the
pillar of stone might remain, and exhibit those discoveries to mankind; and
also inform them that there was another pillar of brick erected by them. Now
this remains in the
CHAPTER 3.
CONCERNING THE FLOOD; AND AFTER
WHAT MANNER NOAH WAS SAVED IN AN
1. NOW this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. For many angels (11) of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
2. Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, (12) he turned the dry land into sea; and thus were all these men destroyed: but Noah alone was saved; for God suggested to him the following contrivance and way of escape : - That he should make an ark of four stories high, three hundred cubits (13) long, fifty cubits broad, and thirty cubits high. Accordingly he entered into that ark, and his wife, and sons, and their wives, and put into it not only other provisions, to support their wants there, but also sent in with the rest all sorts of living creatures, the male and his female, for the preservation of their kinds; and others of them by sevens. Now this ark had firm walls, and a roof, and was braced with cross beams, so that it could not be any way drowned or overborne by the violence of the water. And thus was Noah, with his family, preserved. Now he was the tenth from Adam, as being the son of Lamech, whose father was Mathusela; he was the son of Enoch, the son of Jared; and Jared was the son of Malaleel, who, with many of his sisters, were the children of Cainan, the son of Enos. Now Enos was the son of Seth, the son of Adam.
3. This calamity happened in the six hundredth year of Noah's government,
[age,] in the second month, (14) called by the Macedonians Dius, but
by the Hebrews Marchesuan: for so did they order their year in
4. For indeed Seth was born when Adam was in his two hundred and thirtieth year, who lived :nine hundred and thirty years. Seth begat Enos in his two hundred and fifth year; who, when he had lived nine hundred and twelve years, delivered the government to Cainan his son, whom he had in his hundred and ninetieth year. He lived nine hundred and five years. Cainan, when he had lived nine hundred and ten years, had his son Malaleel, who was born in his hundred and seventieth year. This Malaleel, having lived eight hundred and ninety-five years, died, leaving his son Jared, whom he begat when he was in his hundred and sixty-fifth year. He lived nine hundred and sixty-two years; and then his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed and went to God; whence it is that they have not written down his death. Now Mathusela, the son of Enoch, who was born to him when he was one hundred and sixty-five years old, had Lamech for his son when he was one hundred and eighty-seven years of age; to whom he delivered the government, when he had retained it nine hundred and sixty-nine years. Now Lamech, when he had governed seven hundred and seventy-seven years, appointed Noah, his son, to be ruler of the people, who was born to Lamech when he was one hundred and eighty-two years old, and retained the government nine hundred and fifty years. These years collected together make up the sum before set down. But let no one inquire into the deaths of these men; for they extended their lives along together with their children and grandchildren; but let him have regard to their births only.
5. When God gave the signal, and it began to rain, the water poured down
forty entire days, till it became fifteen cubits higher than the earth; which
was the reason why there was no greater number preserved, since they had no
place to fly to. When the rain ceased, the water did but just begin to abate
after one hundred and fifty days, (that is, on the seventeenth day of the
seventh month,) it then ceasing to subside for a little while. After this, the
ark rested on the top of a certain mountain in
6. Now all the writers of barbarian histories make mention of this flood,
and of this ark; among whom is Berosus the Chaldean. For when he is describing the
circumstances of the flood, he goes on thus: "It is said there is still
some part of this ship in
7. But as for Noah, he was afraid, since God had determined to destroy mankind, lest he should drown the earth every year; so he offered burnt-offerings, and besought God that nature might hereafter go on in its former orderly course, and that he would not bring on so great a judgment any more, by which the whole race of creatures might be in danger of destruction: but that, having now punished the wicked, he would of his goodness spare the remainder, and such as he had hitherto judged fit to be delivered from so severe a calamity; for that otherwise these last must be more miserable than the first, and that they must be condemned to a worse condition than the others, unless they be suffered to escape entirely; that is, if they be reserved for another deluge; while they must be afflicted with the terror and sight of the first deluge, and must also be destroyed by a second. He also entreated God to accept of his sacrifice, and to grant that the earth might never again undergo the like effects of 'his wrath; that men might be permitted to go on cheerfully in cultivating the same; to build cities, and live happily in them; and that they might not be deprived of any of those good things which they enjoyed before the Flood; but might attain to the like length of days, and old age, which the ancient people had arrived at before.
8. When Noah had made these supplications, God, who loved the man for his righteousness, granted entire success to his prayers, and said, that it was not he who brought the destruction on a polluted world, but that they underwent that vengeance on account of their own wickedness; and that he had not brought men into the world if he had himself determined to destroy them, it being an instance of greater wisdom not to have granted them life at all, than, after it was granted, to procure their destruction; "But the injuries," said he, "they offered to my holiness and virtue, forced me to bring this punishment upon them. But I will leave off for the time to come to require such punishments, the effects of so great wrath, for their future wicked actions, and especially on account of thy prayers. But if I shall at any time send tempests of rain, in an extraordinary manner, be not affrighted at the largeness of the showers; for the water shall no more overspread the earth. However, I require you to abstain from shedding the blood of men, and to keep yourselves pure from murder; and to punish those that commit any such thing. I permit you to make use of all the other living creatures at your pleasure, and as your appetites lead you; for I have made you lords of them all, both of those that walk on the land, and those that swim in the waters, and of those that fly in the regions of the air on high, excepting their blood, for therein is the life. But I will give you a sign that I have left off my anger by my bow [whereby is meant the rainbow, for they determined that the rainbow was the bow of God]. And when God had said and promised thus, he went away.
9. Now when Noah had lived three hundred and fifty years after the Flood, and that all that time happily, he died, having lived the number of nine hundred and fifty years. But let no one, upon comparing the lives of the ancients with our lives, and with the few years which we now live, think that what we have said of them is false; or make the shortness of our lives at present an argument, that neither did they attain to so long a duration of life, for those ancients were beloved of God, and [lately] made by God himself; and because their food was then fitter for the prolongation of life, might well live so great a number of years: and besides, God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries, which would not have afforded the time of foretelling [the periods of the stars] unless they had lived six hundred years; for the great year is completed in that interval. Now I have for witnesses to what I have said, all those that have written Antiquities, both among the Greeks and barbarians; for even Manetho, who wrote the Egyptian History, and Berosus, who collected the Chaldean Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the Egyptian, and those who composed the Phoenician History, agree to what I here say: Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and, besides these, Ephorus and Nicolaus relate that the ancients lived a thousand years. But as to these matters, let every one look upon them as he thinks fit.
CHAPTER 4.
CONCERNING THE
1. Now the sons of Noah were three, - Shem, Japhet, and Ham, born one
hundred years before the Deluge. These first of all descended from the
mountains into the plains, and fixed their habitation there; and persuaded
others who were greatly afraid of the lower grounds on account of the flood,
and so were very loath to come down from the higher places, to venture to
follow their examples. Now the plain in which they first dwelt was called
2. Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness. He also gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power. He also said he would be revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high for the waters to be able to reach! and that he would avenge himself on God for destroying their forefathers !
3. Now the multitude were very ready to follow the determination of Nimrod,
and to esteem it a piece of cowardice to submit to God; and they built a tower,
neither sparing any pains, nor being in any degree negligent about the work:
and, by reason of the multitude of hands employed in it, it grew very high,
sooner than any one could expect; but the thickness of it was so great, and it
was so strongly built, that thereby its great height seemed, upon the view, to
be less than it really was. It was built of burnt brick, cemented together with
mortar, made of bitumen, that it might not be liable to admit water. When God
saw that they acted so madly, he did not resolve to destroy them utterly, since
they were not grown wiser by the destruction of the former sinners; but he
caused a tumult among them, by producing in them divers languages, and causing
that, through the multitude of those languages, they should not be able to
understand one another. The place wherein they built the tower is now called
CHAPTER 5.
AFTER WHAT MANNER THE POSTERITY OF NOAH SENT OUT COLONIES, AND INHABITED THE WHOLE EARTH.
1. AFTER this they were dispersed abroad, on account of their languages, and went out by colonies every where; and each colony took possession of that land which they light upon, and unto which God led them; so that the whole continent was filled with them, both the inland and the maritime countries. There were some also who passed over the sea in ships, and inhabited the islands: and some of those nations do still retain the denominations which were given them by their first founders; but some have lost them also, and some have only admitted certain changes in them, that they might be the more intelligible to the inhabitants. And they were the Greeks who became the authors of such mutations. For when in after-ages they grew potent, they claimed to themselves the glory of antiquity; giving names to the nations that sounded well (in Greek) that they might be better understood among themselves; and setting agreeable forms of government over them, as if they were a people derived from themselves.
CHAPTER 6.
HOW EVERY NATION WAS DENOMINATED FROM THEIR FIRST INHABITANTS.
1. Now they were the grandchildren of Noah, in honor of whom names were
imposed on the nations by those that first seized upon them. Japhet, the son of
Noah, had seven sons: they inhabited so, that, beginning at the mountains
Taurus and Amanus, they proceeded along Asia, as far as the river Tansis, and
along Europe to Cadiz; and settling themselves on the lands which they light
upon, which none had inhabited before, they called the nations by their own
names. For Gomer founded those whom the Greeks now call Galatians, [Galls,] but
were then called Gomerites. Magog founded those that from him were named
Magogites, but who are by the Greeks called Scythians. Now as to Javan and
Madai, the sons of Japhet; from Madai came the Madeans, who are called Medes,
by the Greeks; but from Javan,
2. The children of Ham possessed the land from
Amathus inhabited in Amathine, which is even now called Amathe by the inhabitants, although the Macedonians named it Epiphania, from one of his posterity: Arudeus possessed the island Aradus: Arucas possessed Arce, which is in Libanus. But for the seven others, [Eueus,] Chetteus, Jebuseus, Amorreus, Gergesus, Eudeus, Sineus, Samareus, we have nothing in the sacred books but their names, for the Hebrews overthrew their cities; and their calamities came upon them on the occasion following.
3. Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted, and, being drunk, he fell asleep, and lay naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his brethren; but they covered their father's nakedness. And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan. But as to these matters, we shall speak more hereafter.
4. Shem, the third son of Noah, had five sons, who inhabited the land that
began at Euphrates, and reached to the
5. I will now treat of the Hebrews. The son of Phaleg, whose father Was
Heber, was Ragau; whose son was Serug, to whom was born Nahor; his son was
Terah, who was the father of Abraham, who accordingly was the tenth from Noah,
and was born in the two hundred and ninety-second year after the deluge; for
Terah begat Abram in his seventieth year. Nahor begat Haran when he was one
hundred and twenty years old; Nahor was born to Serug in his hundred and
thirty-second year; Ragau had Serug at one hundred and thirty; at the same age
also Phaleg had Ragau; Heber begat Phaleg in his hundred and thirty-fourth
year; he himself being begotten by Sala when he was a hundred and thirty years
old, whom Arphaxad had for his son at the hundred and thirty-fifth year of his
age. Arphaxad was the son of Shem, and born twelve years after the deluge. Now
Abram had two brethren, Nahor and
CHAPTER 7.
HOW ABRAM OUR FOREFATHER WENT OUT
OF THE LAND OF THE CHALDEANS, AND LIVED IN THE LAND THEN CALLED CANAAN BUT NOW
1. Now Abram, having no son of his own, adopted Lot, his brother Haran's
son, and his wife Sarai's brother; and he left the land of Chaldea when he was
seventy-five years old, and at the command of God went into Canaan, and therein
he dwelt himself, and left it to his posterity. He was a person of great
sagacity, both for understanding all things and persuading his hearers, and not
mistaken in his opinions; for which reason he began to have higher notions of
virtue than others had, and he determined to renew and to change the opinion
all men happened then to have concerning God; for he was the first that
ventured to publish this notion, That there was but one God, the Creator of the
universe; and that, as to other [gods], if they contributed any thing to the
happiness of men, that each of them afforded it only according to his
appointment, and not by their own power. This his opinion was derived from the
irregular phenomena that were visible both at land and sea, as well as
those that happen to the sun, and moon, and all the heavenly bodies,
thus: - "If [said he] these bodies had power of their own, they would
certainly take care of their own regular motions; but since they do not
preserve such regularity, they make it plain, that in so far as they co-operate
to our advantage, they do it not of their own abilities, but as they are
subservient to Him that commands them, to whom alone we ought justly to offer
our honor and thanksgiving." For which doctrines, when the Chaldeans, and
other people of Mesopotamia, raised a tumult against him, he thought fit to
leave that country; and at the command and by the assistance of God, he came
and lived in the
2. Berosus mentions our father Abram without naming him, when he says thus:
"In the tenth generation after the Flood, there was among the
Chaldeans a man righteous and great, and skillful in the celestial
science." But Hecatseus does more than barely mention him; for he
composed, and left behind him, a book concerning him. And Nicolaus of Damascus,
in the fourth book of his History, says thus: "Abram reigned at Damascus,
being a foreigner, who came with an army out of the land above Babylon, called
the land of the Chaldeans: but, after a long time, he got him up, and removed
from that country also, with his people, and went into the land then called the
land of Canaan, but now the land of Judea, and this when his posterity were
become a multitude; as to which posterity of his, we relate their
history in another work. Now the name of Abram is even still famous in the
country of
CHAPTER 8.
THAT WHEN THERE WAS A FAMINE IN
CANAAN, ABRAM WENT THENCE INTO
1. NOW, after this, when a famine had invaded the land of Canaan, and Abram had discovered that the Egyptians were in a flourishing condition, he was disposed to go down to them, both to partake of the plenty they enjoyed, and to become an auditor of their priests, and to know what they said concerning the gods; designing either to follow them, if they had better notions than he, or to convert them into a better way, if his own notions proved the truest. Now, seeing he was to take Sarai with him, and was afraid of the madness of the Egyptians with regard to women, lest the king should kill him on occasion of his wife's great beauty, he contrived this device : - he pretended to be her brother, and directed her in a dissembling way to pretend the same, for he said it would be for their benefit. Now, as soon as he came into Egypt, it happened to Abram as he supposed it would; for the fame of his wife's beauty was greatly talked of; for which reason Pharaoh, the king of Egypt, would not be satisfied with what was reported of her, but would needs see her himself, and was preparing to enjoy her; but God put a stop to his unjust inclinations, by sending upon him a distemper, and a sedition against his government. And when he inquired of the priests how he might be freed from these calamities, they told him that this his miserable condition was derived from the wrath of God, upon account of his inclinations to abuse the stranger's wife. He then, out of fear, asked Sarai who she was, and who it was that she brought along with her. And when he had found out the truth, he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her. He also made him a large present in money, and gave him leave to enter into conversation with the most learned among the Egyptians; from which conversation his virtue and his reputation became more conspicuous than they had been before.
2. For whereas the Egyptians were formerly addicted to different customs,
and despised one another's sacred and accustomed rites, and were very angry one
with another on that account, Abram conferred with each of them, and, confuting
the reasonings they made use of, every one for their own practices,
demonstrated that such reasonings were vain and void of truth: whereupon he was
admired by them in those conferences as a very wise man, and one of great
sagacity, when he discoursed on any subject he undertook; and this not only in
understanding it, but in persuading other men also to assent to him. He
communicated to them arithmetic, and delivered to them the science of
astronomy; for before Abram came into
3. As soon as Abram was come back into Canaan, he parted the land between him
and
CHAPTER 9.
THE DESTRUCTION OF THE SODOMITES BY THE ASSYRIAN WALL.
AT this time, when the Assyrians had the dominion over Asia, the people of
CHAPTER 10.
HOW ABRAM FOUGHT WITH THE ASSYRIANS, AND OVERCAME THEM, AND SAVED THE SODOMITE PRISONERS, AND TOOK FROM THE ASSYRIANS THE PREY THEY HAD GOTTEN.
1. WHEN, Abram heard of their calamity, he was at once afraid for Lot his kinsman, and pitied the Sodomites, his friends and neighbors; and thinking it proper to afford them assistance, he did not delay it, but marched hastily, and the fifth night fell upon the Assyrians, near Dan, for that is the name of the other spring of Jordan; and before they could arm themselves, he slew some as they were in their beds, before they could suspect any harm; and others, who were not yet gone to sleep, but were so drunk they could not fight, ran away. Abram pursued after them, till, on the second day, he drove them in a body unto Hoba, a place belonging to Damascus; and thereby demonstrated that victory does not depend on multitude and the number of hands, but the alacrity and courage of soldiers overcome the most numerous bodies of men, while he got the victory over so great an army with no more than three hundred and eighteen of his servants, and three of his friends: but all those that fled returned home ingloriously.
2. So Abram, when he had saved the captive Sodomites, who had been taken by
the Assyrians, and Lot also, his kinsman, returned home in peace. Now the king
of
3. And God commended his virtue, and said, Thou shalt not however lose the rewards thou hast deserved to receive by such thy glorious actions. He answered, And what advantage will it be to me to have such rewards, when I have none to enjoy them after me? - for he was hitherto childless. And God promised that he should have a son, and that his posterity should be very numerous; insomuch that their number should be like the stars. When he heard that, he offered a sacrifice to God, as he commanded him. The manner of the sacrifice was this : - He took an heifer of three years old, and a she-goat of three years old, and a ram in like manner of three years old, and a turtle-dove, and a pigeon (19) and as he was enjoined, he divided the three former, but the birds he did not divide. After which, before he built his altar, where the birds of prey flew about, as desirous of blood, a Divine voice came to him, declaring that their neighbors would be grievous to his posterity, when they should be in Egypt, for four hundred years; (20) during which time they should be afflicted, but afterwards should overcome their enemies, should conquer the Canaanites in war, and possess themselves of their land, and of their cities.
4. Now Abram dwelt near the oak called Ogyges,--the place belongs to Canaan,
not far from the city of
5. The forementioned son was born to Abram when he was eighty-six years old: but when he was ninety-nine, God appeared to him, and promised him that he Should have a son by Sarai, and commanded that his name should be Isaac; and showed him, that from this son should spring great nations and kings, and that they should obtain all the land of Canaan by war, from Sidon to Egypt. But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. And Abram inquiring also concerning Ismael, whether he should live or not, God signified to him that he should live to be very old, and should be the father of great nations. Abram therefore gave thanks to God for these blessings; and then he, and all his family, and his son Ismael, were circumcised immediately; the son being that day thirteen years of age, and he ninety-nine.
CHAPTER 11.
HOW GOD OVERTHREW THE NATION OF THE SODOMITES, OUT OF HIS WRATH AGAINST THEM FOR THEIR SINS.
1. ABOUT this time the Sodomites grew proud, on account of their riches and great wealth; they became unjust towards men, and impious towards God, insomuch that they did not call to mind the advantages they received from him: they hated strangers, and abused themselves with Sodomitical practices. God was therefore much displeased at them, and determined to punish them for their pride, and to overthrow their city, and to lay waste their country, until there should neither plant nor fruit grow out of it.
2. When God had thus resolved concerning the Sodomites, Abraham, as he sat
by the oak of Mambre, at the door of his tent, saw three angels; and thinking
them to be strangers, he rose up, and saluted them, and desired they would
accept of an entertainment, and abide with him; to which, when they agreed, he
ordered cakes of meal to be made presently; and when he had slain a calf, he
roasted it, and brought it to them, as they sat under the oak. Now they made a
show of eating; and besides, they asked him about his wife Sarah, where she
was; and when he said she was within, they said they would come again
hereafter, and find her become a mother. Upon which the woman laughed, and said
that it was impossible she should bear children, since she was ninety years of
age, and her husband was a hundred. Then they concealed themselves no longer,
but declared that they were angels of God; and that one of them was sent to
inform them about the child, and two of the overthrow of
3. When Abraham heard this, he was grieved for the Sodomites; and he rose
up, and besought God for them, and entreated him that he would not destroy the
righteous with the wicked. And when God had replied that there was no good man
among the Sodomites; for if there were but ten such man among them, he would
not punish any of them for their sins, Abraham held his peace. And the angels
came to the city of the Sodomites, and
4. But God was much displeased at their impudent behavior, so that he both smote those men with blindness, and condemned the Sodomites to universal destruction. But Lot, upon God's informing him of the future destruction of the Sodomites, went away, taking with him his wife and daughters, who were two, and still virgins; for those that were betrothed (21) to them were above the thoughts of going, and deemed that Lot's words were trifling. God then cast a thunderbolt upon the city, and set it on fire, with its inhabitants; and laid waste the country with the like burning, as I formerly said when I wrote the Jewish War. (22) But Lot's wife continually turning back to view the city as she went from it, and being too nicely inquisitive what would become of it, although God had forbidden her so to do, was changed into a pillar of salt; (23) for I have seen it, and it remains at this day. Now he and his daughters fled to a certain small place, encompassed with the fire, and settled in it: it is to this day called Zoar, for that is the word which the Hebrews use for a small thing. There it was that he lived a miserable life, on account of his having no company, and his want of provisions.
5. But his daughters, thinking that all mankind were destroyed, approached
to their father, (24)
though taking care not to be perceived. This they did, that human kind might
not utterly fail: and they bare sons; the son of the elder was named
CHAPTER 12.
CONCERNING ABIMELECH; AND CONCERNING ISMAEL THE SON OF ABRAHAM; AND CONCERNING THE ARABIANS, WHO WERE HIS POSTERITY.
1. ABRAHAM now removed to Gerar of Palestine, leading Sarah along with him,
under the notion of his sister, using the like dissimulation that he had used
before, and this out of fear: for he was afraid of Abimelech, the king of that
country, who did also himself fall in love with Sarah, and was disposed to
corrupt her; but he was restrained from satisfying his lust by a dangerous
distemper which befell him from God. Now when his physicians despaired of
curing him, he fell asleep, and saw a dream, warning him not to abuse the
stranger's wife; and when he recovered, he told his friends that God had inflicted
that disease upon him, by way of punishment, for his injury to the stranger;
and in order to preserve the chastity of his wife, for that she did not
accompany him as his sister, but as his legitimate wife; and that God had
promised to be gracious to him for the time to come, if this person be once
secure of his wife's chastity. When he had said this, by the advice of his
friends, he sent for Abraham, and bid him not to be concerned about his wife,
or fear the corruption of her chastity; for that God took care of him, and that
it was by his providence that he received his wife again, without her suffering
any abuse. And he appealed to God, and to his wife's conscience; and said that
he had not any inclination at first to enjoy her, if he had known she was his
wife; but since, said he, thou leddest her about as thy sister, I was guilty of
no offense. He also entreated him to be at peace with him, and to make God
propitious to him; and that if he thought fit to continue with him, he should
have what he wanted in abundance; but that if he designed to go away, he should
be honorably conducted, and have whatsoever supply he wanted when he came
thither. Upon his saying this, Abraham told him that his pretense of kindred to
his wife was no lie, because she was his brother's daughter; and that he did
not think himself safe in his travels abroad, without this sort of
dissimulation; and that he was not the cause of his distemper, but was only
solicitous for his own safety: he said also, that he was ready to stay with
him. Whereupon Abimelech assigned him land and money; and they coventanted to
live together without guile, and took an oath at a certain well called
2. Now in a little time Abraham had a son by Sarah, as God had foretold to him, whom he named Isaac, which signifies Laughter. And indeed they so called him, because Sarah laughed when God (25) said that she should bear a son, she not expecting such a thing, as being past the age of child-bearing, for she was ninety years old, and Abraham a hundred; so that this son was born to them both in the last year of each of those decimal numbers. And they circumcised him upon the eighth day and from that time the Jews continue the custom of circumcising their sons within that number of days. But as for the Arabians, they circumcise after the thirteenth year, because Ismael, the founder of their nation, who was born to Abraham of the concubine, was circumcised at that age; concerning whom I will presently give a particular account, with great exactness.
3. As for Sarah, she at first loved Ismael, who was born of her own handmaid Hagar, with an affection not inferior to that of her own son, for he was brought up in order to succeed in the government; but when she herself had borne Isaac, she was not willing that Ismael should be brought up with him, as being too old for him, and able to do him injuries when their father should be dead; she therefore persuaded Abraham to send him and his mother to some distant country. Now, at the first, he did not agree to what Sarah was so zealous for, and thought it an instance of the greatest barbarity, to send away a young child (26) and a woman unprovided of necessaries; but at length he agreed to it, because God was pleased with what Sarah had determined: so he delivered Ismael to his mother, as not yet able to go by himself; and commanded her to take a bottle of water, and a loaf of bread, and so to depart, and to take Necessity for her guide. But as soon as her necessary provisions failed, she found herself in an evil case; and when the water was almost spent, she laid the young child, who was ready to expire, under a fig-tree, and went on further, that so he might die while she was absent. But a Divine Angel came to her, and told her of a fountain hard by, and bid her take care, and bring up the child, because she should be very happy by the preservation of Ismael. She then took courage, upon the prospect of what was promised her, and, meeting with some shepherds, by their care she got clear of the distresses she had been in.
4. When the lad was grown up, he married a wife, by birth an Egyptian, from
whence the mother was herself derived originally. Of this wife were born to
Ismael twelve sons; Nabaioth, Kedar, Abdeel, Mabsam, Idumas, Masmaos, Masaos,
Chodad, Theman, Jetur, Naphesus, Cadmas. These inhabited all the country from
Euphrates to the
CHAPTER 13.
CONCERNING ISAAC THE LEGITIMATE SON OF ABRAHAM.
1. Now Abraham greatly loved Isaac, as being his only begotten (27) and given to him at the borders of old age, by the favor of God. The child also endeared himself to his parents still more, by the exercise of every virtue, and adhering to his duty to his parents, and being zealous in the worship of God. Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham's religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him; how he had made him superior to his enemies; and that his son Isaac, who was the principal part of his present happiness, was derived from him; and he said that he required this son of his as a sacrifice and holy oblation. Accordingly he commanded him to carry him to the mountain Moriah, and to build an altar, and offer him for a burnt-offering upon it for that this would best manifest his religious disposition towards him, if he preferred what was pleasing to God, before the preservation of his own son.
2. Now Abraham thought that it was not right to disobey God in any thing, but that he was obliged to serve him in every circumstance of life, since all creatures that live enjoy their life by his providence, and the kindness he bestows on them. Accordingly he concealed this command of God, and his own intentions about the slaughter of his son, from his wife, as also from every one of his servants, otherwise he should have been hindered from his obedience to God; and he took Isaac, together with two of his servants, and laying what things were necessary for a sacrifice upon an ass, he went away to the mountain. Now the two servants went along with him two days; but on the third day, as soon as he saw the mountain, he left those servants that were with him till then in the plain, and, having his son alone with him, he came to the mountain. It was that mountain upon which king David afterwards built the temple. (28) Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only. Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation : - to which it was answered, "That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation."
3. As soon as the altar was prepared, and Abraham had laid on the wood, and all things were entirely ready, he said to his son, "O son, I poured out a vast number of prayers that I might have thee for my son; when thou wast come into the world, there was nothing that could contribute to thy support for which I was not greatly solicitous, nor any thing wherein I thought myself happier than to see thee grown up to man's estate, and that I might leave thee at my death the successor to my dominion; but since it was by God's will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender. Accordingly thou, my son, wilt now die, not in any common way of going out of the world, but sent to God, the Father of all men, beforehand, by thy own father, in the nature of a sacrifice. I suppose he thinks thee worthy to get clear of this world neither by disease, neither by war, nor by any other severe way, by which death usually comes upon men, but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself."
4. Now Isaac was of such a generous disposition as became the son of such a
father, and was pleased with this discourse; and said, "That he was not
worthy to be born at first, if he should reject the determination of God and of
his father, and should not resign himself up readily to both their pleasures;
since it would have been unjust if he had not obeyed, even if his father alone
had so resolved." So he went immediately to the altar to be sacrificed.
And the deed had been done if God had not opposed it; for he called loudly to
Abraham by his name, and forbade him to slay his son; and said, "It was
not out of a desire of human blood that he was commanded to slay his son, nor
was he willing that he should be taken away from him whom he had made his
father, but to try the temper of his mind, whether he would be obedient to such
a command. Since therefore he now was satisfied as to that his alacrity, and
the surprising readiness he showed in this his piety, he was delighted in
having bestowed such blessings upon him; and that he would not be wanting in
all sort of concern about him, and in bestowing other children upon him; and
that his son should live to a very great age; that he should live a
happy life, and bequeath a large principality to his children, who should be
good and legitimate." He foretold also, that his family should increase
into many nations (29)
and that those patriarchs should leave behind them an everlasting name; that
they should obtain the possession of the
CHAPTER 14.
CONCERNING SARAH ABRAHAM'S WIFE; AND HOW SHE ENDED HER DAYS.
NOW Sarah died a little while after, having lived one hundred and
twenty-seven years. They buried her in
CHAPTER 15.
HOW THE NATION OF THE TROGLODYTES WERE DERIVED FROM ABRAHAM BY KETURAH.
ABRAHAM after this married Keturah, by whom six sons were born to him, men
of courage, and of sagacious minds: Zambran, and Jazar, and Madan, and Madian,
and Josabak, and Sous. Now the sons of Sous were Sabathan and Dadan. The sons
of Dadan were Latusim, and Assur, and Luom. The sons of Madiau were Ephas, and
Ophren, and Anoch, and Ebidas, and Eldas. Now, for all these sons and
grandsons, Abraham contrived to settle them in colonies; and they took
possession of Troglodytis, and the country of Arabia the Happy, as far as it
reaches to the
CHAPTER 16.
HOW ISAAC TOOK REBEKA TO WIFE.
1. NOW when Abraham, the father of Isaac, had resolved to take Rebeka, who was grand-daughter to his brother Nahor, for a wife to his son Isaac, who was then about forty years old, he sent the ancientest of his servants to betroth her, after he had obliged him to give him the strongest assurances of his fidelity; which assurances were given after the manner following : - They put each other's hands under each other's thighs; then they called upon God as the witness of what was to be done. He also sent such presents to those that were there as were in esteem, on account that that they either rarely or never were seen in that country, The servant got thither not under a considerable time; for it requires much time to pass through Meopotamia, in which it is tedious traveling, both in the winter for the depth of the clay, and in summer for want of water; and, besides this, for the robberies there committed, which are not to be avoided by travelers but by caution beforehand. However, the servant came to Haran; and when he was in the suburbs, he met a considerable number of maidens going to the water; he therefore prayed to God that Rebeka might be found among them, or her whom Abraham sent him as his servant to espouse to his son, in case his will were that this marriage should be consummated, and that she might be made known to him by the sign, That while others denied him water to drink, she might give it him.
2. With this intention he went to the well, and desired the maidens to give him some water to drink: but while the others refused, on pretense that they wanted it all at home, and could spare none for him, one only of the company rebuked them for their peevish behavior towards the stranger; and said, What is there that you will ever communicate to anybody, who have not so much as given the man some water? She then offered him water in an obliging manner. And now he began to hope that his grand affair would succeed; but desiring still to know the truth, he commended her for her generosity and good nature, that she did not scruple to afford a sufficiency of water to those that wanted it, though it cost her some pains to draw it; and asked who were her parents, and wished them joy of such a daughter. "And mayst thou be espoused," said he, "to their satisfaction, into the family of an agreeable husband, and bring him legitimate children." Nor did she disdain to satisfy his inquiries, but told him her family. "They," says she, "call me Rebeka; my father was Bethuel, but he is dead; and Laban is my brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity." When the servant heard this, he was very glad at what had happened, and at what was told him, as perceiving that God had thus plainly directed his journey; and producing his bracelets, and some other ornaments which it was esteemed decent for virgins to wear, he gave them to the damsel, by way of acknowledgment, and as a reward for her kindness in giving him water to drink; saying, it was but just that she should have them, because she was so much more obliging than any of the rest. She desired also that he would come and lodge with them, since the approach of the night gave him not time to proceed farther. And producing his precious ornaments for women, he said he desired to trust them to none more safely than to such as she had shown herself to be; and that he believed he might guess at the humanity of her mother and brother, that they would not be displeased, from the virtue he found in her; for he would not be burdensome, but would pay the hire for his entertainment, and spend his own money. To which she replied, that he guessed right as to the humanity of her parents; but complained that he should think them so parsimonious as to take money, for that he should have all on free cost. But she said she would first inform her brother Laban, and, if he gave her leave, she would conduct him in.
3. As soon then as this was over, she introduced the stranger; and for the camels, the servants of Laban brought them in, and took care of them; and he was himself brought in to supper by Laban. And, after supper, he says to him, and to the mother of the damsel, addressing himself to her, "Abraham is the son of Terah, and a kinsman of yours; for Nahor, the grandfather of these children, was the brother of Abraham, by both father and mother; upon which account he hath sent me to you, being desirous to take this damsel for his son to wife. He is his legitimate son, and is brought up as his only heir. He could indeed have had the most happy of all the women in that country for him, but he would not have his son marry any of them; but, out of regard to his own relations, he desired him to match here, whose affection and inclination I would not have you despise; for it was by the good pleasure of God that other accidents fell out in my journey, and that thereby I lighted upon your daughter and your house; for when I was near to the city, I saw a great many maidens coming to a well, and I prayed that I might meet with this damsel, which has come to pass accordingly. Do you therefore confirm that marriage, whose espousals have been already made by a Divine appearance; and show the respect you have for Abraham, who hath sent me with so much solicitude, in giving your consent to the marriage of this damsel." Upon this they understood it to be the will of God, and greatly approved of the offer, and sent their daughter, as was desired. Accordingly Isaac married her, the inheritance being now come to him; for the children by Keturah were gone to their own remote habitations.
CHAPTER 17.
CONCERNING THE DEATH OF ABRAHAM.
A LITTLE while after this Abraham died. He was a man of incomparable virtue,
and honored by God in a manner agreeable to his piety towards him. The whole
time of his life was one hundred seventy and five years, and he was buried in
CHAPTER 18.
CONCERNING THE SONS OF ISAAC, ESAU AND JACOB; OF THEIR NATIVITY AND EDUCATION.
1. NOW Isaac's wife proved with child, after the death of Abraham; (30) and when her belly was greatly burdened, Isaac was very anxious, and inquired of God; who answered, that Rebeka should bear twins; and that two nations should take the names of those sons; and that he who appeared the second should excel the elder. Accordingly she, in a little time, as God had foretold, bare twins; the elder of whom, from his head to his feet, was very rough and hairy; but the younger took hold of his heel as they were in the birth. Now the father loved the elder, who was called Esau, a name agreeable to his roughness, for the Hebrews call such a hairy roughness [Esau, (31) or] Seir; but Jacob the younger was best beloved by his mother.
2. When there was a famine in the land, Isaac resolved to go into
3. It was now that Isaac's affairs increased, and in a flourishing condition; and this his great riches. But Abimelech, thinking in opposition to him, while their living made them suspicious of each other, and retiring showing a secret enmity also, he
afraid that his former friendship with Isaac would not secure him, if Isaac should endeavor the injuries he had formerly offered him; he therefore renewed his friendship with him, Philoc, one of his generals. And when he had obtained every thing he desired, by reason of Isaac's good nature, who preferred the earlier friendship Abimelech had shown to himself and his father to his later wrath against him, he returned home.
4. Now when Esau, one of the sons of Isaac, whom the father principally loved, was now come to the age of forty years, he married Adah, the daughter of Helon, and Aholibamah, the daughter of Esebeon; which Helon and Esebeon were great lords among the Canaanites: thereby taking upon himself the authority, and pretending to have dominion over his own marriages, without so much as asking the advice of his father; for had Isaac been the arbitrator, he had not given him leave to marry thus, for he was not pleased with contracting any alliance with the people of that country; but not caring to be uneasy to his son by commanding him to put away these wives, he resolved to be silent.
5. But when he was old, and could not see at all, he called Esau to him, and told him, that besides his blindness, and the disorder of his eyes, his very old age hindered him from his worship of God [by sacrifice]; he bid him therefore to go out a hunting, and when he had caught as much venison as he could, to prepare him a supper (32) that after this he might make supplication to God, to be to him a supporter and an assister during the whole time of his life; saying, that it was uncertain when he should die, and that he was desirous, by prayers for him, to procure, beforehand, God to be merciful to him.
6. Accordingly, Esau went out a hunting. But Rebeka (33) thinking it proper to have the supplication made for obtaining the favor of God to Jacob, and that without the consent of Isaac, bid him kill kids of the goats, and prepare a supper. So Jacob obeyed his mother, according to all her instructions. Now when the supper was got ready, he took a goat's skin, and put it about his arm, that by reason of its hairy roughness, he might by his father be believed to be Esau; for they being twins, and in all things else alike, differed only in this thing. This was done out of his fear, that before his father had made his supplications, he should be caught in his evil practice, and lest he should, on the contrary, provoke his father to curse him. So he brought in the supper to his father. Isaac perceivest to be Esau." So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, "O Lord of all ages, and Creator of all substance; for it was thou that didst propose to my father great plenty of good things, and hast vouchsafed to bestow on me what I have; and hast promised to my posterity to be their kind supporter, and to bestow on them still greater blessings; do thou therefore confirm these thy promises, and do not overlook me, because of my present weak condition, on account of which I most earnestly pray to thee. Be gracious to this my son; and preserve him and keep him from every thing that is evil. Give him a happy life, and the possession of as many good things as thy power is able to bestow. Make him terrible to his enemies, and honorable and beloved among his friends."
7. Thus did Isaac pray to God, thinking his prayers had been made for Esau. He had but just finished them, when Esau came in from hunting. And when Isaac perceived his mistake, he was silent: but Esau required that he might be made partaker of the like blessing from his father that his brother had partook of; but his father refused it, because all his prayers had been spent upon Jacob: so Esau lamented the mistake. However, his father being grieved at his weeping, said, that "he should excel in hunting and strength of body, in arms, and all such sorts of work; and should obtain glory for ever on those accounts, he and his posterity after him; but still should serve his brother."
8. Now the mother delivered Jacob, when she was afraid that his brother would inflict some punishment upon him because of the mistake about the prayers of Isaac; for she persuaded her husband to take a wife for Jacob out of Mesopotamia, of her own kindred, Esau having married already Basemmath, the daughter of Ismael, without his father's consent; for Isaac did not like the Canaanites, so that he disapproved of Esau's former marriages, which made him take Basemmath to wife, in order to please him; and indeed he had a great affection for her.
CHAPTER 19.
CONCERNING JACOB'S FLIGHT INTO
1. Now Jacob was sent by his mother to Mesopotamia, in order to marry Laban her brother's daughter (which marriage was permitted by Isaac, on account of his obsequiousness to the desires of his wife); and he accordingly journeyed through the land of Canaan; and because he hated the people of that country, he would not lodge with any of them, but took up his lodging in the open air, and laid his head on a heap of stones that he had gathered together. At which time he saw in his sleep such a vision standing by him: - he seemed to see a ladder that reached from the earth unto heaven, and persons descending upon the ladder that seemed more excellent than human; and at last God himself stood above it, and was plainly visible to him, who, calling him by his name, spake to him in these words: -
2. "O Jacob, it is not fit for thee, who art the son of a good father, and grandson of one who had obtained a great reputation for his eminent virtue, to be dejected at thy present circumstances, but to hope for better times, for thou shalt have great abundance of all good things, by my assistance: for I brought Abraham hither, out of Mesopotamia, when he was driven away by his kinsmen, and I made thy father a happy man, nor will I bestow a lesser degree of happiness on thyself: be of good courage, therefore, and under my conduct proceed on this thy journey, for the marriage thou goest so zealously about shall be consummated. And thou shalt have children of good characters, but their multitude shall be innumerable; and they shall leave what they have to a still more numerous posterity, to whom, and to whose posterity, I give the dominion of all the land, and their posterity shall fill the entire earth and sea, so far as the sun beholds them: but do not thou fear any danger, nor be afraid of the many labors thou must undergo, for by my providence I will direct thee what thou art to do in the time present, and still much more in the time to come."
3. Such were the predictions which God made to Jacob; whereupon he became
very joyful at what he had seen and heard; and he poured oil on the stones,
because on them the prediction of such great benefits was made. He also vowed a
vow, that he would offer sacrifices upon them, if he lived and returned safe;
and if he came again in such a condition, he would give the tithe of what he
had gotten to God. He also judged the place to be honorable and gave it the
name of
4. So he proceeded on his journey to Mesopotamia, and at length came to Haran; and meeting with shepherds in the suburbs, with boys grown up, and maidens sitting about a certain well, he staid with them, as wanting water to drink; and beginning to discourse with them, he asked them whether they knew such a one as Laban, and whether he was still alive. Now they all said they knew him, for he was not so inconsiderable a person as to be unknown to any of them; and that his daughter fed her father's flock together with them; and that indeed they wondered that she was not yet come, for by her means thou mightest learn more exactly whatever thou desirest to know about that family. While they were saying this the damsel came, and the other shepherds that came down along with her. Then they showed her Jacob, and told her that he was a stranger, who came to inquire about her father's affairs. But she, as pleased, after the custom of children, with Jacob's coming, asked him who he was, and whence he came to them, and what it was he lacked that he came thither. She also wished it might he in their power to supply the wants he came about.
5. But Jacob was quite overcome, not so much by their kindred, nor by that
affection which might arise thence, as by his love to the damsel, and his
surprise at her beauty, which was so flourishing, as few of the women of that
age could vie with. He said then, "There is a relation between thee and
me, elder than either thy or my birth, if thou be the daughter of Laban; for
Abraham was the son of Terah, as well as
6. When she had said thus, she brought him to Laban; and being owned by his uncle, he was secure himself, as being among his friends; and he brought a great deal of pleasure to them by his unexpected coning. But a little while afterward, Laban told him that he could not express in words the joy he had at his coming; but still he inquired of him the occasion of his coming, and why he left his aged mother and father, when they wanted to be taken care of by him; and that he would afford him all the assistance he wanted. Then Jacob gave him an account of the whole occasion of his journey, and told him, "that Isaac had two sons that were twins, himself and Esau; who, because he failed of his father's prayers, which by his mother's wisdom were put up for him, sought to kill him, as deprived of the kingdom (34) which was to be given him of God, and of the blessings for which their father prayed; and that this was the occasion of his coming hither, as his mother had commanded him to do: for we are all (says he) brethren one to another; but our mother esteems an alliance with your family more than she does one with the families of the country; so I look upon yourself and God to be the supporters of my travels, and think myself safe in my present circumstances."
7. Now Laban promised to treat him with great humanity, both on account of his ancestors, and particularly for the sake of his mother, towards whom, he said, he would show his kindness, even though she were absent, by taking care of him; for he assured him he would make him the head shepherd of his flock, and give him authority sufficient for that purpose; and when he should have a mind to return to his parents, he would send him back with presents, and this in as honorable a manner as the nearness of their relation should require. This Jacob heard gladly; and said he would willingly, and with pleasure, undergo any sort of pains while he tarried with him, but desired Rachel to wife, as the reward of those pains, who was not only on other accounts esteemed by him, but also because she was the means of his coming to him; for he said he was forced by the love of the damsel to make this proposal. Laban was well pleased with this agreement, and consented to give the damsel to him, as not desirous to meet with any better son-in-law; and said he would do this, if he would stay with him some time, for he was not willing to send his daughter to be among the Canaanites, for he repented of the alliance he had made already by marrying his sister there. And when Jacob had given his consent to this, he agreed to stay seven years; for so many years he had resolved to serve his father-in-law, that, having given a specimen of his virtue, it might be better known what sort of a man he was. And Jacob, accepting of his terms, after the time was over, he made the wedding-feast; and when it was night, without Jacob's perceiving it, he put his other daughter into bed to him, who was both elder than Rachel, and of no comely countenance: Jacob lay with her that night, as being both in drink and in the dark. However, when it was day, he knew what had been done to him; and he reproached Laban for his unfair proceeding with him; who asked pardon for that necessity which forced him to do what he did; for he did not give him Lea out of any ill design, but as overcome by another greater necessity: that, notwithstanding this, nothing should hinder him from marrying Rachel; but that when he had served another seven years, he would give him her whom he loved. Jacob submitted to this condition, for his love to the damsel did not permit him to do otherwise; and when another seven years were gone, he took Rachel to wife.
8. Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves, (35) but however subject to their mistresses. Now Lea was sorely troubled at her husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she entreated God perpetually; and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which
name signifies that God had hearkened to her prayer. Then she bare
Levi, the confirmer of their friendship. After him was born
9. Now Jacob fed the flocks of Laban his father-in-law all this time, being twenty years, after which he desired leave of his father-in-law to take his wives and go home; but when his father-in-law would not give him leave, he contrived to do it secretly. He made trial therefore of the disposition of his wives what they thought of this journey; - when they appeared glad, and approved of it. Rachel took along with her the images of the gods, which, according to their laws, they used to worship in their own country, and ran away together with her sister. The children also of them both, and the handmaids, and what possessions they had, went along with them. Jacob also drove away half the cattle, without letting Laban know of it beforehand But the reason why Rachel took the images of the gods, although Jacob had taught her to despise such worship of those gods, was this, That in case they were pursued, and taken by her father, she might have recourse to these images, in order obtain his pardon.
10. But Laban, after one day's time, being acquainted with Jacob's and his daughters' departure, was much troubled, and pursued after them, leading a band of men with him; and on the seventh day overtook them, and found them resting on a certain hill; and then indeed he did not meddle with them, for it was even-tide; but God stood by him in a dream, and warned him to receive his son-in-law and his daughters in a peaceable manner; and not to venture upon any thing rashly, or in wrath to but to make a league with Jacob. And he him, that if he despised their small number, attacked them in a hostile manner, he would assist them. When Laban had been thus forewarned by God, he called Jacob to him the next day, in order to treat with him, and showed him what dream he had; in dependence whereupon he came confidently to him, and began to accuse him, alleging that he had entertained him when he was poor, and in want of all things, and had given him plenty of all things which he had. "For," said he, "I have joined my daughters to thee in marriage, and supposed that thy kindness to me be greater than before; but thou hast had no regard to either thy mother's relations to me, nor to the affinity now newly contracted between us; nor to those wives whom thou hast married; nor to those children, of whom I am the grandfather. Thou hast treated me as an enemy, driving away my cattle, and by persuading my daughters to run away from their father; and by carrying home those sacred paternal images which were worshipped by my forefathers, and have been honored with the like worship which they paid them by myself. In short, thou hast done this whilst thou art my kinsman, and my sister's son, and the husband of my daughters, and was hospiably treated by me, and didst eat at my table." When Laban had said this, Jacob made his defense - That he was not the only person in whom God had implanted the love of his native country, but that he had made it natural to all men; and that therefore it was but reasonable that, after so long time, he should go back to it. "But as to the prey, of whose driving away thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong; for instead of those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that thou art unjustly angry at me because I have taken, and have with me, a small portion of them? But then, as to thy daughters, take notice, that it is not through any evil practices of mine that they follow me in my return home, but from that just affection which wives naturally have to their husbands. They follow therefore not so properly myself as their own children." And thus far of his apology was made, in order to clear himself of having acted unjustly. To which he added his own complaint and accusation of Laban; saying, "While I was thy sister's son, and thou hadst given me thy daughters in marriage, thou hast worn me out with thy harsh commands, and detained me twenty years under them. That indeed which was required in order to my marrying thy daughters, hard as it was, I own to have been tolerable; but as to those that were put upon me after those marriages, they were worse, and such indeed as an enemy would have avoided." For certainly Laban had used Jacob very ill; for when he saw that God was assisting to Jacob in all that he desired, he promised him, that of the young cattle which should be born, he should have sometimes what was of a white color, and sometimes what should be of a black color; but when those that came to Jacob's share proved numerous, he did not keep his faith with him, but said he would give them to him the next year, because of his envying him the multitude of his possessions. He promised him as before, because he thought such an increase was not to be expected; but when it appeared to be fact, he deceived him.
11. But then, as to the sacred images, he bid him search for them; and when
Laban accepted of the offer, Rachel, being informed of it, put those images
into that camel's saddle on which she rode, and sat upon it; and said, that her
natural purgation hindered her rising up: so Laban left off searching any
further, not supposing that his daughter in such circumstances would approach
to those images. So he made a league with Jacob, and bound it by oaths, that he
would not bear him any malice on account of what had happened; and Jacob made
the like league, and promised to love Laban's daughters. And these leagues they
confirmed with oaths also, which the made upon certain as whereon they erected
a pillar, in the form of an altar: whence that hill is called Gilead; and from
thence they call that land the
CHAPTER 20.
CONCERNING THE MEETING OF JACOB AND ESAU.
1. NOW as Jacob was proceeding on his journey to the
2. When Jacob had made these appointments all the day, and night came on, he
moved on with his company; and, as they were gone over a certain river called
Jabboc, Jacob was left behind; and meeting with an angel, he wrestled with him,
the angel beginning the struggle: but he prevailed over the angel, who used a
voice, and spake to him in words, exhorting him to be pleased with what had
happened to him, and not to suppose that his victory was a small one, but that
he had overcome a divine angel, and to esteem the victory as a sign of great
blessings that should come to him, and that his offspring should never fall,
and that no man should be too hard for his power. He also commanded him to be
called
3. When Jacob understood that his brother was near, he ordered his wives to go before, each by herself, with the handmaids, that they might see the actions of the men as they were fighting, if Esau were so disposed. He then went up to his brother Esau, and bowed down to him, who had no evil design upon him, but saluted him; and asked him about the company of the children and of the women; and desired, when he had understood all he wanted to know about them, that he would go along with him to their father; but Jacob pretending that the cattle were weary, Esau returned to Seir, for there was his place of habitation, he having named the place Roughness, from his own hairy roughness.
CHAPTER 21.
CONCERNING THE VIOLATION OF DINA'S CHASTITY.
1. HEREUPON Jacob came to the place, till this day called Tents (Succoth); from whence he went to Shechem, which is a city of the Canaanites. Now as the Shechemites were keeping a festival Dina, who was the only daughter of Jacob, went into the city to see the finery of the women of that country. But when Shechem, the son of Hamor the king, saw her, he defiled her by violence; and being greatly in love with her, desired of his father that he would procure the damsel to him for a wife. To which desire he condescended, and came to Jacob, desiring him to give leave that his son Shechem might, according to law, marry Dina. But Jacob, not knowing how to deny the desire of one of such great dignity, and yet not thinking it lawful to marry his daughter to a stranger, entreated him to give him leave to have a consultation about what he desired him to do. So the king went away, in hopes that Jacob would grant him this marriage. But Jacob informed his sons of the defilement of their sister, and of the address of Hamor; and desired them to give their advice what they should do. Upon fills, the greatest part said nothing, not knowing what advice to give. But Simeon and Levi, the brethren of the damsel by the same mother, agreed between themselves upon the action following: It being now the time of a festival, when the Shechemites were employed in ease and feasting, they fell upon the watch when they were asleep, and, coming into the city, slew all the males (38) as also the king, and his son, with them; but spared the women. And when they had done this without their father's consent, they brought away their sister.
2. Now while Jacob was astonished at the greatness of this act, and was
severely blaming his sons for it, God stood by him, and bid him be of good
courage; but to purify his tents, and to offer those sacrifices which he had
vowed to offer when he went first into Mesopotamia, and saw his vision. As he
was therefore purifying his followers, he lighted upon the gods of Laban; (for
he did not before know they were stolen by Rachel;) and he hid them in the
earth, under an oak, in Shechem. And departing thence, he offered sacrifice at
3. And when he was gone thence, and was come over against Ephrata, he there
buried Rachel, who died in child-bed: she was the only one of Jacob's kindred
that had not the honor of burial at
CHAPTER 22.
HOW ISAAC DIED, AND WAS BURIED IN
FROM thence Jacob came to
ENDNOTES
(1) Since Josephus, in his Preface, sect. 4, says that Moses wrote some things enigmatically, some allegorically, and the rest in plain words, since in his account of the first chapter of Genesis, and the first three verses of the second, he gives us no hints of any mystery at all; but when he here comes to ver. 4, etc. he says that Moses, after the seventh day was over, began to talk philosophically; it is not very improbable that he understood the rest of the second and the third chapters in some enigmatical, or allegorical, or philosophical sense. The change of the name of God just at this place, from Elohim to Jehovah Elohim, from God to Lord God, in the Hebrew, Samaritan, and Septuagint, does also not a little favor some such change in the narration or construction.
(2) We may observe here, that Josephus supposed man to be compounded of spirit, soul, and body, with St. Paul, 1 Thessalonians 5:23, and the rest of the ancients: he elsewhere says also, that the blood of animals was forbidden to be eaten, as having in it soul and spirit, Antiq. B. III. ch. 11. sect. 2.
(3) Whence this strange notion came, which yet is not peculiar to Joseph,, but, as Dr. Hudson says here, is derived from older authors, as if four of the greatest rivers in the world, running two of them at vast distances from the other two, by some means or other watered paradise, is hard to say. Only since Josephus has already appeared to allegorize this history, and take notice that these four names had a particular signification; Phison for Ganges, a multitude; Phrath for Euphrates, either a dispersion or a flower; Diglath for Tigris, what is swift, with narrowness; and Geon for Nile, what arises from the east,--we perhaps mistake him when we suppose he literally means those four rivers; especially as to Geon or Nile, which arises from the east, while he very well knew the literal Nile arises from the south; though what further allegorical sense he had in view, is now, I fear, impossible to be determined.
(4) By the
Red Sea is not here meant the Arabian Gulf, which alone we now call by that
name, but all that
(5) Hence it appears, that Josephus thought several, at least, of the brute animals, particularly the serpent, could speak before the fall. And I think few of the more perfect kinds of those animals want the organs of speech at this day. Many inducements there are also to a notion, that the present state they are in, is not their original state; and that their capacities have been once much greater than we now see them, and are capable of being restored to their former condition. But as to this most ancient, and authentic, and probably allegorical account of that grand affair of the fall of our first parents, I have somewhat more to say in way of conjecture, but being only a conjecture, I omit it: only thus far, that the imputation of the sin of our first parents to their posterity, any further than as some way the cause or occasion of man's mortality, seems almost entirely groundless; and that both man, and the other subordinate creatures, are hereafter to be delivered from the curse then brought upon them, and at last to be delivered from that bondage of corruption, Romans 8:19-22.
(6) St. John's account of the reason why God accepted the sacrifice of Abel, and rejected that of Cain; as also why Cain slew Abel, on account of that his acceptance with God, is much better than this of Josephus: I mean, because "Cain was of the evil one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous," 1 John 3:12. Josephus's reason seems to be no better than a pharisaical notion or tradition.
(7) From this Jubal, not improbably, came Jobel, the trumpet of jobel or jubilee; that large and loud musical instrument, used in proclaiming the liberty at the year of jubilee.
(8) The number of Adam's children, as says the old tradition was thirty-three sons, and twenty-three daughters.
(9) What is here said of Seth and his posterity, that they were very good and virtuous, and at the same time very happy, without any considerable misfortunes, for seven generations, [see ch. 2. sect. 1, before; and ch. 3. sect. 1, hereafter,] is exactly agreeable to the state of the world and the conduct of Providence in all the first ages.
(10) Of
Josephus's mistake here, when he took Seth the son of Adam, for Seth or
Sesostris, king of
(11) This notion, that the fallen angels were, in some sense, the fathers of the old giants, was the constant opinion of antiquity.
(12) Josephus here supposes that the life of these giants, for of them only do I understand him, was now reduced to 120 years; which is confirmed by the fragment of Enoch, sect. 10, in Authent. Rec. Part I. p. 268. For as to the rest of mankind, Josephus himself confesses their lives were much longer than 120 years, for many generations after the flood, as we shall see presently; and he says they were gradually shortened till the days of Moses, and then fixed [for some time] at 120, ch. 6. sect. 5. Nor indeed need we suppose that either Enoch or Josephus meant to interpret these 120 years for the life of men before the flood, to be different from the 120 years of God's patience [perhaps while the ark was preparing] till the deluge; which I take to be the meaning of God when he threatened this wicked world, that if they so long continued impenitent, their days should be no more than 120 years.
(13) A cubit is about 21 English inches.
(14) Josephus here truly determines, that the year that the Flood began, our Hebrew and Samaritan, and perhaps Josephus's own copy, more rightly placed it on the 17th day, instead of the 27th, as here; for Josephus agrees with them, as to the distance of 150 days to the 17th day of the 7th month, as Genesis 7. ult. with 8:3.
(15) Josephus here takes notice, that these ancient genealogies were first set down by those that then lived, and from them were transmitted down to posterity; which I suppose to be the true account of that matter. For there is no reason to imagine that men were not taught to read and write soon after they were taught to speak; and perhaps all by the Messiah himself, who, under the Father, was the Creator or Governor of mankind, and who frequently in those early days appeared to them.
(16) This
(GREEK), or Place of Descent, is the proper rendering of the Armenian name of
this very city. It is called in Ptolemy Naxuana, and by Moses Chorenensis, the
Armenian historian, Idsheuan; but at the place itself Nachidsheuan, which
signifies The first place of descent, and is a lasting monument of the
preservation of Noah in the ark, upon the top of that mountain, at whose foot
it was built, as the first city or town after the flood. See Antiq. B. XX. ch.
2. sect. 3; and Moses Chorenensis, who also says elsewhere, that another town
was related by tradition to have been called Seron, or, The Place of
Dispersion, on account of the dispersion of Xisuthrus's or Noah's sons, from
thence first made. Whether any remains of this ark be still preserved, as the
people of the country suppose, I cannot certainly tell.
(17) One observation ought not here to be neglected, with regard to that Ethiopic war which Moses, as general of the Egyptians, put an end to, Antiq. B. II. ch. 10., and about which our late writers seem very much unconcerned; viz. that it was a war of that consequence, as to occasion the removal or destruction of six or seven nations of the posterity of Mitzraim, with their cities; which Josephus would not have said, if he had not had ancient records to justify those his assertions, though those records be now all lost.
(18) That
the Jews were called Hebrews from this their progenitor Heber, our author
Josephus here rightly affirms; and not from Abram the Hebrew, or passenger over
(19) It is worth noting here, that God required no other sacrifices under the law of Moses, than what were taken from these five kinds of animals which he here required of Abram. Nor did the Jews feed upon any other domestic animals than the three here named, as Reland observes on Antiq. B. IV. ch. 4. sect. 4.
(20) As to this affliction of Abram's posterity for 400 years, see Antiq. B. II. ch. 9. sect. 1.
(21) These
sons-in-law to Lot, as they are called, Genesis 19:12-14, might be so styled,
because they were betrothed to
(22) Of the War, B. IV. ch. 8. sect. 4.
(23) This
pillar of salt was, we see here, standing in the days of Josephus, and he had
seen it. That it was standing then is also attested by Clement of Rome,
contemporary with Josephus; as also that it was so in the next century, is
attested by Irenaeus, with the addition of an hypothesis, how it came to last
so long, with all its members entire. — Whether the account that some modern
travelers give be true, that it is still standing, I do not know. Its remote
situation, at the most southern point of the
(24) I see
no proper wicked intention in these daughters of
(25) It is well worth observation, that Josephus here calls that principal Angel, who appeared to Abraham and foretold the birth of Isaac, directly God; which language of Josephus here, prepares us to believe those other expressions of his, that Jesus was a wise man, if it be lawful to call him a man, Antiq. B. XVIII. ch. 3. sect. 3, and of God the Word, in his homily concerning Hades, may be both genuine. Nor is the other expression of Divine Angel, used presently, and before, also of any other signification.
(26) Josephus here calls Ismael a young child or infant, though he was about 13 years of age; as Judas calls himself and his brethren young men, when he was 47, and had two children, Antiq. B. II. ch. 6. sect. 8, and they were of much the same age; as is a damsel of 12 years old called a little child, Mark 5:39-42, five several times. Herod is also said by Josephus to be a very young man at 25. See the note on Antiq. B. XIV. ch. 9. sect 2, and of the War, B. I. ch. 10. And Aristobulus is styled a very little child at 16 years of age, Antiq. B. XV. ch. 2. sect. 6, 7. Domitian also is called by him a very young child, when he went on his German expedition at about 18 years of age, of the War, B. VII. ch. 4. sect. 2. Samson's wife, and Ruth, when they were widows, are called children, Antiq. B. V. ch. 8. sect. 6, and ch. 9. sect. 2 3.
(27) Note, that both here and Hebrews 11:17, Isaac is called Abraham's only begotten son, though he at the same time had another son, Ismael. The Septuagint expresses the true meaning, by rendering the text the beloved son.
(28) Here is a plain error in the copies which say that king David afterwards built the temple on this Mount Moriah, while it was certainly no other than king Solomon who built that temple, as indeed Procopius cites it from Josephus. For it was for certain David, and not Solomon, who built the first altar there, as we learn, 2 Samuel 24:18, etc.; 1 Chronicles 21:22, etc.; and Antiq. B. VII. ch. 13. sect. 4.
(29) It
seems both here, and in God's parallel blessing to Jacob, ch. 19. sect. 1, that
Josephus had yet no notion of the hidden meaning of that most important and
most eminent promise, "In thy seed shall all the families of the earth be
blessed. He saith not, and of seeds, as of many, but as of one; and to thy
seed, which is Christ," Galatians 3:16. Nor is it any wonder, he being, I
think, as yet not a Christian. And had he been a Christian, yet since he was,
to be sure, till the latter part of his life, no more than an Ebionite
Christian, who, above all the apostles, rejected and despised
(30) The birth of Jacob and Esau is here said to be after Abraham's death: it should have been after Sarah's death. The order of the narration in Genesis, not always exactly according to the order of time, seems to have led Josephus into this error, as Dr. Bernard observes here.
(31) For Seir in Josephus, the coherence requires that we read Esau or Seir, which signify the same thing.
(32) The supper of savory meat, as we call it, Genesis 27:4, to be caught by hunting, was intended plainly for a festival or a sacrifice; and upon the prayers that were frequent at sacrifices, Isaac expected, as was then usual in such eminent cases, that a divine impulse would come upon him, in order to the blessing of his son there present, and his foretelling his future behavior and fortune. Whence it must be, that when Isaac had unwittingly blessed Jacob, and was afterwards made sensible of his mistake, yet did he not attempt to alter it, how earnestly soever his affection for Esau might incline him to wish it might be altered, because he knew that this blessing came not from himself, but from God, and that an alteration was out of his power. A second afflatus then came upon him, and enabled him to foretell Esau's future behavior and foretell Esau’s future behavior and fortune also.
(33) Whether Jacob or his mother Rebeka were most blameable in this imposition upon Isaac in his old age, I cannot determine. However the blessing being delivered as a prediction of future events, by a Divine impulse, and foretelling things to befall to the posterity of Jacob and Esau in future ages, was for certain providential; and according to what Rebeka knew to be the purpose of God, when he answered her inquiry, "before the children were born," Genesis 25:23, "that one people should be stronger than the other people; and the elder, Esau, should serve the younger, Jacob." Whether Isaac knew or remembered this old oracle, delivered in our copies only to Rebeka; or whether, if he knew and remembered it, he did not endeavor to alter the Divine determination, out of his fondness for his elder and worser son Esau, to the damage of his younger and better son Jacob, as Josephus elsewhere supposes, Antiq. B. II. ch. 7. sect. 3; I cannot certainly say. if so, this might tempt Rebeka to contrive, and Jacob to put this imposition upon him. However, Josephus says here, that it was Isaac, and not Rebeka, who inquired of God at first, and received the forementioned oracle, sect. 1; which, if it be the true reading, renders Isaac's procedure more inexcusable. Nor was it probably any thing else that so much encouraged Esau formerly to marry two Canaanitish wives, without his parents' consent, as Isaac's unhappy fondness for him.
(34) By this "deprivation of the kingdom that was to be given Esau of God," as the first-born, it appears that Josephus thought that a "kingdom to be derived from God" was due to him whom Isaac should bless as his first-born, which I take to be that kingdom which was expected under the Messiah, who therefore was to be born of his posterity whom Isaac should so bless. Jacob therefore by obtaining this blessing of the first-born, became the genuine heir of that kingdom, in opposition to Esau.
(35) Here
we have the difference between slaves for life and servants, such as we now
hire for a time agreed upon on both sides, and dismiss again after he time
contracted for is over, which are no slaves, but free men and free women.
Accordingly, when the Apostolical Constitutions forbid a clergyman to marry
perpetual servants or slaves, B. VI. ch. 17., it is meant only of the former
sort; as we learn elsewhere from the same Constitutions, ch. 47.
(36) I formerly explained these mandrakes, as we, with the Septuagint, and Josephus, render the Hebrew word Dudaim, of the Syrian Maux, with Ludolphus, Antbent. Rec. Part I. p. 420; but have since seen such a very probable account in M. S. of my learned friend Mr. Samuel Barker, of what we still call mandrakes, and their description by the ancient naturalists and physicians, as inclines me to think these here mentioned were really mandrakes, and no other.
(37) Perhaps
this may be the proper meaning of the word
(38) Of this slaughter of the Shechemites by Simeon and Levi, see Authent. Rec. Part I. p. 309, 418, 432-439. But why Josephus has omitted the circumcision of these Shechemites, as the occasion of their death; and of Jacob's great grief, as in the Testament of Levi, sect. 5; I cannot tell.
(39) Since Benoni signifies the son of my sorrow, and Benjamin the son of days, or one born in the father's old age, Genesis 44:20, I suspect Josephus's present copies to be here imperfect, and suppose that, in correspondence to other copies, he wrote that Rachel called her son's name Benoni, but his father called him Benjamin, Genesis 35:18. As for Benjamin, as commonly explained, the son of the right hand, it makes no sense at all, and seems to be a gross modern error only. The Samaritan always writes this name truly Benjamin, which probably is here of the same signification, only with the Chaldee termination in, instead of im in the Hebrew; as we pronounce cherubin or cherubim indifferently. Accordingly, both the Testament of Benjamin, sect. 2, p. 401, and Philo de Nominum Mutatione, p. 1059, write the name Benjamin, but explain it not the son of the right hand, but the son of days.