The Antiquities of the Jews................................................................................................................................1

Book XVI From the Finishing of the Temple by Herod to the Death of Alexander and Aristobulus

Book XVII From the Death of Alexander and Aristobulus to the Banishment of Archelaus

Book XVIII From the Banishment of Archelaus to the Departure of the Jews from Babylon

Book XIX From the Departure of the Jews from Babylon to FAdus the Roman Procurator

1. Those who undertake to write histories, do not, I perceive, take that trouble on one and the same account,

but for many reasons, and those such as are very different one from another. For some of them apply

themselves to this part of learning to show their skill in composition, and that they may therein acquire a

reputation for speaking finely: others of them there are, who write histories in order to gratify those that

happen to be concerned in them, and on that account have spared no pains, but rather gone beyond their own

abilities in the performance: but others there are, who, of necessity and by force, are driven to write history,

because they are concerned in the facts, and so cannot excuse themselves from committing them to writing,

for the advantage of posterity; nay, there are not a few who are induced to draw their historical facts out of

darkness into light, and to produce them for the benefit of the public, on account of the great importance of

the facts themselves with which they have been concerned. Now of these several reasons for writing history, I

must profess the two last were my own reasons also; for since I was myself interested in that war which we

Jews had with the Romans, and knew myself its particular actions, and what conclusion it had, I was forced

to give the history of it, because I saw that others perverted the truth of those actions in their writings.

2. Now I have undertaken the present work, as thinking it will appear to all the Greeks (2) worthy of their

study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the

Hebrew Scriptures. And indeed I did formerly intend, when I wrote of the war, (3) to explain who the Jews

originally were, what fortunes they had been subject to, and by what legislature they had been instructed

in piety, and the exercise of other virtues, what wars also they had made in remote ages, till they were

unwillingly engaged in this last with the Romans: but because this work would take up a great compass, I

separated it into a set treatise by itself, with a beginning of its own, and its own conclusion; but in process of

time, as usually happens to such as undertake great things, I grew weary and went on slowly, it being a large

subject, and a difficult thing to translate our history into a foreign, and to us unaccustomed language.

However, some persons there were who desired to know our history, and so exhorted me to go on with it;

and, above all the rest, Epaphroditus, (4) a man who is a lover of all kind of learning, but is principally

delighted with the knowledge of history, and this on account of his having been himself concerned in great

affairs, and many turns of fortune, and having shown a wonderful rigor of an excellent nature, and an

immovable virtuous resolution in them all. I yielded to this man's persuasions, who always excites such as

have abilities in what is useful and acceptable, to join their endeavors with his. I was also ashamed myself to

permit any laziness of disposition to have a greater influence upon me, than the delight of taking pains in

such studies as were very useful: I thereupon stirred up myself, and went on with my work more cheerfully.

Besides the foregoing motives, I had others which I greatly reflected on; and these were, that our forefathers

were willing to communicate such things to others; and that some of the Greeks took considerable pains to

3. I found, therefore, that the second of the Ptolemies was a king who was extraordinarily diligent in what

concerned learning, and the collection of books; that he was also peculiarly ambitious to procure a translation

of our law, and of the constitution of our government therein contained, into the Greek tongue. Now Eleazar

the high priest, one not inferior to any other of that dignity among us, did not envy the forenamed king the

participation of that advantage, which otherwise he would for certain have denied him, but that he knew the

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

others. Accordingly, I thought it became me both to imitate the generosity of our high priest, and to suppose

there might even now be many lovers of learning like the king; for he did not obtain all our writings at that

time; but those who were sent to Alexandria as interpreters, gave him only the books of the law, while there

were a vast number of other matters in our sacred books. They, indeed, contain in them the history of five

thousand years; in which time happened many strange accidents, many chances of war, and great actions of

the commanders, and mutations of the form of our government. Upon the whole, a man that will peruse this

history, may principally learn from it, that all events succeed well, even to an incredible degree, and the

reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break

his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was

practical before becomes impracticable (5) and whatsoever they set about as a good thing, is converted into

an incurable calamity. And now I exhort all those that peruse these books, to apply their minds to God; and to

examine the mind of our legislator, whether he hath not understood his nature in a manner worthy of him; and

hath not ever ascribed to him such operations as become his power, and hath not preserved his writings from

those indecent fables which others have framed, although, by the great distance of time when he lived, he

might have securely forged such lies; for he lived two thousand years ago; at which vast distance of ages the

poets themselves have not been so hardy as to fix even the generations of their gods, much less the actions of

their men, or their own laws. As I proceed, therefore, I shall accurately describe what is contained in our

records, in the order of time that belongs to them; for I have already promised so to do throughout this

undertaking; and this without adding any thing to what is therein contained, or taking away any thing

4. But because almost all our constitution depends on the wisdom of Moses, our legislator, I cannot avoid

saying somewhat concerning him beforehand, though I shall do it briefly; I mean, because otherwise those

that read my book may wonder how it comes to pass, that my discourse, which promises an account of laws

and historical facts, contains so much of philosophy. The reader is therefore to know, that Moses deemed it

exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place

should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate

the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it:

neither could the legislator himself have a right mind without such a contemplation; nor would any thing he

should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God

is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those

that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries. Now when

Moses was desirous to teach this lesson to his countrymen, he did not begin the establishment of his laws

after the same manner that other legislators did; I mean, upon contracts and other rights between one man and

another, but by raising their minds upwards to regard God, and his creation of the world; and by persuading

them, that we men are the most excellent of the creatures of God upon earth. Now when once he had brought

them to submit to religion, he easily persuaded them to submit in all other things: for as to other legislators,

they followed fables, and by their discourses transferred the most reproachful of human vices unto the gods,

and afforded wicked men the most plausible excuses for their crimes; but as for our legislator, when he had

once demonstrated that God was possessed of perfect virtue, he supposed that men also ought to strive after

the participation of it; and on those who did not so think, and so believe, he inflicted the severest

punishments. I exhort, therefore, my readers to examine this whole undertaking in that view; for thereby it

will appear to them, that there is nothing therein disagreeable either to the majesty of God, or to his love to

mankind; for all things have here a reference to the nature of the universe; while our legislator speaks some

things wisely, but enigmatically, and others under a decent allegory, but still explains such things as required

a direct explication plainly and expressly. However, those that have a mind to know the reasons of every

thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of;

but if God afford me time for it, I will set about writing it (6) after I have finished the present work. I shall

now betake myself to the history before me, after I have first mentioned what Moses says of the creation of

the world, which I find described in the sacred books after the manner following.

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 fourfooted

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

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

3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that

among them was the tree of life, and another of knowledge, whereby was to be known what was good and

evil; and that when he brought Adam and his wife into this garden, he commanded ;hem to take care of the

plants. Now the garden was watered by one river,(3) which ran round about the whole earth, and was parted

into four parts. And Phison, which denotes a multitude, running into India, makes its exit into the sea, and is

by the Greeks called Ganges. Euphrates also, as well as Tigris, goes down into the Red Sea.(4) Now the name

Euphrates, or Phrath, denotes either a dispersion, or a flower: by Tiris, or Diglath, is signified what is swift,

with narrowness; and Geon runs through Egypt, and denotes what arises from the east, which the Greeks call

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 figleaves; 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 painstaking;

which state of labor and painstaking would soon bring on old age, and death would not be at any remote

distance: but now thou hast abused this my goodwill, 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.

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 firstfruits 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

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 seventyseven children by two wives, Silla and Ada. Of those children by Ada, one was

Jabal: he erected tents, and loved the life of a shepherd. But Jubal, who was born of the same mother with

him, exercised himself in music;(7) and invented the psaltery and the harp. But Tubal, one of his children by

the other wife, exceeded all men in strength, and was very expert and famous in martial performances. He

procured what tended to the pleasures of the body by that method; and first of all invented the art of making

brass. Lamech was also the father of a daughter, whose name was Naamah. And because he was so skillful in

matters of divine revelation, that he knew he was to be punished for Cain's murder of his brother, he made

that known to his wives. Nay, even while Adam was alive, it came to pass that the posterity of Cain became

exceeding wicked, every one successively dying, one after another, more wicked than the former. They were

intolerable in war, and vehement in robberies; and if any one were slow to murder people, yet was he bold in

3. Now Adam, who was the first man, and made out of the earth, (for our discourse must now be about him,)

after Abel was slain, and Cain fled away, on account of his murder, was solicitous for posterity, and had a

vehement desire of children, he being two hundred and thirty years old; after which time he lived other seven

hundred, and then died. He had indeed many other children,(8) but Seth in particular. As for the rest, it would

be tedious to name them; I will therefore only endeavor to give an account of those that proceeded from Seth.

Now this Seth, when he was brought up, and came to those years in which he could discern what was good,

became a virtuous man; and as he was himself of an excellent character, so did he leave children behind him

who imitated his virtues.(9) All these proved to be of good dispositions. They also inhabited the same country

without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They

also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their

order. And that their inventions might not be lost before they were sufficiently known, upon Adam's

prediction that the world was to be destroyed at one time by the force of fire, and at another time by the

violence and quantity of water, they made two pillars, (10) the one of brick, the other of stone: they inscribed

their discoveries on them both, that in case the pillar of brick should be destroyed by the flood, the pillar of

stone might remain, and exhibit those discoveries to mankind; and also inform them that there was another

pillar of brick erected by them. Now this remains in the land of Siriad to this day.

Concerning The Flood; And After What Manner Noah Was Saved In An Ark, With His Kindred, And

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

3. This calamity happened in the six hundredth year of Noah's government, [age,] in the second month, (14)

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

But Moses appointed that � Nisan, which is the same with Xanthicus, should be the first month for their

festivals, because he brought them out of Egypt in that month: so that this month began the year as to all the

solemnities they observed to the honor of God, although he preserved the original order of the months as to

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

[seventeenth] day of the forementioned month; and this was two thousand six hundred and fiftysix [one

thousand six hundred and fiftysix] years from Adam, the first man; and the time is written down in our

sacred books, those who then lived having noted down,(15) with great accuracy, both the births and deaths of

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

ninetyfive years, died, leaving his son Jared, whom he begat when he was in his hundred and sixtyfifth

year. He lived nine hundred and sixtytwo years; and then his son Enoch succeeded him, who was born when

his father was one hundred and sixtytwo years old. Now he, when he had lived three hundred and sixtyfive

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 sixtyfive years old, had Lamech for his

son when he was one hundred and eightyseven years of age; to whom he delivered the government, when he

had retained it nine hundred and sixtynine years. Now Lamech, when he had governed seven hundred and

seventyseven years, appointed Noah, his son, to be ruler of the people, who was born to Lamech when he

was one hundred and eightytwo 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

5. When God gave the signal, and it began to rain, the water poured down forty entire days, till it became

fifteen cubits higher than the earth; which was the reason why there was no greater number preserved, since

they had no place to fly to. When the rain ceased, the water did but just begin to abate after one hundred and

fifty days, (that is, on the seventeenth day of the seventh month,) it then ceasing to subside for a little while.

After this, the ark rested on the top of a certain mountain in Armenia; which, when Noah understood, he

opened it; and seeing a small piece of land about it, he continued quiet, and conceived some cheerful hopes of

deliverance. But a few days afterward, when the water was decreased to a greater degree, he sent out a raven,

as desirous to learn whether any other part of the earth were left dry by the water, and whether he might go

out of the ark with safety; but the raven, finding all the land still overflowed, returned to Noah again. And

after seven days he sent out a dove, to know the state of the ground; which came back to him covered with

mud, and bringing an olive branch: hereby Noah learned that the earth was become clear of the flood. So after

he had staid seven more days, he sent the living creatures out of the ark; and both he and his family went out,

when he also sacrificed to God, and feasted with his companions. However, the Armenians call this place,

(GREEK) (16) The Place of Descent; for the ark being saved in that place, its remains are shown there by the

6. Now all the writers of barbarian histories make mention of this flood, and of this ark; among whom is

Berosus the Chaldean. For when he is describing the circumstances of the flood, he goes on thus: "It is said

there is still some part of this ship in Armenia, at the mountain of the Cordyaeans; and that some people carry

off pieces of the bitumen, which they take away, and use chiefly as amulets for the averting of mischiefs."

Hieronymus the Egyptian also, who wrote the Phoenician Antiquities, and Mnaseas, and a great many more,

make mention of the same. Nay, Nicolaus of Damascus, in his ninetysixth book, hath a particular relation

about them; where he speaks thus: "There is a great mountain in Armenia, over Minyas, called Baris, upon

which it is reported that many who fled at the time of the Deluge were saved; and that one who was carried in

an ark came on shore upon the top of it; and that the remains of the timber were a great while preserved. This

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 burntofferings, 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

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

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

1. Now the sons of Noah were three, Shem, Japhet, and Ham, born one hundred years before the Deluge.

These first of all descended from the mountains into the plains, and fixed their habitation there; and

persuaded others who were greatly afraid of the lower grounds on account of the flood, and so were very

loath to come down from the higher places, to venture to follow their examples. Now the plain in which they

first dwelt was called Shinar. God also commanded them to send colonies abroad, for the thorough peopling

of the earth, that they might not raise seditions among themselves, but might cultivate a great part of the

earth, and enjoy its fruits after a plentiful manner. But they were so ill instructed that they did not obey God;

for which reason they fell into calamities, and were made sensible, by experience, of what sin they had been

guilty: for when they flourished with a numerous youth, God admonished them again to send out colonies;

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

their own power was the proper cause of the plentiful condition they were in, did not obey him. Nay, they

added to this their disobedience to the Divine will, the suspicion that they were therefore ordered to send out

separate colonies, that, being divided asunder, they might the more easily be Oppressed.

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

Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God,

as if it was through his means they were happy, but to believe that it was their own courage which procured

that happiness. He also gradually changed the government into tyranny, seeing no other way of turning men

from the fear of God, but to bring them into a constant dependence on his power. He also said he would be

revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high

for the waters to be able to reach! and that he would avenge himself on God for destroying their forefathers !

3. Now the multitude were very ready to follow the determination of Nimrod, and to esteem it a piece of

cowardice to submit to God; and they built a tower, neither sparing any pains, nor being in any degree

negligent about the work: and, by reason of the multitude of hands employed in it, it grew very high, sooner

than any one could expect; but the thickness of it was so great, and it was so strongly built, that thereby its

great height seemed, upon the view, to be less than it really was. It was built of burnt brick, cemented

together with mortar, made of bitumen, that it might not be liable to admit water. When God saw that they

acted so madly, he did not resolve to destroy them utterly, since they were not grown wiser by the destruction

of the former sinners; but he caused a tumult among them, by producing in them divers languages, and

causing that, through the multitude of those languages, they should not be able to understand one another.

The place wherein they built the tower is now called Babylon, because of the confusion of that language

which they readily understood before; for the Hebrews mean by the word Babel, confusion. The Sibyl also

makes mention of this tower, and of the confusion of the language, when she says thus: "When all men were

of one language, some of them built a high tower, as if they would thereby ascend up to heaven, but the gods

sent storms of wind and overthrew the tower, and gave every one his peculiar language; and for this reason it

was that the city was called Babylon." But as to the plan of Shinar, in the country of Babylonia, Hestiaeus

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

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 afterages 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

1. Now they were the grandchildren of Noah, in honor of whom names were imposed on the nations by those

that first seized upon them. Japhet, the son of Noah, had seven sons: they inhabited so, that, beginning at the

mountains Taurus and Amanus, they proceeded along Asia, as far as the river Tansis, and along Europe to

Cadiz; and settling themselves on the lands which they light upon, which none had inhabited before, they

called the nations by their own names. For Gomer founded those whom the Greeks now call Galatians,

[Galls,] but were then called Gomerites. Magog founded those that from him were named Magogites, but

who are by the Greeks called Scythians. Now as to Javan and Madai, the sons of Japhet; from Madai came

the Madeans, who are called Medes, by the Greeks; but from Javan, Ionia, and all the Grecians, are derived.

Thobel founded the Thobelites, who are now called Iberes; and the Mosocheni were founded by Mosoch;

now they are Cappadocians. There is also a mark of their ancient denomination still to be shown; for there is

even now among them a city called Mazaca, which may inform those that are able to understand, that so was

the entire nation once called. Thiras also called those whom he ruled over Thirasians; but the Greeks changed

the name into Thracians. And so many were the countries that had the children of Japhet for their inhabitants.

Of the three sons of Gomer, Aschanax founded the Aschanaxians, who are now called by the Greeks

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

Thrugrammeans, who, as the Greeks resolved, were named Phrygians. Of the three sons of Javan also, the

son of Japhet, Elisa gave name to the Eliseans, who were his subjects; they are now the Aeolians. Tharsus to

the Tharsians, for so was Cilicia of old called; the sign of which is this, that the noblest city they have, and a

metropolis also, is Tarsus, the tau being by change put for the theta. Cethimus possessed the island Cethima:

it is now called Cyprus; and from that it is that all islands, and the greatest part of the seacoasts, are named

Cethim by the Hebrews: and one city there is in Cyprus that has been able to preserve its denomination; it has

been called Citius by those who use the language of the Greeks, and has not, by the use of that dialect,

escaped the name of Cethim. And so many nations have the children and grandchildren of Japhet possessed.

Now when I have premised somewhat, which perhaps the Greeks do not know, I will return and explain what

I have omitted; for such names are pronounced here after the manner of the Greeks, to please my readers; for

our own country language does not so pronounce them: but the names in all cases are of one and the same

ending; for the name we here pronounce Noeas, is there Noah, and in every case retains the same termination.

2. The children of Ham possessed the land from Syria and Amanus, and the mountains of Libanus; seizing

upon all that was on its seacoasts, and as far as the ocean, and keeping it as their own. Some indeed of its

names are utterly vanished away; others of them being changed, and another sound given them, are hardly to

be discovered; yet a few there are which have kept their denominations entire. For of the four sons of Ham,

time has not at all hurt the name of Chus; for the Ethiopians, over whom he reigned, are even at this day, both

by themselves and by all men in Asia, called Chusites. The memory also of the Mesraites is preserved in their

name; for all we who inhabit this country [of Judea] called Egypt Mestre, and the Egyptians Mestreans. Phut

also was the founder of Libya, and called the inhabitants Phutites, from himself: there is also a river in the

country of Moors which bears that name; whence it is that we may see the greatest part of the Grecian

historiographers mention that river and the adjoining country by the apellation of Phut: but the name it has

now has been by change given it from one of the sons of Mesraim, who was called Lybyos. We will inform

you presently what has been the occasion why it has been called Africa also. Canaan, the fourth son of Ham,

inhabited the country now called Judea, and called it from his own name Canaan. The children of these [four]

were these: Sabas, who founded the Sabeans; Evilas, who founded the Evileans, who are called Getuli;

Sabathes founded the Sabathens, they are now called by the Greeks Astaborans; Sabactas settled the

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

Judadeans, a nation of the western Ethiopians, and left them his name; as did Sabas to the Sabeans: but

Nimrod, the son of Chus, staid and tyrannized at Babylon, as we have already informed you. Now all the

children of Mesraim, being eight in number, possessed the country from Gaza to Egypt, though it retained the

name of one only, the Philistim; for the Greeks call part of that country Palestine. As for the rest, Ludieim,

and Enemim, and Labim, who alone inhabited in Libya, and called the country from himself, Nedim, and

Phethrosim, and Chesloim, and Cephthorim, we know nothing of them besides their names; for the Ethiopic

war(17) which we shall describe hereafter, was the cause that those cities were overthrown. The sons of

Canaan were these: Sidonius, who also built a city of the same name; it is called by the Greeks Sidon

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

Macedonians named it Epiphania, from one of his posterity: Arudeus possessed the island Aradus: Arucas

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

Gergesus, Eudeus, Sineus, Samareus, we have nothing in the sacred books but their names, for the Hebrews

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

3. Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and

when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season,

and the wine was ready for use, he offered sacrifice, and feasted, and, being drunk, he fell asleep, and lay

naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his

brethren; but they covered their father's nakedness. And when Noah was made sensible of what had been

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

in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the

4. Shem, the third son of Noah, had five sons, who inhabited the land that began at Euphrates, and reached to

the Indian Ocean. For Elam left behind him the Elamites, the ancestors of the Persians. Ashur lived at the city

Nineve; and named his subjects Assyrians, who became the most fortunate nation, beyond others. Arphaxad

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

Syrians; as Laud founded the Laudites, which are now called Lydians. Of the four sons of Aram, Uz founded

Trachonitis and Damascus: this country lies between Palestine and Celesyria. Ul founded Armenia; and

Gather the Bactrians; and Mesa the Mesaneans; it is now called Charax Spasini. Sala was the son of

Arphaxad; and his son was Heber, from whom they originally called the Jews Hebrews. (18) Heber begat

Joetan and Phaleg: he was called Phaleg, because he was born at the dispersion of the nations to their several

countries; for Phaleg among the Hebrews signifies division. Now Joctan, one of the sons of Heber, had these

sons, Elmodad, Saleph, Asermoth, Jera, Adoram, Aizel, Decla, Ebal, Abimael, Sabeus, Ophir, Euilat, and

Jobab. These inhabited from Cophen, an Indian river, and in part of Asia adjoining to it. And this shall suffice

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 ninetysecond 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 thirtysecond year; Ragau had Serug at one hundred and thirty;

at the same age also Phaleg had Ragau; Heber begat Phaleg in his hundred and thirtyfourth 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 thirtyfifth year of his age. Arphaxad was the son of Shem, and born twelve years after the

deluge. Now Abram had two brethren, Nahor and Haran: of these Haran left a son, Lot; as also Sarai and

Milcha his daughters; and died among the Chaldeans, in a city of the Chaldeans, called Ur; and his monument

is shown to this day. These married their nieces. Nabor married Milcha, and Abram married Sarai. Now

Terah hating Chaldea, on account of his mourning for Ilaran, they all removed to Haran of Mesopotamia,

where Terah died, and was buried, when he had lived to be two hundred and five years old; for the life of

man was already, by degrees, diminished, and became shorter than before, till the birth of Moses; after whom

the term of human life was one hundred and twenty years, God determining it to the length that Moses

happened to live. Now Nahor had eight sons by Milcha; Uz and Buz, Kemuel, Chesed, Azau, Pheldas,

Jadelph, and Bethuel. These were all the genuine sons of Nahor; for Teba, and Gaam, and Tachas, and

Maaca, were born of Reuma his concubine: but Bethuel had a daughter, Rebecca, and a son, Laban.

How Abram Our Forefather Went Out Of The Land Of The Chaldeans, And Lived In The Land Then Called

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 seventyfive 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 cooperate to our advantage, they do it

not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought

justly to offer our honor and thanksgiving." For which doctrines, when the Chaldeans, and other people of

Mesopotamia, raised a tumult against him, he thought fit to leave that country; and at the command and by

the assistance of God, he came and lived in the land of Canaan. And when he was there settled, he built an

2. Berosus mentions our father Abram without naming him, when he says thus: "In the tenth generation after

the Flood, there was among the Chaldeans a man righteous and great, and skillful in the celestial science."

But Hecatseus does more than barely mention him; for he composed, and left behind him, a book concerning

him. And Nicolaus of Damascus, in the fourth book of his History, says thus: "Abram reigned at Damascus,

being a foreigner, who came with an army out of the land above Babylon, called the land of the Chaldeans:

but, after a long time, he got him up, and removed from that country also, with his people, and went into the

land then called the land of Canaan, but now the land of Judea, and this when his posterity were become a

multitude; as to which posterity of his, we relate their history in another work. Now the name of Abram is

even still famous in the country of Damascus; and there is shown a village named from him, The Habitation

That When There Was A Famine In Canaan, Abram Went Thence Into Egypt; And After He Had Continued

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

Egyptians were in a flourishing condition, he was disposed to go down to them, both to partake of the plenty

they enjoyed, and to become an auditor of their priests, and to know what they said concerning the gods;

designing either to follow them, if they had better notions than he, or to convert them into a better way, if his

own notions proved the truest. Now, seeing he was to take Sarai with him, and was afraid of the madness of

the Egyptians with regard to women, lest the king should kill him on occasion of his wife's great beauty, he

contrived this device : he pretended to be her brother, and directed her in a dissembling way to pretend the

same, for he said it would be for their benefit. Now, as soon as he came into Egypt, it happened to Abram as

he supposed it would; for the fame of his wife's beauty was greatly talked of; for which reason Pharaoh, the

king of Egypt, would not be satisfied with what was reported of her, but would needs see her himself, and

was preparing to enjoy her; but God put a stop to his unjust inclinations, by sending upon him a distemper,

and a sedition against his government. And when he inquired of the priests how he might be freed from these

calamities, they told him that this his miserable condition was derived from the wrath of God, upon account

of his inclinations to abuse the stranger's wife. He then, out of fear, asked Sarai who she was, and who it was

that she brought along with her. And when he had found out the truth, he excused himself to Abram, that

supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity

with him by marrying her, but not as incited by lust to abuse her. He also made him a large present in money,

and gave him leave to enter into conversation with the most learned among the Egyptians; from which

conversation his virtue and his reputation became more conspicuous than they had been before.

2. For whereas the Egyptians were formerly addicted to different customs, and despised one another's sacred

and accustomed rites, and were very angry one with another on that account, Abram conferred with each of

them, and, confuting the reasonings they made use of, every one for their own practices, demonstrated that

such reasonings were vain and void of truth: whereupon he was admired by them in those conferences as a

very wise man, and one of great sagacity, when he discoursed on any subject he undertook; and this not only

in understanding it, but in persuading other men also to assent to him. He communicated to them arithmetic,

and delivered to them the science of astronomy; for before Abram came into Egypt they were unacquainted

with those parts of learning; for that science came from the Chaldeans into Egypt, and from thence to the

3. As soon as Abram was come back into Canaan, he parted the land between him and Lot, upon account of

the tumultuous behavior of their shepherds, concerning the pastures wherein they should feed their flocks.

However, he gave Lot his option, or leave, to choose which lands he would take; and he took himself what

the other left, which were the lower grounds at the foot of the mountains; and he himself dwelt in Hebron,

which is a city seven years more ancient than Tunis of Egypt. But Lot possessed the land of the plain, and the

river Jordan, not far from the city of Sodom, which was then a fine city, but is now destroyed, by the will and

At this time, when the Assyrians had the dominion over Asia, the people of Sodom were in a flourishing

condition, both as to riches and the number of their youth. There were five kings that managed the affairs of

this county: Ballas, Barsas, Senabar, and Sumobor, with the king of Bela; and each king led on his own

troops: and the Assyrians made war upon them; and, dividing their army into four parts, fought against them.

Now every part of the army had its own commander; and when the battle was joined, the Assyrians were

conquerors, and imposed a tribute on the kings of the Sodomites, who submitted to this slavery twelve years;

and so long they continued to pay their tribute: but on the thirteenth year they rebelled, and then the army of

the Assyrians came upon them, under their commanders Amraphel, Arioch, Chodorlaomer, and Tidal. These

kings had laid waste all Syria, and overthrown the offspring of the giants. And when they were come over

against Sodom, they pitched their camp at the vale called the Slime Pits, for at that time there were pits in that

place; but now, upon the destruction of the city of Sodom, that vale became the Lake Asphaltites, as it is

called. However, concerning this lake we shall speak more presently. Now when the Sodomites joined battle

with the Assyrians, and the fight was very obstinate, many of them were killed, and the rest were carried

How Abram Fought With The Assyrians, And Overcame Them, And Saved The Sodomite Prisoners, And

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

2. So Abram, when he had saved the captive Sodomites, who had been taken by the Assyrians, and Lot also,

his kinsman, returned home in peace. Now the king of Sodom met him at a certain place, which they called

The King's Dale, where Melchisedec, king of the city Salem, received him. That name signifies, the righteous

king: and such he was, without dispute, insomuch that, on this account, he was made the priest of God:

however, they afterward called Salem Jerusalem. Now this Melchisedec supplied Abram's army in an

hospitable manner, and gave them provisions in abundance; and as they were feasting, he began to praise

him, and to bless God for subduing his enemies under him. And when Abram gave him the tenth part of his

prey, he accepted of the gift: but the king of Sodom desired Abram to take the prey, but entreated that he

might have those men restored to him whom Abram had saved from the Assyrians, because they belonged to

him. But Abram would not do so; nor would make any other advantage of that prey than what his servants

had eaten; but still insisted that he should afford a part to his friends that had assisted him in the battle. The

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 shegoat of three years old, and a ram in like manner

of three years old, and a turtledove, 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

4. Now Abram dwelt near the oak called Ogyges,the place belongs to Canaan, not far from the city of

Hebron. But being uneasy at his wife's barrenness, he entreated God to grant that he might have male issue;

and God required of him to be of good courage, and said that he would add to all the rest of the benefits that

he had bestowed upon him, ever since he led him out of Mesopotamia, the gift of children. Accordingly

Sarai, at God's command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order

to obtain children by her; and when this handmaid was with child, she triumphed, and ventured to affront

Sarai, as if the dominion were to come to a son to be born of her. But when Abram resigned her into the hand

of Sarai, to punish her, she contrived to fly away, as not able to bear the instances of Sarai's severity to her;

and she entreated God to have compassion on her. Now a Divine Angel met her, as she was going forward in

the wilderness, and bid her return to her master and mistress, for if she would submit to that wise advice, she

would live better hereafter; for that the reason of her being in such a miserable case was this, that she had

been ungrateful and arrogant towards her mistress. He also told her, that if she disobeyed God, and went on

still in her way, she should perish; but if she would return back, she should become the mother of a son who

should reign over that country. These admonitions she obeyed, and returned to her master and mistress, and

obtained forgiveness. A little while afterwards, she bare Ismael; which may be interpreted Heard of God,

5. The forementioned son was born to Abram when he was eightysix years old: but when he was

ninetynine, 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;

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

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

3. When Abraham heard this, he was grieved for the Sodomites; and he rose up, and besought God for them,

and entreated him that he would not destroy the righteous with the wicked. And when God had replied that

there was no good man among the Sodomites; for if there were but ten such man among them, he would not

punish any of them for their sins, Abraham held his peace. And the angels came to the city of the Sodomites,

and Lot entreated them to accept of a lodging with him; for he was a very generous and hospitable man, and

one that had learned to imitate the goodness of Abraham. Now when the Sodomites saw the young men to be

of beautiful countenances, and this to an extraordinary degree, and that they took up their lodgings with Lot,

they resolved themselves to enjoy these beautiful boys by force and violence; and when Lot exhorted them to

sobriety, and not to offer any thing immodest to the strangers, but to have regard to their lodging in his house;

and promised that if their inclinations could not be governed, he would expose his daughters to their lust,

4. But God was much displeased at their impudent behavior, so that he both smote those men with blindness,

and condemned the Sodomites to universal destruction. But Lot, upon God's informing him of the future

destruction of the Sodomites, went away, taking with him his wife and daughters, who were two, and still

virgins; for those that were betrothed (21) to them were above the thoughts of going, and deemed that Lot's

words were trifling. God then cast a thunderbolt upon the city, and set it on fire, with its inhabitants; and laid

waste the country with the like burning, as I formerly said when I wrote the Jewish War. (22) But Lot's wife

continually turning back to view the city as she went from it, and being too nicely inquisitive what would

become of it, although God had forbidden her so to do, was changed into a pillar of salt;(23) for I have seen

it, and it remains at this day. Now he and his daughters fled to a certain small place, encompassed with the

fire, and settled in it: it is to this day called Zoar, for that is the word which the Hebrews use for a small thing.

There it was that he lived a miserable life, on account of his having no company, and his want of provisions.

5. But his daughters, thinking that all mankind were destroyed, approached to their father, (24) though taking

care not to be perceived. This they did, that human kind might not utterly fail: and they bare sons; the son of

the elder was named Moab, Which denotes one derived from his father; the younger bare Ammon, which

name denotes one derived from a kinsman. The former of whom was the father of the Moabites, which is

even still a great nation; the latter was the father of the Ammonites; and both of them are inhabitants of

Concerning Abimelech; And Concerning Ismael The Son Of Abraham; And Concerning The Arabians, Who

1. Abraham now removed to Gerar of Palestine, leading Sarah along with him, under the notion of his sister,

using the like dissimulation that he had used before, and this out of fear: for he was afraid of Abimelech, the

king of that country, who did also himself fall in love with Sarah, and was disposed to corrupt her; but he was

restrained from satisfying his lust by a dangerous distemper which befell him from God. Now when his

physicians despaired of curing him, he fell asleep, and saw a dream, warning him not to abuse the stranger's

wife; and when he recovered, he told his friends that God had inflicted that disease upon him, by way of

punishment, for his injury to the stranger; and in order to preserve the chastity of his wife, for that she did not

accompany him as his sister, but as his legitimate wife; and that God had promised to be gracious to him for

the time to come, if this person be once secure of his wife's chastity. When he had said this, by the advice of

his friends, he sent for Abraham, and bid him not to be concerned about his wife, or fear the corruption of her

chastity; for that God took care of him, and that it was by his providence that he received his wife again,

without her suffering any abuse. And he appealed to God, and to his wife's conscience; and said that he had

not any inclination at first to enjoy her, if he had known she was his wife; but since, said he, thou leddest her

about as thy sister, I was guilty of no offense. He also entreated him to be at peace with him, and to make

God propitious to him; and that if he thought fit to continue with him, he should have what he wanted in

abundance; but that if he designed to go away, he should be honorably conducted, and have whatsoever

supply he wanted when he came thither. Upon his saying this, Abraham told him that his pretense of kindred

to his wife was no lie, because she was his brother's daughter; and that he did not think himself safe in his

travels abroad, without this sort of dissimulation; and that he was not the cause of his distemper, but was only

solicitous for his own safety: he said also, that he was ready to stay with him. Whereupon Abimelech

assigned him land and money; and they coventanted to live together without guile, and took an oath at a

certain well called Beersheba, which may be interpreted, The Well of the Oath: and so it is named by the

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 childbearing, 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 figtree, 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

4. When the lad was grown up, he married a wife, by birth an Egyptian, from whence the mother was herself

derived originally. Of this wife were born to Ismael twelve sons; Nabaioth, Kedar, Abdeel, Mabsam, Idumas,

Masmaos, Masaos, Chodad, Theman, Jetur, Naphesus, Cadmas. These inhabited all the country from

Euphrates to the Red Sea, and called it Nabatene. They are an Arabian nation, and name their tribes from

these, both because of their own virtue, and because of the dignity of Abraham their father.

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 burntoffering 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 twentyfive

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

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,

4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with

this discourse; and said, "That he was not worthy to be born at first, if he should reject the determination of

God and of his father, and should not resign himself up readily to both their pleasures; since it would have

been unjust if he had not obeyed, even if his father alone had so resolved." So he went immediately to the

altar to be sacrificed. And the deed had been done if God had not opposed it; for he called loudly to Abraham

by his name, and forbade him to slay his son; and said, "It was not out of a desire of human blood that he was

commanded to slay his son, nor was he willing that he should be taken away from him whom he had made

his father, but to try the temper of his mind, whether he would be obedient to such a command. Since

therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety,

he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of

concern about him, and in bestowing other children upon him; and that his son should live to a very great

age; that he should live a happy life, and bequeath a large principality to his children, who should be good

and legitimate." He foretold also, that his family should increase into many nations (29) and that those

patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of

Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear

before, for the sacrifice. So Abraham and Isaac receiving each other unexpectedly, and having obtained the

promises of such great blessings, embraced one another; and when they had sacrificed, they returned to

Sarah, and lived happily together, God affording them his assistance in all things they desired. CHAPTER 14.

Now Sarah died a little while after, having lived one hundred and twentyseven years. They buried her in

Hebron; the Canaanites publicly allowing them a buryingplace; which piece of ground Abraham bought for

four hundred shekels, of Ephron, an inhabitant of Hebron. And both Abraham and his descendants built

Abraham after this married Keturah, by whom six sons were born to him, men of courage, and of sagacious

minds: Zambran, and Jazar, and Madan, and Madian, and Josabak, and Sous. Now the sons of Sous were

Sabathan and Dadan. The sons of Dadan were Latusim, and Assur, and Luom. The sons of Madiau were

Ephas, and Ophren, and Anoch, and Ebidas, and Eldas. Now, for all these sons and grandsons, Abraham

contrived to settle them in colonies; and they took possession of Troglodytis, and the country of Arabia the

Happy, as far as it reaches to the Red Sea. It is related of this Ophren, that he made war against Libya, and

took it, and that his grandchildren, when they inhabited it, called it (from his name) Africa. And indeed

Alexander Polyhistor gives his attestation to what I here say; who speaks thus: "Cleodemus the prophet, who

was also called Malchus, who wrote a History of the Jews, in agreement with the History of Moses, their

legislator, relates, that there were many sons born to Abraham by Keturah: nay, he names three of them,

Apher, and Surim, and Japhran. That from Surim was the land of Assyria denominated; and that from the

other two (Apher and Japbran) the country of Africa took its name, because these men were auxiliaries to

Hercules, when he fought against Libya and Antaeus; and that Hercules married Aphra's daughter, and of her

he begat a son, Diodorus; and that Sophon was his son, from whom that barbarous people called Sophacians

1. Now when Abraham, the father of Isaac, had resolved to take Rebeka, who was granddaughter 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

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

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

A Little while after this Abraham died. He was a man of incomparable virtue, and honored by God in a

manner agreeable to his piety towards him. The whole time of his life was one hundred seventy and five

years, and he was buried in Hebron, with his wife Sarah, by their sons Isaac and Ismael.

1. Now Isaac's wife proved with child, after the death of Abraham; (30) and when her belly was greatly

burdened, Isaac was very anxious, and inquired of God; who answered, that Rebeka should bear twins; and

that two nations should take the names of those sons; and that he who appeared the second should excel the

elder. Accordingly she, in a little time, as God had foretold, bare twins; the elder of whom, from his head to

his feet, was very rough and hairy; but the younger took hold of his heel as they were in the birth. Now the

father loved the elder, who was called Esau, a name agreeable to his roughness, for the Hebrews call such a

hairy roughness [Esau, (31) or] Seir; but Jacob the younger was best beloved by his mother.

2. When there was a famine in the land, Isaac resolved to go into Egypt, the land there being good; but he

went to Gerar, as God commanded him. Here Abimelech the king received him, because Abraham had

formerly lived with him, and had been his friend. And as in the beginning he treated him exceeding kindly, so

he was hindered from continuing in the same disposition to the end, by his envy at him; for when he saw that

God was with Isaac, and took such great care of him, he drove him away from him. But Isaac, when he saw

how envy had changed the temper of Abimelech retired to a place called the Valley, not far from Gerar: and

as he was digging a well, the shepherds fell upon him, and began to fight, in order to hinder the work; and

because he did not desire to contend, the shepherds seemed to get the him, so he still retired, and dug another

and when certain other shepherds of Abimelech began to offer him violence, he left that also, still retired,

thus purchasing security to himself a rational and prudent conduct. At length the gave him leave to dig a well

without disturbance. He named this well Rehoboth, which denotes a large space; but of the former wells, one

was called Escon, which denotes strife, the other Sitenna, name signifies enmity.

3. It was now that Isaac's affairs increased, and in a flourishing condition; and this his great riches. But

Abimelech, thinking in opposition to him, while their living made them suspicious of each other, and retiring

showing a secret enmity also, he afraid that his former friendship with Isaac would not secure him, if Isaac

should endeavor the injuries he had formerly offered him; he therefore renewed his friendship with him,

Philoc, one of his generals. And when he had obtained every thing he desired, by reason of Isaac's good

nature, who preferred the earlier friendship Abimelech had shown to himself and his father to his later wrath

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

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,

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

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;

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

Concerning Jacob's Flight Into Mesopotamia, By Reason Of The Fear He Was In Of His Brother.

1. Now Jacob was sent by his mother to Mesopotamia, in order to marry Laban her brother's daughter (which

marriage was permitted by Isaac, on account of his obsequiousness to the desires of his wife); and he

accordingly journeyed through the land of Canaan; and because he hated the people of that country, he would

not lodge with any of them, but took up his lodging in the open air, and laid his head on a heap of stones that

he had gathered together. At which time he saw in his sleep such a vision standing by him: he seemed to

see a ladder that reached from the earth unto heaven, and persons descending upon the ladder that seemed

more excellent than human; and at last God himself stood above it, and was plainly visible to him, who,

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

3. Such were the predictions which God made to Jacob; whereupon he became very joyful at what he had

seen and heard; and he poured oil on the stones, because on them the prediction of such great benefits was

made. He also vowed a vow, that he would offer sacrifices upon them, if he lived and returned safe; and if he

came again in such a condition, he would give the tithe of what he had gotten to God. He also judged the

place to be honorable and gave it the name of Bethel, which, in the Greek, is interpreted, The House of God.

4. So he proceeded on his journey to Mesopotamia, and at length came to Haran; and meeting with shepherds

in the suburbs, with boys grown up, and maidens sitting about a certain well, he staid with them, as wanting

water to drink; and beginning to discourse with them, he asked them whether they knew such a one as Laban,

and whether he was still alive. Now they all said they knew him, for he was not so inconsiderable a person as

to be unknown to any of them; and that his daughter fed her father's flock together with them; and that indeed

they wondered that she was not yet come, for by her means thou mightest learn more exactly whatever thou

desirest to know about that family. While they were saying this the damsel came, and the other shepherds that

came down along with her. Then they showed her Jacob, and told her that he was a stranger, who came to

inquire about her father's affairs. But she, as pleased, after the custom of children, with Jacob's coming, asked

him who he was, and whence he came to them, and what it was he lacked that he came thither. She also

5. But Jacob was quite overcome, not so much by their kindred, nor by that affection which might arise

thence, as by his love to the damsel, and his surprise at her beauty, which was so flourishing, as few of the

women of that age could vie with. He said then, "There is a relation between thee and me, elder than either

thy or my birth, if thou be the daughter of Laban; for Abraham was the son of Terah, as well as Haran and

Nahor. Of the last of whom (Nahor) Bethuel thy grandfather was the son. Isaac my father was the son of

Abraham and of Sarah, who was the daughter of Haran. But there is a nearer and later cement of mutual

kindred which we bear to one another, for my mother Rebeka was sister to Laban thy father, both by the same

father and mother; I therefore and thou are cousingermans. And I am now come to salute you, and to renew

that affinity which is proper between us." Upon this the damsel, at the mention of Rebeka, as usually happens

to young persons, wept, and that out of the kindness she had for her father, and embraced Jacob, she having

learned an account of Rebeka from her father, and knew that her parents loved to hear her named; and when

she had saluted him, she said that "he brought the most desirable and greatest pleasures to her father, with all

their family, who was always mentioning his mother, and always thinking of her, and her alone; and that this

will make thee equal in his eyes to any advantageous circumstances whatsoever." Then she bid him go to her

father, and follow her while she conducted him to him; and not to deprive him of such a pleasure, by staying

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 soninlaw; 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 fatherinlaw,

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 weddingfeast; 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

8. Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to

Rachel; by no means slaves, (35) but however subject to their mistresses. Now Lea was sorely troubled at her

husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she

entreated God perpetually; and when she had borne a son, and her husband was on that account better

reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for

that is the signification of this name. After some time she bare three more sons; Simeon, which name

signifies that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After

him was born Judah, which denotes thanksgiving. But Rachel, fearing lest the fruitfulness of her sister should

make herself enjoy a lesser share of Jacob's affections, put to bed to him her handmaid Bilha; by whom Jacob

had Dan: one may interpret that name into the Greek tongue, a divine judgment. And after him Nephthalim,

as it were, unconquerable in stratagems, since Rachel tried to conquer the fruitfulness of her sister by this

stratagem. Accordingly, Lea took the same method, and used a counterstratagem to that of her sister; for she

put to bed to him her own handmaid. Jacob therefore had by Zilpha a son, whose name was Gad, which may

be interpreted fortune; and after him Asher, which may be called a happy man, because he added glory to

Lea. Now Reubel, the eldest son of Lea, brought apples of mandrakes (36) to his mother. When Rachel saw

them, she desired that she would give her the apples, for she longed to eat them; but when she refused, and

bid her be content that she had deprived her of the benevolence she ought to have had from her husband,

Rachel, in order to mitigate her sister's anger, said she would yield her husband to her; and he should lie with

her that evening. She accepted of the favor, and Jacob slept with Lea, by the favor of Rachel. She bare then

these sons: Issachar, denoting one born by hire: and Zabulon, one born as a pledge of benevolence towards

her; and a daughter, Dina. After some time Rachel had a son, named Joseph, which signified there should be

9. Now Jacob fed the flocks of Laban his fatherinlaw all this time, being twenty years, after which he

desired leave of his fatherinlaw to take his wives and go home; but when his fatherinlaw 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

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 eventide; but

God stood by him in a dream, and warned him to receive his soninlaw and his daughters in a peaceable

manner; and not to venture upon any thing rashly, or in wrath to but to make a league with Jacob. And he

him, that if he despised their small number, attacked them in a hostile manner, he would assist them. When

Laban had been thus forewarned by God, he called Jacob to him the next day, in order to treat with him, and

showed him what dream he had; in dependence whereupon he came confidently to him, and began to accuse

him, alleging that he had entertained him when he was poor, and in want of all things, and had given him

plenty of all things which he had. "For," said he, "I have joined my daughters to thee in marriage, and

supposed that thy kindness to me be greater than before; but thou hast had no regard to either thy mother's

relations to me, nor to the affinity now newly contracted between us; nor to those wives whom thou hast

married; nor to those children, of whom I am the grandfather. Thou hast treated me as an enemy, driving

away my cattle, and by persuading my daughters to run away from their father; and by carrying home those

sacred paternal images which were worshipped by my forefathers, and have been honored with the like

worship which they paid them by myself. In short, thou hast done this whilst thou art my kinsman, and my

sister's son, and the husband of my daughters, and was hospiably treated by me, and didst eat at my table."

When Laban had said this, Jacob made his defense That he was not the only person in whom God had

implanted the love of his native country, but that he had made it natural to all men; and that therefore it was

but reasonable that, after so long time, he should go back to it. "But as to the prey, of whose driving away

thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong; for instead of

those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that

thou art unjustly angry at me because I have taken, and have with me, a small portion of them? But then, as to

thy daughters, take notice, that it is not through any evil practices of mine that they follow me in my return

home, but from that just affection which wives naturally have to their husbands. They follow therefore not so

properly myself as their own children." And thus far of his apology was made, in order to clear himself of

having acted unjustly. To which he added his own complaint and accusation of Laban; saying, "While I was

thy sister's son, and thou hadst given me thy daughters in marriage, thou hast worn me out with thy harsh

commands, and detained me twenty years under them. That indeed which was required in order to my

marrying thy daughters, hard as it was, I own to have been tolerable; but as to those that were put upon me

after those marriages, they were worse, and such indeed as an enemy would have avoided." For certainly

Laban had used Jacob very ill; for when he saw that God was assisting to Jacob in all that he desired, he

promised him, that of the young cattle which should be born, he should have sometimes what was of a white

color, and sometimes what should be of a black color; but when those that came to Jacob's share proved

numerous, he did not keep his faith with him, but said he would give them to him the next year, because of

his envying him the multitude of his possessions. He promised him as before, because he thought such an

increase was not to be expected; but when it appeared to be fact, he deceived him.

11. But then, as to the sacred images, he bid him search for them; and when Laban accepted of the offer,

Rachel, being informed of it, put those images into that camel's saddle on which she rode, and sat upon it; and

said, that her natural purgation hindered her rising up: so Laban left off searching any further, not supposing

that his daughter in such circumstances would approach to those images. So he made a league with Jacob,

and bound it by oaths, that he would not bear him any malice on account of what had happened; and Jacob

made the like league, and promised to love Laban's daughters. And these leagues they confirmed with oaths

also, which the made upon certain as whereon they erected a pillar, in the form of an altar: whence that hill is

called Gilead; and from thence they call that land the Land of Gilead at this day. Now when they had feasted,

1. Now as Jacob was proceeding on his journey to the land of Canaan, angels appeared to him, and suggested

to him good hope of his future condition; and that place he named the Camp of God. And being desirous of

knowing what his brother's intentions were to him, he sent messengers, to give him an exact account of every

thing, as being afraid, on account of the enmities between them. He charged those that were sent, to say to

Esau, "Jacob had thought it wrong to live together with him while he was in anger against him, and so had

gone out of the country; and that he now, thinking the length of time of his absence must have made up their

differences, was returning; that he brought with him his wives, and his children, with what possessions he had

gotten; and delivered himself, with what was most dear to him, into his hands; and should think it his greatest

happiness to partake together with his brother of what God had bestowed upon him." So these messengers

told him this message. Upon which Esau was very glad, and met his brother with four hundred men. And

Jacob, when he heard that he was coming to meet him with such a number of men, was greatly afraid:

however, he committed his hope of deliverance to God; and considered how, in his present circumstances, he

might preserve himself and those that were with him, and overcome his enemies if they attacked him

injuriously. He therefore distributed his company into parts; some he sent before the rest, and the others he

ordered to come close behind, that so, if the first were overpowered when his brother attacked them, they

might have those that followed as a refuge to fly unto. And when he had put his company in this order, he

sent some of them to carry presents to his brother. The presents were made up of cattle, and a great number of

fourfooted beasts, of many kinds, such as would be very acceptable to those that received them, on account

of their rarity. Those who were sent went at certain intervals of space asunder, that, by following thick, one

after another, they might appear to be more numerous, that Esau might remit of his anger on account of these

presents, if he were still in a passion. Instructions were also given to those that were sent to speak gently to

2. When Jacob had made these appointments all the day, and night came on, he moved on with his company;

and, as they were gone over a certain river called Jabboc, Jacob was left behind; and meeting with an angel,

he wrestled with him, the angel beginning the struggle: but he prevailed over the angel, who used a voice, and

spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that

his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of

great blessings that should come to him, and that his offspring should never fall, and that no man should be

too hard for his power. He also commanded him to be called Israel, which in the Hebrew tongue signifies one

that struggled with the divine angel. (37) These promises were made at the prayer of Jacob; for when he

perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter.

And when the angel had said what is before related, he disappeared; but Jacob was pleased with these things,

and named the place Phanuel, which signifies, the face of God. Now when he felt pain, by this struggling,

upon his broad sinew, he abstained from eating that sinew himself afterward; and for his sake it is still not

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

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

2. Now while Jacob was astonished at the greatness of this act, and was severely blaming his sons for it, God

stood by him, and bid him be of good courage; but to purify his tents, and to offer those sacrifices which he

had vowed to offer when he went first into Mesopotamia, and saw his vision. As he was therefore purifying

his followers, he lighted upon the gods of Laban; (for he did not before know they were stolen by Rachel;)

and he hid them in the earth, under an oak, in Shechem. And departing thence, he offered sacrifice at Bethel,

3. And when he was gone thence, and was come over against Ephrata, he there buried Rachel, who died in

childbed: she was the only one of Jacob's kindred that had not the honor of burial at Hebron. And when he

had mourned for her a great while, he called the son that was born of her Benjamin, (39) because of the

sorrow the mother had with him. These are all the children of Jacob, twelve males and one female. Of them

eight were legitimate, viz. six of Lea, and two of Rachel; and four were of the handmaids, two of each; all

From thence Jacob came to Hebron, a city situate among the Canaanites; and there it was that Isaac lived: and

so they lived together for a little while; for as to Rebeka, Jacob did not find her alive. Isaac also died not long

after the coming of his son; and was buried by his sons, with his wife, in Hebron, where they had a

monument belonging to them from their forefathers. Now Isaac was a man who was beloved of God, and was

vouchsafed great instances of providence by God, after Abraham his father, and lived to be exceeding old; for

How Esau And Jacob, Isaac's Sons Divided Their Habitation; And Esau Possessed Idumea And Jacob

1. After the death of Isaac, his sons divided their habitations respectively; nor did they retain what they had

before; but Esau departed from the city of Hebron, and left it to his brother, and dwelt in Seir, and ruled over

Idumea. He called the country by that name from himself, for he was named Adom; which appellation he got

on the following occasion : One day returning from the toil of hunting very hungry, (it was when he was a

child in age,) he lighted on his brother when he was getting ready lentilepottage for his dinner, which was of

a very red color; on which account he the more earnestly longed for it, and desired him to give him some of it

to eat: but he made advantage of his brother's hunger, and forced him to resign up to him his birthright; and

he, being pinched with famine, resigned it up to him, under an oath. Whence it came, that, on account of the

redness of this pottage, he was, in way of jest, by his contemporaries, called Adom, for the Hebrews call what

is red Adom; and this was the name given to the country; but the Greeks gave it a more agreeable

2. He became the father of five sons; of whom Jaus, and Jalomus, and Coreus, were by one wife, whose name

was Alibama; but of the rest, Aliphaz was born to him by Ada, and Raguel by Basemmath: and these were

the sons of Esau. Aliphaz had five legitimate sons; Theman, Omer, Saphus, Gotham, and Kanaz; for Amalek

was not legitimate, but by a concubine, whose name was Thamna. These dwelt in that part of Idumea which

is called Gebalitis, and that denominated from Amalek, Amalekitis; for Idumea was a large country, and did

then preserve the name of the whole, while in its several parts it kept the names of its peculiar inhabitants.

How Joseph, The Youngest Of Jacob's Sons, Was Envied By His Brethren, When Certain Dreams Had

1. It happened that Jacob came to so great happiness as rarely any other person had arrived at. He was richer

than the rest of the inhabitants of that country; and was at once envied and admired for such virtuous sons, for

they were deficient in nothing, but were of great souls, both for laboring with their hands and enduring of toil;

and shrewd also in understanding. And God exercised such a providence over him, and such a care of his

happiness, as to bring him the greatest blessings, even out of what appeared to be the most sorrowful

condition; and to make him the cause of our forefathers' departure out of Egypt, him and his posterity. The

occasion was this : When Jacob had his son Joseph born to him by Rachel, his father loved him above the

rest of his sons, both because of the beauty of his body, and the virtues of his mind, for he excelled the rest in

prudence. This affection of his father excited the envy and the hatred of his brethren; as did also his dreams

which he saw, and related to his father, and to them, which foretold his future happiness, it being usual with

mankind to envy their very nearest relations such their prosperity. Now the visions which Joseph saw in his

2. When they were in the middle of harvest, and Joseph was sent by his father, with his brethren, to gather the

fruits of the earth, he saw a vision in a dream, but greatly exceeding the customary appearances that come

when we are asleep; which, when he was got up, he told his brethren, that they might judge what it portended.

He said, he saw the last night, that his wheatsheaf stood still in the place where he set it, but that their

sheaves ran to bow down to it, as servants bow down to their masters. But as soon as they perceived the

vision foretold that he should obtain power and great wealth, and that his power should be in opposition to

them, they gave no interpretation of it to Joseph, as if the dream were not by them undestood: but they prayed

that no part of what they suspected to be its meaning might come to pass; and they bare a still greater hatred

3. But God, in opposition to their envy, sent a second vision to Joseph, which was much more wonderful than

the former; for it seemed to him that the sun took with him the moon, and the rest of the stars, and came

down to the earth, and bowed down to him. He told the vision to his father, and that, as suspecting nothing of

illwill from his brethren, when they were there also, and desired him to interpret what it should signify.

Now Jacob was pleased with the dream: for, considering the prediction in his mind, and shrewdly and wisely

guessing at its meaning, he rejoiced at the great things thereby signified, because it declared the future

happiness of his son; and that, by the blessing of God, the time would come when he should be honored, and

thought worthy of worship by his parents and brethren, as guessing that the moon and sun were like his

mother and father; the former, as she that gave increase and nourishment to all things; and the latter, he that

gave form and other powers to them; and that the stars were like his brethren, since they were eleven in

4. And thus did Jacob make a judgment of this vision, and that a shrewd one also. But these interpretations

caused very great grief to Joseph's brethren; and they were affected to him hereupon as if he were a certain

stranger, that was to those good things which were signified by the dreams and not as one that was a brother,

with whom it was probable they should be jointpartakers; and as they had been partners in the same

parentage, so should they be of the same happiness. They also resolved to kill the lad; and having fully

ratified that intention of theirs, as soon as their collection of the fruits was over, they went to Shechem, which

is a country good for feeding of cattle, and for pasturage; there they fed their flocks, without acquainting their

father with their removal thither; whereupon he had melancholy suspicions about them, as being ignorant of

his sons' condition, and receiving no messenger from the flocks that could inform him of the true state they

were in; so, because he was in great fear about them, he sent Joseph to the flocks, to learn the circumstances

How Joseph Was Thus Sold By His Brethren Into Egypt, By Reason Of Their Hatred To Him; And How He

1. Now these brethren rejoiced as soon as they saw their brother coming to them, not indeed as at the

presence of a near relation, or as at the presence of one sent by their father, but as at the presence of an

enemy, and one that by Divine Providence was delivered into their hands; and they already resolved to kill

him, and not let slip the opportunity that lay before them. But when Reubel, the eldest of them, saw them thus

disposed, and that they had agreed together to execute their purpose, he tried to restrain them, showing them

the heinous enterprise they were going about, and the horrid nature of it; that this action would appear wicked

in the sight of God, and impious before men, even though they should kill one not related to them; but much

more flagitious and detestable to appear to have slain their own brother, by which act the father must be

treated unjustly in the son's slaughter, and the mother (1) also be in perplexity while she laments that her son

is taken away from her, and this not in a natural way neither. So he entreated them to have a regard to their

own consciences, and wisely to consider what mischief would betide them upon the death of so good a child,

and their youngest brother; that they would also fear God, who was already both a spectator and a witness of

the designs they had against their brother; that he would love them if they abstained from this act, and yielded

to repentance and amendment; but in case they proceeded to do the fact, all sorts of punishments would

overtake them from God for this murder of their brother, since they polluted his providence, which was every

where present, and which did not overlook what was done, either in deserts or in cities; for wheresoever a

man is, there ought he to suppose that God is also. He told them further, that their consciences would be their

enemies, if they attempted to go through so wicked an enterprise, which they can never avoid, whether it be a

good conscience; or whether it be such a one as they will have within them when once they have killed their

brother. He also added this besides to what he had before said, that it was not a righteous thing to kill a

brother, though he had injured them; that it is a good thing to forget the actions of such near friends, even in

things wherein they might seem to have offended; but that they were going to kill Joseph, who had been

guilty of nothing that was ill towards them, in whose case the infirmity of his small age should rather procure

him mercy, and move them to unite together in the care of his preservation. That the cause of killing him

made the act itself much worse, while they determined to take him off out of envy at his future prosperity, an

equal share of which they would naturally partake while he enjoyed it, since they were to him not strangers,

but the nearest relations, for they might reckon upon what God bestowed upon Joseph as their own; and that

it was fit for them to believe, that the anger of God would for this cause be more severe upon them, if they

slew him who was judged by God to be worthy of that prosperity which was to be hoped for; and while, by

2. Reubel said these and many other things, and used entreaties to them, and thereby endeavored to divert

them from the murder of their brother. But when he saw that his discourse had not mollified them at all, and

that they made haste to do the fact, he advised them to alleviate the wickedness they were going about, in the

manner of taking Joseph off; for as he had exhorted them first, when they were going to revenge themselves,

to be dissuaded from doing it; so, since the sentence for killing their brother had prevailed, he said that they

would not, however, be so grossly guilty, if they would be persuaded to follow his present advice, which

would include what they were so eager about, but was not so very bad, but, in the distress they were in, of a

lighter nature. He begged of them, therefore, not to kill their brother with their own hands, but to cast him

into the pit that was hard by, and so to let him die; by which they would gain so much, that they would not

defile their own hands with his blood. To this the young men readily agreed; so Reubel took the lad and tied

him to a cord, and let him down gently into the pit, for it had no water at all in it; who, when he had done this,

3. But Judas, being one of Jacob's sons also, seeing some Arabians, of the posterity of Ismael, carrying spices

and Syrian wares out of the land of Gilead to the Egyptians, after Rubel was gone, advised his brethren to

draw Joseph out of the pit, and sell him to the Arabians; for if he should die among strangers a great way off,

they should be freed from this barbarous action. This, therefore, was resolved on; so they drew Joseph up out

of the pit, and sold him to the merchants for twenty pounds (2) He was now seventeen years old. But Reubel,

coming in the nighttime to the pit, resolved to save Joseph, without the privity of his brethren; and when,

upon his calling to him, he made no answer, he was afraid that they had destroyed him after he was gone; of

which he complained to his brethren; but when they had told him what they had done, Reubel left off his

4. When Joseph's brethren had done thus to him, they considered what they should do to escape the

suspicions of their father. Now they had taken away from Joseph the coat which he had on when he came to

them at the time they let him down into the pit; so they thought proper to tear that coat to pieces, and to dip it

into goats' blood, and then to carry it and show it to their father, that he might believe he was destroyed by

wild beasts. And when they had so done, they came to the old man, but this not till what had happened to his

son had already come to his knowledge. Then they said that they had not seen Joseph, nor knew what mishap

had befallen him; but that they had found his coat bloody and torn to pieces, whence they had a suspicion that

he had fallen among wild beasts, and so perished, if that was the coat he had on when he came from home.

Now Jacob had before some better hopes that his son was only made a captive; but now he laid aside that

notion, and supposed that this coat was an evident argument that he was dead, for he well remembered that

this was the coat he had on when he sent him to his brethren; so he hereafter lamented the lad as now dead,

and as if he had been the father of no more than one, without taking any comfort in the rest; and so he was

also affected with his misfortune before he met with Joseph's brethren, when he also conjectured that Joseph

was destroyed by wild beasts. He sat down also clothed in sackcloth and in heavy affliction, insomuch that he

found no ease when his sons comforted him, neither did his pains remit by length of time.

1. Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants, who

sold him to him. He had him in the greatest honor, and taught him the learning that became a free man, and

gave him leave to make use of a diet better than was allotted to slaves. He intrusted also the care of his house

to him. So he enjoyed these advantages, yet did not he leave that virtue which he had before, upon such a

change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in

such as have it in reality, and do not only put it on for a show, under a present state of prosperity.

2. For when his master's wife was fallen in love with him, both on account of his beauty of body, and his

dexterous management of affairs; and supposed, that if she should make it known to him, she could easily

persuade him to come and lie with her, and that he would look upon it as a piece of happy fortune that his

mistress should entreat him, as regarding that state of slavery he was in, and not his moral character, which

continued after his condition was changed. So she made known her naughty inclinations, and spake to him

about lying with her. However, he rejected her entreaties, not thinking it agreeable to religion to yield so far

to her, as to do what would tend to the affront and injury of him that purchased him, and had vouchsafed him

so great honors. He, on the contrary, exhorted her to govern that passion; and laid before her the impossibility

of her obtaining her desires, which he thought might be conquered, if she had no hope of succeeding; and he

said, that as to himself, he would endure any thing whatever before he would be persuaded to it; for although

it was fit for a slave, as he was, to do nothing contrary to his mistress, he might well be excused in a case

where the contradiction was to such sort of commands only. But this opposition of Joseph, when she did not

expect it, made her still more violent in her love to him; and as she was sorely beset with this naughty

3. When, therefore, there was a public festival coming on, in which it was the custom for women to come to

the public solemnity; she pretended to her husband that she was sick, as contriving an opportunity for solitude

and leisure, that she might entreat Joseph again. Which opportunity being obtained, she used more kind

words to him than before; and said that it had been good for him to have yielded to her first solicitation, and

to have given her no repulse, both because of the reverence he ought to bear to her dignity who solicited him,

and because of the vehemence of her passion, by which she was forced though she were his mistress to

condescend beneath her dignity; but that he may now, by taking more prudent advice, wipe off the imputation

of his former folly; for whether it were that he expected the repetition of her solicitations she had now made,

and that with greater earnestness than before, for that she had pretended sickness on this very account, and

had preferred his conversation before the festival and its solemnity; or whether he opposed her former

discourses, as not believing she could be in earnest; she now gave him sufficient security, by thus repeating

her application, that she meant not in the least by fraud to impose upon him; and assured him, that if he

complied with her affections, he might expect the enjoyment of the advantages he already had; and if he were

submissive to her, he should have still greater advantages; but that he must look for revenge and hatred from

her, in case he rejected her desires, and preferred the reputation of chastity before his mistress; for that he

would gain nothing by such procedure, because she would then become his accuser, and would falsely

pretend to her husband, that he had attempted her chastity; and that Potiphar would hearken to her words

4. When the woman had said thus, and even with tears in her eyes, neither did pity dissuade Joseph from his

chastity, nor did fear compel him to a compliance with her; but he opposed her solicitations, and did not yield

to her threatenings, and was afraid to do an ill thing, and chose to undergo the sharpest punishment rather

than to enjoy his present advantages, by doing what his own conscience knew would justly deserve that he

should die for it. He also put her in mind that she was a married woman, and that she ought to cohabit with

her husband only; and desired her to suffer these considerations to have more weight with her than the short

pleasure of lustful dalliance, which would bring her to repentance afterwards, would cause trouble to her, and

yet would not amend what had been done amiss. He also suggested to her the fear she would be in lest they

should be caught; and that the advantage of concealment was uncertain, and that only while the wickedness

was not known [would there be any quiet for them]; but that she might have the enjoyment of her husband's

company without any danger. And he told her, that in the company of her husband she might have great

boldness from a good conscience, both before God and before men. Nay, that she would act better like his

mistress, and make use of her authority over him better while she persisted in her chastity, than when they

were both ashamed for what wickedness they had been guilty of; and that it is much better to a life, well and

known to have been so, than upon the hopes of the concealment of evil practices.

5. Joseph, by saying this, and more, tried to restrain the violent passion of the woman, and to reduce her

affections within the rules of reason; but she grew more ungovernable and earnest in the matter; and since she

despaired of persuading him, she laid her hands upon him, and had a mind to force him. But as soon as

Joseph had got away from her anger, leaving also his garment with her, for he left that to her, and leaped out

of her chamber, she was greatly afraid lest he should discover her lewdness to her husband, and greatly

troubled at the affront he had offered her; so she resolved to be beforehand with him, and to accuse Joseph

falsely to Potiphar, and by that means to revenge herself on him for his pride and contempt of her; and she

thought it a wise thing in itself, and also becoming a woman, thus to prevent his accusation. Accordingly she

sat sorrowful and in confusion, framing herself so hypocritically and angrily, that the sorrow, which was

really for her being disappointed of her lust, might appear to be for the attempt upon her chastity; so that

when her husband came home, and was disturbed at the sight of her and inquired what was the cause of the

disorder she was in, she began to accuse Joseph: and, "O husband," said she, "mayst thou not live a day

longer if thou dost not punish the wicked slave who has desired to defile thy bed; who has neither minded

who he was when he came to our house, so as to behave himself with modesty; nor has he been mindful of

what favors he had received from thy bounty (as he must be an ungrateful man indeed, unless he, in every

respect, carry himself in a manner agreeable to us): this man, I say, laid a private design to abuse thy wife,

and this at the time of a festival, observing when thou wouldst be absent. So that it now is clear that his

modesty, as it appeared to be formerly, was only because of the restraint he was in out of fear of thee, but that

he was not really of a good disposition. This has been occasioned by his being advanced to honor beyond

what he deserved, and what he hoped for; insomuch that he concluded, that he who was deemed fit to be

trusted with thy estate and the government of thy family, and was preferred above thy eldest servants, might

be allowed to touch thy wife also." Thus when she had ended her discourse, she showed him his garment, as

if he then left it with her when he attempted to force her. But Potiphar not being able to disbelieve what his

wife's tears showed, and what his wife said, and what he saw himself, and being seduced by his love to his

wife, did not set himself about the examination of the truth; but taking it for granted that his wife was a

modest woman, and condemning Joseph as a wicked man, he threw him into the malefactors' prison; and had

a still higher opinion of his wife, and bare her witness that she was a woman of a becoming modesty and

1. Now Joseph, commending all his affairs to God, did not betake himself to make his defense, nor to give an

account of the exact circumstances of the fact, but silently underwent the bonds and the distress he was in,

firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more

powerful than those that inflicted the punishments upon him : a proof of whose providence he quickly

received; for the keeper of the prison taking notice of his care and fidelity in the affairs he had set him about,

and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more

supportable to him. He also permitted him to make use of a diet better than that of the rest of the prisoners.

Now, as his fellow prisoners, when their hard labors were over, fell to discoursing one among another, as is

usual in such as are equal sufferers, and to inquire one of another what were the occasions of their being

condemned to a prison: among them the king's cupbearer, and one that had been respected by him, was put in

bonds, upon the king's anger at him. This man was under the same bonds with Joseph, and grew more

familiar with him; and upon his observing that Joseph had a better understanding than the rest had, he told

him of a dream he had, and desired he would interpret its meaning, complaining that, besides the afflictions

2. He therefore said, that in his sleep he saw three clusters of grapes hanging upon three branches of a vine,

large already, and ripe for gathering; and that he squeezed them into a cup which the king held in his hand;

and when he had strained the wine, he gave it to the king to drink, and that he received it from him with a

pleasant countenance. This, he said, was what he saw; and he desired Joseph, that if he had any portion of

understanding in such matters, he would tell him what this vision foretold. Who bid him be of good cheer,

and expect to be loosed from his bonds in three days' time, because the king desired his service, and was

about to restore him to it again; for he let him know that God bestows the fruit of the vine upon men for

good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and

puts an end to their quarrels, takes away passion and grief out of the minds of them that use it, and makes

them cheerful. "Thou sayest that thou didst squeeze this wine from three clusters of grapes with thine hands,

and that the king received it: know, therefore, that this vision is for thy good, and foretells a release from thy

present distress within the same number of days as the branches had whence thou gatheredst thy grapes in thy

sleep. However, remember what prosperity I have foretold thee when thou hast found it true by experience;

and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us when thou art

gone to the place we have foretold; for we are not in prison for any crime; but for the sake of our virtue and

sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him

that has thus distressed us, though it were for our own pleasure." The cupbearer, therefore, as was natural to

do, rejoiced to hear such an interpretation of his dream, and waited the completion of what had been thus

3. But another servant there was of the king, who had been chief baker, and was now bound in prison with the

cupbearer; he also was in good hope, upon Joseph's interpretation of the other's vision, for he had seen a

dream also; so he desired that Joseph would tell him what the visions he had seen the night before might

mean. They were these that follow: "Methought," says he, "I carried three baskets upon my head; two were

full of loaves, and the third full of sweetmeats and other eatables, such as are prepared for kings; but that the

fowls came flying, and eat them all up, and had no regard to my attempt to drive them away." And he

expected a prediction like to that of the cupbearer. But Joseph, considering and reasoning about the dream,

said to him, that he would willingly be an interpreter of good events to him, and not of such as his dream

denounced to him; but he told him that he had only three days in all to live, for that the [three] baskets

signify, that on the third day he should be crucified, and devoured by fowls, while he was not able to help

himself. Now both these dreams had the same several events that Joseph foretold they should have, and this

to both the parties; for on the third day before mentioned, when the king solemnized his birthday, he

crucified the chief baker, but set the butler free from his bonds, and restored him to his former ministration.

4. But God freed Joseph from his confinement, after he had endured his bonds two years, and had received no

assistance from the cupbearer, who did not remember what he had said to him formerly; and God contrived

this method of deliverance for him. Pharaoh the king had seen in his sleep the same evening two visions; and

after them had the interpretations of them both given him. He had forgotten the latter, but retained the dreams

themselves. Being therefore troubled at what he had seen, for it seemed to him to be all of a melancholy

nature, the next day he called together the wisest men among the Egyptians, desiring to learn from them the

interpretation of his dreams. But when they hesitated about them, the king was so much the more disturbed.

And now it was that the memory of Joseph, and his skill in dreams, came into the mind of the king's

cupbearer, when he saw the confusion that Pharaoh was in; so he came and mentioned Joseph to him, as also

the vision he had seen in prison, and how the event proved as he had said; as also that the chief baker was

crucified on the very same day; and that this also happened to him according to the interpretation of Joseph.

That Joseph himself was laid in bonds by Potiphar, who was his head cook, as a slave; but, he said, he was

one of the noblest of the stock of the Hebrews; and said further, his father lived in great splendor. "If,

therefore, thou wilt send for him, and not despise him on the score of his misfortunes, thou wilt learn what

thy dreams signify." So the king commanded that they should bring Joseph into his presence; and those who

received the command came and brought him with them, having taken care of his habit, that it might be

5. But the king took him by the hand; and, "O young man," says he, "for my servant bears witness that thou

art at present the best and most skillful person I can consult with; vouchsafe me the same favors which thou

bestowedst on this servant of mine, and tell me what events they are which the visions of my dreams

foreshow; and I desire thee to suppress nothing out of fear, nor to flatter me with lying words, or with what

may please me, although the truth should be of a melancholy nature. For it seemed to me that, as I walked by

the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine

of the same number like them, met them out of the marshes, exceeding lean and illfavored, which ate up the

fat and the large kine, and yet were no better than before, and not less miserably pinched with famine. After I

had seen this vision, I awaked out of my sleep; and being in disorder, and considering with myself what this

appearance should be, I fell asleep again, and saw another dream, much more wonderful than the foregoing,

which still did more affright and disturb me: I saw seven ears of corn growing out of one root, having their

heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe and fit

for reaping; and near these I saw seven other ears of corn, meager and weak, for want of rain, which fell to

eating and consuming those that were fit for reaping, and put me into great astonishment."

6. To which Joseph replied: "This dream," said he, "O king, although seen under two forms, signifies one

and the same event of things; for when thou sawest the fat kine, which is an animal made for the plough and

for labor, devoured by the worser kine, and the ears of corn eaten up by the smaller ears, they foretell a

famine, and want of the fruits of the earth for the same number of years, and equal with those when Egypt

was in a happy state; and this so far, that the plenty of these years will be spent in the same number of years

of scarcity, and that scarcity of necessary provisions will be very difficult to be corrected; as a sign whereof,

the illfavored kine, when they had devoured the better sort, could not be satisfied. But still God foreshows

what is to come upon men, not to grieve them, but that, when they know it beforehand, they may by prudence

make the actual experience of what is foretold the more tolerable. If thou, therefore, carefully dispose of the

plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt

7. Hereupon the king wondered at the discretion and wisdom of Joseph; and asked him by what means he

might so dispense the foregoing plentiful crops in the happy years, as to make the miserable crops more

tolerable. Joseph then added this his advice: To spare the good crops, and not permit the Egyptians to spend

them luxuriously, but to reserve what they would have spent in luxury beyond their necessity against the time

of want. He also exhorted him to take the corn of the husbandmen, and give them only so much as will be

sufficient for their food. Accordingly Pharaoh being surprised at Joseph, not only for his interpretation of the

dream, but for the counsel he had given him, intrusted him with dispensing the corn; with power to do what

he thought would be for the benefit of the people of Egypt, and for the benefit of the king, as believing that he

who first discovered this method of acting, would prove the best overseer of it. But Joseph having this power

given him by the king, with leave to make use of his seal, and to wear purple, drove in his chariot through all

the land of Egypt, and took the corn of the husbandmen, (3) allotting as much to every one as would be

sufficient for seed, and for food, but without discovering to any one the reason why he did so.

1. Joseph was now grown up to thirty years of age, and enjoyed great honors from the king, who called him

Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of

secrets. He also married a wife of very high quality; for he married the daughter of Petephres, (4) one of the

priests of Heliopolis; she was a virgin, and her name was Asenath. By her he had children before the scarcity

came on; Manasseh, the elder, which signifies forgetful, because his present happiness made him forget his

former misfortunes; and Ephraim, the younger, which signifies restored, because he was restored to the

freedom of his forefathers. Now after Egypt had happily passed over seven years, according to Joseph's

interpretation of the dreams, the famine came upon them in the eighth year; and because this misfortune fell

upon them when they had no sense of it beforehand, (5) they were all sorely afflicted by it, and came running

to the king's gates; and he called upon Joseph, who sold the corn to them, being become confessedly a savior

to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country

only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one

2. Now Jacob also, when he understood that foreigners might come, sent all his sons into Egypt to buy corn,

for the land of Canaan was grievously afflicted with the famine; and this great misery touched the whole

continent. He only retained Benjamin, who was born to him by Rachel, and was of the same mother with

Joseph. These sons of Jacob then came into Egypt, and applied themselves to Joseph, wanting to buy corn;

for nothing of this kind was done without his approbation, since even then only was the honor that was paid

the king himself advantageous to the persons that paid it, when they took care to honor Joseph also. Now

when he well knew his brethren, they thought nothing of him; for he was but a youth when he left them, and

was now come to an age so much greater, that the lineaments of his face were changed, and he was not

known by them: besides this, the greatness of the dignity wherein he appeared, suffered them not so much as

to suspect it was he. He now made trial what sentiments they had about affairs of the greatest consequence;

for he refused to sell them corn, and said they were come as spies of the king's affairs; and that they came

from several countries, and joined themselves together, and pretended that they were of kin, it not being

possible that a private man should breed up so many sons, and those of so great beauty of countenance as

they were, such an education of so many children being not easily obtained by kings themselves. Now this he

did in order to discover what concerned his father, and what happened to him after his own departure from

him, and as desiring to know what was become of Benjamin his brother; for he was afraid that they had

ventured on the like wicked enterprise against him that they had done to himself, and had taken him off also.

3. Now these brethren of his were under distraction and terror, and thought that very great danger hung over

them; yet not at all reflecting upon their brother Joseph, and standing firm under the accusations laid against

them, they made their defense by Reubel, the eldest of them, who now became their spokesman: "We come

not hither," said he, "with any unjust design, nor in order to bring any harm to the king's affairs; we only want

to be preserved, as supposing your humanity might be a refuge for us from the miseries which our country

labors under, we having heard that you proposed to sell corn, not only to your own countrymen, but to

strangers also, and that you determined to allow that corn, in order to preserve all that want it; but that we are

brethren, and of the same common blood, the peculiar lineaments of our faces, and those not so much

different from one another, plainly show. Our father's name is Jacob, an Hebrew man, who had twelve of us

for his sons by four wives; which twelve of us, while we were all alive, were a happy family; but when one of

our brethren, whose name was Joseph, died, our affairs changed for the worse, for our father could not

forbear to make a long lamentation for him; and we are in affliction, both by the calamity of the death of our

brother, and the miserable state of our aged father. We are now, therefore, come to buy corn, having intrusted

the care of our father, and the provision for our family, to Benjamin, our youngest brother; and if thou sendest

to our house, thou mayst learn whether we are guilty of the least falsehood in what we say."

4. And thus did Reubel endeavor to persuade Joseph to have a better opinion of them. But when he had

learned from them that Jacob was alive, and that his brother was not destroyed by them, he for the present put

them in prison, as intending to examine more into their affairs when he should be at leisure. But on the third

day he brought them out, and said to them, "Since you constantly affirm that you are not come to do any

harm to the king's affairs; that you are brethren, and the sons of the father whom you named; you will satisfy

me of the truth of what you say, if you leave one of your company with me, who shall suffer no injury here;

and if, when ye have carried corn to your father, you will come to me again, and bring your brother, whom

you say you left there, along with you, for this shall be by me esteemed an assurance of the truth of what you

have told me." Hereupon they were in greater grief than before; they wept, and perpetually deplored one

among another the calamity of Joseph; and said, "They were fallen into this misery as a punishment inflicted

by God for what evil contrivances they had against him." And Reubel was large in his reproaches of them for

their too late repentance, whence no profit arose to Joseph; and earnestly exhorted them to bear with patience

whatever they suffered, since it was done by God in way of punishment, on his account. Thus they spake to

one another, not imagining that Joseph understood their language. A general sadness also seized on them at

Reubel's words, and a repentance for what they had done; and they condemned the wickedness they had

perpetrated, for which they judged they were justly punished by God. Now when Joseph saw that they were

in this distress, he was so affected at it that he fell into tears, and not being willing that they should take

notice of him, he retired; and after a while came to them again, and taking Symeon (6) in order to his being a

pledge for his brethren's return, he bid them take the corn they had bought, and go their way. He also

commanded his steward privily to put the money which they had brought with them for the purchase of corn

into their sacks, and to dismiss them therewith; who did what he was commanded to do.

5. Now when Jacob's sons were come into the land of Canaan, they told their father what had happened to

them in Egypt, and that they were taken to have come thither as spies upon the king; and how they said they

were brethren, and had left their eleventh brother with their father, but were not believed; and how they had

left Symeon with the governor, until Benjamin should go thither, and be a testimonial of the truth of what

they had said: and they begged of their father to fear nothing, but to send the lad along with them. But Jacob

was not pleased with any thing his sons had done; and he took the detention of Symeon heinously, and thence

thought it a foolish thing to give up Benjamin also. Neither did he yield to Reubel's persuasion, though he

begged it of him, and gave leave that the grandfather might, in way of requital, kill his own sons, in case any

harm came to Benjamin in the journey. So they were distressed, and knew not what to do; nay, there was

another accident that still disturbed them more, the money that was found hidden in their sacks of corn. Yet

when the corn they had brought failed them, and when the famine still afflicted them, and necessity forced

them, Jacob did (7) [not] still resolve to send Benjamin with his brethren, although there was no returning

into Egypt unless they came with what they had promised. Now the misery growing every day worse, and his

sons begging it of him, he had no other course to take in his present circumstances. And Judas, who was of a

bold temper on other occasions, spake his mind very freely to him: "That it did not become him to be afraid

on account of his son, nor to suspect the worst, as he did; for nothing could be done to his son but by the

appointment of God, which must also for certain come to pass, though he were at home with him; that he

ought not to condemn them to such manifest destruction; nor deprive them of that plenty of food they might

have from Pharaoh, by his unreasonable fear about his son Benjamin, but ought to take care of the

preservation of Symeon, lest, by attempting to hinder Benjamin's journey, Symeon should perish. He

exhorted him to trust God for him; and said he would either bring his son back to him safe, or, together with

his, lose his own life." So that Jacob was at length persuaded, and delivered Benjamin to them, with the price

of the corn doubled; he also sent presents to Joseph of the fruits of the land of Canaan, balsam and rosin, as

also turpentine and honey. (8) Now their father shed many tears at the departure of his sons, as well as

themselves. His concern was, that he might receive them back again safe after their journey; and their

concern was, that they might find their father well, and no way afflicted with grief for them. And this

lamentation lasted a whole day; so that the old man was at last tired with grief, and staid behind; but they

went on their way for Egypt, endeavoring to mitigate their grief for their present misfortunes, with the hopes

6. As soon as they came into Egypt, they were brought down to Joseph: but here no small fear disturbed

them, lest they should be accused about the price of the corn, as if they had cheated Joseph. They then made a

long apology to Joseph's steward; and told him, that when they came home they found the money in their

sacks, and that they had now brought it along with them. He said he did not know what they meant: so they

were delivered from that fear. And when he had loosed Symeon, and put him into a handsome habit, he

suffered him to be with his brethren; at which time Joseph came from his attendance on the king. So they

offered him their presents; and upon his putting the question to them about their father, they answered that

they found him well. He also, upon his discovery that Benjamin was alive, asked whether this was their

younger brother; for he had seen him. Whereupon they said he was: he replied, that the God over all was his

protector. But when his affection to him made him shed tears, he retired, desiring he might not be seen in that

plight by his brethren. Then Joseph took them to supper, and they were set down in the same order as they

used to sit at their father's table. And although Joseph treated them all kindly, yet did he send a mess to

7. Now when after supper they had composed themselves to sleep, Joseph commanded his steward both to

give them their measures of corn, and to hide its price again in their sacks; and that withal they should put

into Benjamin's sack the golden cup, out of which he loved himself to drink. which things he did, in order

to make trial of his brethren, whether they would stand by Benjamin when he should be accused of having

stolen the cup, and should appear to be in danger; or whether they would leave him, and, depending on their

own innocency, go to their father without him. When the servant had done as he was bidden, the sons of

Jacob, knowing nothing of all this, went their way, and took Symeon along with them, and had a double

cause of joy, both because they had received him again, and because they took back Benjamin to their father,

as they had promised. But presently a troop of horsemen encompassed them, and brought with them Joseph's

servant, who had put the cup into Benjamin's sack. Upon which unexpected attack of the horsemen they were

much disturbed, and asked what the reason was that they came thus upon men, who a little before had been

by their lord thought worthy of an honorable and hospitable reception? They replied, by calling them wicked

wretches, who had forgot that very hospitable and kind treatment which Joseph had given them, and did not

scruple to be injurious to him, and to carry off that cup out of which he had, in so friendly a manner, drank to

them, and not regarding their friendship with Joseph, no more than the danger they should be in if they were

taken, in comparison of the unjust gain. Hereupon he threatened that they should be punished; for though they

had escaped the knowledge of him who was but a servant, yet had they not escaped the knowledge of God,

nor had gone off with what they had stolen; and, after all, asked why we come upon them, as if they knew

nothing of the matter: and he told them that they should immediately know it by their punishment. This, and

more of the same nature, did the servant say, in way of reproach to them: but they being wholly ignorant of

any thing here that concerned them, laughed at what he said, and wondered at the abusive language which the

servant gave them, when he was so hardy as to accuse those who did not before so much as retain the price of

their corn, which was found in their sacks, but brought it again, though nobody else knew of any such thing,

so far were they from offering any injury to Joseph voluntarily. But still, supposing that a search would be a

more sure justification of themselves than their own denial of the fact, they bid him search them, and that if

any of them had been guilty of the theft, to punish them all; for being no way conscious to themselves of any

crime, they spake with assurance, and, as they thought, without any danger to themselves also. The servants

desired there might be a search made; but they said the punishment should extend to him alone who should

be found guilty of the theft. So they made the search; and, having searched all the rest, they came last of all to

Benjamin, as knowing it was Benjamin's sack in which they had hidden the cup, they having indeed searched

the rest only for a show of accuracy: so the rest were out of fear for themselves, and were now only

concerned about Benjamin, but still were well assured that he would also be found innocent; and they

reproached those that came after them for their hindering them, while they might, in the mean while, have

gotten a good way on their journey. But as soon as they had searched Benjamin's sack, they found the cup,

and took it from him; and all was changed into mourning and lamentation. They rent their garments, and wept

for the punishment which their brother was to undergo for his theft, and for the delusion they had put on their

father, when they promised they would bring Benjamin safe to him. What added to their misery was, that this

melancholy accident came unfortunately at a time when they thought they had been gotten off clear; but they

confessed that this misfortune of their brother, as well as the grief of their father for him, was owing to

themselves, since it was they that forced their father to send him with them, when he was averse to it.

8. The horsemen therefore took Benjamin and brought him to Joseph, his brethren also following him; who,

when he saw him in custody, and them in the habit of mourners, said, "How came you, vile wretches as you

are, to have such a strange notion of my kindness to you, and of God's providence, as impudently to do thus

to your benefactor, who in such an hospitable manner had entertained you ?" Whereupon they gave up

themselves to be punished, in order to save Benjamin; and called to mind what a wicked enterprise they had

been guilty of against Joseph. They also pronounced him more happy than themselves, if he were dead, in

being freed from the miseries of this life; and if he were alive, that he enjoyed the pleasure of seeing God's

vengeance upon them. They said further; that they were the plague of their father, since they should now add

to his former affliction for Joseph, this other affliction for Benjamin. Reubel also was large in cutting them

upon this occasion. But Joseph dismissed them; for he said they had been guilty of no offense, and that he

would content himself with the lad's punishment; for he said it was not a fit thing to let him go free, for the

sake of those who had not offended; nor was it a fit thing to punish them together with him who had been

guilty of stealing. And when he promised to give them leave to go away in safety, the rest of them were under

great consternation, and were able to say nothing on this sad occasion. But Judas, who had persuaded their

father to send the lad from him, being otherwise also a very bold and active man, determined to hazard

himself for the preservation of his brother. "It is true," (9) said he, "O governor, that we have been very

wicked with regard to thee, and on that account deserved punishment; even all of us may justly be punished,

although the theft were not committed by all, but only by one of us, and he the youngest also; but yet there

remains some hope for us, who otherwise must be under despair on his account, and this from thy goodness,

which promises us a deliverance out of our present danger. And now I beg thou wilt not look at us, or at that

great crime we have been guilty of, but at thy own excellent nature, and take advice of thine own virtue,

instead of that wrath thou hast against us; which passion those that otherwise are of lower character indulge,

as they do their strength, and that not only on great, but also on very trifling occasions. Overcome, sir, that

passion, and be not subdued by it, nor suffer it to slay those that do not otherwise presume upon their own

safety, but are desirous to accept of it from thee; for this is not the first time that thou wilt bestow it on us, but

before, when we came to buy corn, thou affordedst us great plenty of food, and gavest us leave to carry so

much home to our family as has preserved them from perishing by famine. Nor is there any difference

between not overlooking men that were perishing for want of necessaries, and not punishing those that seem

to be offenders, and have been so unfortunate as to lose the advantage of that glorious benefaction which they

received from thee. This will be an instance of equal favor, though bestowed after a different manner; for

thou wilt save those this way whom thou didst feed the other; and thou wilt hereby preserve alive, by thy own

bounty, those souls which thou didst not suffer to be distressed by famine, it being indeed at once a

wonderful and a great thing to sustain our lives by corn, and to bestow on us that pardon, whereby, now we

are distressed, we may continue those lives. And I am ready to suppose that God is willing to afford thee this

opportunity of showing thy virtuous disposition, by bringing us into this calamity, that it may appear thou

canst forgive the injuries that are done to thyself, and mayst be esteemed kind to others, besides those who,

on other accounts, stand in need of thy assistance; since it is indeed a right thing to do well to those who are

in distress for want of food, but still a more glorious thing to save those who deserve to be punished, when it

is on account of heinous offenses against thyself; for if it be a thing deserving commendation to forgive such

as have been guilty of small offenses, that tend to a person's loss, and this be praiseworthy in him that

overlooks such offenses, to restrain a man's passion as to crimes which are capital to the guilty, is to be like

the most excellent nature of God himself. And truly, as for myself, had it not been that we had a father, who

had discovered, on occasion of the death of Joseph, how miserably he is always afflicted at the loss of his

sons, I had not made any words on account of the saving of our own lives; I mean, any further than as that

would be an excellent character for thyself, to preserve even those that would have nobody to lament them

when they were dead, but we would have yielded ourselves up to suffer whatsoever thou pleasedst; but now

(for we do not plead for mercy to ourselves, though indeed, if we die, it will be while we are young, and

before we have had the enjoyment of life) have regard to our father, and take pity of his old age, on whose

account it is that we make these supplications to thee. We beg thou wilt give us those lives which this

wickedness of ours has rendered obnoxious to thy punishment; and this for his sake who is not himself

wicked, nor does his being our father make us wicked. He is a good man, and not worthy to have such trials

of his patience; and now, we are absent, he is afflicted with care for us. But if he hear of our deaths, and what

was the cause of it, he will on that account die an immature death; and the reproachful manner of our ruin

will hasten his end, and will directly kill him; nay, will bring him to a miserable death, while he will make

haste to rid himself out of the world, and bring himself to a state of insensibility, before the sad story of our

end come abroad into the rest of the world. Consider these things in this manner, although our wickedness

does now provoke thee with a just desire of punishing that wickedness, and forgive it for our father's sake;

and let thy commiseration of him weigh more with thee than our wickedness. Have regard to the old age of

our father, who, if we perish, will be very lonely while he lives, and will soon die himself also. Grant this

boon to the name of fathers, for thereby thou wilt honor him that begat thee, and will grant it to thyself also,

who enjoyest already that denomination; thou wilt then, by that denomination, be preserved of God, the

Father of all, by showing a pious regard to which, in the case of our father, thou wilt appear to honor him

who is styled by the same name; I mean, if thou wilt have this pity on our father, upon this consideration,

how miserable he will be if he be deprived of his sons! It is thy part therefore to bestow on us what God has

given us, when it is in thy power to take it away, and so to resemble him entirely in charity; for it is good to

use that power, which can either give or take away, on the merciful side; and when it is in thy power to

destroy, to forget that thou ever hadst that power, and to look on thyself as only allowed power for

preservation; and that the more any one extends this power, the greater reputation does he gain to himself.

Now, by forgiving our brother what he has unhappily committed, thou wilt preserve us all; for we cannot

think of living if he be put to death, since we dare not show ourselves alive to our father without our brother,

but here must we partake of one and the same catastrophe of his life. And so far we beg of thee, O governor,

that if thou condemnest our brother to die, thou wilt punish us together with him, as partners of his crime,

for we shall not think it reasonable to be reserved to kill ourselves for grief of our brother's death, but so to

die rather as equally guilty with him of this crime. I will only leave with thee this one consideration, and then

will say no more, viz. that our brother committed this fault when he was young, and not yet of confirmed

wisdom in his conduct; and that men naturally forgive such young persons. I end here, without adding what

more I have to say, that in case thou condemnest us, that omission may be supposed to have hurt us, and

permitted thee to take the severer side. But in case thou settest us free, that this may be ascribed to thy own

goodness, of which thou art inwardly conscious, that thou freest us from condemnation; and that not by

barely preserving us, but by granting us such a favor as will make us appear more righteous than we really

are, and by representing to thyself more motives for our deliverance than we are able to produce ourselves. If,

therefore, thou resolvest to slay him, I desire thou wilt slay me in his stead, and send him back to his father;

or if thou pleasest to retain him with thee as a slave, I am fitter to labor for thy advantage in that capacity,

and, as thou seest, am better prepared for either of those sufferings." So Judas, being very willing to undergo

any thing whatever for the deliverance of his brother, cast himself down at Joseph's feet, and earnestly

labored to assuage and pacify his anger. All his brethren also fell down before him, weeping and delivering

10. But Joseph, as overcome now with his affections, and no longer able to personate an angry man,

commanded all that were present to depart, that he might make himself known to his brethren when they were

alone; and when the rest were gone out, he made himself known to his brethren; and said, "I commend you

for your virtue, and your kindness to our brother: I find you better men than I could have expected from what

you contrived about me. Indeed, I did all this to try your love to your brother; so I believe you were not

wicked by nature in what you did in my case, but that all has happened according to God's will, who has

hereby procured our enjoyment of what good things we have; and, if he continue in a favorable disposition,

of what we hope for hereafter. Since, therefore, I know that our father is safe and well, beyond expectation,

and I see you so well disposed to your brother, I will no longer remember what guilt you seem to have had

about me, but will leave off to hate you for that your wickedness; and do rather return you my thanks, that

you have concurred with the intentions of God to bring things to their present state. I would have you also

rather to forget the same, since that imprudence of yours is come to such a happy conclusion, than to be

uneasy and blush at those your offenses. Do not, therefore, let your evil intentions, when you condemned me,

and that bitter remorse which might follow, be a grief to you now, because those intentions were frustrated.

Go, therefore, your way, rejoicing in what has happened by the Divine Providence, and inform your father of

it, lest he should be spent with cares for you, and deprive me of the most agreeable part of my felicity; I

mean, lest he should die before he comes into my sight, and enjoys the good things that we now have. Bring,

therefore, with you our father, and your wives and children, and all your kindred, and remove your

habitations hither; for it is not proper that the persons dearest to me should live remote from me, now my

affairs are so prosperous, especially when they must endure five more years of famine." When Joseph had

said this, he embraced his brethren, who were in tears and sorrow; but the generous kindness of their brother

seemed to leave among them no room for fear, lest they should be punished on account of what they had

consulted and acted against him; and they were then feasting. Now the king, as soon as he heard that Joseph's

brethren were come to him, was exceeding glad of it, as if it had been a part of his own good fortune; and

gave them wagons full of corn and gold and silver, to be conveyed to his father. Now when they had received

more of their brother part to be carried to their father, and part as free gifts to every one of themselves,

The Removal Of Joseph's Father With All His Family, To Him, On Account Of The Famine.

1. As soon as Jacob came to know, by his sons returning home, in what state Joseph was, that he had not only

escaped death, for which yet he lived all along in mourning, but that he lived in splendor and happiness, and

ruled over Egypt, jointly with the king, and had intrusted to his care almost all his affairs, he did not think any

thing he was told to be incredible, considering the greatness of the works of God, and his kindness to him,

although that kindness had, for some late times, been intermitted; so he immediately and zealously set out

2. When he came to the Well of the Oath, (Beersheba,) he offered sacrifice to God; and being afraid that the

happiness there was in Egypt might tempt his posterity to fall in love with it, and settle in it, and no more

think of removing into the land of Canaan, and possessing it, as God had promised them; as also being afraid,

lest, if this descent into Egypt were made without the will of God, his family might be destroyed there; out of

fear, withal, lest he should depart this life before he came to the sight of Joseph; he fell asleep, revolving

3. But God stood by him, and called him twice by his name; and when he asked who he was, God said, "No,

sure; it is not just that thou, Jacob, shouldst be unacquainted with that God who has been ever a protector and

a helper to thy forefathers, and after them to thyself: for when thy father would have deprived thee of the

dominion, I gave it thee; and by my kindness it was that, when thou wast sent into Mesopotamia all alone,

thou obtainedst good wives, and returnedst with many children, and much wealth. Thy whole family also has

been preserved by my providence; and it was I who conducted Joseph, thy son, whom thou gavest up for lost,

to the enjoyment of great prosperity. I also made him lord of Egypt, so that he differs but little from a king.

Accordingly, I come now as a guide to thee in this journey; and foretell to thee, that thou shalt die in the arms

of Joseph: and I inform thee, that thy posterity shall be many ages in authority and glory, and that I will settle

4. Jacob, encouraged by this dream, went on more cheerfully for Egypt with his sons, and all belonging to

them. Now they were in all seventy. I once, indeed, thought it best not to set down the names of this family,

especially because of their difficult pronunciation [by the Greeks]; but, upon the whole, I think it necessary to

mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but

are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set

down the names of Jacob's children and grandchildren. Reuben had four sons Anoch, Phallu, Assaron,

Charmi. Simeon had six Jamuel, Jamin, Avod, Jachin, Soar, Saul. Levi had three sons Gersom, Caath,

Merari. Judas had three sons Sala, Phares, Zerah; and by Phares two grandchildren, Esrom and Amar.

Issachar had four sons Thola, Phua, Jasob, Samaron. Zabulon had with him three sons Sarad, Helon,

Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirtythree. Rachel had

two sons, the one of whom, Joseph, had two sons also, Manasses and Ephraim. The other, Benjamin, had ten

sons Bolau, Bacchar, Asabel, Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen added to

the thirtythree before enumerated, amount to the number fortyseven. And this was the legitimate posterity

of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons

that followed him Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. If these be added to

those before mentioned, they complete the number fiftyfour. Gad and Aser were the sons of Zilpha, who

was the handmaid of Lea. These had with them, Gad seven Saphoniah, Augis, Sunis, Azabon, Aerin,

Erocd, Ariel. Aser had a daughter, Sarah, and six male children, whose names were Jomne, Isus, Isoui, Baris,

Abar and Melchiel. If we add these, which are sixteen, to the fiftyfour, the forementioned number [70] is

5. When Joseph understood that his father was coming, for Judas his brother was come before him, and

informed him of his approach, he went out to meet him; and they met together at Heroopolis. But Jacob

almost fainted away at this unexpected and great joy; however, Joseph revived him, being yet not himself

able to contain from being affected in the same manner, at the pleasure he now had; yet was he not wholly

overcome with his passion, as his father was. After this, he desired Jacob to travel on slowly; but he himself

took five of his brethren with him, and made haste to the king, to tell him that Jacob and his family were

come; which was a joyful hearing to him. He also bid Joseph tell him what sort of life his brethren loved to

lead, that he might give them leave to follow the same, who told him they were good shepherds, and had been

used to follow no other employment but this alone. Whereby he provided for them, that they should not be

separated, but live in the same place, and take care of their father; as also hereby he provided, that they might

be acceptable to the Egyptians, by doing nothing that would be common to them with the Egyptians; for the

6. When Jacob was come to the king, and saluted him, and wished all prosperity to his government, Pharaoh

asked him how old he now was; upon whose answer, that he was a hundred and thirty years old, he admired

Jacob on account of the length of his life. And when he had added, that still he had not lived so long as his

forefathers, he gave him leave to live with his children in Heliopolis; for in that city the king's shepherds had

7. However, the famine increased among the Egyptians, and this heavy judgment grew more oppressive to

them, because neither did the river overflow the ground, for it did not rise to its former height, nor did God

send rain upon it; (13) nor did they indeed make the least provision for themselves, so ignorant were they

what was to be done; but Joseph sold them corn for their money. But when their money failed them, they

bought corn with their cattle and their slaves; and if any of them had a small piece of land, they gave up that

to purchase them food, by which means the king became the owner of all their substance; and they were

removed, some to one place, and some to another, that so the possession of their country might be firmly

assured to the king, excepting the lands of the priests, for their country continued still in their own

possession. And indeed this sore famine made their minds, as well as their bodies, slaves; and at length

compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased,

and the river overflowed the ground, and the ground brought forth its fruits plentifully, Joseph came to every

city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their

own consent, the king might have possessed alone, and alone enjoyed the fruits of it. He also exhorted them

to look on it as every one's own possession, and to fall to their husbandry with cheerfulness, and to pay as a

tribute to the king, the fifth part (14) of the fruits for the land which the king, when it was his own, restored to

them. These men rejoiced upon their becoming unexpectedly owners of their lands, and diligently observed

what was enjoined them; and by this means Joseph procured to himself a greater authority among the

Egyptians, and greater love to the king from them. Now this law, that they should pay the fifth part of their

1. Now when Jacob had lived seventeen years in Egypt, he fell into a disease, and died in the presence of his

sons; but not till he made his prayers for their enjoying prosperity, and till he had foretold to them

prophetically how every one of them was to dwell in the land of Canaan. But this happened many years

afterward. He also enlarged upon the praises of Joseph (15) how he had not remembered the evil doings of

his brethren to their disadvantage; nay, on the contrary, was kind to them, bestowing upon them so many

benefits, as seldom are bestowed on men's own benefactors. He then commanded his own sons that they

should admit Joseph's sons, Ephraim and Manasses, into their number, and divide the land of Canaan in

common with them; concerning whom we shall treat hereafter. However, he made it his request that he might

be buried at Hebron. So he died, when he had lived full a hundred and fifty years, three only abated, having

not been behind any of his ancestors in piety towards God, and having such a recompense for it, as it was fit

those should have who were so good as these were. But Joseph, by the king's permission, carried his father's

dead body to Hebron, and there buried it, at a great expense. Now his brethren were at first unwilling to

return back with him, because they were afraid lest, now their father was dead, he should punish them for

their secret practices against him; since he was now gone, for whose sake he had been so gracious to them.

But he persuaded them to fear no harm, and to entertain no suspicions of him: so he brought them along with

him, and gave them great possessions, and never left off his particular concern for them.

2. Joseph also died when he had lived a hundred and ten years; having been a man of admirable virtue, and

conducting all his affairs by the rules of reason; and used his authority with moderation, which was the cause

of his so great felicity among the Egyptians, even when he came from another country, and that in such ill

circumstances also, as we have already described. At length his brethren died, after they had lived happily in

Egypt. Now the posterity and sons of these men, after some time, carried their bodies, and buried them at

Hebron: but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the

Hebrews went out of Egypt, for so had Joseph made them promise him upon oath. But what became of every

one of these men, and by what toils they got the possession of the land of Canaan, shall be shown hereafter,

Concerning The Afflictions That Befell The Hebrews In Egypt, During Four Hundred Years. (16)

1. Now it happened that the Egyptians grew delicate and lazy, as to painstaking, and gave themselves up to

other pleasures, and in particular to the love of gain. They also became very illaffected towards the

Hebrews, as touched with envy at their prosperity; for when they saw how the nation of the Israelites

flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and

natural love of labor, they thought their increase was to their own detriment. And having, in length of time,

forgotten the benefits they had received from Joseph, particularly the crown being now come into another

family, they became very abusive to the Israelites, and contrived many ways of afflicting them; for they

enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts,

that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks:

they set them also to build pyramids, (17) and by all this wore them out; and forced them to learn all sorts of

mechanical arts, and to accustom themselves to hard labor. And four hundred years did they spend under

these afflictions; for they strove one against the other which should get the mastery, the Egyptians desiring to

destroy the Israelites by these labors, and the Israelites desiring to hold out to the end under them.

2. While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the

Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes,

(18) who are very sagacious in foretelling future events truly, told the king, that about this time there would a

child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would

raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered

through all ages. Which thing was so feared by the king, that, according to this man's opinion, he commanded

that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that

besides this, the Egyptian midwives (19) should watch the labors of the Hebrew women, and observe what is

born, for those were the women who were enjoined to do the office of midwives to them; and by reason of

their relation to the king, would not transgress his commands. He enjoined also, that if any parents should

disobey him, and venture to save their male children alive, (20) they and their families should be destroyed.

This was a severe affliction indeed to those that suffered it, not only as they were deprived of their sons, and

while they were the parents themselves, they were obliged to be subservient to the destruction of their own

children, but as it was to be supposed to tend to the extirpation of their nation, while upon the destruction of

their children, and their own gradual dissolution, the calamity would become very hard and inconsolable to

them. And this was the ill state they were in. But no one can be too hard for the purpose of God, though he

contrive ten thousand subtle devices for that end; for this child, whom the sacred scribe foretold, was brought

up and concealed from the observers appointed by the king; and he that foretold him did not mistake in the

consequences of his preservation, which were brought to pass after the manner following:

3. A man whose name was Amram, one of the nobler sort of the Hebrews, was afraid for his whole nation,

lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife

being then with child, and he knew not what to do. Hereupon he betook himself to prayer to God; and

entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to

afford them deliverance from the miseries they at that time endured, and to render abortive their enemies'

hopes of the destruction of their nation. Accordingly God had mercy on him, and was moved by his

supplication. He stood by him in his sleep, and exhorted him not to despair of his future favors. He said

further, that he did not forget their piety towards him, and would always reward them for it, as he had

formerly granted his favor to their forefathers, and made them increase from a few to so great a multitude. He

put him in mind, that when Abraham was come alone out of Mesopotamia into Canaan, he had been made

happy, not only in other respects, but that when his wife was at first barren, she was afterwards by him

enabled to conceive seed, and bare him sons. That he left to Ismael and to his posterity the country of Arabia;

as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan. That by my assistance, said he, he did great

exploits in war, which, unless you be yourselves impious, you must still remember. As for Jacob, he became

well known to strangers also, by the greatness of that prosperity in which he lived, and left to his sons, who

came into Egypt with no more than seventy souls, while you are now become above six hundred thousand.

Know therefore that I shall provide for you all in common what is for your good, and particularly for thyself

what shall make thee famous; for that child, out of dread of whose nativity the Egyptians have doomed the

Israelite children to destruction, shall be this child of thine, and shall be concealed from those who watch to

destroy him: and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the

distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not

only among the Hebrews, but foreigners also: all which shall be the effect of my favor to thee, and to thy

posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall

4. When the vision had informed him of these things, Amram awaked and told it to Jochebed who was his

wife. And now the fear increased upon them on account of the prediction in Amram's dream; for they were

under concern, not only for the child, but on account of the great happiness that was to come to him also.

However, the mother's labor was such as afforded a confirmation to what was foretold by God; for it was not

known to those that watched her, by the easiness of her pains, and because the throes of her delivery did not

fall upon her with violence. And now they nourished the child at home privately for three months; but after

that time Amram, fearing he should be discovered, and, by falling under the king's displeasure, both he and

his child should perish, and so he should make the promise of God of none effect, he determined rather to

trust the safety and care of the child to God, than to depend on his own concealment of him, which he looked

upon as a thing uncertain, and whereby both the child, so privately to be nourished, and himself should be in

imminent danger; but he believed that God would some way for certain procure the safety of the child, in

order to secure the truth of his own predictions. When they had thus determined, they made an ark of

bulrushes, after the manner of a cradle, and of a bigness sufficient for an infant to be laid in, without being

too straitened: they then daubed it over with slime, which would naturally keep out the water from entering

between the bulrushes, and put the infant into it, and setting it afloat upon the river, they left its preservation

to God; so the river received the child, and carried him along. But Miriam, the child's sister, passed along

upon the bank over against him, as her mother had bid her, to see whither the ark would be carried, where

God demonstrated that human wisdom was nothing, but that the Supreme Being is able to do whatsoever he

pleases: that those who, in order to their own security, condemn others to destruction, and use great

endeavors about it, fail of their purpose; but that others are in a surprising manner preserved, and obtain a

prosperous condition almost from the very midst of their calamities; those, I mean, whose dangers arise by

the appointment of God. And, indeed, such a providence was exercised in the case of this child, as showed

5. Thermuthis was the king's daughter. She was now diverting herself by the banks of the river; and seeing a

cradle borne along by the current, she sent some that could swim, and bid them bring the cradle to her. When

those that were sent on this errand came to her with the cradle, and she saw the little child, she was greatly in

love with it, on account of its largeness and beauty; for God had taken such great care in the formation of

Moses, that he caused him to be thought worthy of bringing up, and providing for, by all those that had taken

the most fatal resolutions, on account of the dread of his nativity, for the destruction of the rest of the Hebrew

nation. Thermuthis bid them bring her a woman that might afford her breast to the child; yet would not the

child admit of her breast, but turned away from it, and did the like to many other women. Now Miriam was

by when this happened, not to appear to be there on purpose, but only as staying to see the child; and she said,

"It is in vain that thou, O queen, callest for these women for the nourishing of the child, who are no way of

kin to it; but still, if thou wilt order one of the Hebrew women to be brought, perhaps it may admit the breast

of one of its own nation." Now since she seemed to speak well, Thermuthis bid her procure such a one, and to

bring one of those Hebrew women that gave suck. So when she had such authority given her, she came back

and brought the mother, who was known to nobody there. And now the child gladly admitted the breast, and

seemed to stick close to it; and so it was, that, at the queen's desire, the nursing of the child was entirely

6. Hereupon it was that Thermuthis imposed this name Mouses upon him, from what had happened when he

was put into the river; for the Egyptians call water by the name of Mo, and such as are saved out of it, by the

name of Uses: so by putting these two words together, they imposed this name upon him. And he was, by the

confession of all, according to God's prediction, as well for his greatness of mind as for his contempt of

difficulties, the best of all the Hebrews, for Abraham was his ancestor of the seventh generation. For Moses

was the son of Amram, who was the son of Caath, whose father Levi was the son of Jacob, who was the son

of Isaac, who was the son of Abraham. Now Moses's understanding became superior to his age, nay, far

beyond that standard; and when he was taught, he discovered greater quickness of apprehension than was

usual at his age, and his actions at that time promised greater, when he should come to the age of a man. God

did also give him that tallness, when he was but three years old, as was wonderful. And as for his beauty,

there was nobody so unpolite as, when they saw Moses, they were not greatly surprised at the beauty of his

countenance; nay, it happened frequently, that those that met him as he was carried along the road, were

obliged to turn again upon seeing the child; that they left what they were about, and stood still a great while

to look on him; for the beauty of the child was so remarkable and natural to him on many accounts, that it

7. Thermuthis therefore perceiving him to be so remarkable a child, adopted him for her son, having no child

of her own. And when one time had carried Moses to her father, she showed him to him, and said she thought

to make him her successor, if it should please God she should have no legitimate child of her own; and to

him, "I have brought up a child who is of a divine form, (21) and of a generous mind; and as I have received

him from the bounty of the river, in , I thought proper to adopt him my son, and the heir of thy kingdom."

And she had said this, she put the infant into her father's hands: so he took him, and hugged him to his breast;

and on his daughter's account, in a pleasant way, put his diadem upon his head; but Moses threw it down to

the ground, and, in a puerile mood, he wreathed it round, and trod upon his feet, which seemed to bring along

with evil presage concerning the kingdom of Egypt. But when the sacred scribe saw this, (he was the person

who foretold that his nativity would the dominion of that kingdom low,) he made a violent attempt to kill

him; and crying out in a frightful manner, he said, "This, O king! this child is he of whom God foretold, that

if we kill him we shall be in no danger; he himself affords an attestation to the prediction of the same thing,

by his trampling upon thy government, and treading upon thy diadem. Take him, therefore, out of the way,

and deliver the Egyptians from the fear they are in about him; and deprive the Hebrews of the hope they have

of being encouraged by him." But Thermuthis prevented him, and snatched the child away. And the king was

not hasty to slay him, God himself, whose providence protected Moses, inclining the king to spare him. He

was, therefore, educated with great care. So the Hebrews depended on him, and were of good hopes great

things would be done by him; but the Egyptians were suspicious of what would follow such his education.

Yet because, if Moses had been slain, there was no one, either akin or adopted, that had any oracle on his side

for pretending to the crown of Egypt, and likely to be of greater advantage to them, they abstained from

1. Moses, therefore, when he was born, and brought up in the foregoing manner, and came to the age of

maturity, made his virtue manifest to the Egyptians; and showed that he was born for the bringing them

down, and raising the Israelites. And the occasion he laid hold of was this: The Ethiopians, who are next

neighbors to the Egyptians, made an inroad into their country, which they seized upon, and carried off the

effects of the Egyptians, who, in their rage, fought against them, and revenged the affronts they had received

from them; but being overcome in battle, some of them were slain, and the rest ran away in a shameful

manner, and by that means saved themselves; whereupon the Ethiopians followed after them in the pursuit,

and thinking that it would be a mark of cowardice if they did not subdue all Egypt, they went on to subdue

the rest with greater vehemence; and when they had tasted the sweets of the country, they never left off the

prosecution of the war: and as the nearest parts had not courage enough at first to fight with them, they

proceeded as far as Memphis, and the sea itself, while not one of the cities was able to oppose them. The

Egyptians, under this sad oppression, betook themselves to their oracles and prophecies; and when God had

given them this counsel, to make use of Moses the Hebrew, and take his assistance, the king commanded his

daughter to produce him, that he might be the general (22) of their army. Upon which, when she had made

him swear he would do him no harm, she delivered him to the king, and supposed his assistance would be of

great advantage to them. She withal reproached the priest, who, when they had before admonished the

2. So Moses, at the persuasion both of Thermuthis and the king himself, cheerfully undertook the business:

and the sacred scribes of both nations were glad; those of the Egyptians, that they should at once overcome

their enemies by his valor, and that by the same piece of management Moses would be slain; but those of the

Hebrews, that they should escape from the Egyptians, because Moses was to be their general. But Moses

prevented the enemies, and took and led his army before those enemies were apprized of his attacking them;

for he did not march by the river, but by land, where he gave a wonderful demonstration of his sagacity; for

when the ground was difficult to be passed over, because of the multitude of serpents, (which it produces in

vast numbers, and, indeed, is singular in some of those productions, which other countries do not breed, and

yet such as are worse than others in power and mischief, and an unusual fierceness of sight, some of which

ascend out of the ground unseen, and also fly in the air, and so come upon men at unawares, and do them a

mischief,) Moses invented a wonderful stratagem to preserve the army safe, and without hurt; for he made

baskets, like unto arks, of sedge, and filled them with ibes, (23) and carried them along with them; which

animal is the greatest enemy to serpents imaginable, for they fly from them when they come near them; and

as they fly they are caught and devoured by them, as if it were done by the harts; but the ibes are tame

creatures, and only enemies to the serpentine kind: but about these ibes I say no more at present, since the

Greeks themselves are not unacquainted with this sort of bird. As soon, therefore, as Moses was come to the

land which was the breeder of these serpents, he let loose the ibes, and by their means repelled the serpentine

kind, and used them for his assistants before the army came upon that ground. When he had therefore

proceeded thus on his journey, he came upon the Ethiopians before they expected him; and, joining battle

with them, he beat them, and deprived them of the hopes they had of success against the Egyptians, and went

on in overthrowing their cities, and indeed made a great slaughter of these Ethiopians. Now when the

Egyptian army had once tasted of this prosperous success, by the means of Moses, they did not slacken their

diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of

destruction; and at length they retired to Saba, which was a royal city of Ethiopia, which Cambyses

afterwards named Mero, after the name of his own sister. The place was to be besieged with very great

difficulty, since it was both encompassed by the Nile quite round, and the other rivers, Astapus and

Astaboras, made it a very difficult thing for such as attempted to pass over them; for the city was situate in a

retired place, and was inhabited after the manner of an island, being encompassed with a strong wall, and

having the rivers to guard them from their enemies, and having great ramparts between the wall and the

rivers, insomuch, that when the waters come with the greatest violence, it can never be drowned; which

ramparts make it next to impossible for even such as are gotten over the rivers to take the city. However,

while Moses was uneasy at the army's lying idle, (for the enemies durst not come to a battle,) this accident

happened: Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the

army near the walls, and fought with great courage; and admiring the subtility of his undertakings, and

believing him to be the author of the Egyptians' success, when they had before despaired of recovering their

liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of

their great achievements, she fell deeply in love with him; and upon the prevalency of that passion, sent to

him the most faithful of all her servants to discourse with him about their marriage. He thereupon accepted

the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath

to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to

her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the

Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own

1. Now the Egyptians, after they had been preserved by Moses, entertained a hatred to him, and were very

eager in compassing their designs against him, as suspecting that he would take occasion, from his good

success, to raise a sedition, and bring innovations into Egypt; and told the king he ought to be slain. The king

had also some intentions of himself to the same purpose, and this as well out of envy at his glorious

expedition at the head of his army, as out of fear of being brought low by him and being instigated by the

sacred scribes, he was ready to undertake to kill Moses: but when he had learned beforehand what plots there

were against him, he went away privately; and because the public roads were watched, he took his flight

through the deserts, and where his enemies could not suspect he would travel; and, though he was destitute of

food, he went on, and despised that difficulty courageously; and when he came to the city Midian, which lay

upon the Red Sea, and was so denominated from one of Abraham's sons by Keturah, he sat upon a certain

well, and rested himself there after his laborious journey, and the affliction he had been in. It was not far from

the city, and the time of the day was noon, where he had an occasion offered him by the custom of the

country of doing what recommended his virtue, and afforded him an opportunity of bettering his

2. For that country having but little water, the shepherds used to seize on the wells before others came, lest

their flocks should want water, and lest it should be spent by others before they came. There were now come,

therefore, to this well seven sisters that were virgins, the daughters of Raguel, a priest, and one thought

worthy by the people of the country of great honor. These virgins, who took care of their father's flocks,

which sort of work it was customary and very familiar for women to do in the country of the Troglodytes,

they came first of all, and drew water out of the well in a quantity sufficient for their flocks, into troughs,

which were made for the reception of that water; but when the shepherds came upon the maidens, and drove

them away, that they might have the command of the water themselves, Moses, thinking it would be a terrible

reproach upon him if he overlooked the young women under unjust oppression, and should suffer the

violence of the men to prevail over the right of the maidens, he drove away the men, who had a mind to more

than their share, and afforded a proper assistance to the women; who, when they had received such a benefit

from him, came to their father, and told him how they had been affronted by the shepherds, and assisted by a

stranger, and entreated that he would not let this generous action be done in vain, nor go without a reward.

Now the father took it well from his daughters that they were so desirous to reward their benefactor; and bid

them bring Moses into his presence, that he might be rewarded as he deserved. And when Moses came, he

told him what testimony his daughters bare to him, that he had assisted them; and that, as he admired him for

his virtue, he said that Moses had bestowed such his assistance on persons not insensible of benefits, but

where they were both able and willing to return the kindness, and even to exceed the measure of his

generosity. So he made him his son, and gave him one of his daughters in marriage; and appointed him to be

the guardian and superintendent over his cattle; for of old, all the wealth of the barbarians was in those cattle.

1. Now Moses, when he had obtained the favor of Jethro, for that was one of the names of Raguel, staid there

and fed his flock; but some time afterward, taking his station at the mountain called Sinai, he drove his flocks

thither to feed them. Now this is the highest of all the mountains thereabout, and the best for pasturage, the

herbage being there good; and it had not been before fed upon, because of the opinion men had that God

dwelt there, the shepherds not daring to ascend up to it; and here it was that a wonderful prodigy happened to

Moses; for a fire fed upon a thorn bush, yet did the green leaves and the flowers continue untouched, and the

fire did not at all consume the fruit branches, although the flame was great and fierce. Moses was aftrighted at

this strange sight, as it was to him; but he was still more astonished when the fire uttered a voice, and called

to him by name, and spake words to him, by which it signified how bold he had been in venturing to come

into a place whither no man had ever come before, because the place was divine; and advised him to remove

a great way off from the flame, and to be contented with what he had seen; and though he were himself a

good man, and the offspring of great men, yet that he should not pry any further; and he foretold to him, that

he should have glory and honor among men, by the blessing of God upon him. He also commanded him to go

away thence with confidence to Egypt, in order to his being the commander and conductor of the body of the

Hebrews, and to his delivering his own people from the injuries they suffered there: "For," said God, "they

shall inhabit this happy land which your forefather Abraham inhabited, and shall have the enjoyment of all

good things." But still he enjoined them, when he brought the Hebrews out of the land of Egypt, to come to

that place, and to offer sacrifices of thanksgiving there, Such were the divine oracles which were delivered

2. But Moses was astonished at what he saw, and much more at what he heard; and he said, "I think it would

be an instance of too great madness, O Lord, for one of that regard I bear to thee, to distrust thy power, since I

myself adore it, and know that it has been made manifest to my progenitors: but I am still in doubt how I,

who am a private man, and one of no abilities, should either persuade my own countrymen to leave the

country they now inhabit, and to follow me to a land whither I lead them; or, if they should be persuaded,

how can I force Pharaoh to permit them to depart, since they augment their own wealth and prosperity by the

3. But God persuaded him to be courageous on all occasions, and promised to be with him, and to assist him

in his words, when he was to persuade men; and in his deeds, when he was to perform wonders. He bid him

also to take a signal of the truth of what he said, by throwing his rod upon the ground, which, when he had

done, it crept along, and was become a serpent, and rolled itself round in its folds, and erected its head, as

ready to revenge itself on such as should assault it; after which it become a rod again as it was before. After

this God bid Moses to put his right hand into his bosom: he obeyed, and when he took it out it was white, and

in color like to chalk, but afterward it returned to its wonted color again. He also, upon God's command, took

some of the water that was near him, and poured it upon the ground, and saw the color was that of blood.

Upon the wonder that Moses showed at these signs, God exhorted him to be of good courage, and to be

assured that he would be the greatest support to him; and bid him make use of those signs, in order to obtain

belief among all men, that "thou art sent by me, and dost all things according to my commands. Accordingly I

enjoin thee to make no more delays, but to make haste to Egypt, and to travel night and day, and not to draw

out the time, and so make the slavery of the Hebrews and their sufferings to last the longer."

4. Moses having now seen and heard these wonders that assured him of the truth of these promises of God,

had no room left him to disbelieve them: he entreated him to grant him that power when he should be in

Egypt; and besought him to vouchsafe him the knowledge of his own name; and since he had heard and seen

him, that he would also tell him his name, that when he offered sacrifice he might invoke him by such his

name in his oblations. Whereupon God declared to him his holy name, which had never been discovered to

men before; concerning which it is not lawful for me to say any more (24) Now these signs accompanied

Moses, not then only, but always when he prayed for them: of all which signs he attributed the firmest assent

to the fire in the bush; and believing that God would be a gracious supporter to him, he hoped he should be

1. So Moses, when he understood that the Pharaoh, in whose reign he fled away, was dead, asked leave of

Raguel to go to Egypt, for the benefit of his own people. And he took with him Zipporah, the daughter of

Raguel, whom he had married, and the children he had by her, Gersom and Eleazer, and made haste into

Egypt. Now the former of those names, Gersom, in the Hebrew tongue, signifies that he was in a strange

land; and Eleazer, that, by the assistance of the God of his fathers, he had escaped from the Egyptians. Now

when they were near the borders, Aaron his brother, by the command of God, met him, to whom he declared

what had befallen him at the mountain, and the commands that God had given him. But as they were going

forward, the chief men among the Hebrews, having learned that they were coming, met them: to whom

Moses declared the signs he had seen; and while they could not believe them, he made them see them, So

they took courage at these surprising and unexpected sights, and hoped well of their entire deliverance, as

2. Since then Moses found that the Hebrews would be obedient to whatsoever he should direct, as they

promised to be, and were in love with liberty, he came to the king, who had indeed but lately received the

government, and told him how much he had done for the good of the Egyptians, when they were despised by

the Ethiopians, and their country laid waste by them; and how he had been the commander of their forces,

and had labored for them, as if they had been his own people and he informed him in what danger he had

been during that expedition, without having any proper returns made him as he had deserved. He also

informed him distinctly what things happened to him at Mount Sinai; and what God said to him; and the

signs that were done by God, in order to assure him of the authority of those commands which he had given

him. He also exhorted him not to disbelieve what he told him, nor to oppose the will of God.

3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet

was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian

slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. And when

he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the

Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and

pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he

would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents.

But Moses was not daunted at it; and said, "O king, I do not myself despise the wisdom of the Egyptians, but

I say that what I do is so much superior to what these do by magic arts and tricks, as Divine power exceeds

the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not

really true, but that they appear by the providence and power of God." And when he had said this, he cast his

rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round,

and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then

4. However, the king was no more moved when was done than before; and being very angry, he said that he

should gain nothing by this his cunning and shrewdness against the Egyptians; and he commanded him that

was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them

to submit to greater oppressions than before; and though he allowed them chaff before for making their

bricks, he would allow it them no longer, but he made them to work hard at brickmaking in the daytime,

and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon

Moses, because their labor and their misery were on his account become more severe to them. But Moses did

not let his courage sink for the king's threatenings; nor did he abate of his zeal on account of the Hebrews'

complaints; but he supported himself, and set his soul resolutely against them both, and used his own utmost

diligence to procure liberty to his countrymen. So he went to the king, and persuaded him to let the Hebrews

go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him

also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to

depart, lest, before he be aware, he lay an obstruction in the way of the Divine commands, and so occasion

his own suffering such punishments as it was probable any one that counterworked the Divine commands

should undergo, since the severest afflictions arise from every object to those that provoke the Divine wrath

against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the

womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the

Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their

1. But when the king despised the words of Moses, and had no regard at all to them, grievous plagues seized

the Egyptians; every one of which I will describe, both because no such plagues did ever happen to any other

nation as the Egyptians now felt, and because I would demonstrate that Moses did not fail in any one thing

that he foretold them; and because it is for the good of mankind, that they may learn this caution Not to do

anything that may displease God, lest he be provoked to wrath, and avenge their iniquities upon them. For the

Egyptian river ran with bloody water at the command of God, insomuch that it could not be drunk, and they

had no other spring of water neither; for the water was not only of the color of blood, but it brought upon

those that ventured to drink of it, great pains and bitter torment. Such was the river to the Egyptians; but it

was sweet and fit for drinking to the Hebrews, and no way different from what it naturally used to be. As the

king therefore knew not what to do in these surprising circumstances, and was in fear for the Egyptians, he

gave the Hebrews leave to go away; but when the plague ceased, he changed his mind again, end would not

2. But when God saw that he was ungrateful, and upon the ceasing of this calamity would not grow wiser, he

sent another plague upon the Egyptians: An innumerable multitude of frogs consumed the fruit of the

ground; the river was also full of them, insomuch that those who drew water had it spoiled by the blood of

these animals, as they died in, and were destroyed by, the water; and the country was full of filthy slime, as

they were born, and as they died: they also spoiled their vessels in their houses which they used, and were

found among what they eat and what they drank, and came in great numbers upon their beds. There was also

an ungrateful smell, and a stink arose from them, as they were born, and as they died therein. Now, when the

Egyptians were under the oppression of these miseries, the king ordered Moses to take the Hebrews with him,

and be gone. Upon which the whole multitude of the frogs vanished away; and both the land and the river

returned to their former natures. But as soon as Pharaoh saw the land freed from this plague, he forgot the

cause of it, and retained the Hebrews; and, as though he had a mind to try the nature of more such judgments,

he would not yet suffer Moses and his people to depart, having granted that liberty rather out of fear than out

3. Accordingly, God punished his falseness with another plague, added to the former; for there arose out of

the bodies of the Egyptians an innumerable quantity of lice, by which, wicked as they were, they miserably

perished, as not able to destroy this sort of vermin either with washes or with ointments. At which terrible

judgment the king of Egypt was in disorder, upon the fear into which he reasoned himself, lest his people

should be destroyed, and that the manner of this death was also reproachful, so that he was forced in part to

recover himself from his wicked temper to a sounder mind, for he gave leave for the Hebrews themselves to

depart. But when the plague thereupon ceased, he thought it proper to require that they should leave their

children and wives behind them, as pledges of their return; whereby he provoked God to be more vehemently

angry at him, as if he thought to impose on his providence, and as if it were only Moses, and not God, who

punished the Egyptians for the sake of the Hebrews: for he filled that country full of various sorts of

pestilential creatures, with their various properties, such indeed as had never come into the sight of men

before, by whose means the men perished themselves, and the land was destitute of husbandmen for its

cultivation; but if any thing escaped destruction from them, it was killed by a distemper which the men

4. But when Pharaoh did not even then yield to the will of God, but, while he gave leave to the husbands to

take their wives with them, yet insisted that the children should be left behind, God presently resolved to

punish his wickedness with several sorts of calamities, and those worse than the foregoing, which yet had so

generally afflicted them; for their bodies had terrible boils, breaking forth with blains, while they were

already inwardly consumed; and a great part of the Egyptians perished in this manner. But when the king was

not brought to reason by this plague, hail was sent down from heaven; and such hail it was, as the climate of

Egypt had never suffered before, nor was it like to that which falls in other climates in winter time, (26) but

was larger than that which falls in the middle of spring to those that dwell in the northern and northwestern

regions. This hail broke down their boughs laden with fruit. After this a tribe of locusts consumed the seed

which was not hurt by the hail; so that to the Egyptians all hopes of the future fruits of the ground were

5. One would think the forementioned calamities might have been sufficient for one that was only foolish,

without wickedness, to make him wise, and to make him Sensible what was for his advantage. But Pharaoh,

led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still

contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with

their wives and children, to leave their cattle behind, since their own cattle were destroyed. But when Moses

said that what he desired was unjust, since they were obliged to offer sacrifices to God of those cattle, and the

time being prolonged on this account, a thick darkness, without the least light, spread itself over the

Egyptians, whereby their sight being obstructed, and their breathing hindered by the thickness of the air, they

died miserably, and under a terror lest they should be swallowed up by the dark cloud. Besides this, when the

darkness, after three days and as many nights, was dissipated, and when Pharaoh did not still repent and let

the Hebrews go, Moses came to him and said, "How long wilt thou be disobedient to the command of God?

for he enjoins thee to let the Hebrews go; nor is there any other way of being freed from the calamities are

under, unless you do so." But the king angry at what he said, and threatened to cut off his head if he came any

more to trouble him these matters. Hereupon Moses said he not speak to him any more about them, for he

himself, together with the principal men among the Egyptians, should desire the Hebrews away. So when

6. But when God had signified, that with one plague he would compel the Egyptians to let Hebrews go, he

commanded Moses to tell the people that they should have a sacrifice ready, and they should prepare

themselves on the tenth day of the month Xanthicus, against the fourteenth, (which month is called by the

Egyptians Pharmuth, Nisan by the Hebrews; but the Macedonians call it Xanthicus,) and that he should carry

the Hebrews with all they had. Accordingly, he having got the Hebrews ready for their departure, and having

sorted the people into tribes, he kept them together in one place: but when the fourteenth day was come, and

all were ready to depart they offered the sacrifice, and purified their houses with the blood, using bunches of

hyssop for that purpose; and when they had supped, they burnt the remainder of the flesh, as just ready to

depart. Whence it is that we do still offer this sacrifice in like manner to this day, and call this festival Pascha

which signifies the feast of the passover; because on that day God passed us over, and sent the plague upon

the Egyptians; for the destruction of the firstborn came upon the Egyptians that night, so that many of the

Egyptians who lived near the king's palace, persuaded Pharaoh to let the Hebrews go. Accordingly he called

for Moses, and bid them be gone; as supposing, that if once the Hebrews were gone out of the country, Egypt

should be freed from its miseries. They also honored the Hebrews with gifts; (27) some, in order to get them

to depart quickly, and others on account of their neighborhood, and the friendship they had with them.

1. So the Hebrews went out of Egypt, while the Egyptians wept, and repented that they had treated them so

hardly. Now they took their journey by Letopolis, a place at that time deserted, but where Babylon was

built afterwards, when Cambyses laid Egypt waste: but as they went away hastily, on the third day they came

to a place called Beelzephon, on the Red Sea; and when they had no food out of the land, because it was a

desert, they eat of loaves kneaded of flour, only warmed by a gentle heat; and this food they made use of for

thirty days; for what they brought with them out of Egypt would not suffice them any longer time; and this

only while they dispensed it to each person, to use so much only as would serve for necessity, but not for

satiety. Whence it is that, in memory of the want we were then in, we keep a feast for eight days, which is

called the feast of unleavened bread. Now the entire multitude of those that went out, including the women

and children, was not easy to be numbered, but those that were of an age fit for war, were six hundred

2. They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty

years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob

removed into Egypt. (28) It was the eightieth year of the age of Moses, and of that of Aaron three more. They

also carried out the bones of Joesph with them, as he had charged his sons to do.

3. But the Egyptians soon repented that the Hebrews were gone; and the king also was mightily concerned

that this had been procured by the magic arts of Moses; so they resolved to go after them. Accordingly they

took their weapons, and other warlike furniture, and pursued after them, in order to bring them back, if once

they overtook them, because they would now have no pretense to pray to God against them, since they had

already been permitted to go out; and they thought they should easily overcome them, as they had no armor,

and would be weary with their journey; so they made haste in their pursuit, and asked of every one they met

which way they were gone. And indeed that land was difficult to be traveled over, not only by armies, but by

single persons. Now Moses led the Hebrews this way, that in case the Egyptians should repent and be

desirous to pursue after them, they might undergo the punishment of their wickedness, and of the breach of

those promises they had made to them. As also he led them this way on account of the Philistines, who had

quarreled with them, and hated them of old, that by all means they might not know of their departure, for

their country is near to that of Egypt; and thence it was that Moses led them not along the road that tended to

the land of the Philistines, but he was desirous that they should go through the desert, that so after a long

journey, and after many afflictions, they might enter upon the land of Canaan. Another reason of this was,

that God commanded him to bring the people to Mount Sinai, that there they might offer him sacrifices. Now

when the Egyptians had overtaken the Hebrews, they prepared to fight them, and by their multitude they

drove them into a narrow place; for the number that pursued after them was six hundred chariots, with fifty

thousand horsemen, and two hundred thousand footmen, all armed. They also seized on the passages by

which they imagined the Hebrews might fly, shutting them up (29) between inaccessible precipices and the

sea; for there was [on each side] a [ridge of] mountains that terminated at the sea, which were impassable by

reason of their roughness, and obstructed their flight; wherefore they there pressed upon the Hebrews with

their army, where [the ridges of] the mountains were closed with the sea; which army they placed at the

chops of the mountains, that so they might deprive them of any passage into the plain.

4. When the Hebrews, therefore, were neither able to bear up, being thus, as it were, besieged, because they

wanted provisions, nor saw any possible way of escaping; and if they should have thought of fighting, they

had no weapons; they expected a universal destruction, unless they delivered themselves up to the Egyptians.

So they laid the blame on Moses, and forgot all the signs that had been wrought by God for the recovery of

their freedom; and this so far, that their incredulity prompted them to throw stones at the prophet, while he

encouraged them and promised them deliverance; and they resolved that they would deliver themselves up to

the Egyptians. So there was sorrow and lamentation among the women and children, who had nothing but

destruction before their eyes, while they were encompassed with mountains, the sea, and their enemies, and

5. But Moses, though the multitude looked fiercely at him, did not, however, give over the care of them, but

despised all dangers, out of his trust in God, who, as he had afforded them the several steps already taken for

the recovery of their liberty, which he had foretold them, would not now suffer them to be subdued by their

enemies, to be either made slaves or be slain by them; and, standing in midst of them, he said, "It is not just

of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the

same hereafter; but it is no better than madness, at this time to despair of the providence of God, by whose

power all those things have been performed he promised, when you expected no such things: I mean all that I

have been concerned in for deliverance and escape from slavery. Nay, when we are in the utmost distress, as

you see we ought rather to hope that God will succor us, by whose operation it is that we are now this narrow

place, that he may out of such difficulties as are otherwise insurmountable and out of which neither you nor

your enemies expect you can be delivered, and may at once demonstrate his own power and his providence

over us. Nor does God use to give his help in small difficulties to those whom he favors, but in such cases

where no one can see how any hope in man can better their condition. Depend, therefore, upon such a

Protector as is able to make small things great, and to show that this mighty force against you is nothing but

weakness, and be not affrighted at the Egyptian army, nor do you despair of being preserved, because the sea

before, and the mountains behind, afford you no opportunity for flying, for even these mountains, if God so

How The Sea Was Divided Asunder For The Hebrews, When They Were Pursued By The Egyptians, And So

1. When Moses had said this, he led them to the sea, while the Egyptians looked on; for they were within

sight. Now these were so distressed by the toil of their pursuit, that they thought proper to put off fighting till

the next day. But when Moses was come to the seashore, he took his rod, and made supplication to God, and

called upon him to be their helper and assistant; and said "Thou art not ignorant, O Lord, that it is beyond

human strength and human contrivance to avoid the difficulties we are now under; but it must be thy work

altogether to procure deliverance to this army, which has left Egypt at thy appointment. We despair of any

other assistance or contrivance, and have recourse only to that hope we have in thee; and if there be any

method that can promise us an escape by thy providence, we look up to thee for it. And let it come quickly,

and manifest thy power to us; and do thou raise up this people unto good courage and hope of deliverance,

who are deeply sunk into a disconsolate state of mind. We are in a helpless place, but still it is a place that

thou possessest; still the sea is thine, the mountains also that enclose us are thine; so that these mountains will

open themselves if thou commandest them, and the sea also, if thou commandest it, will become dry land.

Nay, we might escape by a flight through the air, if thou shouldst determine we should have that way of

2. When Moses had thus addressed himself to God, he smote the sea with his rod, which parted asunder at the

stroke, and receiving those waters into itself, left the ground dry, as a road and a place of flight for the

Hebrews. Now when Moses saw this appearance of God, and that the sea went out of its own place, and left

dry land, he went first of all into it, and bid the Hebrews to follow him along that divine road, and to rejoice

at the danger their enemies that followed them were in; and gave thanks to God for this so surprising a

3. Now, while these Hebrews made no stay, but went on earnestly, as led by God's presence with them, the

Egyptians supposed first that they were distracted, and were going rashly upon manifest destruction. But

when they saw that they were going a great way without any harm, and that no obstacle or difficulty fell in

their journey, they made haste to pursue them, hoping that the sea would be calm for them also. They put

their horse foremost, and went down themselves into the sea. Now the Hebrews, while these were putting on

their armor, and therein spending their time, were beforehand with them, and escaped them, and got first over

to the land on the other side without any hurt. Whence the others were encouraged, and more courageously

pursued them, as hoping no harm would come to them neither: but the Egyptians were not aware that they

went into a road made for the Hebrews, and not for others; that this road was made for the deliverance of

those in danger, but not for those that were earnest to make use of it for the others' destruction. As soon,

therefore, as ever the whole Egyptian army was within it, the sea flowed to its own place, and came down

with a torrent raised by storms of wind, (30) and encompassed the Egyptians. Showers of rain also came

down from the sky, and dreadful thunders and lightning, with flashes of fire. Thunderbolts also were darted

upon them. Nor was there any thing which used to be sent by God upon men, as indications of his wrath,

which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men

perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians.

4. But the Hebrews were not able to contain themselves for joy at their wonderful deliverance, and

destruction of their enemies; now indeed supposing themselves firmly delivered, when those that would have

forced them into slavery were destroyed, and when they found they had God so evidently for their protector.

And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing

their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night

employed in singing of hymns, and in mirth. (31) Moses also composed a song unto God, containing his

5. As for myself, I have delivered every part of this history as I found it in the sacred books; nor let any one

wonder at the strangeness of the narration if a way were discovered to those men of old time, who were free

from the wickedness of the modern ages, whether it happened by the will of God or whether it happened of

its own accord; while, for the sake of those that accompanied Alexander, king of Macedonia, who yet lived,

comparatively but a little while ago, the Pamphylian Sea retired and afforded them a passage (33) through

itself, had no other way to go; I mean, when it was the will of God to destroy the monarchy of the Persians:

and this is confessed to be true by all that have written about the actions of Alexander. But as to these events,

6. On the next day Moses gathered together the weapons of the Egyptians, which were brought to the camp of

the Hebrews by the current of the sea, and the force of the winds resisting it; and he conjectured that this also

happened by Divine Providence, that so they might not be destitute of weapons. So when he had ordered the

Hebrews to arm themselves with them, he led them to Mount Sinai, in order to offer sacrifice to God, and to

render oblations for the salvation of the multitude, as he was charged to do beforehand.

How Moses When He Had Brought The People Out Of Egypt Led Them To Mount Sinai; But Not Till They

1. When the Hebrews had obtained such a wonderful deliverance, the country was a great trouble to them, for

it was entirely a desert, and without sustenance for them; and also had exceeding little water, so that it not

only was not at all sufficient for the men, but not enough to feed any of the cattle, for it was parched up, and

had no moisture that might afford nutriment to the vegetables; so they were forced to travel over this country,

as having no other country but this to travel in. They had indeed carried water along with them from the land

over which they had traveled before, as their conductor had bidden them; but when that was spent, they were

obliged to draw water out of wells, with pain, by reason of the hardness of the soil. Moreover, what water

they found was bitter, and not fit for drinking, and this in small quantities also; and as they thus traveled, they

came late in the evening to a place called Marah, (1) which had that name from the badness of its water, for

Mar denotes bitterness. Thither they came afflicted both by the tediousness of their journey, and by their want

of food, for it entirely failed them at that time. Now here was a well, which made them choose to stay in the

place, which, although it were not sufficient to satisfy so great an army, did yet afford them some comfort, as

found in such desert places; for they heard from those who had been to search, that there was nothing to be

found, if they traveled on farther. Yet was this water bitter, and not fit for men to drink; and not only so, but it

2. When Moses saw how much the people were cast down, and that the occasion of it could not be

contradicted, for the people were not in the nature of a complete army of men, who might oppose a manly

fortitude to the necessity that distressed them; the multitude of the children, and of the women also, being of

too weak capacities to be persuaded by reason, blunted the courage of the men themselves, he was therefore

in great difficulties, and made everybody's calamity his own; for they ran all of them to him, and begged of

him; the women begged for their infants, and the men for the women, that he would not overlook them, but

procure some way or other for their deliverance. He therefore betook himself to prayer to God, that he would

change the water from its present badness, and make it fit for drinking. And when God had granted him that

favor, he took the top of a stick that lay down at his feet, and divided it in the middle, and made the section

lengthways. He then let it down into the well, and persuaded the Hebrews that God had hearkened to his

prayers, and had promised to render the water such as they desired it to be, in case they would be subservient

to him in what he should enjoin them to do, and this not after a remiss or negligent manner. And when they

asked what they were to do in order to have the water changed for the better, he bid the strongest men among

them that stood there, to draw up water (2) and told them, that when the greatest part was drawn up, the

remainder would be fit to drink. So they labored at it till the water was so agitated and purged as to be fit to

3. And now removing from thence they came to Elim; which place looked well at a distance, for there was a

grove of palmtrees; but when they came near to it, it appeared to be a bad place, for the palmtrees were no

more than seventy; and they were illgrown and creeping trees, by the want of water, for the country about

was all parched, and no moisture sufficient to water them, and make them hopeful and useful, was derived to

them from the fountains, which were in number twelve: they were rather a few moist places than springs,

which not breaking out of the ground, nor running over, could not sufficiently water the trees. And when they

dug into the sand, they met with no water; and if they took a few drops of it into their hands, they found it to

be useless, on account of its mud. The trees were too weak to bear fruit, for want of being sufficiently

cherished and enlivened by the water. So they laid the blame on their conductor, and made heavy complaints

against him; and said that this their miserable state, and the experience they had of adversity, were owing to

him; for that they had then journeyed an entire thirty days, and had spent all the provisions they had brought

with them; and meeting with no relief, they were in a very desponding condition. And by fixing their

attention upon nothing but their present misfortunes, they were hindered from remembering what

deliverances they had received from God, and those by the virtue and wisdom of Moses also; so they were

very angry at their conductor, and were zealous in their attempt to stone him, as the direct occasion of their

4. But as for Moses himself, while the multitude were irritated and bitterly set against him, he cheerfully

relied upon God, and upon his consciousness of the care he had taken of these his own people; and he came

into the midst of them, even while they clamored against him, and had stones in their hands in order to

despatch him. Now he was of an agreeable presence, and very able to persuade the people by his speeches;

accordingly he began to mitigate their anger, and exhorted them not to be overmindful of their present

adversities, lest they should thereby suffer the benefits that had formerly been bestowed on them to slip out of

their memories; and he desired them by no means, on account of their present uneasiness, to cast those great

and wonderful favors and gifts, which they had obtained of God, out of their minds, but to expect deliverance

out of those their present troubles which they could not free themselves from, and this by the means of that

Divine Providence which watched over them. Seeing it is probable that God tries their virtue, and exercises

their patience by these adversities, that it may appear what fortitude they have, and what memory they retain

of his former wonderful works in their favor, and whether they will not think of them upon occasion of the

miseries they now feel. He told them, it appeared they were not really good men, either in patience, or in

remembering what had been successfully done for them, sometimes by contemning God and his commands,

when by those commands they left the land of Egypt; and sometimes by behaving themselves ill towards him

who was the servant of God, and this when he had never deceived them, either in what he said, or had

ordered them to do by God's command. He also put them in mind of all that had passed; how the Egyptians

were destroyed when they attempted to detain them, contrary to the command of God; and after what manner

the very same river was to the others bloody, and not fit for drinking, but was to them sweet, and fit for

drinking; and how they went a new road through the sea, which fled a long way from them, by which very

means they were themselves preserved, but saw their enemies destroyed; and that when they were in want of

weapons, God gave them plenty of them; and so he recounted all the particular instances, how when they

were, in appearance, just going to be destroyed, God had saved them in a surprising manner; and that he had

still the same power; and that they ought not even now to despair of his providence over them; and

accordingly he exhorted them to continue quiet, and to consider that help would not come too late, though it

come not immediately, if it be present with them before they suffer any great misfortune; that they ought to

reason thus: that God delays to assist them, not because he has no regard to them, but because he will first try

their fortitude, and the pleasure they take in their freedom, that he may learn whether you have souls great

enough to bear want of food, and scarcity of water, on its account; or whether you rather love to be slaves, as

cattle are slaves to such as own them, and feed them liberally, but only in order to make them more useful in

their service. That as for himself, he shall not be so much concerned for his own preservation; for if he die

unjustly, he shall not reckon it any affliction, but that he is concerned for them, lest, by casting stones at him,

5. By this means Moses pacified the people, and restrained them from stoning him, and brought them to

repent of what they were going to do. And because he thought the necessity they were under made their

passion less unjustifiable, he thought he ought to apply himself to God by prayer and supplication; and going

up to an eminence, he requested of God for some succor for the people, and some way of deliverance from

the want they were in, because in him, and in him alone, was their hope of salvation; and he desired that he

would forgive what necessity had forced the people to do, since such was the nature of mankind, hard to

please, and very complaining under adversities. Accordingly God promised he would take care of them, and

afford them the succor they were desirous of. Now when Moses had heard this from God, he came down to

the multitude. But as soon as they saw him joyful at the promises he had received from God, they changed

their sad countenances into gladness. So he placed himself in the midst of them, and told them he came to

bring them from God a deliverance from their present distresses. Accordingly a little after came a vast

number of quails, which is a bird more plentiful in this Arabian Gulf than any where else, flying over the sea,

and hovered over them, till wearied with their laborious flight, and, indeed, as usual, flying very near to the

earth, they fell down upon the Hebrews, who caught them, and satisfied their hunger with them, and supposed

that this was the method whereby God meant to supply them with food. Upon which Moses returned thanks

to God for affording them his assistance so suddenly, and sooner than he had promised them.

6. But presently after this first supply of food, he sent them a second; for as Moses was lifting up his hands in

prayer, a dew fell down; and Moses, when he found it stick to his hands, supposed this was also come for

food from God to them. He tasted it; and perceiving that the people knew not what it was, and thought it

snowed, and that it was what usually fell at that time of the year, he informed them that this dew did not fall

from heaven after the manner they imagined, but came for their preservation and sustenance. So he tasted it,

and gave them some of it, that they might be satisfied about what he told them. They also imitated their

conductor, and were pleased with the food, for it was like honey in sweetness and pleasant taste, but like in its

body to bdellium, one of the sweet spices, and in bigness equal to coriander seed. And very earnest they were

in gathering it; but they were enjoined to gather it equally (3) the measure of an omer for each one every

day, because this food should not come in too small a quantity, lest the weaker might not be able to get their

share, by reason of the overbearing of the strong in collecting it. However, these strong men, when they had

gathered more than the measure appointed for them, had no more than others, but only tired themselves more

in gathering it, for they found no more than an omer apiece; and the advantage they got by what was

superfluous was none at all, it corrupting, both by the worms breeding in it, and by its bitterness. So divine

and wonderful a food was this! It also supplied the want of other sorts of food to those that fed on it. And

even now, in all that place, this manna comes down in rain, (4) according to what Moses then obtained of

God, to send it to the people for their sustenance. Now the Hebrews call this food manna: for the particle

man, in our language, is the asking of a question. What is this ? So the Hebrews were very joyful at what was

sent them from heaven. Now they made use of this food for forty years, or as long as they were in the

7. As soon as they were removed thence, they came to Rephidim, being distressed to the last degree by thirst;

and while in the foregoing days they had lit on a few small fountains, but now found the earth entirely

destitute of water, they were in an evil case. They again turned their anger against Moses; but he at first

avoided the fury of the multitude, and then betook himself to prayer to God, beseeching him, that as he had

given them food when they were in the greatest want of it, so he would give them drink, since the favor of

giving them food was of no value to them while they had nothing to drink. And God did not long delay to

give it them, but promised Moses that he would procure them a fountain, and plenty of water, from a place

they did not expect any. So he commanded him to smite the rock which they saw lying there, (5) with his rod,

and out of it to receive plenty of what they wanted; for he had taken care that drink should come to them

without any labor or painstaking. When Moses had received this command from God, he came to the

people, who waited for him, and looked upon him, for they saw already that he was coming apace from his

eminence. As soon as he was come, he told them that God would deliver them from their present distress, and

had granted them an unexpected favor; and informed them, that a river should run for their sakes out of the

rock. But they were amazed at that hearing, supposing they were of necessity to cut the rock in pieces, now

they were distressed by their thirst and by their journey; while Moses only smiting the rock with his rod,

opened a passage, and out of it burst water, and that in great abundance, and very clear. But they were

astonished at this wonderful effect; and, as it were, quenched their thirst by the very sight of it. So they drank

this pleasant, this sweet water; and such it seemed to be, as might well be expected where God was the donor.

They were also in admiration how Moses was honored by God; and they made grateful returns of sacrifices to

God for his providence towards them. Now that Scripture, which is laid up in the temple, (6) informs us, how

God foretold to Moses, that water timid in this manner be derived out of the rock.'

How The Amalekites And The Neighbouring Nations, Made War With The Hebrews And Were Beaten And

1. The name of the Hebrews began already to be every where renowned, and rumors about them ran abroad.

This made the inhabitants of those countries to be in no small fear. Accordingly they sent ambassadors to one

another, and exhorted one another to defend themselves, and to endeavor to destroy these men. Those that

induced the rest to do so, were such as inhabited Gobolitis and Petra. They were called Amalekites, and were

the most warlike of the nations that lived thereabout; and whose kings exhorted one another, and their

neighbors, to go to this war against the Hebrews; telling them that an army of strangers, and such a one as had

run away from slavery under the Egyptians, lay in wait to ruin them; which army they were not, in common

prudence and regard to their own safety, to overlook, but to crush them before they gather strength, and come

to be in prosperity: and perhaps attack them first in a hostile manner, as presuming upon our indolence in not

attacking them before; and that we ought to avenge ourselves of them for what they have done in the

wilderness, but that this cannot be so well done when they have once laid their hands on our cities and our

goods: that those who endeavor to crush a power in its first rise, are wiser than those that endeavor to put a

stop to its progress when it is become formidable; for these last seem to be angry only at the flourishing of

others, but the former do not leave any room for their enemies to become troublesome to them. After they had

sent such embassages to the neighboring nations, and among one another, they resolved to attack the

2. These proceedings of the people of those countries occasioned perplexity and trouble to Moses, who

expected no such warlike preparations. And when these nations were ready to fight, and the multitude of the

Hebrews were obliged to try the fortune of war, they were in a mighty disorder, and in want of all

necessaries, and yet were to make war with men who were thoroughly well prepared for it. Then therefore it

was that Moses began to encourage them, and to exhort them to have a good heart, and rely on God's

assistance by which they had been state of freedom and to hope for victory over those who were ready to

fight with them, in order to deprive them of that blessing: that they were to suppose their own army to be

numerous, wanting nothing, neither weapons, nor money, nor provisions, nor such other conveniences as,

when men are in possession of, they fight undauntedly; and that they are to judge themselves to have all these

advantages in the Divine assistance. They are also to suppose the enemy's army to be small, unarmed, weak,

and such as want those conveniences which they know must be wanted, when it is God's will that they shall

be beaten; and how valuable God's assistance is, they had experienced in abundance of trials; and those such

as were more terrible than war, for that is only against men; but these were against famine and thirst, things

indeed that are in their own nature insuperable; as also against mountains, and that sea which afforded them

no way for escaping; yet had all these difficulties been conquered by God's gracious kindness to them. So he

exhorted them to be courageous at this time, and to look upon their entire prosperity to depend on the present

3. And with these words did Moses encourage the multitude, who then called together the princes of their

tribes, and their chief men, both separately and conjointly. The young men he charged to obey their elders,

and the elders to hearken to their leader. So the people were elevated in their minds, and ready to try their

fortune in battle, and hoped to be thereby at length delivered from all their miseries: nay, they desired that

Moses would immediately lead them against their enemies without the least delay, that no backwardness

might be a hindrance to their present resolution. So Moses sorted all that were fit for war into different troops,

and set Joshua, the son of Nun, of the tribe of Ephraim, over them; one that was of great courage, and patient

to undergo labors; of great abilities to understand, and to speak what was proper; and very serious in the

worship of God; and indeed made like another Moses, a teacher of piety towards God. He also appointed a

small party of the armed men to be near the water, and to take care of the children, and the women, and of the

entire camp. So that whole night they prepared themselves for the battle; they took their weapons, if any of

them had such as were well made, and attended to their commanders as ready to rush forth to the battle as

soon as Moses should give the word of command. Moses also kept awake, teaching Joshua after what manner

he should order his camp. But when the day began, Moses called for Joshua again, and exhorted him to

approve himself in deeds such a one as a his reputation made men expect from him; and to gain glory by the

present expedition, in the opinion of those under him, for his exploits in this battle. He also gave a particular

exhortation to the principal men of the Hebrews, and encouraged the whole army as it stood armed before

him. And when he had thus animated the army, both by his words and works, and prepared every thing, he

4. So the armies joined battle; and it came to a close fight, hand to hand, both sides showing great alacrity,

and encouraging one another. And indeed while Moses stretched out his hand towards heaven (7) the

Hebrews were too hard for the Amalekites: but Moses not being able to sustain his hands thus stretched out,

(for as often as he let down his hands, so often were his own people worsted,) he bade his brother Aaron, and

Hur their sister Miriam's husband, to stand on each side of him, and take hold of his hands, and not permit his

weariness to prevent it, but to assist him in the extension of his hands. When this was done, the Hebrews

conquered the Amalekites by main force; and indeed they had all perished, unless the approach of the night

had obliged the Hebrews to desist from killing any more. So our forefathers obtained a most signal and most

seasonable victory; for they not only overcame those that fought against them, but terrified also the

neighboring nations, and got great and splendid advantages, which they obtained of their enemies by their

hard pains in this battle: for when they had taken the enemy's camp, they got ready booty for the public, and

for their own private families, whereas till then they had not any sort of plenty, of even necessary food. The

forementioned battle, when they had once got it, was also the occasion of their prosperity, not only for the

present, but for the future ages also; for they not only made slaves of the bodies of their enemies, but subdued

their minds also, and after this battle, became terrible to all that dwelt round about them. Moreover, they

acquired a vast quantity of riches; for a great deal of silver and gold was left in the enemy's camp; as also

brazen vessels, which they made common use of in their families; many utensils also that were embroidered

there were of both sorts, that is, of what were weaved, and what were the ornaments of their armor, and other

things that served for use in the family, and for the furniture of their rooms; they got also the prey of their

cattle, and of whatsoever uses to follow camps, when they remove from one place to another. So the Hebrews

now valued themselves upon their courage, and claimed great merit for their valor; and they perpetually

inured themselves to take pains, by which they deemed every difficulty might be surmounted. Such were the

5. On the next day, Moses stripped the dead bodies of their enemies, and gathered together the armor of those

that were fled, and gave rewards to such as had signalized themselves in the action; and highly commended

Joshua, their general, who was attested to by all the army, on account of the great actions he had done. Nor

was any one of the Hebrews slain; but the slain of the enemy's army were too many to be enumerated. So

Moses offered sacrifices of thanksgiving to God, and built an altar, which he named The Lord the Conqueror.

He also foretold that the Amalekites should utterly be destroyed; and that hereafter none of them should

remain, because they fought against the Hebrews, and this when they were in the wilderness, and in their

distress also. Moreover, he refreshed the army with feasting. And thus did they fight this first battle with

those that ventured to oppose them, after they were gone out of Egypt. But when Moses had celebrated this

festival for the victory, he permitted the Hebrews to rest for a few days, and then he brought them out after

the fight, in order of battle; for they had now many soldiers in light armor. And going gradually on, he came

to Mount Sinai, in three months' time after they were removed out of Egypt; at which mountain, as we have

before related, the vision of the bush, and the other wonderful appearances, had happened.

That Moses Kindly ReceivedHis FatherInLaw, Jethro, When He Came To Him To Mount Sinai.

Now when Raguel, Moses's fatherinlaw, understood in what a prosperous condition his affairs were, he

willingly came to meet him. And Moses and his children, and pleased himself with his coming. And when he

had offered sacrifice, he made a feast for the multitude, near the Bush he had formerly seen; which multitude,

every one according to their families, partook of the feast. But Aaron and his family took Raguel, and sung

hymns to God, as to Him who had been the author procurer of their deliverance and their freedom. They also

praised their conductor, as him by whose virtue it was that all things had succeeded with them. Raguel also,

in his eucharistical oration to Moses, made great encomiums upon the whole multitude; and he could not but

admire Moses for his fortitude, and that humanity he had shewn in the delivery of his friends.

How Raguel Suggested To Moses To Set His People In Order, Under Their Rulers Of Thousands, And Rulers

Of Hundreds, Who Lived Without Order Before; And How Moses Complied In All Things With His

1. The next day, as Raguel saw Moses in the of a crowd of business for he determined the differences of those

that referred them to him, every one still going to him, and supposing that they should then only obtain

justice, if he were the arbitrator; and those that lost their causes thought it no harm, while they thought they

lost them justly, and not by partiality. Raguel however said nothing to him at that time, as not desirous to be

any hinderance to such as had a mind to make use of the virtue of their conductor. But afterward he took him

to himself, and when he had him alone, he instructed him in what he ought to do; and advised him to leave

the trouble of lesser causes to others, but himself to take care of the greater, and of the people's safety, for that

certain others of the Hebrews might be found that were fit to determine causes, but that nobody but a Moses

could take of the safety of so many ten thousands. "Be therefore," says he, "insensible of thine own virtue,

and what thou hast done by ministering under God to the people's preservation. Permit, therefore, the

determination of common causes to be done by others, but do thou reserve thyself to the attendance on God

only, and look out for methods of preserving the multitude from their present distress. Make use of the

method I suggest to you, as to human affairs; and take a review of the army, and appoint chosen rulers over

tens of thousands, and then over thousands; then divide them into five hundreds, and again into hundreds, and

into fifties; and set rulers over each of them, who may distinguish them into thirties, and keep them in order;

and at last number them by twenties and by tens: and let there be one commander over each number, to be

denominated from the number of those over whom they are rulers, but such as the whole multitude have tried,

and do approve of, as being good and righteous men; (8) and let those rulers decide the controversies they

have one with another. But if any great cause arise, let them bring the cognizance of it before the rulers of a

higher dignity; but if any great difficulty arise that is too hard for even their determination, let them send it to

thee. By these means two advantages will be gained; the Hebrews will have justice done them, and thou wilt

be able to attend constantly on God, and procure him to be more favorable to the people."

2. This was the admonition of Raguel; and Moses received his advice very kindly, and acted according to his

suggestion. Nor did he conceal the invention of this method, nor pretend to it himself, but informed the

multitude who it was that invented it: nay, he has named Raguel in the books he wrote, as the person who

invented this ordering of the people, as thinking it right to give a true testimony to worthy persons, although

he might have gotten reputation by ascribing to himself the inventions of other men; whence we may learn

the virtuous disposition of Moses: but of such his disposition, we shall have proper occasion to speak in other

How Moses Ascended Up To Mount Sinai, And Received Laws From God, And Delivered Them To The

1. Now Moses called the multitude together, and told them that he was going from them unto mount Sinai to

converse with God; to receive from him, and to bring back with him, a certain oracle; but he enjoined them to

pitch their tents near the mountain, and prefer the habitation that was nearest to God, before one more remote.

When he had said this, he ascended up to Mount Sinai, which is the highest of all the mountains that are in

that country (9) and is not only very difficult to be ascended by men, on account of its vast altitude, but

because of the sharpness of its precipices also; nay, indeed, it cannot be looked at without pain of the eyes:

and besides this, it was terrible and inaccessible, on account of the rumor that passed about, that God dwelt

there. But the Hebrews removed their tents as Moses had bidden them, and took possession of the lowest

parts of the mountain; and were elevated in their minds, in expectation that Moses would return from God

with promises of the good things he had proposed to them. So they feasted and waited for their conductor,

and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he

had before ordered them to do. And they prayed to God that he would favorably receive Moses in his

conversing with him, and bestow some such gift upon them by which they might live well. They also lived

more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing

2. So they passed two days in this way of feasting; but on the third day, before the sun was up, a cloud spread

itself over the whole camp of the Hebrews, such a one as none had before seen, and encompassed the place

where they had pitched their tents; and while all the rest of the air was clear, there came strong winds, that

raised up large showers of rain, which became a mighty tempest. There was also such lightning, as was

terrible to those that saw it; and thunder, with its thunderbolts, were sent down, and declared God to be there

present in a gracious way to such as Moses desired he should be gracious. Now, as to these matters, every one

of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in

the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a

prodigious degree, for they were not such as they were accustomed to; and then the rumor that was spread

abroad, how God frequented that mountain, greatly astonished their minds, so they sorrowfully contained

themselves within their tents, as both supposing Moses to be destroyed by the Divine wrath, and expecting

3. When they were under these apprehensions, Moses appeared as joyful and greatly exalted. When they saw

him, they were freed from their fear, and admitted of more comfortable hopes as to what was to come. The air

also was become clear and pure of its former disorders, upon the appearance of Moses; whereupon he called

together the people to a congregation, in order to their hearing what God would say to them: and when they

were gathered together, he stood on an eminence whence they might all hear him, and said, "God has

received me graciously, O Hebrews, as he has formerly done; and has suggested a happy method of living for

you, and an order of political government, and is now present in the camp: I therefore charge you, for his sake

and the sake of his works, and what we have done by his means, that you do not put a low value on what I am

going to say, because the commands have been given by me that now deliver them to you, nor because it is

the tongue of a man that delivers them to you; but if you have a due regard to the great importance of the

things themselves, you will understand the greatness of Him whose institutions they are, and who has not

disdained to communicate them to me for our common advantage; for it is not to be supposed that the author

of these institutions is barely Moses, the son of Amram and Jochebed, but He who obliged the Nile to run

bloody for your sakes, and tamed the haughtiness of the Egyptians by various sorts of judgments; he who

provided a way through the sea for us; he who contrived a method of sending us food from heaven, when we

were distressed for want of it; he who made the water to issue out of a rock, when we had very little of it

before; he by whose means Adam was made to partake of the fruits both of the land and of the sea; he by

whose means Noah escaped the deluge; he by whose means our forefather Abraham, of a wandering pilgrim,

was made the heir of the land of Canaan; he by whose means Isaac was born of parents that were very old; he

by whose means Jacob was adorned with twelve virtuous sons; he by whose means Joseph became a potent

lord over the Egyptians; he it is who conveys these instructions to you by me as his interpreter. And let them

be to you venerable, and contended for more earnestly by you than your own children and your own wives;

for if you will follow them, you will lead a happy life you will enjoy the land fruitful, the sea calm, and the

fruit of the womb born complete, as nature requires; you will be also terrible to your enemies for I have been

admitted into the presence of God and been made a hearer of his incorruptible voice so great is his concern

4. When he had said this, he brought the people, with their wives and children, so near the mountain, that they

might hear God himself speaking to them about the precepts which they were to practice; that the energy of

what should be spoken might not be hurt by its utterance by that tongue of a man, which could but

imperfectly deliver it to their understanding. And they all heard a voice that came to all of them from above,

insomuch that no one of these words escaped them, which Moses wrote on two tables; which it is not lawful

5. The first commandment teaches us that there is but one God, and that we ought to worship him only. The

second commands us not to make the image of any living creature to worship it. The third, that we must not

swear by God in a false matter. The fourth, that we must keep the seventh day, by resting from all sorts of

work. The fifth, that we must honor our parents. The sixth that we must abstain from murder. The seventh

that we must not commit adultery. The eighth, that we must not be guilty of theft. The ninth, that we must not

bear false witness. The tenth, that we must not admit of the desire of any thing that is another's.

6. Now when the multitude had heard God himself giving those precepts which Moses had discoursed of,

they rejoiced at what was said; and the congregation was dissolved: but on the following days they came to

his tent, and desired him to bring them, besides, other laws from God. Accordingly he appointed such laws,

and afterwards informed them in what manner they should act in all cases; which laws I shall make mention

of in their proper time; but I shall reserve most of those laws for another work, (11) and make there a distinct

7. When matters were brought to this state, Moses went up again to Mount Sinai, of which he had told them

beforehand. He made his ascent in their sight; and while he staid there so long a time, (for he was absent from

them forty days,) fear seized upon the Hebrews, lest Moses should have come to any harm; nor was there any

thing else so sad, and that so much troubled them, as this supposal that Moses was perished. Now there was a

variety in their sentiments about it; some saying that he was fallen among wild beasts; and those that were of

this opinion were chiefly such as were illdisposed to him; but others said that he was departed, and gone to

God; but the wiser sort were led by their reason to embrace neither of those opinions with any satisfaction,

thinking, that as it was a thing that sometimes happens to men to fall among wild beasts and perish that way,

so it was probable enough that he might depart and go to God, on account of his virtue; they therefore were

quiet, and expected the event: yet were they exceeding sorry upon the supposal that they were deprived of a

governor and a protector, such a one indeed as they could never recover again; nor would this suspicion give

them leave to expect any comfortable event about this man, nor could they prevent their trouble and

melancholy upon this occasion. However, the camp durst not remove all this while, because Moses had

8. But when the forty days, and as many nights, were over, Moses came down, having tasted nothing of food

usually appointed for the nourishment of men. His appearance filled the army with gladness, and he declared

to them what care God had of them, and by what manner of conduct of their lives they might live happily;

telling them, that during these days of his absence he had suggested to him also that he would have a

tabernacle built for him, into which he would descend when he came to them, and how we should carry it

about with us when we remove from this place; and that there would be no longer any occasion for going up

to Mount Sinai, but that he would himself come and pitch his tabernacle amongst us, and be present at our

prayers; as also, that the tabernacle should be of such measures and construction as he had shown him, and

that you are to fall to the work, and prosecute it diligently. When he had said this, he showed them the two

tables, with the ten commandments engraven upon them, five upon each table; and the writing was by the

Concerning The Tabernacle Which Moses Built In The Wilderness For The Honor Of God And Which

1. Hereupon the Israelites rejoiced at what they had seen and heard of their conductor, and were not wanting

in diligence according to their ability; for they brought silver, and gold, and brass, and of the best sorts of

wood, and such as would not at all decay by putrefaction; camels' hair also, and sheepskins, some of them

dyed of a blue color, and some of a scarlet; some brought the flower for the purple color, and others for

white, with wool dyed by the flowers aforementioned; and fine linen and precious stones, which those that

use costly ornaments set in ouches of gold; they brought also a great quantity of spices; for of these materials

did Moses build the tabernacle, which did not at all differ from a movable and ambulatory temple. Now when

these things were brought together with great diligence, (for every one was ambitious to further the work

even beyond their ability,) he set architects over the works, and this by the command of God; and indeed the

very same which the people themselves would have chosen, had the election been allowed to them. Now their

names are set down in writing in the sacred books; and they were these: Besaleel, the son of Uri, of the tribe

of Judah, the grandson of Miriam, the sister of their conductor and Aholiab, file son of Ahisamach, of the

tribe of Dan. Now the people went on with what they had undertaken with so great alacrity, that Moses was

obliged to restrain them, by making proclamation, that what had been brought was sufficient, as the artificers

had informed him; so they fell to work upon the building of the tabernacle. Moses also informed them,

according to the direction of God, both what the measures were to be, and its largeness; and how many

vessels it ought to contain for the use of the sacrifices. The women also were ambitious to do their parts,

about the garments of the priests, and about other things that would be wanted in this work, both for

2. Now when all things were prepared, the gold, and the silver, and the brass, and what was woven, Moses,

when he had appointed beforehand that there should be a festival, and that sacrifices should be offered

according to every one's ability, reared up the tabernacle (12) and when he had measured the open court, fifty

cubits broad and a hundred long, he set up brazen pillars, five cubits high, twenty on each of the longer sides,

and ten pillars for the breadth behind; every one of the pillars also had a ring. Their chapiters were of silver,

but their bases were of brass: they resembled the sharp ends of spears, and were of brass, fixed into the

ground. Cords were also put through the rings, and were tied at their farther ends to brass nails of a cubit

long, which, at every pillar, were driven into the floor, and would keep the tabernacle from being shaken by

the violence of winds; but a curtain of fine soft linen went round all the pillars, and hung down in a flowing

and loose manner from their chapiters, and enclosed the whole space, and seemed not at all unlike to a wall

about it. And this was the structure of three of the sides of this enclosure; but as for the fourth side, which

was fifty cubits in extent, and was the front of the whole, twenty cubits of it were for the opening of the gates,

wherein stood two pillars on each side, after the resemblance of open gates. These were made wholly of

silver, and polished, and that all over, excepting the bases, which were of brass. Now on each side of the

gates there stood three pillars, which were inserted into the concave bases of the gates, and were suited to

them; and round them was drawn a curtain of fine linen; but to the gates themselves, which were twenty

cubits in extent, and five in height, the curtain was composed of purple, and scarlet, and blue, and fine linen,

and embroidered with many and divers sorts of figures, excepting the figures of animals. Within these gates

was the brazen laver for purification, having a basin beneath of the like matter, whence the priests might

wash their hands and sprinkle their feet; and this was the ornamental construction of the enclosure about the

3. As to the tabernacle itself, Moses placed it in the middle of that court, with its front to the east, that, when

the sun arose, it might send its first rays upon it. Its length, when it was set up, was thirty cubits, and its

breadth was twelve [ten] cubits. The one of its walls was on the south, and the other was exposed to the north,

and on the back part of it remained the west. It was necessary that its height should be equal to its breadth

[ten cubits]. There were also pillars made of wood, twenty on each side; they were wrought into a

quadrangular figure, in breadth a cubit and a half, but the thickness was four fingers: they had thin plates of

gold affixed to them on both sides, inwardly and outwardly: they had each of them two tenons belonging to

them, inserted into their bases, and these were of silver, in each of which bases there was a socket to receive

the tenon; but the pillars on the west wall were six. Now all these tenons and sockets accurately fitted one

another, insomuch that the joints were invisible, and both seemed to be one entire and united wall. It was also

covered with gold, both within and without. The number of pillars was equal on the opposite sides, and there

were on each part twenty, and every one of them had the third part of a span in thickness; so that the number

of thirty cubits were fully made up between them; but as to the wall behind, where the six pillars made up

together only nine cubits, they made two other pillars, and cut them out of one cubit, which they placed in the

corners, and made them equally fine with the other. Now every one of the pillars had rings of gold affixed to

their fronts outward, as if they had taken root in the pillars, and stood one row over against another round

about, through which were inserted bars gilt over with gold, each of them five cubits long, and these bound

together the pillars, the head of one bar running into another, after the nature of one tenon inserted into

another; but for the wall behind, there was but one row of bars that went through all the pillars, into which

row ran the ends of the bars on each side of the longer walls; the male with its female being so fastened in

their joints, that they held the whole firmly together; and for this reason was all this joined so fast together,

that the tabernacle might not be shaken, either by the winds, or by any other means, but that it might preserve

4. As for the inside, Moses parted its length into three partitions. At the distance of ten cubits from the most

secret end, Moses placed four pillars, the workmanship of which was the very same with that of the rest; and

they stood upon the like bases with them, each a small matter distant from his fellow. Now the room within

those pillars was the most holy place; but the rest of the room was the tabernacle, which was open for the

priests. However, this proportion of the measures of the tabernacle proved to be an imitation of the system of

the world; for that third part thereof which was within the four pillars, to which the priests were not admitted,

is, as it were, a heaven peculiar to God. But the space of the twenty cubits, is, as it were, sea and land, on

which men live, and so this part is peculiar to the priests only. But at the front, where the entrance was made,

they placed pillars of gold, that stood on bases of brass, in number seven; but then they spread over the

tabernacle veils of fine linen and purple, and blue, and scarlet colors, embroidered. The first veil was ten

cubits every way, and this they spread over the pillars which parted the temple, and kept the most holy place

concealed within; and this veil was that which made this part not visible to any. Now the whole temple was

called The Holy Place: but that part which was within the four pillars, and to which none were admitted, was

called The Holy of Holies. This veil was very ornamental, and embroidered with all sorts of flowers which

the earth produces; and there were interwoven into it all sorts of variety that might be an ornament, excepting

the forms of animals. Another veil there was which covered the five pillars that were at the entrance. It was

like the former in its magnitude, and texture, and color; and at the corner of every pillar a ring retained it from

the top downwards half the depth of the pillars, the other half affording an entrance for the priests, who crept

under it. Over this there was a veil of linen, of the same largeness with the former: it was to be drawn this

way or that way by cords, the rings of which, fixed to the texture of the veil, and to the cords also, were

subservient to the drawing and undrawing of the veil, and to the fastening it at the corner, that then it might

be no hinderance to the view of the sanctuary, especially on solemn days; but that on other days, and

especially when the weather was inclined to snow, it might be expanded, and afford a covering to the veil of

divers colors. Whence that custom of ours is derived, of having a fine linen veil, after the temple has been

built, to be drawn over the entrances. But the ten other curtains were four cubits in breadth, and twentyeight

in length; and had golden clasps, in order to join the one curtain to the other, which was done so exactly that

they seemed to be one entire curtain. These were spread over the temple, and covered all the top and parts of

the walls, on the sides and behind, so far as within one cubit of the ground. There were other curtains of the

same breadth with these, but one more in number, and longer, for they were thirty cubits long; but these were

woven of hair, with the like subtilty as those of wool were made, and were extended loosely down to the

ground, appearing like a triangular front and elevation at the gates, the eleventh curtain being used for this

very purpose. There were also other curtains made of skins above these, which afforded covering and

protection to those that were woven both in hot weather and when it rained. And great was the surprise of

those who viewed these curtains at a distance, for they seemed not at all to differ from the color of the sky.

But those that were made of hair and of skins, reached down in the same manner as did the veil at the gates,

and kept off the heat of the sun, and what injury the rains might do. And after this manner was the tabernacle

5. There was also an ark made, sacred to God, of wood that was naturally strong, and could not be corrupted.

This was called Eron in our own language. Its construction was thus: its length was five spans, but its breadth

and height was each of them three spans. It was covered all over with gold, both within and without, so that

the wooden part was not seen. It had also a cover united to it, by golden hinges, after a wonderful manner;

which cover was every way evenly fitted to it, and had no eminences to hinder its exact conjunction. There

were also two golden rings belonging to each of the longer boards, and passing through the entire wood, and

through them gilt bars passed along each board, that it might thereby be moved and carried about, as occasion

should require; for it was not drawn in a cart by beasts of burden, but borne on the shoulders of the priests.

Upon this its cover were two images, which the Hebrews call Cherubims; they are flying creatures, but their

form is not like to that of any of the creatures which men have seen, though Moses said he had seen such

beings near the throne of God. In this ark he put the two tables whereon the ten commandments were written,

five upon each table, and two and a half upon each side of them; and this ark he placed in the most holy

6. But in the holy place he placed a table, like those at Delphi. Its length was two cubits, and its breadth one

cubit, and its height three spans. It had feet also, the lower half of which were complete feet, resembling those

which the Dorians put to their bedsteads; but the upper parts towards the table were wrought into a square

form. The table had a hollow towards every side, having a ledge of four fingers' depth, that went round about

like a spiral, both on the upper and lower part of the body of the work. Upon every one of the feet was there

also inserted a ring, not far from the cover, through which went bars of wood beneath, but gilded, to be taken

out upon occasion, there being a cavity where it was joined to the rings; for they were not entire rings; but

before they came quite round they ended in acute points, the one of which was inserted into the prominent

part of the table, and the other into the foot; and by these it was carried when they journeyed: Upon this table,

which was placed on the north side of the temple, not far from the most holy place, were laid twelve

unleavened loaves of bread, six upon each heap, one above another: they were made of two tenthdeals of the

purest flour, which tenthdeal [an omer] is a measure of the Hebrews, containing seven Athenian cotyloe;

and above those loaves were put two vials full of frankincense. Now after seven days other loaves were

brought in their stead, on the day which is by us called the Sabbath; for we call the seventh day the Sabbath.

But for the occasion of this intention of placing loaves here, we will speak to it in another place.

7. Over against this table, near the southern wall, was set a candlestick of cast gold, hollow within, being of

the weight of one hundred pounds, which the Hebrews call Chinchares ,. if it be turned into the Greek

language, it denotes a talent. It was' made with its knops, and lilies, and pomegranates, and bowls (which

ornaments amounted to seventy in all); by which means the shaft elevated itself on high from a single base,

and spread itself into as many branches as there are planets, including the sun among them. It terminated in

seven heads, in one row, all standing parallel to one another; and these branches carried seven lamps, one by

one, in imitation of the number of the planets. These lamps looked to the east and to the south, the candlestick

8. Now between this candlestick and the table, which, as we said, were within the sanctuary, was the altar of

incense, made of wood indeed, but of the same wood of which the foregoing vessels were made, such as was

not liable to corruption; it was entirely crusted over with a golden plate. Its breadth on each side was a cubit,

but the altitude double. Upon it was a grate of gold, that was extant above the altar, which had a golden

crown encompassing it round about, whereto belonged rings and bars, by which the priests carried it when

they journeyed. Before this tabernacle there was reared a brazen altar, but it was within made of wood, five

cubits by measure on each side, but its height was but three, in like manner adorned with brass plates as

bright as gold. It had also a brazen hearth of network; for the ground underneath received the fire from the

hearth, because it had no basis to receive it. Hard by this altar lay the basins, and the vials, and the censers,

and the caldrons, made of gold; but the other vessels, made for the use of the sacrifices, were all of brass. And

such was the construction of the tabernacle; and these were the vessels thereto belonging.

1. There were peculiar garments appointed for the priests, and for all the rest, which they call Cohanoeoe

[priestly] garments, as also for the high priests, which they call Cahanoeoe Rabbae, and denote the high

priest's garments. Such was therefore the habit of the rest. But when the priest approaches the sacrifices, he

purifies himself with the purification which the law prescribes; and, in the first place, he puts on that which is

called Machanase, which means somewhat that is fast tied. It is a girdle, composed of fine twined linen, and

is put about the privy parts, the feet being to be inserted into them in the nature of breeches, but above half of

2. Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone, and denotes linen, for

we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body;

and has sleeves that are tied fast to the arms: it is girded to the breast a little above the elbows, by a girdle

often going round, four fingers broad, but so loosely woven, that you would think it were the skin of a

serpent. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen, but the warp

was nothing but fine linen. The beginning of its circumvolution is at the breast; and when it has gone often

round, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not

about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but

when he is obliged to assist at the offering sacrifices, and to do the appointed service, that he may not be

hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. Moses indeed

calls this belt Albaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called.

This vestment has no loose or hollow parts any where in it, but only a narrow aperture about the neck; and it

is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each

3. Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering

more than the half of it, which is called Masnaemphthes; and its make is such that it seems to be a crown,

being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed

together; besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to

the forehead, and hides the seams of the swathes, which would otherwise appear indecently: this adheres

closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred

service about the sacrifices. So we have now shown you what is the habit of the generality of the priests.

4. The high priest is indeed adorned with the same garments that we have described, without abating one;

only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, [in our

language it is called .Meeir,] and is tied round with a girdle, embroidered with the same colors and flowers as

the former, with a mixture of gold interwoven. To the bottom of which garment are hung fringes, in color like

pomegranates, with golden bells (13) by a curious and beautiful contrivance; so that between two bells hangs

a pomegranate, and between two pomegranates a bell. Now this vesture was not composed of two pieces, nor

was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an

aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was

sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out.

5. Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the

Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors,

with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with

sleeves also; nor did it appear to be at all differently made from a short coat. But in the void place of this

garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of

the ephod, and was called Essen, [the breastplate,] .which in the Greek language signifies the Oracle. This

piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like

rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; and

that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue

ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons,

having each end running to the sardonyxes of gold, that they might be buttoned by them. On these were

engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the

stones, on either side; and the elder sons' names were on the right shoulder. Twelve stones also there were

upon the breastplate, extraordinary in largeness and beauty; and they were an ornament not to be purchased

by men, because of their immense value. These stones, however, stood in three rows, by four in a row, and

were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in

the breastplate, and were so made that they might not fall out low the first three stones were a sardonyx, a

topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third

row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of

the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. Now the

names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each

stone having the honor of a name, in the order according to which they were born. And whereas the rings

were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at

the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the

breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the

shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the

ephod; and this was for the security of the breastplate, that it might not fall out of its place. There was also a

girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it

had gone once round, was tied again upon the seam, and hung down. There were also golden loops that

admitted its fringes at each extremity of the girdle, and included them entirely.

6. The high priest's mitre was the same that we described before, and was wrought like that of all the other

priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown

polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which

we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus. Now, lest any one that has

seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its

name, knows not the herb when he sees it, I shall give such ,as these are a description of it. This herb is

oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it

thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a

calyx, cleaving. to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in

order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its

aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. Suppose a

sphere be divided into two parts, round at the bottom, but having another segment that grows up to a

circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow

decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a

pomegranate, with its notches. And indeed such a coat grows over this plant as renders it a hemisphere, and

that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said,

grow like a pomegranate, only that they are sharp, and end in nothing but prickles. Now the fruit is preserved

by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem

to resemble that of poppy. Of this was a crown made, as far from the hinder part of the head to each of the

temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with

a golden plate, (14) which had inscribed upon it the name of God in sacred characters. And such were the

7. Now here one may wonder at the illwill which men bear to us, and which they profess to bear on account

of our despising that Deity which they pretend to honor; for if any one do but consider the fabric of the

tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in

our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached

by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they

were every one made in way of imitation and representation of the universe. When Moses distinguished the

tabernacle into three parts, (15) and allowed two of them to the priests, as a place accessible and common, he

denoted the land and the sea, these being of general access to all; but he set apart the third division for God,

because heaven is inaccessible to men. And when he ordered twelve loaves to be set on the table, he denoted

the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he

secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the

candlesticks, they referred to the course of the planets, of which that is the number. The veils, too, which

were composed of four things, they declared the four elements; for the fine linen was proper to signify the

earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the

blood of a sea shellfish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire.

Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being

like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it

showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related

to the splendor by which all things are enlightened. He also appointed the breastplate to be placed in the

middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle

which encompassed the high priest round, signified the ocean, for that goes round about and includes the

universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature

of buttons on the high priest's shoulders. And for the twelve stones, whether we understand by them the

months, or whether we understand the like number of the signs of that circle which the Greeks call the

Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to

me to mean heaven; for how otherwise could the name of God be inscribed upon it? That it was also

illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this

explication (16) suffice at present, since the course of my narration will often, and on many occasions, afford

1. When what has been described was brought to a conclusion, gifts not being yet presented, God appeared to

Moses, and enjoined him to bestow the high priesthood upon Aaron his brother, as upon him that best of

them all deserved to obtain that honor, on account of his virtue. And when he had gathered the multitude

together, he gave them an account of Aaron's virtue, and of his goodwill to them, and of the dangers he had

undergone for their sakes. Upon which, when they had given testimony to him in all respects, and showed

their readiness to receive him, Moses said to them, "O you Israelites, this work is already brought to a

conclusion, in a manner most acceptable to God, and according to our abilities. And now since you see that

he is received into this tabernacle, we shall first of all stand in need of one that may officiate for us, and may

minister to the sacrifices, and to the prayers that are to be put up for us. And indeed had the inquiry after such

a person been left to me, I should have thought myself worthy of this honor, both because all men are

naturally fond of themselves, and because I am conscious to myself that I have taken a great deal of pains for

your deliverance; but now God himself has determined that Aaron is worthy of this honor, and has chosen

him for his priest, as knowing him to be the most righteous person among you. So that he is to put on the

vestments which are consecrated to God; he is to have the care of the altars, and to make provision for the

sacrifices; and he it is that must put up prayers for you to God, who will readily hear them, not only because

he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath

himself chosen to this office." The Hebrews were pleased with what was said, and they gave their

approbation to him whom God had ordained; for Aaron was of them all the most deserving of this honor, on

account of his own stock and gift of prophecy, and his brother's virtue. He had at that time four sons, Nadab,

2. Now Moses commanded them to make use of all the utensils which were more than were necessary to the

structure of the tabernacle, for covering the tabernacle itself, the candlestick, and altar of incense, and the

other vessels, that they might not be at all hurt when they journeyed, either by the rain, or by the rising of the

dust. And when he had gathered the multitude together again, he ordained that they should offer half a shekel

for every man, as an oblation to God; which shekel is a piece among the Hebrews, and is equal to four

Athenian drachmae. (18) Whereupon they readily obeyed what Moses had commanded; and the number of

the offerers was six hundred and five thousand five hundred and fifty. Now this money that was brought by

the men that were free, was given by such as were about twenty years old, but under fifty; and what was

3. Moses now purified the tabernacle and the priests; which purification was performed after the following

manner: He commanded them to take five hundred shekels of choice myrrh, an equal quantity of cassia,

and half the foregoing weight of cinnamon and calamus (this last is a sort of sweet spice); to beat them small,

and wet them with an bin of oil of olives (an hin is our own country measure, and contains two Athenian

choas, or congiuses); then mix them together, and boil them, and prepare them after the art of the apothecary,

and make them into a very sweet ointment; and afterward to take it to anoint and to purify the priests

themselves, and all the tabernacle, as also the sacrifices. There were also many, and those of various kinds, of

sweet spices, that belonged to the tabernacle, and such as were of very great price, and were brought to the

golden altar of incense; the nature of which I do not now describe, lest it should be troublesome to my

readers; but incense (19) was to be offered twice aday, both before sunrising and at sunsetting. They were

also to keep oil already purified for the lamps; three of which were to give light all day long, (20) upon the

4. Now all was finished. Besaleel and Aholiab appeared to be the most skillful of the workmen; for they

invented finer works than what others had done before them, and were of great abilities to gain notions of

what they were formerly ignorant of; and of these, Besaleel was judged to be the best. Now the whole time

they were about this work was the interval of seven months; and after this it was that was ended the first year

since their departure out of Egypt. But at the beginning of the second year, on the month Xanthicus, as the

Macedonians call it, but on the month Nisan, as the Hebrews call it, on the new moon, they consecrated the

5. Now God showed himself pleased with the work of the Hebrews, and did not permit their labors to be in

vain; nor did he disdain to make use of what they had made, but he came and sojourned with them, and

pitched his tabernacle in the holy house. And in the following manner did he come to it: The sky was clear,

but there was a mist over the tabernacle only, encompassing it, but not with such a very deep and thick cloud

as is seen in the winter season, nor yet in so thin a one as men might be able to discern any thing through it,

but from it there dropped a sweet dew, and such a one as showed the presence of God to those that desired

6. Now when Moses had bestowed such honorary presents on the workmen, as it was fit they should receive,

who had wrought so well, he offered sacrifices in the open court of the tabernacle, as God commanded him; a

bull, a ram, and a kid of the goats, for a sinoffering. Now I shall speak of what we do in our sacred offices in

my discourse about sacrifices; and therein shall inform men in what cases Moses bid us offer a whole

burntoffering, and in what cases the law permits us to partake of them as of food. And when Moses had

sprinkled Aaron's vestments, himself, and his sons, with the blood of the beasts that were slain, and had

purified them with spring waters and ointment, they became God's priests. After this manner did he

consecrate them and their garments for seven days together. The same he did to the tabernacle, and the

vessels thereto belonging, both with oil first incensed, as I said, and with the blood of bulls and of rams, slain

day by day one, according to its kind. But on the eighth day he appointed a feast for the people, and

commanded them to offer sacrifice according to their ability. Accordingly they contended one with another,

and were ambitious to exceed each other in the sacrifices which they brought, and so fulfilled Moses's

injunctions. But as the sacrifices lay upon the altar, a sudden fire was kindled from among them of its own

accord, and appeared to the sight like fire from a flash of lightning, and consumed whatsoever was upon the

7. Hereupon an affliction befell Aaron, considered as a man and a father, but was undergone by him with true

fortitude; for he had indeed a firmness of soul in such accidents, and he thought this calamity came upon him

according to God's will: for whereas he had four sons, as I said before, the two elder of them, Nadab and

Abihu, did not bring those sacrifices which Moses bade them bring, but which they used to offer formerly,

and were burnt to death. Now when the fire rushed upon them, and began to burn them, nobody could quench

it. Accordingly they died in this manner. And Moses bid their father and their brethren to take up their bodies,

to carry them out of the camp, and to bury them magnificently. Now the multitude lamented them, and were

deeply affected at this their death, which so unexpectedly befell them. But Moses entreated their brethren and

their father not to be troubled for them, and to prefer the honor of God before their grief about them; for

8. But Moses refused all that honor which he saw the multitude ready to bestow upon him, and attended to

nothing else but the service of God. He went no more up to Mount Sinai; but he went into the tabernacle, and

brought back answers from God for what he prayed for. His habit was also that of a private man, and in all

other circumstances he behaved himself like one of the common people, and was desirous to appear without

distinguishing himself from the multitude, but would have it known that he did nothing else but take care of

them. He also set down in writing the form of their government, and those laws by obedience whereto they

would lead their lives so as to please God, and so as to have no quarrels one among another. However, the

laws he ordained were such as God suggested to him; so I shall now discourse concerning that form of

9. I will now treat of what I before omitted, the garment of the high priest: for he [Moses] left no room for the

evil practices of [false] prophets; but if some of that sort should attempt to abuse the Divine authority, he left

it to God to be present at his sacrifices when he pleased, and when he pleased to be absent. (21) And he was

willing this should be known, not to the Hebrews only, but to those foreigners also who were there. For as to

those stones, (22) which we told you before, the high priest bare on his shoulders, which were sardonyxes,

(and I think it needless to describe their nature, they being known to every body,) the one of them shined out

when God was present at their sacrifices; I mean that which was in the nature of a button on his right

shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor

yet was not before natural to the stone. This has appeared a wonderful thing to such as have not so far

indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more

wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his

breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a

splendor shone forth from them before the army began to march, that all the people were sensible of God's

being present for their assistance. Whence it came to pass that those Greeks, who had a veneration for our

laws, because they could not possibly contradict this, called that breastplate the Oracle. Now this breastplate,

and this sardonyx, left off shining two hundred years before I composed this book, God having been

displeased at the transgressions of his laws. Of which things we shall further discourse on a fitter opportunity;

10. The tabernacle being now consecrated, and a regular order being settled for the priests, the multitude

judged that God now dwelt among them, and betook themselves to sacrifices and praises to God as being now

delivered from all expectation of evils and as entertaining a hopeful prospect of better times hereafter. They

offered also gifts to God some as common to the whole nation, and others as peculiar to themselves, and

these tribe by tribe; for the heads of the tribes combined together, two by two, and brought a waggon and a

yoke of oxen. These amounted to six, and they carried the tabernacle when they journeyed. Besides which,

each head of a tribe brought a bowl, and a charger, and a spoon, of ten darics, full of incense. Now the

charger and the bowl were of silver, and together they weighed two hundred shekels, but the bowl cost no

more than seventy shekels; and these were full of fine flour mingled with oil, such as they used on the altar

about the sacrifices. They brought also a young bullock, and a ram, with a lamb of a year old, for a whole

burntoffering, as also a goat for the forgiveness of sins. Every one of the heads of the tribes brought also

other sacrifices, called peaceofferings, for every day two bulls, and five rams, with lambs of a year old, and

kids of the goats. These heads of tribes were twelve days in sacrificing, one sacrificing every day. Now

Moses went no longer up to Mount Sinai, but went into the tabernacle, and learned of God what they were to

do, and what laws should be made; which laws were preferable to what have been devised by human

understanding, and proved to be firmly observed for all time to come, as being believed to be the gift of God,

insomuch that the Hebrews did not transgress any of those laws, either as tempted in times of peace by

luxury, or in times of war by distress of affairs. But I say no more here concerning them, because I have

1. I Will now, however, make mention of a few of our laws which belong to purifications, and the like sacred

offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those

sorts one was offered for private persons, and the other for the people in general; and they are done in two

different ways. In the one case, what is slain is burnt, as a whole burntoffering, whence that name is given to

it; but the other is a thankoffering, and is designed for feasting those that sacrifice. I will speak of the

former. Suppose a private man offer a burntoffering, he must slay either a bull, a lamb, or a kid of the goats,

and the two latter of the first year, though of bulls he is permitted to sacrifice those of a greater age; but all

burntofferings are to be of males. When they are slain, the priests sprinkle the blood round about the altar;

they then cleanse the bodies, and divide them into parts, and salt them with salt, and lay them upon the altar,

while the pieces of wood are piled one upon another, and the fire is burning; they next cleanse the feet of the

sacrifices, and the inwards, in an accurate manner and so lay them to the rest to be purged by the fire, while

2. But those that offer thankofferings do indeed sacrifice the same creatures, but such as are unblemished,

and above a year old; however, they may take either males or females. They also sprinkle the altar with their

blood; but they lay upon the altar the kidneys and the caul, and all the fat, and the lobe of the liver, together

with the rump of the lamb; then, giving the breast and the right shoulder to the priests, the offerers feast upon

3. The sacrifices for sins are offered in the same manner as is the thankoffering. But those who are unable to

purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burntoffering to

God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these

creatures in our discourse concerning sacrifices. But if a person fall into sin by ignorance, he offers an ewe

lamb, or a female kid of the goats, of the same age; and the priests sprinkle the blood at the altar, not after the

former manner, but at the corners of it. They also bring the kidneys and the rest of the fat, together with the

lobe of the liver, to the altar, while the priests bear away the hides and the flesh, and spend it in the holy

place, on the same day; (23) for the law does not permit them to leave of it until the morning. But if any one

sin, and is conscious of it himself, but hath nobody that can prove it upon him, he offers a ram, the law

enjoining him so to do; the flesh of which the priests eat, as before, in the holy place, on the same day. And if

the rulers offer sacrifices for their sins, they bring the same oblations that private men do; only they so far

differ, that they are to bring for sacrifices a bull or a kid of the goats, both males.

4. Now the law requires, both in private and public sacrifices, that the finest flour be also brought; for a lamb

the measure of one tenth deal, for a ram two, and for a bull three. This they consecrate upon the altar,

when it is mingled with oil; for oil is also brought by those that sacrifice; for a bull the half of an hin, and for

a ram the third part of the same measure, and one quarter of it for a lamb. This hin is an ancient Hebrew

measure, and is equivalent to two Athenian choas (or congiuses). They bring the same quantity of oil which

they do of wine, and they pour the wine about the altar; but if any one does not offer a complete sacrifice of

animals, but brings fine flour only for a vow, he throws a handful upon the altar as its firstfruits, while the

priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But

whatsoever it be that a priest himself offers, it must of necessity be all burnt. Now the law forbids us to

sacrifice any animal at the same time with its dam; and, in other cases, not till the eighth day after its birth.

Other sacrifices there are also appointed for escaping distempers, or for other occasions, in which

meatofferings are consumed, together with the animals that are sacrificed; of which it is not lawful to leave

1. The law requires, that out of the public expenses a lamb of the first year be killed every day, at the

beginning and at the ending of the day; but on the seventh day, which is called the Sabbath, they kill two, and

sacrifice them in the same manner. At the new moon, they both perform the daily sacrifices, and slay two

bulls, with seven lambs of the first year, and a kid of the goats also, for the expiation of sins; that is, if they

2. But on the seventh month, which the Macedonians call Hyperberetaeus, they make an addition to those

already mentioned, and sacrifice a bull, a ram, and seven lambs, and a kid of the goats, for sins.

3. On the tenth day of the same lunar month, they fast till the evening; and this day they sacrifice a bull, and

two rams, and seven lambs, and a kid of the goats, for sins. And, besides these, they bring two kids of the

goats; the one of which is sent alive out of the limits of the camp into the wilderness for the scapegoat, and to

be an expiation for the sins of the whole multitude; but the other is brought into a place of great cleanness,

within the limits of the camp, and is there burnt, with its skin, without any sort of cleansing. With this goat

was burnt a bull, not brought by the people, but by the high priest, at his own charges; which, when it was

slain, he brought of the blood into the holy place, together with the blood of the kid of the goats, and

sprinkled the ceiling with his finger seven times, as also its pavement, and again as often toward the most

holy place, and about the golden altar: he also at last brings it into the open court, and sprinkles it about the

great altar. Besides this, they set the extremities, and the kidneys, and the fat, with the lobe of the liver, upon

4. Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law

enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that

time of the year; as also that when we should arrive at our own country, and come to that city which we

should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight

days, and offer burntofferings, and sacrifice thankofferings, that we should then carry in our hands a

branch of myrtle, and willow, and a bough of the palmtree, with the addition of the pome citron: That the

burntoffering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen

rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same

number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they

amounted to seven only. On the eighth day all work was laid aside, and then, as we said before, they

sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this

5. In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth

day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from

bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before

told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this

passover in companies, leaving nothing of what we sacrifice till the day following. The feast of unleavened

bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days,

wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and

seven lambs. Now these lambs are entirely burnt, besides the kid of the goats which is added to all the rest,

for sins; for it is intended as a feast for the priest on every one of those days. But on the second day of

unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, for

before that day they do not touch them. And while they suppose it proper to honor God, from whom they

obtain this plentiful provision, in the first place, they offer the firstfruits of their barley, and that in the

manner following: They take a handful of the ears, and dry them, then beat them small, and purge the barley

from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire,

they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their

harvest. They also at this participation of the firstfruits of the earth, sacrifice a lamb, as a burntoffering to

6. When a week of weeks has passed over after this sacrifice, (which weeks contain forty and nine days,) on

the fiftieth day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they

bring to God a loaf, made of wheat flour, of two tenth deals, with leaven; and for sacrifices they bring two

lambs; and when they have only presented them to God, they are made ready for supper for the priests; nor is

it permitted to leave any thing of them till the day following. They also slay three bullocks for a

burntoffering, and two rams; and fourteen lambs, with two kids of the goats, for sins; nor is there anyone of

the festivals but in it they offer burntofferings; they also allow themselves to rest on every one of them.

Accordingly, the law prescribes in them all what kinds they are to sacrifice, and how they are to rest entirely,

7. However, out of the common charges, baked bread [was set on the table of shewbread], without leaven,

of twentyfour tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they

were baked the day before the sabbath, but were brought into the holy place on the morning of the sabbath,

and set upon the holy table, six on a heap, one loaf still standing over against another; where two golden cups

full of frankincense were also set upon them, and there they remained till another sabbath, and then other

loaves were brought in their stead, while the loaves were given to the priests for their food, and the

frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other

frankincense was set upon the loaves instead of what was there before. The [high priest also, of his own

charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked

by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the

other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have

1. Moses took out the tribe of Levi from communicating with the rest of the people, and set them apart to be a

holy tribe; and purified them by water taken from perpetual springs, and with such sacrifices as were usually

offered to God on the like occasions. He delivered to them also the tabernacle, and the sacred vessels, and the

other curtains, which were made for covering the tabernacle, that they might minister under the conduct of

2. He also determined concerning animals; which of them might be used for food, and which they were

obliged to abstain from; which matters, when this work shall give me occasion, shall be further explained;

and the causes shall be added by which he was moved to allot some of them to be our food, and enjoined us

to abstain from others. However, he entirely forbade us the use of blood for food, and esteemed it to contain

the soul and spirit. He also forbade us to eat the flesh of an animal that died of itself, as also the caul, and the

3. He also ordered that those whose bodies were afflicted with leprosy, and that had a gonorrhea, should not

come into the city; nay, he removed the women, when they had their natural purgations, till the seventh day;

after which he looked on them as pure, and permitted them to come in again. The law permits those also who

have taken care of funerals to come in after the same manner, when this number of days is over; but if any

continued longer than that number of days in a state of pollution, the law appointed the offering two lambs

for a sacrifice; the one of which they are to purge by fire, and for the other, the priests take it for themselves.

In the same manner do those sacrifice who have had the gonorrhea. But he that sheds his seed in his sleep, if

he go down into cold water, has the same privilege with those that have lawfully accompanied with their

wives. And for the lepers, he suffered them not to come into the city at all, nor to live with any others, as if

they were in effect dead persons; but if any one had obtained by prayer to God, the recovery from that

distemper, and had gained a healthful complexion again, such a one returned thanks to God, with several

4. Whence one cannot but smile at those who say that Moses was himself afflicted with the leprosy when he

fled out of Egypt, and that he became the conductor of those who on that account left that country, and led

them into the land of Canaan; for had this been true, Moses would not have made these laws to his own

dishonor, which indeed it was more likely he would have opposed, if others had endeavored to introduce

them; and this the rather, because there are lepers in many nations, who yet are in honor, and not only free

from reproach and avoidance, but who have been great captains of armies, and been intrusted with high

offices in the commonwealth, and have had the privilege of entering into holy places and temples; so that

nothing hindered, but if either Moses himself, or the multitude that was with him, had been liable to such a

misfortune in the color of his skin, he might have made laws about them for their credit and advantage, and

have laid no manner of difficulty upon them. Accordingly, it is a plain case, that it is out of violent prejudice

only that they report these things about us. But Moses was pure from any such distemper, and lived with

countrymen who were pure of it also, and thence made the laws which concerned others that had the

distemper. He did this for the honor of God. But as to these matters, let every one consider them after what

5. As to the women, when they have born a child, Moses forbade them to come into the temple, or touch the

sacrifices, before forty days were over, supposing it to be a boy; but if she hath born a girl, the law is that she

cannot be admitted before twice that number of days be over. And when after the beforementioned time

appointed for them, they perform their sacrifices, the priests distribute them before God.

6. But if any one suspect that his wife has been guilty of adultery, he was to bring a tenth deal of barley flour;

they then cast one handful to God and gave the rest of it to the priests for food. One of the priests set the

woman at the gates that are turned towards the temple, and took the veil from her head, and wrote the name

of God on parchment, and enjoined her to swear that she had not at all injured her husband; and to wish that,

if she had violated her chastity, her right thigh might be put out of joint; that her belly might swell; and that

she might die thus: but that if her husband, by the violence of his affection, and of the jealousy which arose

from it, had been rashly moved to this suspicion, that she might bear a male child in the tenth month. Now

when these oaths were over, the priest wiped the name of God out of the parchment, and wrung the water into

a vial. He also took some dust out of the temple, if any happened to be there, and put a little of it into the vial,

and gave it her to drink; whereupon the woman, if she were unjustly accused, conceived with child, and

brought it to perfection in her womb: but if she had broken her faith of wedlock to her husband, and had

sworn falsely before God, she died in a reproachful manner; her thigh fell off from her, and her belly swelled

with a dropsy. And these are the ceremonies about sacrifices, and about the purifications thereto belonging,

which Moses provided for his countrymen. He also prescribed the following laws to them:

1. As for adultery, Moses forbade it entirely, as esteeming it a happy thing that men should be wise in the

affairs of wedlock; and that it was profitable both to cities and families that children should be known to be

genuine. He also abhorred men's lying with their mothers, as one of the greatest crimes; and the like for lying

with the father's wife, and with aunts, and sisters, and sons' wives, as all instances of abominable wickedness.

He also forbade a man to lie with his wife when she was defiled by her natural purgation: and not to come

near brute beasts; nor to approve of the lying with a male, which was to hunt after unlawful pleasures on

account of beauty. To those who were guilty of such insolent behavior, he ordained death for their

2. As for the priests, he prescribed to them a double degree of purity (25) for he restrained them in the

instances above, and moreover forbade them to marry harlots. He also forbade them to marry a slave, or a

captive, and such as got their living by cheating trades, and by keeping inns; as also a woman parted from her

husband, on any account whatsoever. Nay, he did not think it proper for the high priest to marry even the

widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a

virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the

rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; but

they are to be unblemished in all respects. He ordered that the priest who had any blemish, should have his

portion indeed among the priests, but he forbade him to ascend the altar, or to enter into the holy house. He

also enjoined them, not only to observe purity in their sacred ministrations, but in their daily conversation,

that it might be unblamable also. And on this account it is that those who wear the sacerdotal garments are

without spot, and eminent for their purity and sobriety: nor are they permitted to drink wine so long as they

wear those garments. (26) Moreover, they offer sacrifices that are entire, and have no defect whatsoever.

3. And truly Moses gave them all these precepts, being such as were observed during his own lifetime; but

though he lived now in the wilderness, yet did he make provision how they might observe the same laws

when they should have taken the land of Canaan. He gave them rest to the land from ploughing and planting

every seventh year, as he had prescribed to them to rest from working every seventh day; and ordered, that

then what grew of its own accord out of the earth should in common belong to all that pleased to use it,

making no distinction in that respect between their own countrymen and foreigners: and he ordained, that

they should do the same after seven times seven years, which in all are fifty years; and that fiftieth year is

called by the Hebrews The Jubilee, wherein debtors are freed from their debts, and slaves are set at liberty;

which slaves became such, though they were of the same stock, by transgressing some of those laws the

punishment of which was not capital, but they were punished by this method of slavery. This year also

restores the land to its former possessors in the manner following: When the Jubilee is come, which name

denotes liberty, he that sold the land, and he that bought it, meet together, and make an estimate, on one hand,

of the fruits gathered; and, on the other hand, of the expenses laid out upon it. If the fruits gathered come to

more than the expenses laid out, he that sold it takes the land again; but if the expenses prove more than the

fruits, the present possessor receives of the former owner the difference that was wanting, and leaves the land

to him; and if the fruits received, and the expenses laid out, prove equal to one another, the present possessor

relinquishes it to the former owners. Moses would have the same law obtain as to those houses also which

were sold in villages; but he made a different law for such as were sold in a city; for if he that sold it tendered

the purchaser his money again within a year, he was forced to restore it; but in case a whole year had

intervened, the purchaser was to enjoy what he had bought. This was the constitution of the laws which

Moses learned of God when the camp lay under Mount Sinai, and this he delivered in writing to the Hebrews.

4. Now when this settlement of laws seemed to be well over, Moses thought fit at length to take a review of

the host, as thinking it proper to settle the affairs of war. So he charged the heads of the tribes, excepting the

tribe of Levi, to take an exact account of the number of those that were able to go to war; for as to the

Levites, they were holy, and free from all such burdens. Now when the people had been numbered, there

were found six hundred thousand that were able to go to war, from twenty to fifty years of age, besides three

thousand six hundred and fifty. Instead of Levi, Moses took Manasseh, the son of Joseph, among the heads of

tribes; and Ephraim instead of Joseph. It was indeed the desire of Jacob himself to Joseph, that he would give

5. When they set up the tabernacle, they received it into the midst of their camp, three of the tribes pitching

their tents on each side of it; and roads were cut through the midst of these tents. It was like a wellappointed

market; and every thing was there ready for sale in due order; and all sorts of artificers were in the shops; and

it resembled nothing so much as a city that sometimes was movable, and sometimes fixed. The priests had the

first places about the tabernacle; then the Levites, who, because their whole multitude was reckoned from

thirty days old, were twentythree thousand eight hundred and eighty males; and during the time that the

cloud stood over the tabernacle, they thought proper to stay in the same place, as supposing that God there

6. Moreover, Moses was the inventor of the form of their trumpet, which was made of silver. Its description is

this: In length it was little less than a cubit. It was composed of a narrow tube, somewhat thicker than a

flute, but with so much breadth as was sufficient for admission of the breath of a man's mouth: it ended in the

form of a bell, like common trumpets. Its sound was called in the Hebrew tongue Asosra. Two of these being

made, one of them was sounded when they required the multitude to come together to congregations. When

the first of them gave a signal, the heads of the tribes were to assemble, and consult about the affairs to them

properly belonging; but when they gave the signal by both of them, they called the multitude together.

Whenever the tabernacle was removed, it was done in this solemn order: At the first alarm of the trumpet,

those whose tents were on the east quarter prepared to remove; when the second signal was given, those that

were on the south quarter did the like; in the next place, the tabernacle was taken to pieces, and was carried in

the midst of six tribes that went before, and of six that followed, all the Levites assisting about the tabernacle;

when the third signal was given, that part which had their tents towards the west put themselves in motion;

and at the fourth signal those on the north did so likewise. They also made use of these trumpets in their

sacred ministrations, when they were bringing their sacrifices to the altar as well on the Sabbaths as on the

rest of the [festival] days; and now it was that Moses offered that sacrifice which was called the Passover in

Moses Removed From Mount Sinai, And Conducted The People To The Borders Of The Canaanites.

A Little while afterwards he rose up, and went from Mount Sinai; and, having passed through several

mansions, of which we will speak he came to a place called Hazeroth, where the multitude began again to be

mutinous, and to Moses for the misfortunes they had suffered their travels; and that when he had persuaded to

leave a good land, they at once had lost land, and instead of that happy state he had them, they were still

wandering in their miserable condition, being already in want water; and if the manna should happen to fail,

must then utterly perish. Yet while they spake many and sore things against the there was one of them who

exhorted them to be unmindful of Moses, and of what great pains he had been at about their common safety;

not to despair of assistance from God. The multitude thereupon became still more unruly, and mutinous

against Moses than before. Hereupon Moses, although he was so basely abused by them encouraged them in

their despairing conditioned and promised that he would procure them a quantity of fleshmeat, and that not

for a few days only, but for many days. This they were not to believe; and when one of them asked, whence

he could obtain such vast plenty of what he promised, he replied, "Neither God nor I, we hear such

opprobrious language from will leave off our labors for you; and this soon appear also." As soon as ever he

had this, the whole camp was filled with quails, they stood round about them, and gathered great numbers.

However, it was not long ere God punished the Hebrews for their insolence, those reproaches they had used

towards him, no small number of them died; and still to this day the place retains the memory of this

How Moses Sent Some Persons To Search Out The Land Of The Canaanites, And The Largeness Of Their

Cities; And Further That When Those Who Were Sent Were Returned, After Forty Days And Reported That

They Should Not Be A Match For Them, And Extolled The Strengh Of The Canaanites The Multitude Were

Disturbed And Fell Into Despair; And Were Resolved To Stone Moses, And To Return Back Again Into

1. When Moses had led the Hebrews away from thence to a place called Paran, which was near to the borders

of the Canaanites, and a place difficult to be continued in, he gathered the multitude together to a

congregation; and standing in the midst of them, he said, "Of the two things that God determined to bestow

upon us, liberty, and the possession of a Happy Country, the one of them ye already are partakers of, by the

gift of God, and the other you will quickly obtain; for we now have our abode near the borders of the

Canaanites, and nothing can hinder the acquisition of it, when we now at last are fallen upon it: I say, not

only no king nor city, but neither the whole race of mankind, if they were all gathered together, could do it.

Let us therefore prepare ourselves for the work, for the Canaanites will not resign up their land to us without

fighting, but it must be wrested from them by great struggles in war. Let us then send spies, who may take a

view of the goodness of the land, and what strength it is of; but, above all things, let us be of one mind, and

2. When Moses had said thus, the multitude requited him with marks of respect; and chose twelve spies, of

the most eminent men, one out of each tribe, who, passing over all the land of Canaan, from the borders of

Egypt, came to the city Hamath, and to Mount Lebanon; and having learned the nature of the land, and of its

inhabitants, they came home, having spent forty days in the whole work. They also brought with them of the

fruits which the land bare; they also showed them the excellency of those fruits, and gave an account of the

great quantity of the good things that land afforded, which were motives to the multitude to go to war. But

then they terrified them again with the great difficulty there was in obtaining it; that the rivers were so large

and deep that they could not be passed over; and that the hills were so high that they could not travel along

for them; that the cities were strong with walls, and their firm fortifications round about them. They told them

also, that they found at Hebron the posterity of the giants. Accordingly these spies, who had seen the land of

Canaan, when they perceived that all these difficulties were greater there than they had met with since they

came out of Egypt, they were aftrighted at them themselves, and endeavored to affright the multitude also.

3. So they supposed, from what they had heard, that it was impossible to get the possession of the country.

And when the congregation was dissolved, they, their wives and children, continued their lamentation, as if

God would not indeed assist them, but only promised them fair. They also again blamed Moses, and made a

clamor against him and his brother Aaron, the high priest. Accordingly they passed that night very ill, and

with contumelious language against them; but in the morning they ran to a congregation, intending to stone

4. But of the spies, there were Joshua the son of Nun, of the tribe of Ephraim, and Caleb of the tribe of Judah,

that were afraid of the consequence, and came into the midst of them, and stilled the multitude, and desired

them to be of good courage; and neither to condemn God, as having told them lies, nor to hearken to those

who had aftrighted them, by telling them what was not true concerning the Canaanites, but to those that

encouraged them to hope for good success; and that they should gain possession of the happiness promised

them, because neither the. height of mountains, nor the depth of rivers, could hinder men of true courage

from attempting them, especially while God would take care of them beforehand, and be assistant to them.

"Let us then go," said they, "against our enemies, and have no suspicion of ill success, trusting in God to

conduct us, and following those that are to be our leaders." Thus did these two exhort them, and endeavor to

pacify the rage they were in. But Moses and Aaron fell on the ground, and besought God, not for their own

deliverance, but that he would put a stop to what the people were unwarily doing, and would bring their

minds to a quiet temper, which were now disordered by their present passion. The cloud also did now appear,

and stood over the tabernacle, and declared to them the presence of God to be there.

How Moses Was Displeased At This, And Foretold That God Was Angry And That They Should Continue In

The Wilderness For Forty Years And Not, During That Time, Either Return Into Egypt Or Take Possession

1. Moses came now boldly to the multitude, and informed them that God was moved at their abuse of him,

and would inflict punishment upon them, not indeed such as they deserved for their sins, but such as parents

inflict on their children, in order to their correction. For, he said, that when he was in the tabernacle, and was

bewailing with ears that destruction which was coming upon them God put him in mind what things he had

done for them, and what benefits they had received from him, and yet how ungrateful they had been to him

that just now they had been induced, through the timorousness of the spies, to think that their words were

truer than his own promise to them; and that on this account, though he would not indeed destroy them all,

nor utterly exterminate their nation, which he had honored more than any other part of mankind, yet he would

not permit them to take possession of the land of Canaan, nor enjoy its happiness; but would make them

wander in the wilderness, and live without a fixed habitation, and without a city, for forty years together, as a

punishment for this their transgression; but that he had promised to give that land to our children, and that he

would make them the possessors of those good things which, by your ungoverned passions, you have

2. When Moses had discoursed thus to them according to the direction of God, the multitude, grieved, and

were in affliction; and entreated Most to procure their reconciliation to God, and to permit them no longer to

wander in the wilderness, but bestow cities upon them. But he replied, that God would not admit of any such

trial, for that God was not moved to this determination from any human levity or anger, but that he had

judicially condemned them to that punishment. Now we are not to disbelieve that Moses, who was but a

single person, pacified so many ten thousands when they werre in anger, and converted them to a mildness

temper; for God was with him, and prepared way to his persuasions of the multitude; and as they had often

been disobedient, they were now sensible that such disobedience was disadvantageous to them and that they

3. But this man was admirable for his virtue, and powerful in making men give credit to what he delivered,

not only during the time of his natural life, but even there is still no one of the Hebrews who does not act

even now as if Moses were present, and ready to punish him if he should do any thing that is indecent; nay,

there is no one but is obedient to what laws he ordained, although they might be concealed in their

transgressions. There are also many other demonstrations that his power was more than human, for still some

there have been, who have come from the parts beyond Euphrates, a journey of four months, through many

dangers, and at great expenses, in honor of our temple; and yet, when they had offered their oblations, could

not partake of their own sacrifices, because Moses had forbidden it, by somewhat in the law that did not

permit them, or somewhat that had befallen them, which our ancient customs made inconsistent therewith;

some of these did not sacrifice at all, and others left their sacrifices in an imperfect condition; many were not

able, even at first, so much as to enter the temple, but went their ways in this as preferring a submission to the

laws of Moses before the fulfilling of their own inclinations, they had no fear upon them that anybody could

convict them, but only out of a reverence to their own conscience. Thus this legislation, which appeared to be

divine, made this man to be esteemed as one superior to his own nature. Nay, further, a little before the

beginning of this war, when Claudius was emperor of the Romans, and Ismael was our high priest, and when

so great a famine (27) was come upon us, that one tenth deal [of wheat] was sold for four drachmae, and

when no less than seventy cori of flour were brought into the temple, at the feast of unleavened bread, (these

cori are thirtyone Sicilian, but fortyone Athenian medimni,) not one of the priests was so hardy as to eat

one crumb of it, even while so great a distress was upon the land; and this out of a dread of the law, and of

that wrath which God retains against acts of wickedness, even when no one can accuse the actors. Whence

we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a

force, that even those that hate us do confess, that he who established this settlement was God, and that it was

by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit.

Fight Of The Hebrews With The Canaanites Without The Consent Of Moses; And Their Defeat.

1. Now this life of the Hebrews in the wilderness was so disagreeable and troublesome to them, and they

were so uneasy at it, that although God had forbidden them to meddle with the Canaanites, yet could they not

be persuaded to be obedient to the words of Moses, and to be quiet; but supposing they should be able to beat

their enemies, without his approbation, they accused him, and suspected that he made it his business to keep

in a distressed condition, that they might always stand in need of his assistance. Accordingly they resolved to

fight with the Canaanites, and said that God gave them his assistance, not out of regard to Moses's

intercessions, but because he took care of their entire nation, on account of their forefathers, whose affairs he

took under his own conduct; as also, that it was on account of their own virtue that he had formerly procured

them their liberty, and would be assisting to them, now they were willing to take pains for it. They also said

that they were possessed of abilities sufficient for the conquest of their enemies, although Moses should have

a mind to alienate God from them; that, however, it was for their advantage to be their own masters, and not

so far to rejoice in their deliverance from the indignities they endured under the Egyptians, as to bear the

tyranny of Moses over them, and to suffer themselves to be deluded, and live according to his pleasure, as

though God did only foretell what concerns us out of his kindness to him, as if they were not all the posterity

of Abraham; that God made him alone the author of all the knowledge we have, and we must still learn it

from him; that it would be a piece of prudence to oppose his arrogant pretenses, and to put their confidence in

God, and to resolve to take possession of that land which he had promised them, and not to give ear to him,

who on this account, and under the pretense of Divine authority, forbade them so to do. Considering,

therefore, the distressed state they were in at present, and that in those desert places they were still to expect

things would be worse with them, they resolved to fight with the Canaanites, as submitting only to God, their

2. When, therefore, they had come to this resolution, as being best for them, they went against their enemies;

but those enemies were not dismayed either at the attack itself, or at the great multitude that made it, and

received them with great courage. Many of the Hebrews were slain; and the remainder of the army, upon the

disorder of their troops, were pursued, and fled, after a shameful manner, to their camp. Whereupon this

unexpected misfortune made them quite despond; and they hoped for nothing that was good; as gathering

from it, that this affliction came from the wrath of God, because they rashly went out to war without his

3. But when Moses saw how deeply they were affected with this defeat, and being afraid lest the enemies

should grow insolent upon this victory, and should be desirous of gaining still greater glory, and should

attack them, he resolved that it was proper to withdraw the army into the wilderness to a further distance from

the Canaanites: so the multitude gave themselves up again to his conduct, for they were sensible that, without

his care for them, their affairs could not be in a good condition; and he caused the host to remove, and he

went further into the wilderness, as intending there to let them rest, and not to permit them to fight the

The Sedition Of Corah And Of The Multitude Against Moses, And Against His Brother, Concerning The

1. That which is usually the case of great armies, and especially upon ill success, to be hard to be pleased, and

governed with difficulty, did now befall the Jews; for they being in number six hundred thousand, and by

reason of their great multitude not readily subject to their governors, even in prosperity, they at this time were

more than usually angry, both against one another and against their leader, because of the distress they were

in, and the calamities they then endured. Such a sedition overtook them, as we have not the like example

either among the Greeks or the Barbarians, by which they were in danger of being all destroyed, but were

notwithstanding saved by Moses, who would not remember that he had been almost stoned to death by them.

Nor did God neglect to prevent their ruin; but, notwithstanding the indignities they had offered their legislator

and the laws, and disobedience to the commandments which he had sent them by Moses, he delivered them

from those terrible calamities which, without his providential care, had been brought upon them by this

sedition. So I will first explain the cause whence this sedition arose, and then will give an account of the

sedition itself; as also of what settlements made for their government after it was over.

2. Corah, a Hebrew of principal account, both by his family and by his wealth, one that was also able to speak

well, and one that could easily persuade the people by his speeches, saw that Moses was in an exceeding

great dignity, and was at it, and envied him on that account, (he of the same tribe with Moses, and of kin to

him,) was particularly grieved, because he thought he better deserved that honorable post on account of great

riches, and not inferior to him in his birth. So he raised a clamor against him among the Levites, who were of

the same tribe, and among his kindred, saying, "That it was a very sad thing that they should overlook Moses,

while hunted after and paved the way to glory for himself, and by ill arts should obtain it, under the pretense

of God's command, while, contrary to laws, he had given the priesthood to Aaron, the common suffrage of

the multitude, but by his own vote, as bestowing dignities in a way on whom he pleased." He added, "That

this concealed way of imposing on them was harder to be borne than if it had been done by an open force

upon them, because he did now not only their power without their consent, but even they were unapprised of

his contrivances against them; for whosoever is conscious to himself that he deserves any dignity, aims to get

it by persuasion, and not by an arrogant method of violence; those that believe it impossible to obtain honors

justly, make a show of goodness, and do not introduce force, but by cunning tricks grow wickedly powerful.

That it was proper for the multitude to punish such men, even while they think themselves concealed in their

designs, and not suffer them to gain strength till they have them for their open enemies. For what account,"

added he, "is Moses able to give, why he has bestowed the priesthood on Aaron and his sons? for if God had

determined to bestow that honor on one of the tribe of Levi, I am more worthy of it than he is; I myself being

equal to Moses by my family, and superior to him both in riches and in age: but if God had determined to

bestow it on the eldest be, that of Reuben might have it most justly; and then Dathan, and Abiram, and [On,

the son of] Peleth, would have it; for these are the oldest men of that tribe, and potent on account of their

3. Now Corah, when he said this, had a mind to appear to take care of the public welfare, but in reality he was

endeavoring to procure to have that dignity transferred by the multitude to himself. Thus did he, out of a

malignant design, but with discourse to those of his own tribe; when these words did gradually spread to

more people, and when the hearers still added to what tended to the scandals that were cast upon the whole

army was full of them. Now of those that conspired with Corah, there were two hundred and fifty, and those

of the principal men also, who were eager to have the priesthood taken away from Moses's brother, and to

bring him into disgrace: nay, the multitude themselves were provoked to be seditious, and attempted to stone

Moses, wad gathered themselves together after an indecent manner, with confusion and disorder. And now all

were, in a tumultuous manner, raising a before the tabernacle of God, to prosecute the tyrant, and to relieve

the multitude from their slavery under him who, under color of the Divine laid violent injunctions upon them;

for had it been God who chose one that was to the office of a priest, he would have raised person to that

dignity, and would not produced such a one as was inferior to many others nor have given him that office;

and that in he had judged it fit to bestow it on Aaron, he would have permitted it to the multitude to bestow it,

4. Now although Moses had a great while ago foreseen this calumny of Corah, and had seen the people were

irritated, yet was he not affrighted at it; but being of good courage, because given them right advice about

their affairs, and knowing that his brother had been made partaker of the priesthood at the command of God,

and not by his own favor to him, he came to the assembly; and as for the multitude, he said not a word to

them, but spake as loud to Corah as he could; and being very skillful in making speeches, and having this

natural talent, among others, that he could greatly move the multitude with his discourses, he said, "O Corah,

both thou and all these with thee (pointing to the two hundred and fifty men) seem to be worthy of this honor;

nor do I pretend but that this whole company may be worthy of the like dignity, although they may not be so

rich or so great as you are: nor have I taken and given this office to my brother because he excelled others in

riches, for thou exceedest us both in the greatness of thy wealth; (1) nor indeed because he was of an eminent

family, for God, by giving us the same common ancestor, has made our families equal: nay, nor was it out of

brotherly affection, which another might yet have justly done; for certainly, unless I had bestowed this honor

out of regard to God, and to his laws, I had not passed by myself, and given it to another, as being nearer of

kin to myself than to my brother, and having a closer intimacy with myself than I have with him; for surely it

would not be a wise thing for me to expose myself to the dangers of offending, and to bestow the happy

employment on this account upon another. But I am above such base practices: nor would God have

overlooked this matter, and seen himself thus despised; nor would he have suffered you to be ignorant of

what you were to do, in order to please him; but he hath himself chosen one that is to perform that sacred

office to him, and thereby freed us from that care. So that it was not a thing that I pretend to give, but only

according to the determination of God; I therefore propose it still to be contended for by such as please to put

in for it, only desiring that he who has been already preferred, and has already obtained it, may be allowed

now also to offer himself for a candidate. He prefers your peace, and your living without sedition, to this

honorable employment, although in truth it was with your approbation that he obtained it; for though God

were the donor, yet do we not offend when we think fit to accept it with your goodwill; yet would it have

been an instance of impiety not to have taken that honorable employment when he offered it; nay, it had been

exceedingly unreasonable, when God had thought fit any one should have it for all time to come, and had

made it secure and firm to him, to have refused it. However, he himself will judge again who it shall be

whom he would have to offer sacrifices to him, and to have the direction of matters of religion; for it is

absurd that Corah, who is ambitious of this honor, should deprive God of the power of giving it to whom he

pleases. Put an end, therefore, to your sedition and disturbance on this account; and tomorrow morning do

every one of you that desire the priesthood bring a censer from home, and come hither with incense and fire:

and do thou, O Corah, leave the judgment to God, and await to see on which side he will give his

determination upon this occasion, but do not thou make thyself greater than God. Do thou also come, that this

contest about this honorable employment may receive determination. And I suppose we may admit Aaron

without offense, to offer himself to this scrutiny, since he is of the same lineage with thyself, and has done

nothing in his priesthood that can be liable to exception. Come ye therefore together, and offer your incense

in public before all the people; and when you offer it, he whose sacrifice God shall accept shall be ordained to

the priesthood, and shall be clear of the present calumny on Aaron, as if I had granted him that favor because

How Those That Stirred Up This Sedition Were Destroyed, According To The Will Of God; And How

1. When Moses had said this, the multitude left off the turbulent behavior they had indulged, and the

suspicion they had of Moses, and commended what he had said; for those proposals were good, and were so

esteemed of the people. At that time therefore they dissolved the assembly. But on the next day they came to

the congregation, in order to be present at the sacrifice, and at the determination that was to be made between

the candidates for the priesthood. Now this congregation proved a turbulent one, and the multitude were in

great suspense in expectation of what was to be done; for some of them would have been pleased if Moses

had been convicted of evil practices, but the wiser sort desired that they might be delivered from the present

disorder and disturbance; for they were afraid, that if this sedition went on, the good order of their settlement

would rather be destroyed; but the whole body of the people do naturally delight in clamors against their

governors, and, by changing their opinions upon the harangues of every speaker, disturb the public

tranquillity. And now Moses sent messengers for Abiram and Dathan, and ordered them to come to the

assembly, and wait there for the holy offices that were to be performed. But they answered the messenger,

that they would not obey his summons; nay, would not overlook Moses's behavior, who was growing too

great for them by evil practices. Now when Moses heard of this their answer, he desired the heads of the

people to follow him, and he went to the faction of Dathan, not thinking it any frightful thing at all to go to

these insolent people; so they made no opposition, but went along with him. But Dathan, and his associates,

when they understood that Moses and the principal of the people were coming to them, came out, with their

wives and children, and stood before their tents, and looked to see what Moses would do. They had also their

servants about them to defend themselves, in case Moses should use force against them.

2. But he came near, and lifted up his hands to heaven, and cried out with a loud voice, in order to be heard

by the whole multitude, and said, "O Lord of the creatures that are in the heaven, in the earth, and in the sea;

for thou art the most authentic witness to what I have done, that it has all been done by thy appointment, and

that it was thou that affordedst us assistance when we attempted any thing, and showedst mercy on the

Hebrews in all their distresses; do thou come now, and hear all that I say, for no action or thought escapes thy

knowledge; so that thou wilt not disdain to speak what is true, for my vindication, without any regard to the

ungrateful imputations of these men. As for what was done before I was born, thou knowest best, as not

learning them by report, but seeing them, and being present with them when they were done; but for what has

been done of late, and which these men, although they know them well enough, unjustly pretend to suspect,

be thou my witness. When I lived a private quiet life, I left those good things which, by my own diligence,

and by thy counsel, I enjoyed with Raguel my fatherinlaw; and I gave myself up to this people, and

underwent many miseries on their account. I also bore great labors at first, in order to obtain liberty for them,

and now in order to their preservation; and have always showed myself ready to assist them in every distress

of theirs. Now, therefore, since I am suspected by those very men whose being is owing to my labors, come

thou, as it is reasonable to hope thou wilt; thou, I say, who showedst me that fire at mount Sinai, and madest

me to hear its voice, and to see the several wonders which that place afforded thou who commandedst me to

go to Egypt, and declare thy will to this people; thou who disturbest the happy estate of the Egyptians, and

gavest us the opportunity of flying away from our under them, and madest the dominion of Pharaoh inferior

to my dominion; thou who didst make the sea dry land for us, when we knew not whither to go, and didst

overwhelm the Egyptians with those destructive waves which had been divided for us; thou who didst bestow

upon us the security of weapons when we were naked; thou who didst make the fountains that were corrupted

to flow, so as to be fit for drinking, and didst furnish us with water that came out of the rocks, when we were

in want of it; thou who didst preserve our lives with [quails, which was] food from the sea, when the fruits of

the ground failed us; thou didst send us such food from heaven as had never been seen before; thou who didst

suggest to us the knowledge of thy laws, and appoint to us a of government, come thou, I say, O Lord of

the whole world, and that as such a Judge and a Witness to me as cannot be bribed, and show how I never

admitted of any gift against justice from any of the Hebrews; and have never condemned a man that ought to

have been acquitted, on account of one that was rich; and have never attempted to hurt this commonwealth. I

am now and am suspected of a thing the remotest from my intentions, as if I had given the preisthood to

Aaron, not at thy command, but out own favor to him; do thou at this time demonstrate that all things are

administered by thy providence and that nothing happens by chance, but is governed by thy will, and thereby

attains its end: as also demonstrate that thou takest care that have done good to the Hebrews; demonstrate

this, I say, by the punishment of Abiram and Dathan, who condemn thee as an insensible Being, and one

overcome by my contrivances. This thou do by inflicting such an open punishment on these men who so

madly fly in the face of thy glory, as will take them out of the world, not in an manner, but so that it may

appear they do die after the manner of other men: let that ground which they tread upon open about them and

consume them, with their families and goods. This will be a demonstration of thy power to all and this

method of their sufferings will be an instruction of wisdom for those that entertain profane sentiments of thee.

By this means I shall be a good servant, in the precepts thou hast given by me. But if the calumnies they have

raised against me be true, mayst thou preserve these men from every evil accident, and bring all that

destruction on me which I have imprecated upon them. And when thou hast inflicted punishment on those

that have endeavored to deal unjustly with this people, bestow upon them concord and peace. Save this

multitude that follow thy commandments, and preserve them free from harm, and let them not partake of the

punishment of those that have sinned; for thou knowest thyself it is not just, that for the wickedness of those

3. When Moses had said this, with tears in his eyes, the ground was moved on a sudden; and the agitation that

set it in motion was like that which the wind produces in waves of the sea. The people were all aftrighted; and

the ground that was about their tents sunk down at the great noise, with a terrible sound, and carried

whatsoever was dear to the seditious into itself, who so entirely perished, that there was not the least

appearance that any man had ever been seen there, the earth that had opened itself about them, closing again,

and becoming entire as it was before, insomuch that such as saw it afterward did not perceive that any such

accident had happened to it. Thus did these men perish, and become a demonstration of the power of God.

And truly, any one would lament them, not only on account of this calamity that befell them, which yet

deserves our commiseration, but also because their kindred were pleased with their sufferings; for they forgot

the relation they bare to them, and at the sight of this sad accident approved of the judgment given against

them; and because they looked upon the people about Dathan as pestilent men, they thought they perished as

4. And now Moses called for those that contended about the priesthood, that trial might be made who should

be priest, and that he whose sacrifice God was best pleased with might be ordained to that function. There

attended two hundred and fifty men, who indeed were honored by the people, not only on account of the

power of their ancestors, but also on account of their own, in which they excelled the others: Aaron also and

Corah came forth, and they all offered incense, in those censers of theirs which they brought with them,

before the tabernacle. Hereupon so great a fire shone out as no one ever saw in any that is made by the hand

of man, neither in those eruptions out of the earth that are caused by subterraneous burnrags, nor in such

fires as arise of their own accord in the woods, when the agitation is caused by the trees rubbing one against

another: but this fire was very bright, and had a terrible flame, such as is kindled at the command of God; by

whose irruption on them, all the company, and Corah himself, were destroyed, (2) and this so entirely, that

their very bodies left no remains behind them. Aaron alone was preserved, and not at all hurt by the fire,

because it was God that sent the fire to burn those only who ought to be burned. Hereupon Moses, after these

men were destroyed, was desirous that the memory of this judgment might be delivered down to posterity,

and that future ages might be acquainted with it; and so he commanded Eleazar, the son of Aaron, to put their

censers near the brazen altar, that they might be a memorial to posterity of what these men suffered, for

supposing that the power of God might be eluded. And thus Aaron was now no longer esteemed to have the

priesthood by the favor of Moses, but by the public judgment of God; and thus he and his children peaceably

1. However, this sedition was so far from ceasing upon this destruction, that it grew much stronger, and

became more intolerable. And the occasion of its growing worse was of that nature, as made it likely the

calamity would never cease, but last for a long time; for the men, believing already that nothing is done

without the providence of God, would have it that these things came thus to pass not without God's favor to

Moses; they therefore laid the blame upon him that God was so angry, and that this happened not so much

because of the wickedness of those that were punished, as because Moses procured the punishment; and that

these men had been destroyed without any sin of theirs, only because they were zealous about the Divine

worship; as also, that he who had been the cause of this diminution of the people, by destroying so many

men, and those the most excellent of them all, besides his escaping any punishment himself, had now given

the priesthood to his brother so firmly, that nobody could any longer dispute it with him; for no one else, to

be sure, could now put in for it, since he must have seen those that first did so to have miserably perished.

Nay, besides this, the kindred of those that were destroyed made great entreaties to the multitude to abate the

2. Now Moses, upon his hearing for a good while that the people were tumultuous, was afraid that they would

attempt some other innovation, and that some great and sad calamity would be the consequence. He called the

multitude to a congregation, and patiently heard what apology they had to make for themselves, without

opposing them, and this lest he should imbitter the multitude: he only desired the heads of the tribes to bring

their rods, (3) with the names of their tribes inscribed upon them, and that he should receive the priesthood in

whose rod God should give a sign. This was agreed to. So the rest brought their rods, as did Aaron also, who

had written the tribe of Levi on his rod. These rods Moses laid up in the tabernacle of God. On the next day

he brought out the rods, which were known from one another by those who brought them, they having

distinctly noted them, as had the multitude also; and as to the rest, in the same form Moses had received

them, in that they saw them still; but they also saw buds and branches grown out of Aaron's rod, with ripe

fruits upon them; they were almonds, the rod having been cut out of that tree. The people were so amazed at

this strange sight, that though Moses and Aaron were before under some degree of hatred, they now laid that

hatred aside, and began to admire the judgment of God concerning them; so that hereafter they applauded

what God had decreed, and permitted Aaron to enjoy the priesthood peaceably. And thus God ordained him

priest three several times, and he retained that honor without further disturbance. And hereby this sedition of

the Hebrews, which had been a great one, and had lasted a great while, was at last composed.

3. And now Moses, because the tribe of Levi was made free from war and warlike expeditions, and was set

apart for the Divine worship, lest they should want and seek after the necessaries of life, and so neglect the

temple, commanded the Hebrews, according to the will of God, that when they should gain the possession of

the land of Canaan, they should assign fortyeight good and fair cities to the Levites; and permit them to

enjoy their suburbs, as far as the limit of two thousand cubits would extend from the walls of the city. And

besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the

Levites and to the priests. And this is what that tribe receives of the multitude; but I think it necessary to set

4. Accordingly he commanded the Levites to yield up to the priests thirteen of their fortyeight cities, and to

set apart for them the tenth part of the tithes which they every year receive of the people; as also, that it was

but just to offer to God the firstfruits of the entire product of the ground; and that they should offer the

firstborn of those fourfooted beasts that are appointed for sacrifices, if it be a male, to the priests, to be

slain, that they and their entire families may eat them in the holy city; but that the owners of those firstborn

which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their

stead: but for the firstborn of a man, five shekels: that they should also have the firstfruits out of the

shearing of the sheep; and that when any baked bread corn, and made loaves of it, they should give somewhat

of what they had baked to them. Moreover, when any have made a sacred vow, I mean those that are called

Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, (4) and offer it

for a sacrifice, they are to allot that hair for the priests [to be thrown into the fire]. Such also as dedicate

themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being

freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if

it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that

sum as they think fit. And if any slay beasts at home for a private festival, but not for a religious one, they are

obliged to bring the maw and the cheek, [or breast,] and the right shoulder of the sacrifice, to the priests. With

these Moses contrived that the priests should be plentifully maintained, besides what they had out of those

offerings for sins which the people gave them, as I have set it down in the foregoing book. He also ordered,

that out of every thing allotted for the priests, their servants, [their sons,] their daughters, and their wives,

should partake, as well as themselves, excepting what came to them out of the sacrifices that were offered for

sins; for of those none but the males of the family of the priests might eat, and this in the temple also, and that

5. When Moses had made these constitutions, after the sedition was over, he removed, together with the

whole army, and came to the borders of Idumea. He then sent ambassadors to the king of the Idumeans, and

desired him to give him a passage through his country; and agreed to send him what hostages he should

desire, to secure him from an injury. He desired him also, that he would allow his army liberty to buy

provisions; and, if he insisted upon it, he would pay down a price for the very water they should drink. But

the king was not pleased with this embassage from Moses: nor did he allow a passage for the army, but

brought his people armed to meet Moses, and to hinder them, in case they should endeavor to force their

passage. Upon which Moses consulted God by the oracle, who would not have him begin the war first; and so

6. Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year (5) since

she left Egypt, on the first (6) day of the lunar month Xanthicus. They then made a public funeral for her, at a

great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for

her thirty days, Moses purified the people after this manner: He brought a heifer that had never been used to

the plough or to husbandry, that was complete in all its parts, and entirely of a red color, at a little distance

from the camp, into a place perfectly clean. This heifer was slain by the high priest, and her blood sprinkled

with his finger seven times before the tabernacle of God; after this, the entire heifer was burnt in that state,

together with its skin and entrails; and they threw cedarwood, and hyssop, and scarlet wool, into the midst

of the fire; then a clean man gathered all her ashes together, and laid them in a place perfectly clean. When

therefore any persons were defiled by a dead body, they put a little of these ashes into spring water, with

hyssop, and, dipping part of these ashes in it, they sprinkled them with it, both on the third day, and on the

seventh, and after that they were clean. This he enjoined them to do also when the tribes should come into

7. Now when this purification, which their leader made upon the mourning for his sister, as it has been now

described, was over, he caused the army to remove and to march through the wilderness and through Arabia;

and when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce,

but has now the name of Petra, at this place, which was encompassed with high mountains, Aaron went up

one of them in the sight of the whole army, Moses having before told him that he was to die, for this place

was over against them. He put off his pontifical garments, and delivered them to Eleazar his son, to whom the

high priesthood belonged, because he was the elder brother; and died while the multitude looked upon him.

He died in the same year wherein he lost his sister, having lived in all a hundred twenty and three years. He

died on the first day of that lunar month which is called by the Athenians Hecatombaeon, by the Macedonians

How Moses Conquered Sihon And Og Kings Of The Amorites, And Destroyed Their Whole Army And Then

1. The people mourned for Aaron thirty days, and when this mourning was over, Moses removed the army

from that place, and came to the river Arnon, which, issuing out of the mountains of Arabia, and running

through all that wilderness, falls into the lake Asphaltitis, and becomes the limit between the land of the

Moabites and the land of the Amorites. This land is fruitful, and sufficient to maintain a great number of men,

with the good things it produces. Moses therefore sent messengers to Sihon, the king of this country, desiring

that he would grant his army a passage, upon what security he should please to require; he promised that he

should be no way injured, neither as to that country which Sihon governed, nor as to its inhabitants; and that

he would buy his provisions at such a price as should be to their advantage, even though he should desire to

sell them their very water. But Sihon refused his offer, and put his army into battle array, and was preparing

2. When Moses saw that the Amorite king was disposed to enter upon hostilities with them, he thought he

ought not to bear that insult; and, determining to wean the Hebrews from their indolent temper, and prevent

the disorders which arose thence, which had been the occasion of their former sedition, (nor indeed were they

now thoroughly easy in their minds,) he inquired of God, whether he would give him leave to fight? which

when he had done, and God also promised him the victory, he was himself very courageous, and ready to

proceed to fighting. Accordingly he encouraged the soldiers; and he desired of them that they would take the

pleasure of fighting, now God gave them leave so to do. They then, upon the receipt of this permission, which

they so much longed for, put on their whole armor, and set about the work without delay. But the Amorite

king was not now like to himself when the Hebrews were ready to attack him; but both he himself was

affrighted at the Hebrews, and his army, which before had showed themselves to be of good courage, were

then found to be timorous: so they could not sustain the first onset, nor bear up against the Hebrews, but fled

away, as thinking this would afford them a more likely way for their escape than fighting, for they depended

upon their cities, which were strong, from which yet they reaped no advantage when they were forced to fly

to them; for as soon as the Hebrews saw them giving ground, they immediately pursued them close; and

when they had broken their ranks, they greatly terrified them, and some of them broke off from the rest, and

ran away to the cities. Now the Hebrews pursued them briskly, and obstinately persevered in the labors they

had already undergone; and being very skillful in slinging, and very dexterous in throwing of darts, or any

thing else of that kind, and also having nothing but light armor, which made them quick in the pursuit, they

overtook their enemies; and for those that were most remote, and could not be overtaken, they reached them

by their slings and their bows, so that many were slain; and those that escaped the slaughter were sorely

wounded, and these were more distressed with thirst than with any of those that fought against them, for it

was the summer season; .and when the greatest number of them were brought down to the river out of a

desire to drink, as also when others fled away by troops, the Hebrews came round them, and shot at them; so

that, what with darts and what with arrows, they made a slaughter of them all. Sihon their king was also slain.

So the Hebrews spoiled the dead bodies, and took their prey. The land also which they took was full of

abundance of fruits, and the army went all over it without fear, and fed their cattle upon it; and they took the

enemies prisoners, for they could no way put a stop to them, since all the fighting men were destroyed. Such

was the destruction which overtook the Amorites, who were neither sagacious in counsel, nor courageous in

action. Hereupon the Hebrews took possession of their land, which is a country situate between three rivers,

and naturally resembled an island: the river Arnon being its southern ; the river Jabbok determining its

northern side, which running into Jordan loses its own name, and takes the other; while Jordan itself runs

3. When matters were come to this state, Og, the king of Gilead and Gaulanitis, fell upon the Israelites. He

brought an army with him, and in haste to the assistance of his friend Sihon: but though he found him already

slain, yet did he resolve still to come and fight the Hebrews, supposing he should be too hard for them, and

being desirous to try their valor; but failing of his hope, he was both himself slain in the battle, and all his

army was destroyed. So Moses passed over the river Jabbok, and overran the kingdom of Og. He overthrew

their cities, and slew all their inhabitants, who yet exceeded in riches all the men in that part of the continent,

on account of the goodness of the soil, and the great quantity of their wealth. Now Og had very few equals,

either in the largeness of his body, or handsomeness of his appearance. He was also a man of great activity in

the use of his hands, so that his actions were not unequal to the vast largeness and handsome appearance of

his body. And men could easily guess at his strength and magnitude when they took his bed at Rabbath, the

royal city of the Ammonites; its structure was of iron, its breadth four cubits, and its length a cubit more than

double thereto. However, his fall did not only improve the circumstances of the Hebrews for the present, but

by his death he was the occasion of further good success to them; for they presently took those sixty cities,

which were encompassed with excellent walls, and had been subject to him, and all got both in general and in

1. Now Moses, when he had brought his army to Jordan; pitched his camp in the great plain over against

Jericho. This city is a very happy situation, and very fit for producing palmtrees and balsam. And now the

Israelites began to be very proud of themselves, and were very eager for fighting. Moses then, after he had

offered for a few days sacrifices of thanksgiving to God, and feasted the people, sent a party of armed men to

lay waste the country of the Midianites, and to take their cities. Now the occasion which he took for making

2. When Balak, the king of the Moabites, who had from his ancestors a friendship and league with the

Midianites, saw how great the Israelites were grown, he was much affrighted on account of his own and his

kingdom's danger; for he was not acquainted with this, that the Hebrews would not meddle with any other

country, but were to be contented with the possession of the land of Canaan, God having forbidden them to

go any farther (7) So he, with more haste than wisdom, resolved to make an attempt upon them by words; but

he did not judge it prudent to fight against them, after they had such prosperous successes, and even became

out of ill successes more happy than before, but he thought to hinder them, if he could, from growing greater,

and so he resolved to send ambassadors to the Midianites about them. Now these Midianites knowing there

was one Balaam, who lived by Euphrates, and was the greatest of the prophets at that time, and one that was

in friendship with them, sent some of their honorable princes along with the ambassadors of Balak, to entreat

the prophet to come to them, that he might imprecate curses to the destruction of the Israelites. So Balsam

received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was

God's will, and what this matter was for which the Midianites entreated him to come to them. But when God

opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous

to comply with their request, but informed them that God was opposite to his intentions, even that God who

had raised him to great reputation on account of the truth of his predictions; for that this army, which they

entreated him to come and curse, was in the favor of God; on which account he advised them to go home

again, and not to persist in their enmity against the Israelites; and when he had given them that answer, he

3. Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to

Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at [second] trial (8)

and bid him by no means to contradict the ambassadors. Now Balsam did not imagine that God gave this

injunction in order to deceive him, so he went along with the ambassadors; but when the divine angel met

him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which

Balaam rode understood that it was a divine spirit that met him, and thrust Balaam to one of the walls,

without regard to the stripes which Balaam, when he was hurt by the wall, gave her; but when the ass, upon

the angel's continuing to distress her, and upon the stripes which were given her, fell down, by the will of

God, she made use of the voice of a man, and complained of Balaam as acting unjustly to her; that whereas

he had no fault find with her in her former service to him, he now inflicted stripes upon her, as not

understanding that she was hindered from serving him in what he was now going about, by the providence of

God. And when he was disturbed by reason of the voice of the ass, which was that of a man, the angel plainly

appeared to him, and blamed him for the stripes he had given his ass; and informed him that the brute

creature was not in fault, but that he was himself come to obstruct his journey, as being contrary to the will of

God. Upon which Balaam was afraid, and was preparing to return back again: yet did God excite him to go

on his intended journey, but added this injunction, that he should declare nothing but what he himself should

4. When God had given him this charge, he came to Balak; and when the king had entertained him in a

magnificent manner, he desired him to go to one of the mountains to take a view of the state of the camp of

the Hebrews. Balak himself also came to the mountain, and brought the prophet along with him, with a royal

attendance. This mountain lay over their heads, and was distant sixty furlongs from the camp. Now when he

saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which

desire the king did presently conform. He then slew the sacrifices, and offered them as burntofferings, that

he might observe some signal of the flight of the Hebrews. Then said he, "Happy is this people, on whom

God bestows the possession of innumerable good things, and grants them his own providence to be their

assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to

them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from

wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to

you, and the provision of such things for you as may render you happier than any other people under the sun.

You shall retain that land to which he hath sent you, and it shall ever be under the command of your children;

and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently

numerous to supply the world in general, and every region of it in particular, with inhabitants out of your

stock. However, O blessed army! wonder that you are become so many from one father: and truly, the land of

Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to

be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on

the continent, and that more in number than are the stars of heaven. And when you are become so many, God

will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with

victory and dominion in times of war. May the children of your enemies have an inclination to fight against

you; and may they be so hardy as to come to arms, and to assault you in battle, for they will not return with

victory, nor will their return be agreeable to their children and wives. To so great a degree of valor will you

be raised by the providence of God, who is able to diminish the affluence of some, and to supply the wants of

5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the

Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he

was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he

came to curse their enemies, he had made an encomium upon them, and had declared that they were the

happiest of men. To which Balaam replied, "O Balak, if thou rightly considerest this whole matter, canst thou

suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us? for

he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. I

well remember by what entreaties both you and the Midianites so joyfully brought me hither, and on that

account I took this journey. It was my prayer, that I might not put any affront upon you, as to what you

desired of me; but God is more powerful than the purposes I had made to serve you; for those that take upon

them to foretell the affairs of mankind, as from their own abilities, are entirely unable to do it, or to forbear to

utter what God suggests to them, or to offer violence to his will; for when he prevents us and enters into us,

nothing that we say is our own. I then did not intend to praise this army, nor to go over the several good

things which God intended to do to their race; but since he was so favorable to them, and so ready to bestow

upon them a happy life and eternal glory, he suggested the declaration of those things to me: but now,

because it is my desire to oblige thee thyself, as well as the Midianites, whose entreaties it is not decent for

me to reject, go to, let us again rear other altars, and offer the like sacrifices that we did before, that I may see

whether I can persuade God to permit me to bind these men with curses." Which, when Balak had agreed to,

God would not, even upon second sacrifices, consent to his cursing the Israelites. (9) Then fell Balaam upon

his face, and foretold what calamities would befall the several kings of the nations, and the most eminent

cities, some of which of old were not so much as inhabited; which events have come to pass among the

several people concerned, both in the foregoing ages, and in this, till my own memory, both by sea and by

land. From which completion of all these predictions that he made, one may easily guess that the rest will

6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him

worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent

for Balak, and for the princes of the Midianites, and spake thus to them: "O Balak, and you Midianites that

are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction

can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the

earth, nor can any other unexpected accident be their entire ruin; for the providence of God is concerned to

preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they

may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be

brought low, may still befall them; but after that they will flourish again, to the terror of those that brought

those mischiefs upon them. So that if you have a mind to gain a victory over them for a short space of time,

you will obtain it by following my directions: Do you therefore set out the handsomest of such of your

daughters as are most eminent for beauty, (10) and proper to force and conquer the modesty of those that

behold them, and these decked and trimmed to the highest degree able. Then do you send them to be near

camp, and give them in charge, that the young men of the Hebrews desire their allow it them; and when they

see they are enamored of them, let them take leaves; and if they entreat them to stay, let give their consent till

they have persuaded leave off their obedience to their own laws, the worship of that God who established

them to worship the gods of the Midianites and for by this means God will be angry at them (11).

7. So when the Midianites had sent their daughters,as Balaam had exhorted them, the Hebrew men were

allured by their beauty, and came with them, and besought them not to grudge them the enjoyment of their

beauty, nor to deny them their conversation. These daughters of Midianites received their words gladly, and

consented to it, and staid with them; but when they brought them to be enamored of them, and their

inclinations to them were grown to ripeness, they began to think of departing from them: then it was that

these men became greatly disconsolate at the women's departure, and they were urgent with them not to leave

them, but begged they would continue there, and become their wives; and they promised them they should be

owned as mistresses all they had. This they said with an oath, and called God for the arbitrator of what they

promised; and this with tears in their eyes, and all such marks of concern, as might shew how miserable they

thought themselves without them, and so might move their compassion for them. So the women, as soon as

they perceived they had made their slaves, and had caught them with their conservation began to speak thus

8. "O you illustrious young men! we have of our own at home, and great plenty of good things there, together

with the natural, affectionate parents and friends; nor is it out of our want of any such things that we came to

discourse with you; nor did we admit of your invitation with design to prostitute the beauty of our bodies for

gain; but taking you for brave and worthy men, we agreed to your request, that we might treat you with such

honors as hospitality required: and now seeing you say that you have a great affection for us, and are troubled

when you think we are departing, we are not averse to your entreaties; and if we may receive such assurance

of your goodwill as we think can be alone sufficient, we will be glad to lead our lives with you as your

wives; but we are afraid that you will in time be weary of our company, and will then abuse us, and send us

back to our parents, after an ignominious manner." And they desired that they would excuse them in their

guarding against that danger. But the young men professed they would give them any assurance they should

desire; nor did they at all contradict what they requested, so great was the passion they had for them. "If

then," said they, "this be your resolution, since you make use of such customs and conduct of life as are

entirely different from all other men, (12) insomuch that your kinds of food are peculiar to yourselves, and

your kinds of drink not common to others, it will be absolutely necessary, if you would have us for your

wives, that you do withal worship our gods. Nor can there be any other demonstration of the kindness which

you say you already have, and promise to have hereafter to us, than this, that you worship the same gods that

we do. For has any one reason to complain, that now you are come into this country, you should worship the

proper gods of the same country? especially while our gods are common to all men, and yours such as belong

to nobody else but yourselves." So they said they must either come into such methods of divine worship as all

others came into, or else they must look out for another world, wherein they may live by themselves,

9. Now the young men were induced by the fondness they had for these women to think they spake very well;

so they gave themselves up to what they persuaded them, and transgressed their own laws, and supposing

there were many gods, and resolving that they would sacrifice to them according to the laws of that country

which ordained them, they both were delighted with their strange food, and went on to do every thing that the

women would have them do, though in contradiction to their own laws; so far indeed that this transgression

was already gone through the whole army of the young men, and they fell into a sedition that was much

worse than the former, and into danger of the entire abolition of their own institutions; for when once the

youth had tasted of these strange customs, they went with insatiable inclinations into them; and even where

some of the principal men were illustrious on account of the virtues of their fathers, they also were corrupted

10. Even Zimri, the head of the tribe of Simeon accompanied with Cozbi, a Midianitish women, who was the

daughter of Sur, a man of authority in that country; and being desired by his wife to disregard the laws of

Moses, and to follow those she was used to, he complied with her, and this both by sacrificing after a manner

different from his own, and by taking a stranger to wife. When things were thus, Moses was afraid that

matters should grow worse, and called the people to a congregation, but then accused nobody by name, as

unwilling to drive those into despair who, by lying concealed, might come to repentance; but he said that they

did not do what was either worthy of themselves, or of their fathers, by preferring pleasure to God, and to the

living according to his will; that it was fit they should change their courses while their affairs were still in a

good state, and think that to be true fortitude which offers not violence to their laws, but that which resists

their lusts. And besides that, he said it was not a reasonable thing, when they had lived soberly in the

wilderness, to act madly now when they were in prosperity; and that they ought not to lose, now they have

abundance, what they had gained when they had little: and so did he endeavor, by saying this, to correct the

11. But Zimri arose up after him, and said, "Yes, indeed, Moses, thou art at liberty to make use of such laws

as thou art so fond of, and hast, by accustoming thyself to them, made them firm; otherwise, if things had not

been thus, thou hadst often been punished before now, and hadst known that the Hebrews are not easily put

upon; but thou shalt not have me one of thy followers in thy tyrannical commands, for thou dost nothing else

hitherto, but, under pretense of laws, and of God, wickedly impose on us slavery, and gain dominion to

thyself, while thou deprivest us of the sweetness of life, which consists in acting according to our own wills,

and is the right of freemen, and of those that have no lord over them. Nay, indeed, this man is harder upon

the Hebrews then were the Egyptians themselves, as pretending to punish, according to his laws, every one's

acting what is most agreeable to himself; but thou thyself better deservest to suffer punishment, who

presumest to abolish what every one acknowledges to be what is good for him, and aimest to make thy single

opinion to have more force than that of all the rest; and what I now do, and think to be right, I shall not

hereafter deny to be according to my own sentiments. I have married, as thou sayest rightly, a strange

woman, and thou hearest what I do from myself as from one that is free, for truly I did not intend to conceal

myself. I also own that I sacrificed to those gods to whom you do not think it fit to sacrifice; and I think it

right to come at truth by inquiring of many people, and not like one that lives under tyranny, to suffer the

whole hope of my life to depend upon one man; nor shall any one find cause to rejoice who declares himself

12. Now when Zimri had said these things, about what he and some others had wickedly done, the people

held their peace, both out of fear of what might come upon them, and because they saw that their legislator

was not willing to bring his insolence before the public any further, or openly to contend with him; for he

avoided that, lest many should imitate the impudence of his language, and thereby disturb the multitude.

Upon this the assembly was dissolved. However, the mischievous attempt had proceeded further, if Zimri had

not been first slain, which came to pass on the following occasion: Phineas, a man in other respects better

than the rest of the young men, and also one that surpassed his contemporaries in the dignity of his father,

(for he was the son of Eleazar the high priest, and the grandson of [Aaron] Moses's brother,) who was greatly

troubled at what was done by Zimri, he resolved in earnest to inflict punishment on him, before his unworthy

behavior should grow stronger by impunity, and in order to prevent this transgression from proceeding

further, which would happen if the ringleaders were not punished. He was of so great magnanimity, both in

strength of mind and body, that when he undertook any very dangerous attempt, he did not leave it off till he

overcame it, and got an entire victory. So he came into Zimri's tent, and slew him with his javelin, and with it

he slew Cozbi also, Upon which all those young men that had a regard to virtue, and aimed to do a glorious

action, imitated Phineas's boldness, and slew those that were found to be guilty of the same crime with Zimri.

Accordingly many of those that had transgressed perished by the magnanimous valor of these young men;

and the rest all perished by a plague, which distemper God himself inflicted upon them; so that all those their

kindred, who, instead of hindering them from such wicked actions, as they ought to have done, had persuaded

them to go on, were esteemed by God as partners in their wickedness, and died. Accordingly there perished

13. This was the cause why Moses was provoked to send an army to destroy the Midianites, concerning

which expedition we shall speak presently, when we have first related what we have omitted; for it is but just

not to pass over our legislator's due encomium, on account of his conduct here, because, although this

Balaam, who was sent for by the Midianites to curse the Hebrews, and when he was hindered from doing it

by Divine Providence, did still suggest that advice to them, by making use of which our enemies had well

nigh corrupted the whole multitude of the Hebrews with their wiles, till some of them were deeply infected

with their opinions; yet did he do him great honor, by setting down his prophecies in writing. And while it

was in his power to claim this glory to himself, and make men believe they were his own predictions, there

being no one that could be a witness against him, and accuse him for so doing, he still gave his attestation to

him, and did him the honor to make mention of him on this account. But let every one think of these matters

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

tribe, and appointed Phineas for their commander; of which Phineas we made mention a little before, as he

that had guarded the laws of the Hebrews, and had inflicted punishment on Zimri when he had transgressed

them. Now the Midianites perceived beforehand how the Hebrews were coming, and would suddenly be upon

them: so they assembled their army together, and fortified the entrances into their country, and there awaited

the enemy's coming. When they were come, and they had joined battle with them, an immense multitude of

the Midianites fell; nor could they be numbered, they were so very many: and among them fell all their kings,

five in number, viz. Evi, Zur, Reba, Hur, and Rekem, who was of the same name with a city, the chief and

capital of all Arabia, which is still now so called by the whole Arabian nation, Arecem, from the name of the

king that built it; but is by the Greeks called Petra. Now when the enemies were discomfited, the Hebrews

spoiled their country, and took a great prey, and destroyed the men that were its inhabitants, together with the

women; only they let the virgins alone, as Moses had commanded Phineas to do, who indeed came back,

bringing with him an army that had received no harm, and a great deal of prey; fiftytwo thousand beeves,

seventyfive thousand six hundred sheep, sixty thousand asses, with an immense quantity of gold and silver

furniture, which the Midianites made use of in their houses; for they were so wealthy, that they were very

luxurious. There were also led captive about thirtytwo thousand virgins. (14) So Moses parted the prey into

parts, and gave one fiftieth part to Eleazar and the two priests, and another fiftieth part to the Levites; and

distributed the rest of the prey among the people. After which they lived happily, as having obtained an

abundance of good things by their valor, and there being no misfortune that attended them, or hindered their

2. But Moses was now grown old, and appointed Joshua for his successor, both to receive directions from

God as a prophet, and for a commander of the army, if they should at any time stand in need of such a one;

and this was done by the command of God, that to him the care of the public should be committed. Now

Joshua had been instructed in all those kinds of learning which concerned the laws and God himself, and

3. At this time it was that the two tribes of Gad and Reuben, and the half tribe of Manasseh, abounded in a

multitude of cattle, as well as in all other kinds of prosperity; whence they had a meeting, and in a body came

and besought Moses to give them, as their peculiar portion, that land of the Amorites which they had taken by

right of war, because it was fruitful, and good for feeding of cattle; but Moses, supposing that they were

afraid of fighting with the Canaanites, and invented this provision for their cattle as a handsome excuse for

avoiding that war, he called them arrant cowards, and said they had only contrived a decent excuse for that

cowardice; and that they had a mind to live in luxury and ease, while all the rest were laboring with great

pains to obtain the land they were desirous to have; and that they were not willing to march along, and

undergo the remaining hard service, whereby they were, under the Divine promise, to pass over Jordan, and

overcome those our enemies which God had shown them, and so obtain their land. But these tribes, when

they saw that Moses was angry with them, and when they could not deny but he had a just cause to be

displeased at their petition, made an apology for themselves; and said, that it was not on account of their fear

of dangers, nor on account of their laziness, that they made this request to him, but that they might leave the

prey they had gotten in places of safety, and thereby might be more expedite, and ready to undergo

difficulties, and to fight battles. They added this also, that when they had built cities, wherein they might

preserve their children, and wives, and possessions, if he would bestow them upon them, they would go along

with the rest of the army. Hereupon Moses was pleased with what they said; so he called for Eleazar the high

priest, and Joshua, and the chief of the tribes, and permitted these tribes to possess the land of the Amorites;

but upon this condition, that they should join with their kinsmen in the war until all things were settled. Upon

which condition they took possession of the country, and built them strong cities, and put into them their

children and their wives, and whatsoever else they had that might be an impediment to the labors of their

4. Moses also now built those ten cities which were to be of the number of the fortyeight [for the Levites;];

three of which he allotted to those that slew any person involuntarily, and fled to them; and he assigned the

same time for their banishment with that of the life of that high priest under whom the slaughter and flight

happened; after which death of the high priest he permitted the slayer to return home. During the time of his

exile, the relations of him that was slain may, by this law, kill the manslayer, if they caught him without the

bounds of the city to which he fled, though this permission was not granted to any other person. Now the

cities which were set apart for this flight were these: Bezer, at the borders of Arabia; Ramoth, of the land of

Gilead; and Golan, in the land of Bashan. There were to be also, by Moses's command, three other cities

allotted for the habitation of these fugitives out of the cities of the Levites, but not till after they should be in

5. At this time the chief men of the tribe of Manasseh came to Moses, and informed him that there was an

eminent man of their tribe dead, whose name was Zelophehad, who left no male children, but left daughters;

and asked him whether these daughters might inherit his land or not. He made this answer, That if they shall

marry into their own tribe, they shall carry their estate along with them; but if they dispose of themselves in

marriage to men of another tribe, they shall leave their inheritance in their father's tribe. And then it was that

1. When forty years were completed, within thirty days, Moses gathered the congregation together near

Jordan, where the city Abila now stands, a place full of palmtrees; and all the people being come together,

2. "O you Israelites and fellow soldiers, who have been partners with me in this long and uneasy journey;

since it is now the will of God, and the course of old age, at a hundred and twenty, requires it that I should

depart out of this life; and since God has forbidden me to be a patron or an assistant to you in what remains to

be done beyond Jordan; I thought it reasonable not to leave off my endeavors even now for your happiness,

but to do my utmost to procure for you the eternal enjoyment of good things, and a memorial for myself,

when you shall be in the fruition of great plenty and prosperity. Come, therefore, let me suggest to you by

what means you may he happy, and may leave an eternal prosperous possession thereof to your children after

you, and then let me thus go out of the world; and I cannot but deserve to be believed by you, both on account

of the great things I have already done for you, and because, when souls are about to leave the body, they

speak with the sincerest freedom. O children of Israel! there is but one source of happiness for all mankind,

the favor of God (15) for he alone is able to give good things to those that deserve them, and to deprive those

of them that sin against him; towards whom, if you behave yourselves according to his will, and according to

what I, who well understand his mind, do exhort you to, you will both be esteemed blessed, and will be

admired by all men; and will never come into misfortunes, nor cease to be happy: you will then preserve the

possession of the good things you already have, and will quickly obtain those that you are at present in want

of, only do you be obedient to those whom God would have you to follow. Nor do you prefer any other

constitution of government before the laws now given you; neither do you disregard that way of Divine

worship which you now have, nor change it for any other form: and if you do this, you will be the most

courageous of all men, in undergoing the fatigues of war, and will not be easily conquered by any of your

enemies; for while God is present with you to assist you, it is to be expected that you will be able to despise

the opposition of all mankind; and great rewards of virtue are proposed for you, if you preserve that virtue

through your whole lives. Virtue itself is indeed the principal and the first reward, and after that it bestows

abundance of others; so that your exercise of virtue towards other men will make your own lives happy, and

render you more glorious than foreigners can be, and procure you an undisputed reputation with posterity.

These blessings you will be able to obtain, in case you hearken to and observe those laws which, by Divine

revelation, I have ordained for you; that is, in case you withal meditate upon the wisdom that is in them. I am

going from you myself, rejoicing in the good things you enjoy; and I recommend you to the wise conduct of

your law, to the becoming order of your polity, and to the virtues of your commanders, who will take care of

what is for your advantage. And that God, who has been till now your Leader, and by whose goodwill I have

myself been useful to you, will not put a period now to his providence over you, but as long as you desire to

have him your Protector in your pursuits after virtue, so long will you enjoy his care over you. Your high

priest also Eleazar, as well as Joshua, with the senate, and chief of your tribes, will go before you, and

suggest the best advices to you; by following which advices you will continue to be happy: to whom do you

give ear without reluctance, as sensible that all such as know well how to be governed, will also know how to

govern, if they be promoted to that authority themselves. And do not you esteem liberty to consist in

opposing such directions as your governors think fit to give you for your practice, as at present indeed you

place your liberty in nothing else but abusing your benefactors; which error if you can avoid for the time to

come, your affairs will be in a better condition than they have hitherto been. Nor do you ever indulge such a

degree of passion in these matters, as you have oftentimes done when you have been very angry at me; for

you know that I have been oftener in danger of death from you than from our enemies. What I now put you in

mind of, is not done in order to reproach you; for I do not think it proper, now I am going out of the world, to

bring this to your remembrance, in order to leave you offended at me, since, at the time when I underwent

those hardships from you, I was not angry at you; but I do it in order to make you wiser hereafter, and to

teach you that this will be for your security; I mean, that you never be injurious to those that preside over you,

even when you are become rich, as you will he to a great degree when you have passed over Jordan, and are

in possession of the land of Canaan. Since, when you shall have once proceeded so far by your wealth, as to a

contempt and disregard of virtue, you will also forfeit the favor of God; and when you have made him your

enemy, you will be beaten in war, and will have the land which you possess taken away again from you by

your enemies, and this with great reproaches upon your conduct. You will be scattered over the whole world,

and will, as slaves, entirely fill both sea and land; and when once you have had the experience of what I now

say, you will repent, and remember the laws you have broken, when it is too late. Whence I would advise

you, if you intend to preserve these laws, to leave none of your enemies alive when you have conquered

them, but to look upon it as for your advantage to destroy them all, lest, if you permit them to live, you taste

of their manners, and thereby corrupt your own proper institutions. I also do further exhort you, to overthrow

their altars, and their groves, and whatsoever temples they have among them, and to burn all such, their

nation, and their very memory with fire; for by this means alone the safety of your own happy constitution

can be firmly secured to you. And in order to prevent your ignorance of virtue, and the degeneracy of your

nature into vice, I have also ordained you laws, by Divine suggestion, and a form of government, which are

so good, that if you regularly observe them, you will be esteemed of all men the most happy."

3. When he had spoken thus, he gave them the laws and the constitution of government written in a book.

Upon which the people fell into tears, and appeared already touched with the sense that they should have a

great want of their conductor, because they remembered what a number of dangers he had passed through,

and what care he had taken of their preservation: they desponded about what would come upon them after he

was dead, and thought they should never have another governor like him; and feared that God would then

take less care of them when Moses was gone, who used to intercede for them. They also repented of what

they had said to him in the wilderness when they were angry, and were in grief on those accounts, insomuch

that the whole body of the people fell into tears with such bitterness, that it was past the power of words to

comfort them in their affliction. However, Moses gave them some consolation; and by calling them off the

thought how worthy he was of their weeping for him, he exhorted them to keep to that form of government he

4. Accordingly, I shall now first describe this form of government which was agreeable to the dignity and

virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements

were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he

left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us; only we

shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in

writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God.

On which account I have thought it necessary to premise this observation beforehand, lest any of my own

countrymen should blame me, as having been guilty of an offense herein. Now part of our constitution will

include the laws that belong to our political state. As for those laws which Moses left concerning our

common conversation and intercourse one with another, I have reserved that for a discourse concerning our

manner of life, and the occasions of those laws; which I propose to myself, with God's assistance, to write,

5. When you have possessed yourselves of the land of Canaan, and have leisure to enjoy the good things of it,

and when you have afterward determined to build cities, if you will do what is pleasing to God, you will have

a secure state of happiness. Let there be then one city of the land of Canaan, and this situate in the most

agreeable place for its goodness, and very eminent in itself, and let it be that which God shall choose for

himself by prophetic revelation. Let there also be one temple therein, and one altar, not reared of hewn

stones, but of such as you gather together at random; which stones, when they are whited over with mortar,

will have a handsome appearance, and be beautiful to the sight. Let the ascent to it be not by steps (16) but by

an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one,

6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be

7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city

where the temple shall be, and this three times in a year, that they may give thanks to God for his former

benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a

friendly correspondence with one another by such meetings and feastings together, for it is a good thing for

those that are of the same stock, and under the same institution of laws, not to be unacquainted with each

other; which acquaintance will be maintained by thus conversing together, and by seeing and talking with one

another, and so renewing the memorials of this union; for if they do not thus converse together continually,

8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and

Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to

be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you

9. You are not to offer sacrifices out of the hire of a woman who is a harlot (17) for the Deity is not pleased

with any thing that arises from such abuses of nature; of which sort none can be worse than this prostitution

of the body. In like manner no one may take the price of the covering of a bitch, either of one that is used in

10. Let no one blaspheme those gods which other cities esteem such; (18) nor may any one steal what

belongs to strange temples, nor take away the gifts that are dedicated to any god.

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

12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the

feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the

laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the

servants neither; for it is a good thing that those laws should be engraven in their souls, and preserved in their

memories, that so it may not be possible to blot them out; for by this means they will not be guilty of sin,

when they cannot plead ignorance of what the laws have enjoined them. The laws also will have a greater

authority among them, as foretelling what they will suffer if they break them; and imprinting in their souls by

this hearing what they command them to do, that so there may always be within their minds that intention of

the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let

the children also learn the laws, as the first thing they are taught, which will be the best thing they can be

13. Let every one commemorate before God the benefits which he bestowed upon them at their deliverance

out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep

comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but

also by way of invitation of future favors. They are also to inscribe the principal blessings they have received

from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear

on their forehead and their arm those wonders which declare the power of God, and his goodwill towards

them, that God's readiness to bless them may appear every where conspicuous about them. (19)

14. Let there be seven men to judge in every city, (20) and these such as have been before most zealous in the

exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi.

Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to

revile any others when these are present, nor to carry themselves in an insolent manner to them; it being

natural that reverence towards those in high offices among men should procure men's fear and reverence

towards God. Let those that judge be permitted to determine according as they think to be right, unless any

one can show that they have taken bribes, to the perversion of justice, or can allege any other accusation

against them, whereby it may appear that they have passed an unjust sentence; for it is not fit that causes

should be openly determined out of regard to gain, or to the dignity of the suitors, but that the judges should

esteem what is right before all other things, otherwise God will by that means be despised, and esteemed

inferior to those, the dread of whose power has occasioned the unjust sentence; for justice is the power of

God. He therefore that gratifies those in great dignity, supposes them more potent than God himself. But if

these judges be unable to give a just sentence about the causes that come before them, (which case is not

unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high

priest, the prophet, and the sanhedrim, determine as it shall seem good to them.

15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is

confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and

boldness of their sex (21) Nor let servants be admitted to give testimony, on account of the ignobility of their

soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But

if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same

16. If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one

as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and

rewards proposed to any one who will discover him; but if still no information can be procured, let the

magistrates and senate of those cities that lie near the place in which the murder was committed, assemble

together, and measure the distance from the place where the dead body lies; then let the magistrates of the

nearest city thereto purchase a heifer, and bring it to a valley, and to a place therein where there is no land

ploughed or trees planted, and let them cut the sinews of the heifer; then the priests and Levites, and the

senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly

declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been

assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may

17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any

inclination to any other form of government; and may you always love that form, and have the laws for your

governors, and govern all your actions according to them; for you need no supreme governor but God. But if

you shall desire a king, let him be one of your own nation; let him be always careful of justice and other

virtues perpetually; let him submit to the laws, and esteem God's commands to be his highest wisdom; but let

him do nothing without the high priest and the votes of the senators: let him not have a great number of

wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to

submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his

18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at

peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken

limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground

upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt

19. He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring

thence any firstfruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper

season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor

for the master's use; but let the owner gather all that is grown on the fourth car, for then it is in its proper

season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his

other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his

20. You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply

nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and

not to oblige other animals to come under the same yoke with them; but to till your land with those beasts

that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be

compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own

nature alike; nor are you to permit beasts of different kinds to gender together, for there is reason to fear that

this unnatural abuse may extend from beasts of different kinds to men, though it takes its first rise from evil

practices about such smaller things. Nor is any thing to be allowed, by imitation whereof any degree of

subversion may creep into the constitution. Nor do the laws neglect small matters, but provide that even those

21. Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them

rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a

supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave

some smaller bunches for the poor, and let them pass over some of the fruits of the olivetrees, when they

gather them, and leave them to be partaken of by those that have none of their own; for the advantage arising

from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of

the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment

of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of

others also. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the

thrashingfloor; for it is not just to restrain our fellowlaboring animals, and those that work in order to its

production, of this fruit of their labors. Nor are you to prohibit those that pass by at the time when your fruits

are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they

be of your own country or strangers, as being glad of the opportunity of giving them some part of your

fruits when they are ripe; but let it not be esteemed lawful for them to carry any away. Nor let those that

gather the grapes, and carry them to the winepresses, restrain those whom they meet from eating of them;

for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the

world according to God's will, and this while the season is at the height, and is hastening away as it pleases

God. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of

them (I mean, those that are Israelites) as if they were themselves the owners and lords, on account of the

kindred there is between them. Nay, let them desire men that come from other countries, to partake of these

tokens of friendship which God has given in their proper season; for that is not to be deemed as idly spent,

which any one out of kindness communicates to another, since God bestows plenty of good things on men,

not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is

desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely

he communicates happiness to them, while they abundantly communicate out of their great superfluities to

even these foreigners also. But for him that acts contrary to this law, let him be beaten with forty stripes save

one (22) by the public executioner; let him undergo this punishment, which is a most ignominious one for a

freeman, and this because he was such a slave to gain as to lay a blot upon his dignity; for it is proper for

you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision

for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the

mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need

22. Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the

other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; (23)

to women also that are widows, and to children that are orphans. But as to the ripe fruits, let them carry that

which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and

which he had given them for a possession, when they have also offered those sacrifices which the law has

commanded them to bring, let them give the firstfruits to the priests. But when any one hath done this, and

hath brought the tithe of all that he hath, together with those firstfruits that are for the Levites, and for the

festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God,

that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land,

and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid

the tithes [and other dues] according to the laws of Moses, let him entreat God that he will be ever merciful

and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he

hath already given them, and by adding what it is still in his power to bestow upon them.

23. Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that

does not marry a virgin, let him not corrupt another man's wife, and marry her, nor grieve her former

husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do;

for it is decent, and for the dignity of the persons themselves, to govern those their affections. And further, no

one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will

not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they

are not born of base parents, and of the lustful conjunction of such as marry women that are not free. If any

one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his

action, and accuse her, and let him make use of such indications (24) to prove his accusation as he is

furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin

to her, defend her If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with

her husband that accused her; and let him not have any further power at all to put her away, unless she give

him very great occasions of suspicion, and such as can be no way contradicted. But for him that brings an

accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving

forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having

been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity

till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. If any one has

two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her

beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is

beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of

primogeniture from his father's kindness to his mother, and would thereby obtain a double portion of his

father's substance, for that double portion is what I have allotted him in the laws, let not this be permitted;

for it is unjust that he who is the elder by birth should be deprived of what is due to him, on the father's

disposition of his estate, because his mother was not equally regarded by him. He that hath corrupted a

damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are

both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action,

and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted,

either for pleasure or for gain. However, if a man light on a woman when she is alone, and forces her, where

nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a

virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife,

let him pay fifty shekels as the price of her prostitution. He that desires to be divorced from his wife for any

cause (25) whatsoever, (and many such causes happen among men,) let him in writing give assurance that he

will never use her as his wife any more; for by this means she may be at liberty to marry another husband,

although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him

also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to

him. If a woman's husband die, and leave her without children, let his brother marry her, and let him call the

son that is born to him by his brother's name, and educate him as the heir of his inheritance, for this procedure

will be for the benefit of the public, because thereby families will not fail, and the estate will continue among

the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the

next relation of their former husbands. But if the brother will not marry her, let the woman come before the

senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his

deceased brother, while she is willing to continue in the family, and to hear him children. And when the

senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a

good reason, the matter must come to this issue, That the woman shall loose the sandals of the brother, and

shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory

of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long;

and let her marry to whom she pleases, of such as seek her in marriage. But now, if any man take captive,

either a virgin, or one that hath been married, (26) and has a mind to marry her, let him not be allowed to

bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her

mourning habit, and lamented her relations and friends that were slain in the battle, that by this means she

may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is

good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and

not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. But when thirty

days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest

friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to

retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she

24. As to those young men that despise their parents, and do not pay them honor, but offer them affronts,

either because they are ashamed of them or think themselves wiser than they, in the first place, let their

parents admonish them in words, (for they are by nature of authority sufficient for becoming their judges,)

and let them say thus to them: That they cohabited together, not for the sake of pleasure, nor for the

augmentation of their riches, by joining both their stocks together, but that they might have children to take

care of them in their old age, and might by them have what they then should want. And say further to him,

"That when thou wast born, we took thee up with gladness, and gave God the greatest thanks for thee, and

brought time up with great care, and spared for nothing that appeared useful for thy preservation, and for thy

instruction in what was most excellent. And now, since it is reasonable to forgive the sins of those that are

young, let it suffice thee to have given so many indications Of thy contempt of us; reform thyself, and act

more wisely for the time to come; considering that God is displeased with those that are insolent towards

their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that

dishonor which falls upon those that have the same name, when they do not meet with dire returns from their

children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have

the experience." Now if the insolence of young men be thus cured, let them escape the reproach which their

former errors deserved; for by this means the lawgiver will appear to be good, and parents happy, while they

never behold either a son or a daughter brought to punishment. But if it happen that these words and

instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders

the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth

(27) by these very parents out of the city, with a multitude following him, and there let him be stoned; and

when he has continued there for one whole day, that all the people may see him, let him be buried in the

night. And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our

enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a

25. Let no one lend to any one of the Hebrews upon usury, neither usury of what is eaten or what is drunken,

for it is not just to make advantage of the misfortunes of one of thy own countrymen; but when thou hast

been assistant to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that

26. Those who have borrowed either silver or any sort of fruits, whether dry or wet, (I mean this, when the

Jewish affairs shall, by the blessing of God, be to their own mind,) let the borrowers bring them again, and

restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and

justly expecting to receive them thence, if they shall want them again. But if they be without shame, and do

not restore it, let not the lender go to the borrower's house, and take a pledge himself, before judgment be

given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least

opposition to him that comes upon him under the protection of the law. And if he that gave the pledge be

rich, let the creditor retain it till what he lent be paid him again; but if he be poor, let him that takes it return it

before the going down of the sun, especially if the pledge be a garment, that the debtor may have it for a

covering in his sleep, God himself naturally showing mercy to the poor. It is also not lawful to take a

millstone, nor any utensil thereto belonging, for a pledge, that the debtor, may not be deprived of instruments

27. Let death be the punishment for stealing a man; but he that hath purloined gold or silver, let him pay

double. If any one kill a man that is stealing something out of his house, let him be esteemed guiltless,

although the man were only breaking in at the wall. Let him that hath stolen cattle pay fourfold what is lost,

excepting the case of an ox, for which let the thief pay fivefold. Let him that is so poor that he cannot pay

28. If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go

free. But if he have a son by a woman servant in his purchaser's house, and if, on account of his goodwill to

his master, and his natural affection to his wife and children, he will be his servant still, let him be set free

only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his

29. If any one find gold or silver on the road, let him inquire after him that lost it, and make proclamation of

the place where he found it, and then restore it to him again, as not thinking it right to make his own profit by

the loss of another. And the same rule is to be observed in cattle found to have wandered away into a lonely

place. If the owner be not presently discovered, let him that is the finder keep it with himself, and appeal to

30. It is not lawful to pass by any beast that is in distress, when in a storm it is fallen down in the mire, but to

31. It is also a duty to show the roads to those who do not know them, and not to esteem it a matter for sport,

33. If men strive together, and there be no instrument of iron, let him that is smitten be avenged immediately,

by inflicting the same punishment on him that smote him: but if when he is carried home he lie sick many

days, and then die, let him that smote him not escape punishment; but if he that is smitten escape death, and

yet be at great expense for his cure, the smiter shall pay for all that has been expended during the time of his

sickness, and for all that he has paid the physician. He that kicks a woman with child, so that the woman

miscarry, (28) let him pay a fine in money, as the judges shall determine, as having diminished the multitude

by the destruction of what was in her womb; and let money also be given the woman's husband by him that

kicked her; but if she die of the stroke, let him also be put to death, the law judging it equitable that life

34. Let no one of the Israelites keep any poison (29) that may cause death, or any other harm; but if he be

caught with it, let him be put to death, and suffer the very same mischief that he would have brought upon

35. He that maimeth any one, let him undergo the like himself, and be deprived of the same member of which

he hath deprived the other, unless he that is maimed will accept of money instead of it (30) for the law makes

the sufferer the judge of the value of what he hath suffered, and permits him to estimate it, unless he will be

36. Let him that is the owner of an ox which pusheth with his horn, kill him: but if he pushes and gores any

one in the thrashingfloor, let him be put to death by stoning, and let him not be thought fit for food: but if

his owner be convicted as having known what his nature was, and hath not kept him up, let him also be put to

death, as being the occasion of the ox's having killed a man. But if the ox have killed a manservant, or a

maidservant, let him be stoned; and let the owner of the ox pay thirty shekels (31) to the master of him that

was slain; but if it be an ox that is thus smitten and killed, let both the oxen, that which smote the other and

that which was killed, be sold, and let the owners of them divide their price between them.

37. Let those that dig a well or a pit be careful to lay planks over them, and so keep them shut up, not in order

to hinder any persons from drawing water, but that there may be no danger of falling into them. But if any

one's beast fall into such a well or pit thus digged, and not shut up, and perish, let the owner pay its price to

the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may

38. Let him that has received any thing in trust for another, take care to keep it as a sacred and divine thing;

and let no one invent any contrivance whereby to deprive him that hath intrusted it with him of the same, and

this whether he be a man or a woman; no, not although he or she were to gain an immense sum of gold, and

this where he cannot be convicted of it by any body; for it is fit that a man's own conscience, which knows

what he hath, should in all cases oblige him to do well. Let this conscience be his witness, and make him

always act so as may procure him commendation from others; but let him chiefly have regard to God, from

whom no wicked man can lie concealed: but if he in whom the trust was reposed, without any deceit of his

own, lose what he was intrusted withal, let him come before the seven judges, and swear by God that nothing

hath been lost willingly, or with a wicked intention, and that he hath not made use of any part thereof, and so

let him depart without blame; but if he hath made use of the least part of what was committed to him, and it

be lost, let him be condemned to repay all that he had received. After the same manner as in these trusts it is

to be, if any one defraud those that undergo bodily labor for him. And let it be always remembered, that we

are not to defraud a poor man of his wages, as being sensible that God has allotted these wages to him instead

of land and other possessions; nay, this payment is not at all to be delayed, but to be made that very day,

since God is not willing to deprive the laborer of the immediate use of what he hath labored for.

39. You are not to punish children for the faults of their parents, but on account of their own virtue rather to

vouchsafe them commiseration, because they were born of wicked parents, than hatred, because they were

born of bad ones. Nor indeed ought we to impute the sin of children to their fathers, while young persons

indulge themselves in many practices different from what they have been instructed in, and this by their

40. Let those that have made themselves eunuchs be had in detestation; and do you avoid any conversation

with them who have deprived themselves of their manhood, and of that fruit of generation which God has

given to men for the increase of their kind: let such be driven away, as if they had killed their children, since

they beforehand have lost what should procure them; for evident it is, that while their soul is become

effeminate, they have withal transfused that effeminacy to their body also. In like manner do you treat all that

is of a monstrous nature when it is looked on; nor is it lawful to geld men or any other animals. (32)

41. Let this be the constitution of your political laws in time of peace, and God will be so merciful as to

preserve this excellent settlement free from disturbance: and may that time never come which may innovate

any thing, and change it for the contrary. But since it must needs happen that mankind fall into troubles and

dangers, either undesignedly or intentionally, come let us make a few constitutions concerning them, that so

being apprised beforehand what ought to be done, you may have salutary counsels ready when you want

them, and may not then be obliged to go to seek what is to be done, and so be unprovided, and fall into

dangerous circumstances. May you be a laborious people, and exercise your souls in virtuous actions, and

thereby possess and inherit the land without wars; while neither any foreigners make war upon it, and so

afflict you, nor any internal sedition seize upon it, whereby you may do things that are contrary to your

fathers, and so lose the laws which they have established. And may you continue in the observation of those

laws which God hath approved of, and hath delivered to you. Let all sort of warlike operations, whether they

befall you now in your own time, or hereafter in the times of your posterity, be done out of your own borders:

but when you are about to go to war, send embassages and heralds to those who are your voluntary enemies,

for it is a right thing to make use of words to them before you come to your weapons of war; and assure them

thereby, that although you have a numerous army, with horses and weapons, and, above these, a God

merciful to you, and ready to assist you, you do however desire them not to compel you to fight against them,

nor to take from them what they have, which will indeed be our gain, but what they will have no reason to

wish we should take to ourselves. And if they hearken to you, it will be proper for you to keep peace with

them; but if they trust in their own strength, as superior to yours, and will not do you justice, lead your army

against them, making use of God as your supreme Commander, but ordaining for a lieutenant under him one

that is of the greatest courage among you; for these different commanders, besides their being an obstacle to

actions that are to be done on the sudden, are a disadvantage to those that make use of them. Lead an army

pure, and of chosen men, composed of all such as have extraordinary strength of body and hardiness of soul;

but do you send away the timorous part, lest they run away in the time of action, and so afford an advantage

to your enemies. Do you also give leave to those that have lately built them houses, and have not yet lived in

them a year's time; and to those that have planted them vineyards, and have not yet been partakers of their

fruits, to continue in their own country; as well as those also who have betrothed, or lately married them

wives, lest they have such an affection for these things that they he too sparing of their lives, and, by

reserving themselves for these enjoyments, they become voluntary cowards, on account of their wives.

42. When you have pitched your camp, take care that you do nothing that is cruel. And when you are engaged

in a siege; and want timber for the making of warlike engines, do not you render the land naked by cutting

down trees that bear fruit, but spare them, as considering that they were made for the benefit of men; and that

if they could speak, they would have a just plea against you, because, though they are not occasions of the

war, they are unjustly treated, and suffer in it, and would, if they were able, remove themselves into another

land. When you have beaten your enemies in battle, slay those that have fought against you; but preserve the

others alive, that they may pay you tribute, excepting the nation of the Canaanites; for as to that people, you

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

44. This was the form of political government which was left us by Moses. Moreover, he had already

delivered laws in writing (33) in the fortieth year [after they came out of Egypt], concerning which we will

discourse in another book. But now on the following days (for he called them to assemble continually) he

delivered blessings to them, and curses upon those that should not live according to the laws, but should

transgress the duties that were determined for them to observe. After this, he read to them a poetic song,

which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of

what was to come to pass afterward; agreeably whereto all things have happened all along, and do still

happen to us; and wherein he has not at all deviated from the truth. Accordingly, he delivered these books to

the priest, (34) with the ark; into which he also put the ten commandments, written on two tables. He

delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and

were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict

punishment upon them for what mischief they did them when they were in the wilderness; and that when they

had got possession of the land of the Canaanites, and when they had destroyed the whole multitude of its

inhabitants, as they ought to do, they should erect an altar that should face the rising sun, not far from the city

of Shechem, between the two mountains, that of Gerizzim, situate on the right hand, and that called Ebal, on

the left; and that the army should be so divided, that six tribes should stand upon each of the two mountains,

and with them the Levites and the priests. And that first, those that were upon Mount Gerizzim should pray

for the best blessings upon those who were diligent about the worship of God, and the observation of his

laws, and who did not reject what Moses had said to them; while the other wished them all manner of

happiness also; and when these last put up the like prayers, the former praised them. After this, curses were

denounced upon those that should transgress those laws, they ,answering one another alternately, by way of

confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn

them so thoroughly, that they might never be forgotten by length of time. And when he was ready to die, he

wrote these blessings and curses upon the altar, on each side of it; where he says also the people stood, and

then sacrificed and offered burntofferings, though after that day they never offered upon it any other

sacrifice, for it was not lawful so to do. These are the constitutions of Moses; and the Hebrew nation still live

45. On the next day, Moses called the people together, with the women and children, to a congregation, so as

the very slaves were present also, that they might engage themselves to the observation of these laws by oath;

and that, duly considering the meaning of God in them, they might not, either for favor of their kindred, or

out of fear of any one, or indeed for any motive whatsoever, think any thing ought to be preferred to these

laws, and so might transgress them. That in case any one of their own blood, or any city, should attempt to

confound or dissolve their constitution of government, they should take vengeance upon them, both all in

general, and each person in particular; and when they had conquered them, should overturn their city to the

very foundations, and, if possible, should not leave the least footsteps of such madness: but that if they were

not able to take such vengeance, they should still demonstrate that what was done was contrary to their wills.

46. Moses taught them also by what means their sacrifices might be the most acceptable to God; and how

they should go forth to war, making use of the stones (in the high priest's breastplate) for their direction, (35)

as I have before signified. Joshua also prophesied while Moses was present. And when Moses had

recapitulated whatsoever he had done for the preservation of the people, both in their wars and in peace, and

had composed them a body of laws, and procured them an excellent form of government, he foretold, as God

had declared to him "That if they transgressed that institution for the worship of God, they should experience

the following miseries: Their land should be full of weapons of war from their enemies, and their cities

should be overthrown, and their temple should be burnt that they should be sold for slaves, to such men as

would have no pity on them in their afflictions; that they would then repent, when that repentance would no

way profit them under their sufferings. "Yet," said he, "will that God who founded your nation, restore your

cities to your citizens, with their temple also; and you shall lose these advantages not once only, but often."

47. Now when Moses had encouraged Joshua to lead out the army against the Canaanites, by telling him that

God would assist him in all his undertakings, and had blessed the whole multitude, he said, "Since I am going

to my forefathers, and God has determined that this should be the day of my departure to them, I return him

thanks while I am still alive and present with you, for that providence he hath exercised over you, which hath

not only delivered us from the miseries we lay under, but hath bestowed a state of prosperity upon us; as also,

that he hath assisted me in the pains I took, and in all the contrivances I had in my care about you, in order to

better your condition, and hath on all occasions showed himself favorable to us; or rather he it was who first

conducted our affairs, and brought them to a happy conclusion, by making use of me as a vicarious general

under him, and as a minister in those matters wherein he was willing to do you good: on which account I

think it proper to bless that Divine Power which will take care of you for the time to come, and this in order

to repay that debt which I owe him, and to leave behind me a memorial that we are obliged to worship and

honor him, and to keep those laws which are the most excellent gift of all those he hath already bestowed

upon us, or which, if he continue favorable to us, he will bestow upon us hereafter. Certainly a human

legislator is a terrible enemy when his laws are affronted, and are made to no purpose. And may you never

experience that displeasure of God which will be the consequence of the neglect of these his laws, which he,

48. When Moses had spoken thus at the end of his life, and had foretold what would befall to every one of

their tribes (36) afterward, with the addition of a blessing to them, the multitude fell into tears, insomuch that

even the women, by beating their breasts, made manifest the deep concern they had when he was about to

die. The children also lamented still more, as not able to contain their grief; and thereby declared, that even at

their age they were sensible of his virtue and mighty deeds; and truly there seemed to be a strife betwixt the

young and the old who should most grieve for him. The old grieved because they knew what a careful

protector they were to be deprived of, and so lamented their future state; but the young grieved, not only for

that, but also because it so happened that they were to be left by him before they had well tasted of his virtue.

Now one may make a guess at the excess of this sorrow and lamentation of the multitude, from what

happened to the legislator himself; for although he was always persuaded that he ought not to be cast down at

the approach of death, since the undergoing it was agreeable to the will of God and the law of nature, yet

what the people did so overbore him, that he wept himself. Now as he went thence to the place where he was

to vanish out of their sight, they all followed after him weeping; but Moses beckoned with his hand to those

that were remote from him, and bade them stay behind in quiet, while he exhorted those that were near to him

that they would not render his departure so lamentable. Whereupon they thought they ought to grant him that

favor, to let him depart according as he himself desired; so they restrained themselves, though weeping still

towards one another. All those who accompanied him were the senate, and Eleazar the high priest, and

Joshua their commander. Now as soon as they were come to the mountain called Abarim, (which is a very

high mountain, situate over against Jericho, and one that affords, to such as are upon it, a prospect of the

greatest part of the excellent land of Canaan,) he dismissed the senate; and as he was going to embrace

Eleazar and Joshua, and was still discoursing with them, a cloud stood over him on the sudden, and he

disappeared in a certain valley, although he wrote in the holy books that he died, which was done out of fear,

lest they should venture to say that, because of his extraordinary virtue, he went to God.

49. Now Moses lived in all one hundred and twenty years; a third part of which time, abating one month, he

was the people's ruler; and he died on the last month of the year, which is called by the Macedonians Dystrus,

but by us Adar, on the first day of the month. He was one that exceeded all men that ever were in

understanding, and made the best use of what that understanding suggested to him. He had a very graceful

way of speaking and addressing himself to the multitude; and as to his other qualifications, he had such a full

command of his passions, as if he hardly had any such in his soul, and only knew them by their names, as

rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen,

as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced, you

would think you heard the voice of God himself. So the people mourned for him thirty days: nor did ever any

grief so deeply affect the Hebrews as did this upon the death of Moses: nor were those that had experienced

his conduct the only persons that desired him, but those also that perused the laws he left behind him had a

strong desire after him, and by them gathered the extraordinary virtue he was master of. And this shall suffice

How Joshua, The Commander Of The Hebrews, Made War With The Canaanites, And Overcame Them, And

1. When Moses was taken away from among men, in the manner already described, and when all the

solemnities belonging to the mourning for him were finished, and the sorrow for him was over, Joshua

commanded the multitude to get themselves ready for an expedition. He also sent spies to Jericho to discover

what forces they had, and what were their intentions; but he put his camp in order, as intending soon to pass

over Jordan at a proper season. And calling to him the rulers of the tribe of Reuben, and the governors of the

tribe of Gad, and [the half tribe of] Manasseh, for half of this tribe had been permitted to have their habitation

in the country of the Amorites, which was the seventh part of the land of Canaan, (1) he put them in mind

what they had promised Moses; and he exhorted them that, for the sake of the care that Moses had taken of

them who had never been weary of taking pains for them no, not when he was dying, and for the sake of the

public welfare, they would prepare themselves, and readily perform what they had promised; so he took fifty

thousand of them who followed him, and he marched from Abila to Jordan, sixty furlongs.

2. Now when he had pitched his camp, the spies came to him immediately, well acquainted with the whole

state of the Canaanites; for at first, before they were at all discovered, they took a full view of the city of

Jericho without disturbance, and saw which parts of the walls were strong, and which parts were otherwise,

and indeed insecure, and which of the gates were so weak as might afford an entrance to their army. Now

those that met them took no notice of them when they saw them, and supposed they were only strangers, who

used to be very curious in observing everything in the city, and did not take them for enemies; but at even

they retired to a certain inn that was near to the wall, whither they went to eat their supper; which supper

when they had done, and were considering how to get away, information was given to the king as he was at

supper, that there were some persons come from the Hebrews' camp to view the city as spies, and that they

were in the inn kept by Rahab, and were very solicitous that they might not be discovered. So he sent

immediately some to them, and commanded to catch them, and bring them to him, that he might examine

them by torture, and learn what their business was there. As soon as Rahab understood that these messengers

were coming, she hid the spies under stalks of flax, which were laid to dry on the top of her house; and said to

the messengers that were sent by the king, that certain unknown strangers had supped with her a little before

sunsetting, and were gone away, who might easily be taken, if they were any terror to the city, or likely to

bring any danger to the king. So these messengers being thus deluded by the woman, (2) and suspecting no

imposition, went their ways, without so much as searching the inn; but they immediately pursued them along

those roads which they most probably supposed them to have gone, and those particularly which led to the

river, but could hear no tidings of them; so they left off the pains of any further pursuit. But when the tumult

was over, Rahab brought the men down, and desired them as soon as they should have obtained possession of

the land of Canaan, when it would be in their power to make her amends for her preservation of them, to

remember what danger she had undergone for their sakes; for that if she had been caught concealing them,

she could not have escaped a terrible destruction, she and all her family with her, and so bid them go home;

and desired them to swear to her to preserve her and her family when they should take the city, and destroy

all its inhabitants, as they had decreed to do; for so far she said she had been assured by those Divine miracles

of which she had been informed. So these spies acknowledged that they owed her thanks for what she had

done already, and withal swore to requite her kindness, not only in words, but in deeds. But they gave her this

advice, That when she should perceive that the city was about to be taken, she should put her goods, and all

her family, by way of security, in her inn, and to hang out scarlet threads before her doors, [or windows,] that

the commander of the Hebrews might know her house, and take care to do her no harm; for, said they, we

will inform him of this matter, because of the concern thou hast had to preserve us: but if any one of thy

family fall in the battle, do not thou blame us; and we beseech that God, by whom we have sworn, not then to

be displeased with us, as though we had broken our oaths. So these men, when they had made this agreement,

went away, letting themselves down by a rope from the wall, and escaped, and came and told their own

people whatsoever they had done in their journey to this city. Joshua also told Eleazar the high priest, and the

3. Now while Joshua, the commander, was in fear about their passing over Jordan, for the river ran with a

strong current, and could not be passed over with bridges, for there never had been bridges laid over it

hitherto; and while he suspected, that if he should attempt to make a bridge, that their enemies would not

afford him thee to perfect it, and for ferryboats they had none, God promised so to dispose of the river,

that they might pass over it, and that by taking away the main part of its waters. So Joshua, after two days,

caused the army and the whole multitude to pass over in the manner following: The priests went first of all,

having the ark with them; then went the Levites bearing the tabernacle and the vessels which belonged to the

sacrifices; after which the entire multitude followed, according to their tribes, having their children and their

wives in the midst of them, as being afraid for them, lest they should be borne away by the stream. But as

soon as the priests had entered the river first, it appeared fordable, the depth of the water being restrained and

the sand appearing at the bottom, because the current was neither so strong nor so swift as to carry it away by

its force; so they all passed over the river without fear, finding it to be in the very same state as God had

foretold he would put it in; but the priests stood still in the midst of the river till the multitude should be

passed over, and should get to the shore in safety; and when all were gone over, the priests came out also, and

permitted the current to run freely as it used to do before. Accordingly the river, as soon as the Hebrews were

come out of it, arose again presently, and carne to its own proper magnitude as before.

4. So the Hebrews went on farther fifty furlongs, and pitched their camp at the distance of ten furlongs from

Jericho; but Joshua built an altar of those stones which all the heads of the tribes, at the command of the

prophets, had taken out of the deep, to be afterwards a memorial of the division of the stream of this river,

and upon it offered sacrifice to God; and in that place celebrated the passover, and had great plenty of all the

things which they wanted hitherto; for they reaped the corn of the Canaanites, which was now ripe, and took

other things as prey; for then it was that their former food, which was manna, and of which they had eaten

5. Now while the Israelites did this, and the Canaanites did not attack them, but kept themselves quiet within

their own walls, Joshua resolved to besiege them; so on the first day of the feast [of the passover], the priests

carried the ark round about, with some part of the armed men to be a guard to it. These priests went forward,

blowing with their seven trumpets; and exhorted the army to be of good courage, and went round about the

city, with the senate following them; and when the priests had only blown with the trumpets, for they did

nothing more at all, they returned to the camp. And when they had done this for six days, on the seventh

Joshua gathered the armed men and all the people together, and told them these good tidings, That the city

should now be taken, since God would on that day give it them, by the falling down of the walls, and this of

their own accord, and without their labor. However, he charged them to kill every one they should take, and

not to abstain from the slaughter of their enemies, either for weariness or for pity, and not to fall on the spoil,

and be thereby diverted from pursuing their enemies as they ran away; but to destroy all the animals, and to

take nothing for their own peculiar advantage. He commanded them also to bring together all the silver and

gold, that it might be set apart as firstfruits unto God out of this glorious exploit, as having gotten them from

the city they first took; only that they should save Rahab and her kindred alive, because of the oath which the

6. When he had said this, and had set his army in order, be brought it against the city: so they went round the

city again, the ark going before them, and the priests encouraging the people to be zealous in the work; and

when they had gone round it seven times, and had stood still a little, the wall fell down, while no instruments

7. So they entered into Jericho, and slew all the men that were therein, while they were aftrighted at the

surprising overthrow of the walls, and their courage was become useless, and they were not able to defend

themselves; so they were slain, and their throats cut, some in the ways, and others as caught in their houses;

nothing afforded them assistance, but they all perished, even to the women and the children; and the city was

filled with dead bodies, and not one person escaped. They also burnt the whole city, and the country about it;

but they saved alive Rahab, with her family, who had fled to her inn. And when she was brought to him,

Joshua owned to her that they owed her thanks for her preservation of the spies: so he said he would not

appear to be behind her in his benefaction to her; whereupon he gave her certain lands immediately, and had

8. And if any part of the city escaped the fire, he overthrew it from the foundation; and he denounced a curse

(3)against its inhabitants, if any should desire to rebuild it; how, upon his laying the foundation of the walls,

he should be deprived of his eldest son; and upon finishing it, he should lose his youngest son. But what

9. Now there was an immense quantity of silver and gold, and besides those of brass also, that was heaped

together out of the city when it was taken, no one transgressing the decree, nor purloining for their own

peculiar advantage; which spoils Joshua delivered to the priests, to be laid up among their treasures. And thus

10. But there was one Achar, (4) the son [of Charmi, the son] of Zebedias, of the tribe of Judah, who finding

a royal garment woven entirely of gold, and a piece of gold that weighed two hundred shekels; (5) and

thinking it a very hard case, that what spoils he, by running some hazard, had found, he must give away, and

offer it to God, who stood in no need of it, while he that wanted it must go without it, made a deep ditch in

his own tent, and laid them up therein, as supposing he should not only be concealed from his fellow soldiers,

11. Now the place where Joshua pitched his camp was called Gilgal, which denotes liberty; (6) for since now

they had passed over Jordan, they looked on themselves as freed from the miseries which they had undergone

12. Now, a few days after the calamity that befell Jericho, Joshua sent three thousand armed men to take Ai, a

city situate above Jericho; but, upon the sight of the people of Ai, with them they were driven back, and lost

thirtysix of their men. When this was told the Israelites, it made them very sad, and exceeding disconsolate,

not so much because of the relation the men that were destroyed bare to them, though those that were

destroyed were all good men, and deserved their esteem, as by the despair it occasioned; for while they

believed that they were already, in effect, in possession of the land, and should bring back the army out of the

battles without loss, as God had promised beforehand, they now saw unexpectedly their enemies bold with

success; so they put sackcloth over their garments, and continued in tears and lamentation all the day, without

13. When Joshua saw the army so much afflicted, and possessed with forebodings of evil as to their whole

expedition, he used freedom with God, and said, "We are not come thus far out of any rashness of our own,

as though we thought ourselves able to subdue this land with our own weapons, but at the instigation of

Moses thy servant for this purpose, because thou hast promised us, by many signs, that thou wouldst give us

this land for a possession, and that thou wouldst make our army always superior in war to our enemies, and

accordingly some success has already attended upon us agreeably to thy promises; but because we have now

unexpectedly been foiled, and have lost some men out of our army, we are grieved at it, as fearing what thou

hast promised us, and what Moses foretold us, cannot be depended on by us; and our future expectation

troubles us the more, because we have met with such a disaster in this our first attempt. But do thou, O Lord,

free us from these suspicions, for thou art able to find a cure for these disorders, by giving us victory, which

will both take away the grief we are in at present, and prevent our distrust as to what is to come."

14. These intercessions Joshua put up to God, as he lay prostrate on his face: whereupon God answered him,

That he should rise up, and purify his host from the pollution that had got into it; that "things consecrated to

me have been impudently stolen from me," and that "this has been the occasion why this defeat had happened

to them;" and that when they should search out and punish the offender, he would ever take care they should

have the victory over their enemies. This Joshua told the people; and calling for Eleazar the high priest, and

the men in authority, he cast lots, tribe by tribe; and when the lot showed that this wicked action was done by

one of the tribe of Judah, he then again proposed the lot to the several families thereto belonging; so the truth

of this wicked action was found to belong to the family of Zachar; and when the inquiry was made man by

man, they took Achar, who, upon God's reducing him to a terrible extremity, could not deny the fact: so he

confessed the theft, and produced what he had taken in the midst of them, whereupon he was immediately put

to death; and attained no more than to be buried in the night in a disgraceful manner, and such as was suitable

15. When Joshua had thus purified the host, he led them against Ai: and having by night laid an ambush

round about the city, he attacked the enemies as soon as it was day; but as they advanced boldly against the

Israelites, because of their former victory, he made them believe he retired, and by that means drew them a

great way from the city, they still supposing that they were pursuing their enemies, and despised them, as

though the case had been the same with that in the former battle; after which Joshua ordered his forces to turn

about, and placed them against their front. He then made the signals agreed upon to those that lay in ambush,

and so excited them to fight; so they ran suddenly into the city, the inhabitants being upon the walls, nay,

others of them being in perplexity, and coming to see those that were without the gates. Accordingly, these

men took the city, and slew all that they met with; but Joshua forced those that came against him to come to a

close fight, and discomfited them, and made them run away; and when they were driven towards the city, and

thought it had not been touched, as soon as they saw it was taken, and perceived it was burnt, with their wives

and children, they wandered about in the fields in a scattered condition, and were no way able to defend

themselves, because they had none to support them. Now when this calamity was come upon the men of Ai,

there were a great number of children, and women, and servants, and an immense quantity of other furniture.

The Hebrews also took herds of cattle, and a great deal of money, for this was a rich country. So when Joshua

16. But the Gibeonites, who inhabited very near to Jerusalem, when they saw what miseries had happened to

the inhabitants of Jericho; and to those of Ai, and suspected that the like sore calamity would come as far as

themselves, they did not think fit to ask for mercy of Joshua; for they supposed they should find little mercy

from him, who made war that he might entirely destroy the nation of the Canaanites; but they invited the

people of Cephirah and Kiriathjearim, who were their neighbors, to join in league with them; and told them

that neither could they themselves avoid the danger they were all in, if the Israelites should prevent them, and

seize upon them: so when they had persuaded them, they resolved to endeavor to escape the forces of the

Israelites. Accordingly, upon their agreement to what they proposed, they sent ambassadors to Joshua to

make a league of friendship with him, and those such of the citizens as were best approved of, and most

capable of doing what was most advantageous to the multitude. Now these ambassadors thought it dangerous

to confess themselves to be Canaanites, but thought they might by this contrivance avoid the danger, namely,

by saying that they bare no relation to the Canaanites at all, but dwelt at a very great distance from them: and

they said further, that they came a long way, on account of the reputation he had gained for his virtue; and as

a mark of the truth of what they said, they showed him the habit they were in, for that their clothes were new

when they came out, but were greatly worn by the length of thee they had been on their journey; for indeed

they took torn garments, on purpose that they might make him believe so. So they stood in the midst of the

people, and said that they were sent by the people of Gibeon, and of the circumjacent cities, which were very

remote from the land where they now were, to make such a league of friendship with them, and this on such

conditions as were customary among their forefathers; for when they understood that, by the favor of God,

and his gift to them, they were to have the possession of the land of Canaan bestowed upon them, they said

that they were very glad to hear it, and desired to be admitted into the number of their citizens. Thus did these

ambassadors speak; and showing them the marks of their long journey, they entreated the Hebrews to make a

league of friendship with them. Accordingly Joshua, believing what they said, that they were not of the nation

of the Canaanites, entered into friendship with them; and Eleazar the high priest, with the senate, sware to

them that they would esteem them their friends and associates, and would attempt nothing that should be

unfair against them, the multitude also assenting to the oaths that were made to them. So these men, having

obtained what they desired, by deceiving the Israelites, went home: but when Joshua led his army to the

country at the bottom of the mountains of this part of Canaan, he understood that the Gibeonites dwelt not far

from Jerusalem, and that they were of the stock of the Canaanites; so he sent for their governors, and

reproached them with the cheat they had put upon him; but they alleged, on their own behalf, that they had no

other way to save themselves but that, and were therefore forced to have recourse to it. So he called for

Eleazar the high priest, and for the senate, who thought it right to make them public servants, that they might

not break the oath they had made to them; and they ordained them to be so. And this was the method by

which these men found. safety and security under the calamity that was ready to overtake them.

17. But the king of Jerusalem took it to heart that the Gibeonites had gone over to Joshua; so he called upon

the kings of the neighboring nations to join together, and make war against them. Now when the Gibeonites

saw these kings, which were four, besides the king of Jerusalem, and perceived that they had pitched their

camp at a certain fountain not far from their city, and were getting ready for the siege of it, they called upon

Joshua to assist them; for such was their case, as to expect to be destroyed by these Canaanites, but to

suppose they should be saved by those that came for the destruction of the Canaanites, because of the league

of friendship that was between them. Accordingly, Joshua made haste with his whole army to assist them,

and marching day and night, in the morning he fell upon the enemies as they were going up to the siege; and

when he had discomfited them, he followed them, and pursued them down the descent of the hills. The place

is called Bethhoron; where he also understood that God assisted him, which he declared by thunder and

thunderbolts, as also by the falling of hail larger than usual. Moreover, it happened that the day was

lengthened (7) that the night might not come on too soon, and be an obstruction to the zeal of the Hebrews in

pursuing their enemies; insomuch that Joshua took the kings, who were hidden in a certain cave at Makkedah,

and put them to death. Now, that the day was lengthened at this thee, and was longer than ordinary, is

18. These kings which made war with, and were ready to fight the Gibeonites, being thus overthrown, Joshua

returned again to the mountainous parts of Canaan; and when he had made a great slaughter of the people

there, and took their prey, he came to the camp at Gilgal. And now there went a great fame abroad among the

neighboring people of the courage of the Hebrews; and those that heard what a number of men were

destroyed, were greatly aftrighted at it: so the kings that lived about Mount Libanus, who were Canaanites,

and those Canaanites that dwelt in the plain country, with auxiliaries out of the land of the Philistines, pitched

their camp at Beroth, a city of the Upper Galilee, not far from Cadesh, which is itself also a place in Galilee.

Now the number of the whole army was three hundred thousand armed footmen, and ten thousand horsemen,

and twenty thousand chariots; so that the multitude of the enemies aftrighted both Joshua himself and the

Israelites; and they, instead of being full of hopes of good success, were superstitiously timorous, with the

great terror with which they were stricken. Whereupon God upbraided them with the fear they were in, and

asked them whether they desired a greater help than he could afford them; and promised them that they

should overcome their enemies; and withal charged them to make their enemies' horses useless, and to burn

their chariots. So Joshua became full of courage upon these promises of God, and went out suddenly against

the enemies; and after five days' march he came upon them, and joined battle with them, and there was a

terrible fight, and such a number were slain as could not be believed by those that heard it. He also went on in

the pursuit a great way, and destroyed the entire army of the enemies, few only excepted, and all the kings

fell in the battle; insomuch, that when there wanted men to be killed, Joshua slew their horses, and burnt their

chariots and passed all over their country without opposition, no one daring to meet him in battle; but he still

19. The fifth year was now past, and there was not one of the Canaanites remained any longer, excepting

some that had retired to places of great strength. So Joshua removed his camp to the mountainous country,

and placed the tabernacle in the city of Shiloh, for that seemed a fit place for it, because of the beauty of its

situation, until such thee as their affairs would permit them to build a temple; and from thence he went to

Shechem, together with all the people, and raised an altar where Moses had beforehand directed; then did he

divide the army, and placed one half of them on Mount Gerizzim, and the other half on Mount Ebal, on which

mountain the altar was; he also placed there the tribe of Levi, and the priests. And when they had sacrificed,

and denounced the [blessings and the] curses, and had left them engraven upon the altar, they returned to

20. And now Joshua was old, and saw that the cities of the Canaanites were not easily to be taken, not only

because they were situate in such strong places, but because of the strength of the walls themselves, which

being built round about, the natural strength of the places on which the cities stood, seemed capable of

repelling their enemies from besieging them, and of making those enemies despair of taking them; for when

the Canaanites had learned that the Israelites came out of Egypt in order to destroy them, they were busy all

that time in making their cities strong. So he gathered the people together to a congregation at Shiloh; and

when they, with great zeal and haste, were come thither, he observed to them what prosperous successes they

had already had, and what glorious things had been done, and those such as were worthy of that God who

enabled them to do those things, and worthy of the virtue of those laws which they followed. He took notice

also, that thirtyone of those kings that ventured to give them battle were overcome, and every army, how

great soever it were, that confided in their own power, and fought with them, was utterly destroyed; so that

not so much as any of their posterity remained. And as for the cities, since some of them were taken, but the

others must be taken in length of thee, by long sieges, both on account of the strength of their walls, and of

the confidence the inhabitants had in them thereby, he thought it reasonable that those tribes that came along

with them from beyond Jordan, and had partaken of the dangers they had undergone, being their own

kindred, should now be dismissed and sent home, and should have thanks for the pains they had taken

together with them. As also, he thought it reasonable that they should send one man out of every tribe, and he

such as had the testimony of extraordinary virtue, who should measure the land faithfully, and without any

21. Now Joshua, when he had thus spoken to them, found that the multitude approved of his proposal. So he

sent men to measure their country, and sent with them some geometricians, who could not easily fail of

knowing the truth, on account of their skill in that art. He also gave them a charge to estimate the measure of

that part of the land that was most fruitful, and what was not so good: for such is the nature of the land of

Canaan, that one may see large plains, and such as are exceeding fit to produce fruit, which yet, if they were

compared to other parts of the country, might be reckoned exceedingly fruitful; yet, if it be compared with the

fields about Jericho, and to those that belong to Jerusalem, will appear to be of no account at all; and although

it so falls out that these people have but a very little of this sort of land, and that it is, for the main,

mountainous also, yet does it not come behind other parts, on account of its exceeding goodness and beauty;

for which reason Joshua thought the land for the tribes should be divided by estimation of its goodness, rather

than the largeness of its measure, it often happening that one acre of some sort of land was equivalent to a

thousand other acres. Now the men that were sent, which were in number ten, traveled all about, and made an

estimation of the land, and in the seventh month came to him to the city of Shiloh, where they had set up the

22. So Joshua took both Eleazar and the senate, and with them the heads of the tribes, and distributed the land

to the nine tribes, and to the halftribe of Manasseh, appointing the dimensions to be according to the

largeness of each tribe. So when he had cast lots, Judah had assigned him by lot the upper part of Judea,

reaching as far as Jerusalem, and its breadth extended to the Lake of Sodom. Now in the lot of this tribe there

were the cities of Askelon and Gaza. The lot of Simeon, which was the second, included that part of Idumea

which bordered upon Egypt and Arabia. As to the Benjamites, their lot fell so, that its length reached from the

river Jordan to the sea, but in breadth it was bounded by Jerusalem and Bethel; and this lot was the narrowest

of all, by reason of the goodness of the land, for it included Jericho and the city of Jerusalem. The tribe of

Ephraim had by lot the land that extended in length from the river Jordan to Gezer; but in breadth as far as

from Bethel, till it ended at the Great Plain. The halftribe of Manasseh had the land from Jordan to the city

of Dora; but its breadth was at Bethsham, which is now called Scythopolis. And after these was Issachar,

which had its limits in length, Mount Carmel and the river, but its limit in breadth was Mount Tabor. The

tribe of Zebulon's lot included the land which lay as far as the Lake of Genesareth, and that which belonged

to Carmel and the sea. The tribe of Aser had that part which was called the Valley, for such it was, and all

that part which lay overagainst Sidon. The city Arce belonged to their share, which is also named Actipus.

The Naphthalites received the eastern parts, as far as the city of Damascus and the Upper Galilee, unto Mount

Libanus, and the Fountains of Jordan, which rise out of that mountain; that is, out of that part of it whose

limits belong to the neighboring city of Arce. The Danites' lot included all that part of the valley which

respects the sunsetting, and were bounded by Azotus and Dora; as also they had all Jamnia and Gath, from

23. After this manner did Joshua divide the six nations that bear the name of the sons of Canaan, with their

land, to be possessed by the nine tribes and a half; for Moses had prevented him, and had already distributed

the land of the Amorites, which itself was so called also from one of the sons of Canaan, to the two tribes and

a half, as we have shown already. But the parts about Sidon, as also those that belonged to the Arkites, and

24. But now was Joshua hindered by his age from executing what he intended to do (as did those that

succeeded him in the government, take little care of what was for the advantage of the public); so he gave it

in charge to every tribe to leave no remainder of the race of the Canaanites in the land that had been divided

to them by lot; that Moses had assured them beforehand, and they might rest fully satisfied about it, that their

own security and their observation of their own laws depended wholly upon it. Moreover, he enjoined them

to give thirtyeight cities to the Levites, for they had already received ten in the country of the Amorites; and

three of these he assigned to those that fled from the manslayers, who were to inhabit there; for he was very

solicitous that nothing should be neglected which Moses had ordained. These cities were, of the tribe of

Judah, Hebron; of that of Ephraim, Shechem; and of that of Naphthali, Cadesh, which is a place of the Upper

Galilee. He also distributed among them the rest of the prey not yet distributed, which was very great;

whereby they had an affluence of great riches, both all in general, and every one in particular; and this of gold

and of vestments, and of other furniture, besides a multitude of cattle, whose number could not be told.

25. After this was over, he gathered the army together to a congregation, and spake thus to those tribes that

had their settlement in the land of the Amorites beyond Jordan, for fifty thousand of them had armed

themselves, and had gone to the war along with them: "Since that God, who is the Father and Lord of the

Hebrew nation, has now given us this land for a possession, and promised to preserve us in the enjoyment of

it as our own for ever; and since you have with alacrity offered yourselves to assist us when we wanted that

assistance on all occasions, according to his command; it is but just, now all our difficulties are over, that you

should be permitted to enjoy rest, and that we should trespass on your alacrity to help us no longer; that so, if

we should again stand in need of it, we may readily have it on any future emergency, and not tire you out so

much now as may make you slower in assisting us another thee. We, therefore, return you our thanks for the

dangers you have undergone with us, and we do it not at this thee only, but we shall always be thus disposed;

and be so good as to remember our friends, and to preserve in mind what advantages we have had from them;

and how you have put off the enjoyments of your own happiness for our sakes, and have labored for what we

have now, by the goodwill of God, obtained, and resolved not to enjoy your own prosperity till you had

afforded us that assistance. However, you have, by joining your labor with ours, gotten great plenty of riches,

and will carry home with you much prey, with gold and silver, and, what is more than all these, our

goodwill towards you, and a mind willingly disposed to make a requital of your kindness to us, in what case

soever you shall desire it, for you have not omitted any thing which Moses beforehand required of you, nor

have you despised him because he was dead and gone from you, so that there is nothing to diminish that

gratitude which we owe to you. We therefore dismiss you joyful to your own inheritances; and we entreat you

to suppose, that there is no limit to be set to the intimate relation that is between us; and that you will not

imagine, because this river is interposed between us, that you are of a different race from us, and not

Hebrews; for we are all the posterity of Abraham, both we that inhabit here, and you that inhabit there; and it

is the same God that brought our forefathers and yours into the world, whose worship and form of

government we are to take care of, which he has ordained, and are most carefully to observe; because while

you continue in those laws, God will also show himself merciful and assisting to you; but if you imitate the

other nations, and forsake those laws, he will reject your nation." When Joshua had spoken thus, and saluted

them all, both those in authority one by one, and the whole multitude in common, he himself staid where he

was; but the people conducted those tribes on their journey, and that not without tears in their eyes; and

26. Now when the tribe of Reuben, and that of Gad, and as many of the Manassites as followed them, were

passed over the river, they built an altar on the banks of Jordan, as a monument to posterity, and a sign of

their relation to those that should inhabit on the other side. But when those on the other side heard that those

who had been dismissed had built an altar, but did not hear with what intention they built it, but supposed it

to be by way of innovation, and for the introduction of strange gods, they did not incline to disbelieve it; but

thinking this defamatory report, as if it were built for divine worship, was credible, they appeared in arms, as

though they would avenge themselves on those that built the altar; and they were about to pass over the river,

and to punish them for their subversion of the laws of their country; for they did not think it fit to regard them

on account of their kindred or the dignity of those that had given the occasion, but to regard the will of God,

and the manner wherein he desired to be worshipped; so these men put themselves in array for war. But

Joshua, and Eleazar the high priest, and the senate, restrained them; and persuaded them first to make trial by

words of their intention, and afterwards, if they found that their intention was evil, then only to proceed to

make war upon them. Accordingly, they sent as ambassadors to them Phineas the son of Eleazar, and ten

more persons that were in esteem among the Hebrews, to learn of them what was in their mind, when, upon

passing over the river, they had built an altar upon its banks. And as soon as these ambassadors were passed

over, and were come to them, and a congregation was assembled, Phineas stood up and said, That the offense

they had been guilty of was of too heinous a nature to be punished by words alone, or by them only to be

amended for the future; yet that they did not so look at the heinousness of their transgression as to have

recourse to arms, and to a battle for their punishment immediately, but that, on account of their kindred, and

the probability there was that they might be reclaimed, they took this method of sending an ambassage to

them: "That when we have learned the true reasons by which you have been moved to build this altar, we

may neither seem to have been too rash in assaulting you by our weapons of war, if it prove that you made

the altar for justifiable reasons, and may then justly punish you if the accusation prove true; for we can hardly

hardly suppose that you, have been acquainted with the will of God and have been hearers of those laws

which he himself hath given us, now you are separated from us, and gone to that patrimony of yours, which

you, through the grace of God, and that providence which he exercises over you, have obtained by lot, can

forget him, and can leave that ark and that altar which is peculiar to us, and can introduce strange gods, and

imitate the wicked practices of the Canaanites. Now this will appear to have been a small crime if you repent

now, and proceed no further in your madness, but pay a due reverence to, and keep in mind the laws of your

country; but if you persist in your sins, we will not grudge our pains to preserve our laws; but we will pass

over Jordan and defend them, and defend God also, and shall esteem of you as of men no way differing from

the Canaanites, but shall destroy you in the like manner as we destroyed them; for do not you imagine that,

because you are got over the river, you are got out of the reach of God's power; you are every where in places

that belong to him, and impossible it is to overrun his power, and the punishment he will bring on men

thereby: but if you think that your settlement here will be any obstruction to your conversion to what is good,

nothing need hinder us from dividing the land anew, and leaving this old land to be for the feeding of sheep;

but you will do well to return to your duty, and to leave off these new crimes; and we beseech you, by your

children and wives, not to force us to punish you. Take therefore such measures in this assembly, as

supposing that your own safety, and the safety of those that are dearest to you, is therein concerned, and

believe that it is better for you to be conquered by words, than to continue in your purpose, and to experience

27. When Phineas had discoursed thus, the governors of the assembly, and the whole multitude, began to

make an apology for themselves, concerning what they were accused of; and they said, That they neither

would depart from the relation they bare to them, nor had they built the altar by way of innovation; that they

owned one and the same common God with all the Hebrews, and that brazen altar which was before the

tabernacle, on which they would offer their sacrifices; that as to the altar they had raised, on account of which

they were thus suspected, it was not built for worship, "but that it might be a sign and a monument of our

relation to you for ever, and a necessary caution to us to act wisely, and to continue in the laws of our

country, but not a handle for transgressing them, as you suspect: and let God be our authentic witness, that

this was the occasion of our building this altar: whence we beg you will have a better opinion of us, and do

not impute such a thing to us as would render any of the posterity of Abraham well worthy of perdition, in

case they attempt to bring in new rites, and such as are different from our usual practices."

28. When they had made this answer, and Phineas had commended them for it, he came to Joshua, and

explained before the people what answer they had received. Now Joshua was glad that he was under no

necessity of setting them in array, or of leading them to shed blood, and make war against men of their own

kindred; and accordingly he offered sacrifices of thanksgiving to God for the same. So Joshua after that

dissolved this great assembly of the people, and sent them to their own inheritances, while he himself lived in

Shechem. But in the twentieth year after this, when he was very old, he sent for those of the greatest dignity

in the several cities, with those in authority, and the senate, and as many of the common people as could be

present; and when they were come, he put them in mind of all the benefits God had bestowed on them, which

could not but be a great many, since from a low estate they were advanced to so great a degree of glory and

plenty; and exhorted them to take notice of the intentions of God, which had been so gracious towards them;

and told them that the Deity would continue their friend by nothing else but their piety; and that it was proper

for him, now that he was about to depart out of this life, to leave such an admonition to them; and he desired

29. So Joshua, when he had thus discoursed to them, died, having lived a hundred and ten years; forty of

which he lived with Moses, in order to learn what might be for his advantage afterwards. He also became

their commander after his death for twentyfive years. He was a man that wanted not wisdom nor eloquence

to declare his intentions to the people, but very eminent on both accounts. He was of great courage and

magnanimity in action and in dangers, and very sagacious in procuring the peace of the people, and of great

virtue at all proper seasons. He was buried in the city of Timnab, of the tribe of Ephraim (9) About the same

time died Eleazar the high priest, leaving the high priesthood to his son Phineas. His monument also, and

How, After The Death Of Joshua Their Commander, The Israelites Transgressed The Laws Of Their

Country, And Experienced Great Afflictions; And When There Was A Sedition Arisen, The Tribe Of

1. After the death of Joshua and Eleazar, Phineas prophesied, (10) that according to God's will they should

commit the government to the tribe of Judah, and that this tribe should destroy the race of the Canaanites; for

then the people were concerned to learn what was the will of God. They also took to their assistance the tribe

of Simeon; but upon this condition, that when those that had been tributary to the tribe of Judah should be

2. But the affairs of the Canaanites were at this thee in a flourishing condition, and they expected the

Israelites with a great army at the city Bezek, having put the government into the hands of Adonibezek,

which name denotes the Lord of Bezek, for Adoni in the Hebrew tongue signifies Lord. Now they hoped to

have been too hard for the Israelites, because Joshua was dead; but when the Israelites had joined battle with

them, I mean the two tribes before mentioned, they fought gloriously, and slew above ten thousand of them,

and put the rest to flight; and in the pursuit they took Adonibezek, who, when his fingers and toes were cut

off by them, said, "Nay, indeed, I was not always to lie concealed from God, as I find by what I now endure,

while I have not been ashamed to do the same to seventytwo kings." (11) So they carried him alive as far as

Jerusalem; and when he was dead, they buried him in the earth, and went on still in taking the cities: and

when they had taken the greatest part of them, they besieged Jerusalem; and when they had taken the lower

city, which was not under a considerable time, they slew all the inhabitants; but the upper city was not to be

taken without great difficulty, through the strength of its walls, and the nature of the place.

3. For which reason they removed their camp to Hebron; and when they had taken it, they slew all the

inhabitants. There were till then left the race of giants, who had bodies so large, and countenances so entirely

different from other men, that they were surprising to the sight, and terrible to the hearing. The bones of these

men are still shown to this very day, unlike to any credible relations of other men. Now they gave this city to

the Levites as an extraordinary reward, with the suburbs of two thousand cities; but the land thereto

belonging they gave as a free gift to Caleb, according to the injunctions of Moses. This Caleb was one of the

spies which Moses sent into the land of Canaan. They also gave land for habitation to the posterity of Jethro,

the Midianite, who was the fatherinlaw to Moses; for they had left their own country, and followed them,

4. Now the tribes of Judah and Simeon took the cities which were in the mountainous part of Canaan, as also

Askelon and Ashdod, of those that lay near the sea; but Gaza and Ekron escaped them, for they, lying in a flat

country, and having a great number of chariots, sorely galled those that attacked them. So these tribes, when

they were grown very rich by this war, retired to their own cities, and laid aside their weapons of war.

5. But the Benjamites, to whom belonged Jerusalem, permitted its inhabitants to pay tribute. So they all left

off, the one to kill, and the other to expose themselves to danger, and had time to cultivate the ground. The

rest of the tribes imitated that of Benjamin, and did the same; and, contenting themselves with the tributes

6. However, the tribe of Ephraim, when they besieged Bethel, made no advance, nor performed any thing

worthy of the time they spent, and of the pains they took about that siege; yet did they persist in it, still sitting

down before the city, though they endured great trouble thereby: but, after some time, they caught one of the

citizens that came to them to get necessaries, and they gave him some assurances that, if he would deliver up

the city to them, they would preserve him and his kindred; so he aware that, upon those terms, he would put

the city into their hands. Accordingly, he that, thus betrayed the city was preserved with his family; and the

7. After this, the Israelites grew effeminate as to fighting any more against their enemies, but applied

themselves to the cultivation of the land, which producing them great plenty and riches, they neglected the

regular disposition of their settlement, and indulged themselves in luxury and pleasures; nor were they any

longer careful to hear the laws that belonged to their political government: whereupon God was provoked to

anger, and put them in mind, first, how, contrary to his directions, they had spared the Canaanites; and, after

that, how those Canaanites, as opportunity served, used them very barbarously. But the Israelites, though they

were in heaviness at these admonitions from God, yet were they still very unwilling to go to war; and since

they got large tributes from the Canaanites, and were indisposed for taking pains by their luxury, they

suffered their aristocracy to be corrupted also, and did not ordain themselves a senate, nor any other such

magistrates as their laws had formerly required, but they were very much given to cultivating their fields, in

order to get wealth; which great indolence of theirs brought a terrible sedition upon them, and they proceeded

8. There was a Levite (12) a man of a vulgar family, that belonged to the tribe of Ephraim, and dwelt therein:

this man married a wife from Bethlehem, which is a place belonging to the tribe of Judah. Now he was very

fond of his wife, and overcome with her beauty; but he was unhappy in this, that he did not meet with the like

return of affection from her, for she was averse to him, which did more inflame his passion for her, so that

they quarreled one with another perpetually; and at last the woman was so disgusted at these quarrels, that she

left her husband, and went to her parents in the fourth month. The husband being very uneasy at this her

departure, and that out of his fondness for her, came to his father and motherinlaw, and made up their

quarrels, and was reconciled to her, and lived with them there four days, as being kindly treated by her

parents. On the fifth day he resolved to go home, and went away in the evening; for his wife's parents were

loath to part with their daughter, and delayed the time till the day was gone. Now they had one servant that

followed them, and an ass on which the woman rode; and when they were near Jerusalem, having gone

already thirty furlongs, the servant advised them to take up their lodgings some where, lest some misfortune

should befall them if they traveled in the night, especially since they were not far off enemies, that season

often giving reason for suspicion of dangers from even such as are friends; but the husband was not pleased

with this advice, nor was he willing to take up his lodging among strangers, for the city belonged to the

Canaanites, but desired rather to go twenty furlongs farther, and so to take their lodgings in some Israelite

city. Accordingly, he obtained his purpose, and came to Gibeah, a city of the tribe of Benjamin, when it was

just dark; and while no one that lived in the marketplace invited him to lodge with him, there came an old

man out of the field, one that was indeed of the tribe of Ephraim, but resided in Gibeah, and met him, and

asked him who he was, and for what reason he came thither so late, and why he was looking out for

provisions for supper when it was dark? To which he replied, that he was a Levite, and was bringing his wife

from her parents, and was going home; but he told him his habitation was in the tribe of Ephraim: so the old

man, as well because of their kindred as because they lived in the same tribe, and also because they had thus

accidentally met together, took him in to lodge with him. Now certain young men of the inhabitants of

Gibeah, having seen the woman in the marketplace, and admiring her beauty, when they understood that she

lodged with the old man, came to the doors, as contemning the weakness and fewness of the old man's

family; and when the old man desired them to go away, and not to offer any violence or abuse there, they

desired him to yield them up the strange woman, and then he should have no harm done to him: and when the

old man alleged that the Levite was of his kindred, and that they would be guilty of horrid wickedness if they

suffered themselves to be overcome by their pleasures, and so offend against their laws, they despised his

righteous admonition, and laughed him to scorn. They also threatened to kill him if he became an obstacle to

their inclinations; whereupon, when he found himself in great distress, and yet was not willing to overlook

his guests, and see them abused, he produced his own daughter to them; and told them that it was a smaller

breach of the law to satisfy their lust upon her, than to abuse his guests, supposing that he himself should by

this means prevent any injury to be done to those guests. When they no way abated of their earnestness for

the strange woman, but insisted absolutely on their desires to have her, he entreated them not to perpetrate

any such act of injustice; but they proceeded to take her away by force, and indulging still more the violence

of their inclinations, they took the woman away to their house, and when they had satisfied their lust upon her

the whole night, they let her go about daybreak. So she came to the place where she had been entertained,

under great affliction at what had happened; and was very sorrowful upon occasion of what she had suffered,

and durst not look her husband in the face for shame, for she concluded that he would never forgive her for

what she had done; so she fell down, and gave up the ghost: but her husband supposed that his wife was only

fast asleep, and, thinking nothing of a more melancholy nature had happened, endeavored to raise her up,

resolving to speak comfortably to her, since she did not voluntarily expose herself to these men's lust, but was

forced away to their house; but as soon as he perceived she was dead, he acted as prudently as the greatness

of his misfortunes would admit, and laid his dead wife upon the beast, and carried her home; and cutting her,

limb by limb, into twelve pieces, he sent them to every tribe, and gave it in charge to those that carried them,

to inform the tribes of those that were the causes of his wife's death, and of the violence they had offered to

9. Upon this the people were greatly disturbed at what they saw, and at what they heard, as never having had

the experience of such a thing before; so they gathered themselves to Shiloh, out of a prodigious and a just

anger, and assembling in a great congregation before the tabernacle, they immediately resolved to take arms,

and to treat the inhabitants of Gibeah as enemies; but the senate restrained them from doing so, and persuaded

them, that they ought not so hastily to make war upon people of the same nation with them, before they

discoursed them by words concerning the accusation laid against them; it being part of their law, that they

should not bring an army against foreigners themselves, when they appear to have been injurious, without

sending an ambassage first, and trying thereby whether they will repent or not: and accordingly they exhorted

them to do what they ought to do in obedience to their laws, that is, to send to the inhabitants of Gibeah, to

know whether they would deliver up the offenders to them, and if they deliver them up, to rest satisfied with

the punishment of those offenders; but if they despised the message that was sent them, to punish them by

taking, up arms against them. Accordingly they sent to the inhabitants of Gibeah, and accused the young men

of the crimes committed in the affair of the Levite's wife, and required of them those that had done what was

contrary to the law, that they might be punished, as having justly deserved to die for what they had done; but

the inhabitants of Gibeah would not deliver up the young men, and thought it too reproachful to them, out of

fear of war, to submit to other men's demands upon them; vaunting themselves to be no way inferior to any in

war, neither in their number nor in courage. The rest of their tribe were also making great preparation for war,

10. When it was related to the Israelites what the inhabitants of Gibeah had resolved upon, they took their

oath that no one of them would give his daughter in marriage to a Benjamite, but make war with greater fury

against them than we have learned our forefathers made war against the Canaanites; and sent out presently an

army of four hundred thousand against them, while the Benjamites' armywas twentyfive thousand and six

hundred; five hundred of whom were excellent at slinging stones with their left hands, insomuch that when

the battle was joined at Gibeah the Benjamites beat the Israelites, and of them there fell two thousand men;

and probably more had been destroyed had not the night came on and prevented it, and broken off the fight;

so the Benjamites returned to the city with joy, and the Israelites returned to their camp in a great fright at

what had happened. On the next day, when they fought again, the Benjamites beat them; and eighteen

thousand of the Israelites were slain, and the rest deserted their camp out of fear of a greater slaughter. So

they came to Bethel, (13) a city that was near their camp, and fasted on the next day; and besought God, by

Phineas the high priest, that his wrath against them might cease, and that he would be satisfied with these two

defeats, and give them the victory and power over their enemies. Accordingly God promised them so to do,

11. When therefore they had divided the army into two parts, they laid the one half of them in ambush about

the city Gibeah by night, while the other half attacked the Benjamites, who retiring upon the assault, the

Benjamites pursued them, while the Hebrews retired by slow degrees, as very desirous to draw them entirely

from the city; and the other followed them as they retired, till both the old men and the young men that were

left in the city, as too weak to fight, came running out together with them, as willing to bring their enemies

under. However, when they were a great way from the city the Hebrews ran away no longer, but turned back

to fight them, and lifted up the signal they had agreed on to those that lay in ambush, who rose up, and with a

great noise fell upon the enemy. Now, as soon as ever they perceived themselves to be deceived, they knew

not what to do; and when they were driven into a certain hollow place which was in a valley, they were shot

at by those that encompassed them, till they were all destroyed, excepting six hundred, which formed

themselves into a close body of men, and forced their passage through the midst of their enemies, and fled to

the neighboring mountains, and, seizing upon them, remained there; but the rest of them, being about

twentyfive thousand, were slain. Then did the Israelites burn Gibeah, and slew the women, and the males

that were under age; and did the same also to the other cities of the Benjamites; and, indeed, they were

enraged to that degree, that they sent twelve thousand men out of the army, and gave them orders to destroy

Jabesh Gilead, because it did not join with them in fighting against the Benjamites. Accordingly, those that

were sent slew the men of war, with their children and wives, excepting four hundred virgins. To such a

degree had they proceeded in their anger, because they not only had the suffering of the Levite's wife to

12. However, they afterward were sorry for the calamity they had brought upon the Benjamites, and

appointed a fast on that account, although they supposed those men had suffered justly for their offense

against the laws; so they recalled by their ambassadors those six hundred which had escaped. These had

seated themselves on a certain rock called Rimmon, which was in the wilderness. So the ambassadors

lamented not only the disaster that had befallen the Benjamites, but themselves also, by this destruction of

their kindred; and persuaded them to take it patiently; and to come and unite with them, and not, so far as in

them lay, to give their suffrage to the utter destruction of the tribe of Benjamin; and said to them, "We give

you leave to take the whole land of Benjamin to yourselves, and as much prey as you are able to carry away

with you." So these men with sorrow confessed, that what had been done was according to the decree of God,

and had happened for their own wickedness; and assented to those that invited them, and came down to their

own tribe. The Israelites also gave them the four hundred virgins of Jabesh Gilead for wives; but as to the

remaining two hundred, they deliberated about it how they might compass wives enough for them, and that

they might have children by them; and whereas they had, before the war began, taken an oath, that no one

would give his daughter to wife to a Benjamite, some advised them to have no regard to what they had sworn,

because the oath had not been taken advisedly and judiciously, but in a passion, and thought that they should

do nothing against God, if they were able to save a whole tribe which was in danger of perishing; and that

perjury was then a sad and dangerous thing, not when it is done out of necessity, but when it is done with a

wicked intention. But when the senate were affrighted at the very name of perjury, a certain person told them

that he could show them a way whereby they might procure the Benjamites wives enough, and yet keep their

oath. They asked him what his proposal was. He said, "That three times in a year, when we meet in Shiloh,

our wives and our daughters accompany us: let then the Benjamites be allowed to steal away, and marry such

women as they can catch, while we will neither incite them nor forbid them; and when their parents take it ill,

and desire us to inflict punishment upon them, we will tell them, that they were themselves the cause of what

had happened, by neglecting to guard their daughters, and that they ought not to be over angry at the

Benjamites, since that anger was permitted to rise too high already." So the Israelites were persuaded to

follow this advice, and decreed, That the Benjamites should be allowed thus to steal themselves wives. So

when the festival was coming on, these two hundred Benjamites lay in ambush before the city, by two and

three together, and waited for the coming of the virgins, in the vineyards and other places where they could

lie concealed. Accordingly the virgins came along playing, and suspected nothing of what was coming upon

them, and walked after an unguarded manner, so those that laid scattered in the road, rose up, and caught hold

of them: by this means these Benjamites got them wives, and fell to agriculture, and took good care to

recover their former happy state. And thus was this tribe of the Benjamites, after they had been in danger of

entirely perishing, saved in the manner forementioned, by the wisdom of the Israelites; and accordingly it

presently flourished, and soon increased to be a multitude, and came to enjoy all other degrees of happiness.

How The Israelites After This Misfortune Grew Wicked And Served The Assyrians; And How God

1. Now it happened that the tribe of Dan suffered in like manner with the tribe of Benjamin; and it came to do

so on the occasion following: When the Israelites had already left off the exercise of their arms for war, and

were intent upon their husbandry, the Canaanites despised them, and brought together an army, not because

they expected to suffer by them, but because they had a mind to have a sure prospect of treating the Hebrews

ill when they pleased, and might thereby for the time to come dwell in their own cities the more securely;

they prepared therefore their chariots, and gathered their soldiery together, their cities also combined

together, and drew over to them Askelon and Ekron, which were within the tribe of Judah, and many more of

those that lay in the plain. They also forced the Danites to fly into the mountainous country, and left them not

the least portion of the plain country to set their foot on. Since then these Danites were not able to fight them,

and had not land enough to sustain them, they sent five of their men into the midland country, to seek for a

land to which they might remove their habitation. So these men went as far as the neighborhood of Mount

Libanus, and the fountains of the Lesser Jordan, at the great plain of Sidon, a day's journey from the city; and

when they had taken a view of the land, and found it to be good and exceeding fruitful, they acquainted their

tribe with it, whereupon they made an expedition with the army, and built there the city Dan, of the same

2. The Israelites grew so indolent, and unready of taking pains, that misfortunes came heavier upon them,

which also proceeded in part from their contempt of the Divine worship; for when they had once fallen off

from the regularity of their political government, they indulged themselves further in living according to their

own pleasure, and according to their own will, till they were full of the evil doings that were common among

the Canaanites. God therefore was angry with them, and they lost that their happy state which they had

obtained by innumerable labors, by their luxury; for when Chushan, king of the Assyrians, had made war

against them, they lost many of their soldiers in the battle, and when they were besieged, they were taken by

force; nay, there were some who, out of fear, voluntarily submitted to him, and though the tribute laid upon

them was more than they could bear, yet did they pay it, and underwent all sort of oppression for eight years;

3. There was one whose name was Othniel, the son of Kenaz, of the tribe of Judah, an active man and of great

courage. He had an admonition from God not to overlook the Israelites in such a distress as they were now in,

but to endeavor boldly to gain them their liberty; so when he had procured some to assist him in this

dangerous undertaking, (and few they were, who, either out of shame at their present circumstances, or out of

a desire of changing them, could be prevailed on to assist him,) he first of all destroyed that garrison which

Chushan had set over them; but when it was perceived that he had not failed in his first attempt, more of the

people came to his assistance; so they joined battle with the Assyrians, and drove them entirely before them,

and compelled them to pass over Euphrates. Hereupon Othniel, who had given such proofs of his valor,

received from the multitude authority tojudge the people; and when he had ruled over them forty years, he

How Our People Served The Moabites Eighteen Years, And Were Then Delivered From Slavery By One

1. When Othniel was dead, the affairs of the Israelites fell again into disorder: and while they neither paid to

God the honor due to him, nor were obedient to the laws, their afflictions increased, till Eglon, king of the

Moabites, did so greatly despise them on account of the disorders of their political government, that he made

war upon them, and overcame them in several battles, and made the most courageous to submit, and entirely

subdued their army, and ordered them to pay him tribute. And when he had built him a royal palace at

Jericho, (14) he omitted no method whereby he might distress them; and indeed he reduced them to poverty

for eighteen years. But when God had once taken pity of the Israelites, on account of their afflictions, and

was moved to compassion by their supplications put up to him, he freed them from the hard usage they had

met with under the Moabites. This liberty he procured for them in the following manner;

2. There was a young man of the tribe of Benjamin, whose name was Ehud, the son of Gera, a man of very

great courage in bold undertakings, and of a very strong body, fit for hard labor, but best skilled in using his

left hand, in which was his whole strength; and he also dwelt at Jericho. Now this man became familiar with

Eglon, and that by means of presents, with which he obtained his favor, and insinuated himself into his good

opinion; whereby he was also beloved of those that were about the king. Now, when on a time he was

bringing presents to the king, and had two servants with him, he put a dagger on his right thigh secretly, and

went in to him: it was then summer thee, and the middle of the day, when the guards were not strictly on their

watch, both because of the heat, and because they were gone to dinner. So the young man, when he had

offered his presents to the king, who then resided in a small parlor that stood conveniently to avoid the heat,

fell into discourse with him, for they were now alone, the king having bid his servants that attended him to go

their ways, because he had a mind to talk with Ehud. He was now sitting on his throne; and fear seized upon

Ehud lest he should miss his stroke, and not give him a deadly wound; so he raised himself up, and said he

had a dream to impart to him by the command of God; upon which the king leaped out of his throne for joy

of the dream; so Ehud smote him to the heart, and leaving his dagger in his body, he went out and shut the

door after him. Now the king's servants were very still, as supposing that the king had composed himself to

3. Hereupon Ehud informed the people of Jericho privately of what he had done, and exhorted them to

recover their liberty; who heard him gladly, and went to their arms, and sent messengers over the country,

that should sound trumpets of rams' horns; for it was our custom to call the people together by them. Now the

attendants of Eglon were ignorant of what misfortune had befallen him for a great while; but, towards the

evening, fearing some uncommon accident had happened, they entered into his parlor, and when they found

him dead, they were in great disorder, and knew not what to do; and before the guards could be got together,

the multitude of the Israelites came upon them, so that some of them were slain immediately, and some were

put to flight, and ran away toward the country of Moab, in order to save themselves. Their number was above

ten thousand. The Israelites seized upon the ford of Jordan, and pursued them, and slew them, and many of

them they killed at the ford, nor did one of them escape out of their hands; and by this means it was that the

Hebrews freed themselves from slavery under the Moabites. Ehud also was on this account dignified with the

government over all the multitude, and died after he had held the government eighty years (15) He was a man

worthy of commendation, even besides what he deserved for the forementioned act of his. After him

Shamgat, the son of Anath, was elected for their governor, but died in the first year of his government.

How The Canaanites Brought The Israelites Under Slavery For Twenty Years; After Which They Were

1. And now it was that the Israelites, taking no warning by their former misfortunes to amend their manners,

and neither worshipping God nor submitting to the laws, were brought under slavery by Jabin, the king of the

Canaanites, and that before they had a short breathing time after the slavery under the Moabites; for this Jabin

out of Hazor, a city that was situate over the Semechonitis, and had in pay three hundred footmen, and ten

thousand horsemen, with fewer than three thousand chariots. Sisera was commander of all his army, and was

the principal person in the king's favor. He so sorely beat the Israelites when they fought with him, that he

2. So they continued to that hardship for twenty years, as not good enough of themselves to grow wise by

their misfortunes. God was willing also hereby the more to subdue their obstinacy and ingratitude towards

himself: so when at length they were become penitent, and were so wise as to learn that their calamities arose

from their contempt of the laws, they besought Deborah, a certain prophetess among them, (which name in

the Hebrew tongue signifies a Bee,) to pray to God to take pity on them, and not to overlook them, now they

were ruined by the Canaanites. So God granted them deliverance, and chose them a general, Barak, one that

was of the tribe of Naphtali. Now Barak, in the Hebrew tongue, signifies Lightning.

3. So Deborah sent for Barak, and bade him choose out ten thousand young men to go against the enemy,

because God had said that that number was sufficient, and promised them victory. But when Barak said that

he would not be the general unless she would also go as a general with him, she had indignation at what he

said 'Thou, O Barak, deliverest up meanly that authority which God hath given thee into the hand of a

woman, and I do not reject it!" So they collected ten thousand men, and pitched their camp at Mount Tabor,

where, at the king's command, Sisera met them, and pitched his camp not far from the enemy; whereupon the

Israelites, and Barak himself, were so aftrighted at the multitude of those enemies, that they were resolved to

march off, had not Deborah retained them, and commanded them to fight the enemy that very day, for that

4. So the battle began; and when they were come to a close fight, there came down from heaven a great

storm, with a vast quantity of rain and hail, and the wind blew the rain in the face of the Canaanites, and so

darkened their eyes, that their arrows and slings were of no advantage to them, nor would the coldness of the

air permit the soldiers to make use of their swords; while this storm did not so much incommode the

Israelites, because it came in their backs. They also took such courage, upon the apprehension that God was

assisting them, that they fell upon the very midst of their enemies, and slew a great number of them; so that

some of them fell by the Israelites, some fell by their own horses, which were put into disorder, and not a few

were killed by their own chariots. At last Sisera, as soon as he saw himself beaten, fled away, and came to a

woman whose name was Jael, a Kenite, who received him, when he desired to be concealed; and when he

asked for somewhat to drink, she gave him sour milk, of which he drank so unmeasurably that he fell asleep;

but when he was asleep, Jael took an iron nail, and with a hammer drove it through his temples into the floor;

and when Barak came a little afterward, she showed Sisera nailed to the ground: and thus was this victory

gained by a woman, as Deborah had foretold. Barak also fought with Jabin at Hazor; and when he met with

him, he slew him: and when the general was fallen, Barak overthrew the city to the foundation, and was the

How The Midianites And Other Nations Fought Against The Israelites And Beat Them, And Afflicted Their

Country For Seven Years, How They Were Delivered By Gideon, Who Ruled Over The Multitude For Forty

1. Now when Barak and Deborah were dead, whose deaths happened about the same time, afterwards the

Midianites called the Amalekites and Arabians to their assistance, and made war against the Israelites, and

were too hard for those that fought against them; and when they had burnt the fruits of the earth, they carried

off the prey. Now when they had done this for three years, the multitude of the Israelites retired to the

mountains, and forsook the plain country. They also made themselves hollows under ground, and caverns,

and preserved therein whatsoever had escaped their enemies; for the Midianites made expeditions in

harvesttime, but permitted them to plough the land in winter, that so, when the others had taken the pains,

they might have fruits for them to carry away. Indeed, there ensued a famine and a scarcity of food; upon

which they betook themselves to their supplications to God, and besought him to save them.

2. Gideon also, the son of Joash, one of the principal persons of the tribe of Manasseh, brought his sheaves of

corn privately, and thrashed them at the winepress; for he was too fearful of their enemies to thrash them

openly in the thrashingfloor. At this time somewhat appeared to him in the shape of a young man, and told

him that he was a happy man, and beloved of God. To which he immediately replied, "A mighty indication of

God's favor to me, that I am forced to use this winepress instead of a thrashingfloor!" But the appearance

exhorted him to be of good courage, and to make an attempt for the recovery of their liberty. He answered,

that it was impossible for him to recover it, because the tribe to which he belonged was by no means

numerous; and because he was but young himself, and too inconsiderable to think of such great actions. But

the other promised him, that God would supply what he was defective in, and would afford the Israelites

3. Now, therefore, as Gideon was relating this to some young men, they believed him, and immediately there

was an army of ten thousand men got ready for fighting. But God stood by Gideon in his sleep, and told him

that mankind were too fond of themselves, and were enemies to such as excelled in virtue. Now that they

might not pass God over, but ascribe the victory to him, and might not fancy it obtained by their own power,

because they were a great many, and able of themselves to fight their enemies, but might confess that it was

owing to his assistance, he advised him to bring his army about noon, in the violence of the heat, to the river,

and to esteem those that bent down on their knees, and so drank, to be men of courage; but for all those that

drank tumultuously, that he should esteem them to do it out of fear, and as in dread of their enemies. And

when Gideon had done as God had suggested to him, there were found three hundred men that took water

with their hands tumultuously; so God bid him take these men, and attack the enemy. Accordingly they

4. But Gideon was in great fear, for God had told him beforehand that he should set upon his enemies in the

nighttime; but God, being willing to free him from his fear, bid him take one of his soldiers, and go near to

the Midianites' tents, for that he should from that very place have his courage raised, and grow bold. So he

obeyed, and went and took his servant Phurah with him; and as he came near to one of the tents, he

discovered that those that were in it were awake, and that one of them was telling to his fellow soldier a

dream of his own, and that so plainly that Gideon could hear him. The dream was this: He thought he saw a

barleycake, such a one as could hardly be eaten by men, it was so vile, rolling through the camp, and

overthrowing the royal tent, and the tents of all the soldiers. Now the other soldier explained this vision to

mean the destruction of the army; and told them what his reason was which made him so conjecture, viz. That

the seed called barley was all of it allowed to be of the vilest sort of seed, and that the Israelites were known

to be the vilest of all the people of Asia, agreeably to the seed of barley, and that what seemed to look big

among the Israelites was this Gideon and the army that was with him; "and since thou sayest thou didst see

the cake overturning our tents, I am afraid lest God hath granted the victory over us to Gideon."

5. When Gideon had heard this dream, good hope and courage came upon him; and he commanded his

soldiers to arm themselves, and told them of this vision of their enemies. They also took courage at what was

told them, and were ready to perform what he should enjoin them. So Gideon divided his army into three

parts, and brought it out about the fourth watch of the night, each part containing a hundred men: they all bare

empty pitchers and lighted lamps in their hands, that their onset might not be discovered by their enemies.

They had also each of them a ram's horn in his right hand, which he used instead of a trumpet. The enemy's

camp took up a large space of ground, for it happened that they had a great many camels; and as they were

divided into different nations, so they were all contained in one circle. Now when the Hebrews did as they

were ordered beforehand, upon their approach to their enemies, and, on the signal given, sounded with their

rams' horns, and brake their pitchers, and set upon their enemies with their lamps, and a great shout, and

cried, "Victory to Gideon, by God's assistance," a disorder and a fright seized upon the other men while they

were half asleep, for it was nighttime, as God would have it; so that a few of them were slain by their

enemies, but the greatest part by their own soldiers, on account of the diversity of their language; and when

they were once put into disorder, they killed all that they met with, as thinking them to be enemies also. Thus

there was a great slaughter made. And as the report of Gideon's victory came to the Israelites, they took their

weapons and pursued their enemies, and overtook them in a certain valley encompassed with torrents, a place

which these could not get over; so they encompassed them, and slew them all, with their kings, Oreb and

Zeeb. But the remaining captains led those soldiers that were left, which were about eighteen thousand, and

pitched their camp a great way off the Israelites. However, Gideon did not grudge his pains, but pursued them

with all his army, and joining battle with them, cut off the whole enemies' army, and took the other leaders,

Zeba and Zalmuna, and made them captives. Now there were slain in this battle of the Midianites, and of

their auxiliaries the Arabians, about a hundred and twenty thousand; and the Hebrews took a great prey, gold,

and silver, and garments, and camels, and asses. And when Gideon was come to his own country of Ophrah,

6. However, the tribe of Ephraim was so displeased at the good success of Gideon, that they resolved to make

war against him, accusing him because he did not tell them of his expedition against their enemies. But

Gideon, as a man of temper, and that excelled in every virtue, pleaded, that it was not the result of his own

authority or reasoning, that made him attack the enemy without them; but that it was the command of God,

and still the victory belonged to them as well as those in the army. And by this method of cooling their

passions, he brought more advantage to the Hebrews, than by the success he had against these enemies, for he

thereby delivered them from a sedition which was arising among them; yet did this tribe afterwards suffer the

punishment of this their injurious treatment of Gideon, of which we will give an account in due time.

7. Hereupon Gideon would have laid down the government, but was overpersuaded to take it, which he

enjoyed forty years, and distributed justice to them, as the people came to him in their differences; and what

he determined was esteemed valid by all. And when he died, he was buried in his own country of Ophrah.

That The Judges Who Succeeded Gideon Made War With The Adjoining Nations For A Long Time.

1. Now Gideon had seventy sons that were legitimate, for he had many wives; but he had also one that was

spurious, by his concubine Drumah, whose name was Abimelech, who, after his father's death, retired to

Shecbem to his mother's relations, for they were of that place: and when he had got money of such of them as

were eminent for many instances of injustice, he came with them to his father's house, and slew all his

brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the

government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and

2. Now when, on a certain time, there was a public festival at Shechem, and all the multitude was there

gathered together, Jotham his brother, whose escape we before related, went up to Mount Gerizzim, which

hangs over the city Shechem, and cried out so as to be heard by the multitude, who were attentive to him. He

desired they would consider what he was going to say to them: so when silence was made, he said, That when

the trees had a human voice, and there was an assembly of them gathered together, they desired that the

figtree would rule over them; but when that tree refused so to do, because it was contented to enjoy that

honor which belonged peculiarly to the fruit it bare, and not that which should be derived to it from abroad,

the trees did not leave off their intentions to have a ruler, so they thought proper to make the offer of that

honor to the vine; but when the vine was chosen, it made use of the same words which the figtree had used

before, and excused itself from accepting the government: and when the olivetree had done the same, the

brier, whom the trees had desired to take the kingdom, (it is a sort of wood good for firing,) it promised to

take the government, and to be zealous in the exercise of it; but that then they must sit down under its

shadow, and if they should plot against it to destroy it, the principle of fire that was in it should destroy them.

He told them, that what he had said was no laughing matter; for that when they had experienced many

blessings from Gideon, they overlooked Abimelech, when he overruled all, and had joined with him in

slaying his brethren; and that he was no better than a fire himself. So when he had said this, he went away,

3. A little while after this festival, the Shechemites, who had now repented themselves of having slain the

sons of Gideon, drove Abimelech away, both from their city and their tribe; whereupon he contrived how he

might distress their city. Now at the season of vintage, the people were afraid to go out and gather their fruits,

for fear Abimelech should do them some mischief. Now it happened that there had come to them a man of

authority, one Gaal, that sojourned with them, having his armed men and his kinsmen with him; so the

Shechemites desired that he would allow them a guard during their vintage; whereupon he accepted of their

desires, and so the people went out, and Gaal with them at the head of his soldiery. So they gathered their

fruit with safety; and when they were at supper in several companies, they then ventured to curse Abimelech

openly; and the magistrates laid ambushes in places about the city, and caught many of Abimelech's

4. Now there was one Zebul, a magistrate of the Shechemites, that had entertained Abimelech. He sent

messengers, and informed him how much Gaal had irritated the people against him, and excited him to lay

ambushes before the city, for that he would persuade Gaal to go out against him, which would leave it in his

power to be revenged on him; and when that was once done, he would bring him to be reconciled to the city.

So Abimelech laid ambushes, and himself lay with them. Now Gaal abode in the suburbs, taking little care of

himself; and Zebul was with him. Now as Gaal saw the armed men coming on, he said to Zebul, That some

armed men were coming; but the other replied, They were only shadows of huge stones: and when they were

come nearer, Gaal perceived what was the reality, and said, They were not shadows, but men lying in

ambush. Then said Zebul, "Didst not thou reproach Abimelech for cowardice? why dost thou not then show

how very courageous thou art thyself, and go and fight him?" So Gaal, being in disorder, joined battle with

Abimelech, and some of his men fell; whereupon he fled into the city, and took his men with him. But Zebul

managed his matters so in the city, that he procured them to expel Gaal out of the city, and this by accusing

him of cowardice in this action with the soldiers of Ahimelech. But Abimelech, when he had learned that the

Shechemites were again coming out to gather their grapes, placed ambushes before the city, and when they

were coming out, the third part of his army took possession of the gates, to hinder the citizens from returning

in again, while the rest pursued those that were scattered abroad, and so there was slaughter every where; and

when he had overthrown the city to the very foundations, for it was not able to bear a siege, and had sown its

ruins with salt, he proceeded on with his army till all the Shechemites were slain. As for those that were

scattered about the country, and so escaped the danger, they were gathered together unto a certain strong

rock, and settled themselves upon it, and prepared to build a wall about it: and when Abimelech knew their

intentions, he prevented them, and came upon them with his forces, and laid faggots of dry wood round the

place, he himself bringing some of them, and by his example encouraging the soldiers to do the same. And

when the rock was encompassed round about with these faggots, they set them on fire, and threw in

whatsoever by nature caught fire the most easily: so a mighty flame was raised, and nobody could fly away

from the rock, but every man perished, with their wives and children, in all about fifteen hundred men, and

the rest were a great number also. And such was the calamity which fell upon the Shechemites; and men's

grief on their account had been greater than it was, had they not brought so much mischief on a person who

had so well deserved of them, and had they not themselves esteemed this as a punishment for the same.

5. Now Abimelech, when he had aftrighted the Israelites with the miseries he had brought upon the

Shechemites, seemed openly to affect greater authority than he now had, and appeared to set no bounds to his

violence, unless it were with the destruction of all. Accordingly he marched to Thebes, and took the city on

the sudden; and there being a great tower therein, whereunto the whole multitude fled, he made preparation to

besiege it. Now as he was rushing with violence near the gates, a woman threw a piece of a millstone upon

his head, upon which Abimelech fell down, and desired his armorbearer to kill him lest his death should be

thought to be the work of a woman: who did what he was bid to do. So he underwent this death as a

punishment for the wickedness he had perpetrated against his brethren, and his insolent barbarity to the

Shechemites. Now the calamity that happened to those Shechemites was according to the prediction of

Jotham, However, the army that was with Abimelech, upon his fall, was scattered abroad, and went to their

6. Now it was that Jair the Gileadite, (16) of the tribe of Manasseh, took the government. He was a man

happy in other respects also, but particularly in his children, who were of a good character. They were thirty

in number, and very skillful in riding on horses, and were intrusted with the government of the cities of

Gilead. He kept the government twentytwo years, and died an old man; and he was buried in Camon, a city

7. And now all the affairs of the Hebrews were managed uncertainly, and tended to disorder, and to the

contempt of God and of the laws. So the Ammonites and Philistines had them in contempt, and laid waste the

country with a great army; and when they had taken all Perea, they were so insolent as to attempt to gain the

possession of all the rest. But the Hebrews, being now amended by the calamities they had undergone, betook

themselves to supplications to God; and brought sacrifices to him, beseeching him not to be too severe upon

them, but to be moved by their prayers to leave off his anger against them. So God became more merciful to

8. When the Ammonites had made an expedition into the land of Gilead, the inhabitants of the country met

them at a certain mountain, but wanted a commander. Now there was one whose name was Jephtha, who,

both on account of his father's virtue, and on account of that army which he maintained at his own expenses,

was a potent man: the Israelites therefore sent to him, and entreated him to come to their assistance, and

promised him the dominion over them all his lifetime. But he did not admit of their entreaty; and accused

them, that they did not come to his assistance when he was unjustly treated, and this in an open manner by his

brethren; for they cast him off, as not having the same mother with the rest, but born of a strange mother, that

was introduced among them by his father's fondness; and this they did out of a contempt of his inability [to

vindicate himself]. So he dwelt in the country of Gilead, as it is called, and received all that came to him, let

them come from what place soever, and paid them wages. However, when they pressed him to accept the

dominion, and sware they would grant him the government over them all his life, he led them to the war.

9. And when Jephtha had taken immediate care of their affairs, he placed his army at the city Mizpeh, and

sent a message to the Ammonite [king], complaining of his unjust possession of their land. But that king sent

a contrary message; and complained of the exodus of the Israelites out of Egypt, and desired him to go out of

the land of the Amorites, and yield it up to him, as at first his paternal inheritance. But Jephtha returned this

answer: That he did not justly complain of his ancestors about the land of the Amorites, and ought rather to

thank them that they left the land of the Ammonites to them, since Moses could have taken it also; and that

neither would he recede from that land of their own, which God had obtained for them, and they had now

10. And when he had given them this answer, he sent the ambassadors away. And when he had prayed for

victory, and had vowed to perform sacred offices, and if he came home in safety, to offer in sacrifice what

living creature soever should first meet him, (17) he joined battle with the enemy, and gained a great victory,

and in his pursuit slew the enemies all along as far as the city of Minnith. He then passed over to the land of

the Ammonites, and overthrew many of their cities, and took their prey, and freed his own people from that

slavery which they had undergone for eighteen years. But as he came back, he fell into a calamity no way

correspondent to the great actions he had done; for it was his daughter that came to meet him; she was also an

only child and a virgin: upon this Jephtha heavily lamented the greatness of his affliction, and blamed his

daughter for being so forward in meeting him, for he had vowed to sacrifice her to God. However, this action

that was to befall her was not ungrateful to her, since she should die upon occasion of her father's victory, and

the liberty of her fellow citizens: she only desired her father to give her leave, for two months, to bewail her

youth with her fellow citizens; and then she agreed, that at the forementioned thee he might do with her

according to his vow. Accordingly, when that time was over, he sacrificed his daughter as a burntoffering,

offering such an oblation as was neither conformable to the law nor acceptable to God, not weighing with

11. Now the tribe of Ephraim fought against him, because he did not take them along with him in his

expedition against the Ammonites, but because he alone had the prey, and the glory of what was done to

himself. As to which he said, first, that they were not ignorant how his kindred had fought against him, and

that when they were invited, they did not come to his assistance, whereas they ought to have come quickly,

even before they were invited. And in the next place, that they were going to act unjustly; for while they had

not courage enough to fight their enemies, they came hastily against their own kindred: and he threatened

them that, with God's assistance, he would inflict a punishment upon them, unless they would grow wiser.

But when he could not persuade them, he fought with them with those forces which he sent for out of Gilead,

and he made a great slaughter among them; and when they were beaten, he pursued them, and seized on the

passages of Jordan by a part of his army which he had sent before, and slew about fortytwo thousand of

12. So when Jephtha had ruled six years, he died, and was buried in his own country, Sebee, which is a place

13. Now when Jephtha was dead, Ibzan took the government, being of the tribe of Judah, and of the city of

Bethlehem. He had sixty children, thirty of them sons, and the rest daughters; all whom he left alive behind

him, giving the daughters in marriage to husbands, and taking wives for his sons. He did nothing in the seven

years of his administration that was worth recording, or deserved a memorial. So he died an old man, and was

14. When Ibzan was dead after this manner, neither did Helon, who succeeded him in the government, and

15. Abdon also, the son of Hilel, of the tribe of Ephraim, and born at the city Pyrathon, was ordained their

supreme governor after Helon. He is only recorded to have been happy in his children; for the public affairs

were then so peaceable, and in such security, that neither did he perform any glorious action. He had forty

sons, and by them left thirty grandchildren; and he marched in state with these seventy, who were all very

skillful in riding horses; and he left them all alive after him. He died an old man, and obtained a magnificent

Concerning The Fortitude Of Samson, And What Mischiefs He Brought Upon The Philistines.

1. After Abdon was dead, the Philistines overcame the Israelites, and received tribute of them for forty years;

2. There was one Manoah, a person of such great virtue, that he had few men his equals, and without dispute

the principal person of his country. He had a wife celebrated for her beauty, and excelling her

contemporaries. He had no children; and, being uneasy at his want of posterity, he entreated God to give them

seed of their own bodies to succeed them; and with that intent he came constantly into the suburbs (18)

together with his wife; which suburbs were in the Great Plain. Now he was fond of his wife to a degree of

madness, and on that account was unmeasurably jealous of her. Now, when his wife was once alone, an

apparition was seen by her: it was an angel of God, and resembled a young man beautiful and tall, and

brought her the good news that she should have a son, born by God's providence, that should be a goodly

child, of great strength; by whom, when he was grown up to man's estate, the Philistines should be afflicted.

He exhorted her also not to poll his hair, and that he should avoid all other kinds of drink, (for so had God

commanded,) and be entirely contented with water. So the angel, when he had delivered that message, went

3. Now the wife informed her husband when he came home of what the angel had said, who showed so great

an admiration of the beauty and tallness of the young man that had appeared to her, that her husband was

astonished, and out of himself for jealousy, and such suspicions as are excited by that passion: but she was

desirous of having her husband's unreasonable sorrow taken away; accordingly she entreated God to send the

angel again, that he might be seen by her husband. So the angel came again by the favor of God, while they

were in the suburbs, and appeared to her when she was alone without her husband. She desired the angel to

stay so long till she might bring her husband; and that request being granted, she goes to call Manoah. When

he saw the angel he was not yet free from suspicion, and he desired him to inform him of all that he had told

his wife; but when he said it was sufficient that she alone knew what he had said, he then requested of him to

tell who he was, that when the child was born they might return him thanks, and give him a present. He

replied that he did not want any present, for that he did not bring them the good news of the birth of a son out

of the want of any thing. And when Manoah had entreated him to stay, and partake of his hospitality, he did

not give his consent. However he was persuaded, at the earnest request of Manoah to stay so long as while he

brought him one mark of his hospitality; so he slew a kid of the goats, and bid his wife boil it. When all was

ready, the angel enjoined him to set the loaves and the flesh, but without the vessels, upon the rock; which

when they had done, he touched the flesh with the rod which he had in his hand, which, upon the breaking

out of a flame, was consumed, together with the loaves; and the angel ascended openly, in their sight, up to

heaven, by means of the smoke, as by a vehicle. Now Manoah was afraid that some danger would come to

them from this sight of God; but his wife bade him be of good courage, for that God appeared to them for

4. So the woman proved with child, and was careful to observe the injunctions that were given her; and they

called the child, when he was born, Samson, which name signifies one that is strong. So the child grew apace;

and it appeared evidently that he would be a prophet, (19) both by the moderation of his diet, and the

5. Now when he once came with his parents to Timhath, a city of the Philistines, when there was a great

festival, he fell in love with a maid of that country, and he desired of his parents that they would procure him

the damsel for his wife: but they refused so to do, because she was not of the stock of Israel; yet because this

marriage was of God, who intended to convert it to the benefit of the Hebrews, he overpersuaded them to

procure her to be espoused to him. And as he was continually coming to her parents, he met a lion, and

though he was naked, he received his onset, and strangled him with his hands, and cast the wild beast into a

6. And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the

breast of that lion; and taking three honeycombs away, he gave them, together with the rest of his presents,

to the damsel. Now the people of Timhath, out of a dread of the young man's strength, gave him during the

time of the weddingfeast (for he then feasted them all) thirty of the most stout of their youth, in pretense to

be his companions, but in reality to be a guard upon him, that he might not attempt to give them any

disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times, Come,

if I propose you a riddle, and you can expound it in these seven days' thee, I will give you every one a linen

shirt and a garment, as the reward of your wisdom." So they being very ambitious to obtain the glory of

wisdom, together with the gains, desired him to propose his riddle. He, "That a devourer produced sweet food

out of itself, though itself were very disagreeable." And when they were not able, in three days' time, to find

out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it

them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell

it her, he at first refused to do it; but when she lay hard at him, and fell into tears, and made his refusal to tell

it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his

breast, and carried away three honeycombs, and brought them to her. Thus he, suspecting nothing of deceit,

informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon

they were to expound the riddle proposed to them, they met together before sunsetting, and said, "Nothing is

more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make

use of it." To which Samson made this rejoinder: "Nothing is more deceitful than a woman for such was the

person that discovered my interpretation to you." Accordingly he gave them the presents he had promised

them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But

he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the

7. At this injurious treatment Samson was so provoked, that he resolved to punish all the Philistines, as well

as her: so it being then summertime, and the fruits of the land being almost ripe enough for reaping, he

caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the

Philistines, by which means the fruits of the fields perished. Now when the Philistines knew that this was

Samson's doing, and knew also for what cause he did it, they sent their rulers to Timhath, and burnt his

8. Now when Samson had slain many of the Philistines in the plain country, he dwelt at Etam, which is a

strong rock of the tribe of Judah; for the Philistines at that time made an expedition against that tribe: but the

people of Judah said that they did not act justly with them, in inflicting punishments upon them while they

paid their tribute, and this only on account of Samson's offenses. They answered, that in case they would not

be blamed themselves, they must deliver up Samson, and put him into their power. So they being desirous not

to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the

bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of

the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into

their power; so they desired him to bear this willingly. Accordingly, when he had received assurance from

them upon oath, that they would do him no other harm than only to deliver him into his enemies' hands, he

came down from the rock, and put himself into the power of his countrymen. Then did they bind him with

two cords, and lead him on, in order to deliver him to the Philistines; and when they came to a certain place,

which is now called the Jawbone, on account of the great action there performed by Samson, though of old

it had no particular name at all, the Philistines, who had pitched their camp not far off, came to meet them

with joy and shouting, as having done a great thing, and gained what they desired; but Samson broke his

bonds asunder, and catching up the jawbone of an ass that lay down at his feet, fell upon his enemies, and

smiting them with his jawbone, slew a thousand of them, and put the rest to flight and into great disorder.

9. Upon this slaughter Samson was too proud of what he had performed, and said that this did not come to

pass by the assistance of God, but that his success was to be ascribed to his own courage; and vaunted

himself, that it was out of a dread of him that some of his enemies fell and the rest ran away upon his use of

the jawbone; but when a great thirst came upon him, he considered that human courage is nothing, and bare

his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he

had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver

him from the misfortune he was under. Accordingly God was moved with his entreaties, and raised him up a

plentiful fountain of sweet water at a certain rock whence it was that Samson called the place the Jawbone,

10. After this fight Samson held the Philistines in contempt, and came to Gaza, and took up his lodgings in a

certain inn. When the rulers of Gaza were informed of his coming thither, they seized upon the gates, and

placed men in ambush about them, that he might not escape without being perceived; but Samson, who was

acquainted with their contrivances against him, arose about midnight, and ran by force upon the gates, with

their posts and beams, and the rest of their wooden furniture, and carried them away on his shoulders, and

11. However, he at length (21) transgressed the laws of his country, and altered his own regular way of living,

and imitated the strange customs of foreigners, which thing was the beginning of his miseries; for he fell in

love with a woman that was a harlot among the Philistines: her name was Delilah, and he lived with her. So

those that administered the public affairs of the Philistines came to her, and, with promises, induced her to get

out of Samson what was the cause of that his strength, by which he became unconquerable to his enemies.

Accordingly, when they were drinking, and had the like conversation together, she pretended to admire the

actions he had done, and contrived to get out of him by subtlety, by what means he so much excelled others

in strength. Samson, in order to delude Delilah, for he had not yet lost his senses, replied, that if he were

bound with seven such green withs of a vine as might still be wreathed, he should be weaker than any other

man. The woman said no more then, but told this to the rulers of the Philistines, and hid certain of the soldiers

in ambush within the house; and when he was disordered in drink and asleep, she bound him as fast as

possible with the withs; and then upon her awakening him, she told him some of the people were upon him;

but he broke the withs, and endeavored to defend himself, as though some of the people were upon him. Now

this woman, in the constant conversation Samson had with her, pretended that she took it very ill that he had

such little confidence in her affections to him, that he would not tell her what she desired, as if she would not

conceal what she knew it was for his interest to have concealed. However, he deluded her again, and told her,

that if they bound him with seven cords, he should lose his strength. And when, upon doing this, she gained

nothing, he told her the third thee, that his hair should be woven into a web; but when, upon doing this, the

truth was not yet discovered, at length Samson, upon Delilah's prayer, (for he was doomed to fall into some

affliction,) was desirous to please her, and told her that God took care of him, and that he was born by his

providence, and that "thence it is that I suffer my hair to grow, God having charged me never to poll my head,

and thence my strength is according to the increase and continuance of my hair." When she had learned thus

much, and had deprived him of his hair, she delivered him up to his enemies, when he was not strong enough

to defend himself from their attempts upon him; so they put out his eyes, and bound him, and had him led

12. But in process of time Samson's hair grew again. And there was a public festival among the Philistines,

when the rulers, and those of the most eminent character, were feasting together; (now the room wherein they

were had its roof supported by two pillars ;) so they sent for Samson, and he was brought to their feast, that

they might insult him in their cups. Hereupon he, thinking it one of the greatest misfortunes, if he should not

be able to revenge himself when he was thus insulted, persuaded the boy that led him by the hand, that he was

weary and wanted to rest himself, and desired he would bring him near the pillars; and as soon as he came to

them, he rushed with force against them, and overthrew the house, by overthrowing its pillars, with three

thousand men in it, who were all slain, and Samson with them. And such was the end of this man, when he

had ruled over the Israelites twenty years. And indeed this man deserves to be admired for his courage and

strength, and magnanimity at his death, and that his wrath against his enemies went so far as to die himself

with them. But as for his being ensnared by a woman, that is to be ascribed to human nature, which is too

weak to resist the temptations to that sin; but we ought to bear him witness, that in all other respects he was

one of extraordinary virtue. But his kindred took away his body, and buried it in Sarasat his own country,

How Under Eli's Government Of The Israelites Booz Married Ruth, From Whom Came Obed The

1. Now after the death of Samson, Eli the high priest was governor of the Israelites. Under him, when the

country was afflicted with a famine, Elimelech of Bethlehem, which is a city of the tribe of Judah, being not

able to support his family under so sore a distress, took with him Naomi his wife, and the children that were

born to him by her, Chillon and Mahlon, and removed his habitation into the land of Moab; and upon the

happy prosperity of his affairs there, he took for his sons wives of the Moabites, Orpah for Chillon, and Ruth

for Mahlon. But in the compass of ten years, both Elimelech, and a little while after him, the sons, died; and

Naomi being very uneasy at these accidents, and not being able to bear her lonesome condition, now those

that were dearest to her were dead, on whose account it was that she had gone away from her own country,

she returned to it again, for she had been informed it was now in a flourishing condition. However, her

daughtersinlaw were not able to think of parting with her; and when they had a mind to go out of the

country with her, she could not dissuade them from it; but when they insisted upon it, she wished them a

more happy wedlock than they had with her sons, and that they might have prosperity in other respects also;

and seeing her own affairs were so low, she exhorted them to stay where they were, and not to think of

leaving their own country, and partaking with her of that uncertainty under which she must return.

Accordingly Orpah staid behind; but she took Ruth along with her, as not to be persuaded to stay behind her,

2. When Ruth was come with her motherinlaw to Bethlehem, Booz, who was near of kin to Elimelech,

entertained her; and when Naomi was so called by her fellow citizens, according to her true name, she said,

"You might more truly call me Mara." Now Naomi signifies in the Hebrew tongue happiness, and Mara,

sorrow. It was now reaping thee; and Ruth, by the leave of her motherinlaw, went out to glean, that they

might get a stock of corn for their food. Now it happened that she came into Booz's field; and after some thee

Booz came thither, and when he saw the damsel, he inquired of his servant that was set over the reapers

concerning the girl. The servant had a little before inquired about all her circumstances, and told them to his

master, who kindly embraced her, both on account of her affection to her motherinlaw, and her

remembrance of that son of hers to whom she had been married, and wished that she might experience a

prosperous condition; so he desired her not to glean, but to reap what she was able, and gave her leave to

carry it home. He also gave it in charge to that servant who was over the reapers, not to hinder her when she

took it away, and bade him give her her dinner, and make her drink when he did the like to the reapers. Now

what corn Ruth received of him she kept for her motherinlaw, and came to her in the evening, and brought

the ears of corn with her; and Naomi had kept for her a part of such food as her neighbors had plentifully

bestowed upon her. Ruth also told her motherinlaw what Booz had said to her; and when the other had

informed her that he was near of kin to them, and perhaps was so pious a man as to make some provision for

them, she went out again on the days following, to gather the gleanings with Booz's maidservants.

3. It was not many days before Booz, after the barley was winnowed, slept in his thrashingfloor. When

Naomi was informed of this circumstance she contrived it so that Ruth should lie down by him, for she

thought it might be for their advantage that he should discourse with the girl. Accordingly she sent the damsel

to sleep at his feet; who went as she bade her, for she did not think it consistent with her duty to contradict

any command of her motherinlaw. And at first she lay concealed from Booz, as he was fast asleep; but

when he awaked about midnight, and perceived a woman lying by him, he asked who she was; and when

she told him her name, and desired that he whom she owned for her lord would excuse her, he then said no

more; but in the morning, before the servants began to set about their work, he awaked her, and bid her take

as much barley as she was able to carry, and go to her motherinlaw before any body there should see that

she had lain down by him, because it was but prudent to avoid any reproach that might arise on that account,

especially when there had been nothing done that was ill. But as to the main point she aimed at, the matter

should rest here, "He that is nearer of kin than I am, shall be asked whether he wants to take thee to wife: if

he says he does, thou shalt follow him; but if he refuse it, I will marry thee, according to the law."

4. When she had informed her motherinlaw of this, they were very glad of it, out of the hope they had that

Booz would make provision for them. Now about noon Booz went down into the city, and gathered the

senate together, and when he had sent for Ruth, he called for her kinsman also; and when he was come, he

said, "Dost not thou retain the inheritance of Elimelech and his sons?" He confessed that he did retain it, and

that he did as he was permitted to do by the laws, because he was their nearest kinsman. Then said Booz,

"Thou must not remember the laws by halves, but do every thing according to them; for the wife of Mahlon is

come hither, whom thou must marry, according to the law, in case thou wilt retain their fields." So the man

yielded up both the field and the wife to Booz, who was himself of kin to those that were dead, as alleging

that he had a wife already, and children also; so Booz called the senate to witness, and bid the woman to

loose his shoe, and spit in his face, according to the law; and when this was done, Booz married Ruth, and

they had a son within a year's time. Naomi was herself a nurse to this child; and by the advice of the women,

called him Obed, as being to be brought up in order to be subservient to her in her old age, for Obed in the

Hebrew dialect signifies a servant. The son of Obed was Jesse, and David was his son, who was king, and left

his dominions to his sons for one and twenty generations. I was therefore obliged to relate this history of

Ruth, because I had a mind to demonstrate the power of God, who, without difficulty, can raise those that are

of ordinary parentage to dignity and splendor, to which he advanced David, though he were born of such

Concerning The Birth Of Samuel; And How He Foretold The Calamity That Befell The Sons Of Eli.

1. And now upon the ill state of the affairs of the Hebrews, they made war again upon the Philistines. The

occasion was this: Eli, the high priest, had two sons, Hophni and Phineas. These sons of Eli were guilty of

injustice towards men, and of impiety towards God, and abstained from no sort of wickedness. Some of their

gifts they carried off, as belonging to the honorable employment they had; others of them they took away by

violence. They also were guilty of impurity with the women that came to worship God at the tabernacle,

obliging some to submit to their lust by force, and enticing others by bribes; nay, the whole course of their

lives was no better than tyranny. Their father therefore was angry at them for such their wickedness, and

expected that God would suddenly inflict his punishments upon them for what they had done. The multitude

took it heinously also. And as soon as God had foretold what calamity would befall Eli's sons, which he did

both to Eli himself and to Samuel the prophet, who was yet but a child, he openly showed his sorrow for his

2. I will first despatch what I have to say about the prophet Samuel, and after that will proceed to speak of the

sons of Eli, and the miseries they brought on the whole people of the Hebrews. Elcanah, a Levite, one of a

middle condition among his fellow citizens, and one that dwelt at Ramathaim, a city of the tribe of Ephraim,

married two wives, Hannah and Peninnah. He had children by the latter; but he loved the other best, although

she was barren. Now Elcanah came with his wives to the city Shiloh to sacrifice, for there it was that the

tabernacle of God was fixed, as we have formerly said. Now when, after he had sacrificed, he distributed at

that festival portions of the flesh to his wives and children, and when Hannah saw the other wife's children

sitting round about their mother, she fell into tears, and lamented herself on account of her barrenness and

lonesomeness; and suffering her grief to prevail over her husband's consolations to her, she went to the

tabernacle to beseech God to give her seed, and to make her a mother; and to vow to consecrate the first son

she should bear to the service of God, and this in such a way, that his manner of living should not be like that

of ordinary men. And as she continued at her prayers a long time, Eli, the high priest, for he sat there before

the tabernacle, bid her go away, thinking she had been disordered with wine; but when she said she had drank

water, but was in sorrow for want of children, and was beseeching God for them, he bid her be of good cheer,

3. So she came to her husband full of hope, and ate her meal with gladness. And when they had returned to

their own country she found herself with child, and they had a son born to them, to whom they gave the name

of Samuel, which may be styled one that was asked of God. They therefore came to the tabernacle to offer

sacrifice for the birth of the child, and brought their tithes with them; but the woman remembered the vows

she had made concerning her son, and delivered him to Eli, dedicating him to God, that he might become a

prophet. Accordingly his hair was suffered to grow long, and his drink was water. So Samuel dwelt and was

brought up in the temple. But Elcanah had other sons by Hannah, and three daughters.

4. Now when Samuel was twelve years old, he began to prophesy: and once when he was asleep, God called

to him by his name; and he, supposing he had been called by the high priest, came to him: but when the high

priest said he did not call him, God did so thrice. Eli was then so far illuminated, that he said to him, "Indeed,

Samuel, I was silent now as well as before: it is God that calls thee; do thou therefore signify it to him, and

say, I am here ready." So when he heard God speak again, he desired him to speak, and to deliver what

oracles he pleased to him, for he would not fail to perform any ministration whatsoever he should make use

of him in; to which God replied, "Since thou art here ready, learn what miseries are coming upon the

Israelites, such indeed as words cannot declare, nor faith believe; for the sons of Eli shall die on one day,

and the priesthood shall be transferred into the family of Eleazar; for Eli hath loved his sons more than he

hath loved my worship, and to such a degree as is not for their advantage." Which message Eli obliged the

prophet by oath to tell him, for otherwise he had no inclination to afflict him by telling it. And now Eli had a

far more sure expectation of the perdition of his sons; but the glory of Samuel increased more and more, it

being found by experience that whatsoever he prophesied came to pass accordingly. (22) CHAPTER 11.

Herein Is Declared What Befell The Sons Of Eli, The Ark, And The People And How Eli Himself Died

1. About this time it was that the Philistines made war against the Israelites, and pitched their camp at the city

Aphek. Now when the Israelites had expected them a little while, the very next day they joined battle, and the

Philistines were conquerors, and slew above four thousand of the Hebrews, and pursued the rest of their

2. So the Hebrews being afraid of the worst, sent to the senate, and to the high priest, and desired that they

would bring the ark of God, that by putting themselves in array, when it was present with them, they might be

too hard for their enemies, as not reflecting that he who had condemned them to endure these calamities was

greater than the ark, and for whose sake it was that this ark came to be honored. So the ark came, and the sons

of the high priest with it, having received a charge from their father, that if they pretended to survive the

taking of the ark, they should come no more into his presence, for Phineas officiated already as high priest,

his father having resigned his office to him, by reason of his great age. So the Hebrews were full of courage,

as supposing that, by the coming of the ark, they should be too hard for their enemies: their enemies also

were greatly concerned, and were afraid of the ark's coming to the Israelites: however, the upshot did not

prove agreeable to the expectation of both sides, but when the battle was joined, that victory which the

Hebrews expected was gained by the Philistines, and that defeat the Philistines were afraid of fell to the lot of

the Israelites, and thereby they found that they had put their trust in the ark in vain, for they were presently

beaten as soon as they came to a close fight with their enemies, and lost about thirty thousand men, among

whom were the sons of the high priest; but the ark was carried away by the enemies.

3. When the news of this defeat came to Shiloh, with that of the captivity of the ark, (for a certain young man,

a Benjamite, who was in the action, came as a messenger thither,) the whole city was full of lamentations.

And Eli, the high priest, who sat upon a high throne at one of the gates, heard their mournful cries, and

supposed that some strange thing had befallen his family. So he sent for the young man; and when he

understood what had happened in the battle, he was not much uneasy as to his sons, or what was told him

withal about the army, as having beforehand known by Divine revelation that those things would happen, and

having himself declared them beforehand, for what sad things come unexpectedly they distress men the

most; but as soon as [he heard] the ark was carried captive by their enemies, he was very much grieved at it,

because it fell out quite differently from what he expected; so he fell down from his throne and died, having

4. On the same day his son Phineas's wife died also, as not able to survive the misfortune of her husband; for

they told her of her husband's death as she was in labor. However, she bare a son at seven months, who lived,

and to whom they gave the name of Icabod, which name signifies disgrace, and this because the army

5. Now Eli was the first of the family of Ithamar, the other son of Aaron, that had the government; for the

family of Eleazar officiated as high priest at first, the son still receiving that honor from the father which

Eleazar bequeathed to his son Phineas; after whom Abiezer his son took the honor, and delivered it to his son,

whose name was Bukki, from whom his son Ozi received it; after whom Eli, of whom we have been

speaking, had the priesthood, and so he and his posterity until the thee of Solomon's reign; but then the

The Destruction That Came Upon The Philistines, And Upon Their Land, By The Wrath Of Go On Account

Of Their Having Carried The Ark Away Captive; And After What Manner They Sent It Back To The

1. When the Philistines had taken the ark of the Hebrews captive, as I said a little before, they carried it to the

city of Ashdod, and put it by their own god, who was called Dagon, (1) as one of their spoils; but when they

went into his temple the next morning to worship their god, they found him paying the same worship to the

ark, for he lay along, as having fallen down from the basis whereon he had stood: so they took him up, and

set him on his basis again, and were much troubled at what had happened; and as they frequently came to

Dagon and found him still lying along, in a posture of adoration to the ark, they were in very great distress

and confusion. At length God sent a very destructive disease upon the city and country of Ashdod, for they

died of the dysentery or flux, a sore distemper, that brought death upon them very suddenly; for before the

soul could, as usual in easy deaths, be well loosed from the body, they brought up their entrails, and vomited

up what they had eaten, and what was entirely corrupted by the disease. And as to the fruits of their country, a

great multitude of mice arose out of the earth and hurt them, and spared neither the plants nor the fruits. Now

while the people of Ashdod were under these misfortunes, and were not able to support themselves under

their calamities, they perceived that they suffered thus because of the ark, and that the victory they had

gotten, and their having taken the ark captive, had not happened for their good; they therefore sent to the

people of Askelon, and desired that they would receive the ark among them. This desire of the people of

Ashdod was not disagreeable to those of Askelon, so they granted them that favor. But when they had gotten

the ark, they were in the same miserable condition; for the ark carried along with it the disasters that the

people of Ashdod had suffered, to those who received it from them. Those of Askelon also sent it away from

themselves to others: nor did it stay among those others neither; for since they were pursued by the same

disasters, they still sent it to the neighboring cities; so that the ark went round, after this manner, to the five

cities of the Philistines, as though it exacted these disasters as a tribute to be paid it for its coming among

2. When those that had experienced these miseries were tired out with them, and when those that heard of

them were taught thereby not to admit the ark among them, since they paid so dear a tribute for it, at length

they sought for some contrivance and method how they might get free from it: so the governors of the five

cities, Gath, and Ekron, and Askelon, as also of Gaza, and Ashclod, met together, and considered what was fit

to be done; and at first they thought proper to send the ark back to its own people, as allowing that God had

avenged its cause; that the miseries they had undergone came along with it, and that these were sent on their

cities upon its account, and together with it. However, there were those that said they should not do so, nor

suffer themselves to be deluded, as ascribing the cause of their miseries to it, because it could not have such

power and force upon them; for, had God had such a regard to it, it would not have been delivered into the

hands of men. So they exhorted them to be quiet, and to take patiently what had befallen them, and to

suppose there was no other cause of it but nature, which, at certain revolutions of time, produces such

mutations in the bodies of men, in the earth, in plants, and in all things that grow out of the earth. But the

counsel that prevailed over those already described, was that of certain men, who were believed to have

distinguished themselves in former times for their understanding and prudence, and who, in their present

circumstances, seemed above all the rest to speak properly. These men said it was not right either to send the

ark away, or to retain it, but to dedicate five golden images, one for every city, as a thankoffering to God, on

account of his having taken care of their preservation, and having kept them alive when their lives were likely

to be taken away by such distempers as they were not able to bear up against. They also would have them

make five golden mice like to those that devoured and destroyed their country (2) to put them in a bag, and

lay them upon the ark; to make them a new cart also for it, and to yoke milch kine to it (3) but to shut up their

calves, and keep them from them, lest, by following after them, they should prove a hinderance to their dams,

and that the dams might return the faster out of a desire of those calves; then to drive these milch kine that

carried the ark, and leave it at a place where three ways met, and So leave it to the kine to go along which of

those ways they pleased; that in case they went the way to the Hebrews, and ascended to their country, they

should suppose that the ark was the cause of their misfortunes; but if they turned into another road, they said,

3. So they determined that these men spake well; and they immediately confirmed their opinion by doing

accordingly. And when they had done as has been already described, they brought the cart to a place where

three ways met, and left it there and went their ways; but the kine went the right way, and as if some persons

had driven them, while the rulers of the Philistines followed after them, as desirous to know where they

would stand still, and to whom they would go. Now there was a certain village of the tribe of Judah, the name

of which was Bethshemesh, and to that village did the kine go; and though there was a great and good plain

before them to proceed in, they went no farther, but stopped the cart there. This was a sight to those of that

village, and they were very glad; for it being then summertime, and all the inhabitants being then in the

fields gathering in their fruits, they left off the labors of their hands for joy, as soon as they saw the ark, and

ran to the cart, and taking the ark down, and the vessel that had the images in it, and the mice, they set them

upon a certain rock which was in the plain; and when they had offered a splendid sacrifice to God, and

feasted, they offered the cart and the kine as a burntoffering: and when the lords of the Philistines saw this,

4. But now it was that the wrath of God overtook them, and struck seventy persons of the village of

Bethshemesh dead, who, not being priests, and so not worthy to touch the ark, had approached to it. Those of

that village wept for these that had thus suffered, and made such a lamentation as was naturally to be

expected on so great a misfortune that was sent from God; and every one mourned for his own relation. And

since they acknowledged themselves unworthy of the ark's abode with them, they sent to the public senate of

the Israelites, and informed them that the ark was restored by the Philistines; which when they knew, they

brought it away to Kirjathjearim, a city in the neighborhood of Bethshemesh. In this city lived one Abinadab,

by birth a Levite, and who was greatly commended for his righteous and religious course of life; so they

brought the ark to his house, as to a place fit for God himself to abide in, since therein did inhabit a righteous

man. His sons also ministered to the Divine service at the ark, and were the principal curators of it for twenty

years; for so many years it continued in Kirjathjearim, having been but four months with the Philistines.

The Expedition Of The Philistines Against The Hebrews And The Hebrews' Victory Under The Conduct Of

1. Now while the city of Kirjathjearim had the ark with them, the whole body of the people betook

themselves all that time to offer prayers and sacrifices to God, and appeared greatly concerned and zealous

about his worship. So Samuel the prophet, seeing how ready they were to do their duty, thought this a proper

time to speak to them, while they were in this good disposition, about the recovery of their liberty, and of the

blessings that accompanied the same. Accordingly he used such words to them as he thought were most

likely to excite that inclination, and to persuade them to attempt it: "O you Israelites," said he, "to whom the

Philistines are still grievous enemies, but to whom God begins to be gracious, it behooves you not only to be

desirous of liberty, but to take the proper methods to obtain it. Nor are you to be contented with an inclination

to get clear of your lords and masters, while you still do what will procure your continuance under them. Be

righteous then, and cast wickedness out of your souls, and by your worship supplicate the Divine Majesty

with all your hearts, and persevere in the honor you pay to him; for if you act thus, you will enjoy prosperity;

you will be freed from your slavery, and will get the victory over your enemies: which blessings it is not

possible you should attain, either by weapons of war, or by the strength of your bodies, or by the multitude of

your assistants; for God has not promised to grant these blessings by those means, but by being good and

righteous men; and if you will be such, I will be security to you for the performance of God's promises."

When Samuel had said thus, the multitude applauded his discourse, and were pleased with his exhortation to

them, and gave their consent to resign themselves up to do what was pleasing to God. So Samuel gathered

them together to a certain city called Mizpeh, which, in the Hebrew tongue, signifies a watchtower; there

they drew water, and poured it out to God, and fasted all day, and betook themselves to their prayers.

2. This their assembly did not escape the notice of the Philistines: so when they had learned that so large a

company had met together, they fell upon the Hebrews with a great army and mighty forces, as hoping to

assault them when they did not expect it, nor were prepared for it. This thing affrighted the Hebrews, and put

them into disorder and terror; so they came running to Samuel, and said that their souls were sunk by their

fears, and by the former defeat they had received, and "that thence it was that we lay still, lest we should

excite the power of our enemies against us. Now while thou hast brought us hither to offer up our prayers and

sacrifices, and take oaths [to be obedient], our enemies are making an expedition against us, while we are

naked and unarmed; wherefore we have no other hope of deliverance but that by thy means, and by the

assistance God shall afford us upon thy prayers to him, we shall obtain deliverance from the Philistines."

Hereupon Samuel bade them be of good cheer, and promised them that God would assist them; and taking a

sucking lamb, he sacrificed it for the multitude, and besought God to hold his protecting hand over them

when they should fight with the Philistines, and not to overlook them, nor suffer them to come under a

second misfortune. Accordingly God hearkened to his prayers, and accepting their sacrifice with a gracious

intention, and such as was disposed to assist them, he granted them victory and power over their enemies.

Now while the altar had the sacrifice of God upon it, and had not yet consumed it wholly by its sacred fire,

the enemy's army marched out of their camp, and was put in order of battle, and this in hope that they should

be conquerors, since the Jews (5) were caught in distressed circumstances, as neither having their weapons

with them, nor being assembled there in order to fight. But things so fell out, that they would hardly have

been credited though they had been foretold by anybody: for, in the first place, God disturbed their enemies

with an earthquake, and moved the ground under them to such a degree, that he caused it to tremble, and

made them to shake, insomuch that by its trembling, he made some unable to keep their feet, and made them

fall down, and by opening its chasms, he caused that others should be hurried down into them; after which he

caused such a noise of thunder to come among them, and made fiery lightning shine so terribly round about

them, that it was ready to burn their faces; and he so suddenly shook their weapons out of their hands, that he

made them fly and return home naked. So Samuel with the multitude pursued them to Bethcar, a place so

called; and there he set up a stone as a boundary of their victory and their enemies' flight, and called it the

Stone of Power, as a signal of that power God had given them against their enemies.

3. So the Philistines, after this stroke, made no more expeditions against the Israelites, but lay still out of fear,

and out of remembrance of what had befallen them; and what courage the Philistines had formerly against the

Hebrews, that, after this victory, was transferred to the Hebrews. Samuel also made an expedition against the

Philistines, and slew many of them, and entirely humbled their proud hearts, and took from them that

country, which, when they were formerly conquerors in battle, they had cut off from the Jews, which was the

country that extended from the borders of Gath to the city of Ekron: but the remains of the Canaanites were at

How Samuel When He Was So Infirm With Old Age That He Could Not Take Care Of The Public Affairs

Intrusted Them To His Sons; And How Upon The Evil Administration Of The Government By Them The

Multitude Were So Angry, That They Required To Have A King To Govern Them, Although Samuel Was

1. But Samuel the prophet, when he had ordered the affairs of the people after a convenient manner, and had

appointed a city for every district of them, he commanded them to come to such cities, to have the

controversies that they had one with another determined in them, he himself going over those cities twice in a

year, and doing them justice; and by that means he kept them in very good order for a long time.

2. But afterwards he found himself oppressed with old age, and not able to do what he used to do, so he

committed the government and the care of the multitude to his sons, the elder of whom was called Joel, and

the name of the younger was Abiah. He also enjoined them to reside and judge the people, the one at the city

of Bethel, and the other at Beersheba, and divided the people into districts that should be under the

jurisdiction of each of them. Now these men afford us an evident example and demonstration how some

children are not of the like dispositions with their parents; but sometimes perhaps good and moderate, though

born of wicked parents; and sometimes showing themselves to be wicked, though born of good parents: for

these men turning aside from their father's good courses, and taking a course that was contrary to them,

perverted justice for the 'filthy lucre of gifts and bribes, and made their determinations not according to truth,

but according to bribery, and turned aside to luxury, and a costly way of living; so that as, in the first place,

they practiced what was contrary to the will of God, so did they, in the second place, what was contrary to the

will of the prophet their father, who had taken a great deal of care, and made a very careful provision that the

3. But the people, upon these injuries offered to their former constitution and government by the prophet's

sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah,

and informed him of the transgressions of his sons; and said, That as he was himself old already, and too

infirm by that age of his to oversee their affairs in the manner he used to do, so they begged of him, and

entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them

of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted

Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of

an aristocracy, as what made the men that used it of a divine and happy disposition; nor could he either think

of eating or sleeping, out of his concern and torment of mind at what they had said, but all the night long did

4. While he was thus disposed, God appeared to him, and comforted him, saying, That he ought not to be

uneasy at what the multitude desired, because it was not he, but Himself whom they so insolently despised,

and would not have to be alone their king; that they had been contriving these things from the very day that

they came out of Egypt; that however. in no long time they would sorely repent of what they did, which

repentance yet could not undo what was thus done for futurity; that they would be sufficiently rebuked for

their contempt, and the ungrateful conduct they have used towards me, and towards thy prophetic office. "So

I command thee to ordain them such a one as I shall name beforehand to be their king, when thou hast first

described what mischiefs kingly government will bring upon them, and openly testified before them into

5. When Samuel had heard this, he called the Jews early in the morning, and confessed to them that he was to

ordain them a king; but he said that he was first to describe to them what would follow, what treatment they

would receive from their kings, and with how many mischiefs they must struggle. "For know ye," said he,

"that, in the first place, they will take your sons away from you, and they will command some of them to be

drivers of their chariots, and some to be their horsemen, and the guards of their body, and others of them to

be runners before them, and captains of thousands, and captains of hundreds; they will also make them their

artificers, makers of armor, and of chariots, and of instruments; they will make them their husbandmen also,

and the curators of their own fields, and the diggers of their own vineyards; nor will there be any thing which

they will not do at their commands, as if they were slaves bought with money. They will also appoint your

daughters to be confectioners, and cooks, and bakers; and these will be obliged to do all sorts of work which

women slaves, that are in fear of stripes and torments, submit to. They will, besides this, take away your

possessions, and bestow them upon their eunuchs, and the guards of their bodies, and will give the herds of

your cattle to their own servants: and to say briefly all at once, you, and all that is yours, will be servants to

your king, and will become no way superior to his slaves; and when you suffer thus, you will thereby be put

in mind of what I now say. And when you repent of what you have done, you will beseech God to have

mercy upon you, and to grant you a quick deliverance from your kings; but he will not accept your prayers,

but will neglect you, and permit you to suffer the punishment your evil conduct has deserved."

6. But the multitude was still so foolish as to be deaf to these predictions of what would befall them; and too

peevish to suffer a determination which they had injudiciously once made, to be taken out of their mind; for

they could not be turned from their purpose, nor did they regard the words of Samuel, but peremptorily

insisted on their resolution, and desired him to ordain them a king immediately, and not trouble himself with

fears of what would happen hereafter, for that it was necessary they should have with them one to fight their

battles, and to avenge them of their enemies, and that it was no way absurd, when their neighbors were under

kingly government, that they should have the same form of government also. So when Samuel saw that what

he had said had not diverted them from their purpose, but that they continued resolute, he said, "Go you every

one home for the present; when it is fit I will send for you, as soon as I shall have learned from God who it is

The Appointment Of A King Over The Israelites, Whose Name Was Saul; And This By The Command Of

1. Ther was one of the tribe of Benjamin, a man of a good family, and of a virtuous disposition; his name was

Kish. He had a son, a young man of a comely countenance, and of a tall body, but his understanding and his

mind were preferable to what was visible in him: they called him Saul. Now this Kish had some fine

sheasses that were wandered out of the pasture wherein they fed, for he was more delighted with these than

with any other cattle he had; so he sent out his son, and one servant with him, to search for the beasts; but

when he had gone over his own tribe in search after the asses, he went to other tribes, and when he found

them not there neither, he determined to go his way home, lest he should occasion any concern to his father

about himself. But when his servant that followed him told him as they were near the city of Ramah, that

there was a true prophet in that city, and advised him to go to him, for that by him they should know the

upshot of the affair of their asses, he replied, That if they should go to him, they had nothing to give him as a

reward for his prophecy, for their subsistence money was spent. The servant answered, that he had still the

fourth part of a shekel, and he would present him with that; for they were mistaken out of ignorance, as not

knowing that the prophet received no such reward (6) So they went to him; and when they were before the

gates, they lit upon certain maidens that were going to fetch water, and they asked them which was the

prophet's house. They showed them which it was; and bid them make haste before he sat down to supper, for

he had invited many guests to a feast, and that he used to sit down before those that were invited. Now

Samuel had then gathered many together to feast with him on this very account; for while he every day

prayed to God to tell him beforehand whom he would make king, he had informed him of this man the day

before, for that he would send him a certain young man out of the tribe of Benjamin about this hour of the

day; and he sat on the top of the house in expectation of that time's being come. And when the time was

completed, he came down and went to supper; so he met with Saul, and God discovered to him that this was

he who should rule over them. Then Saul went up to Samuel and saluted him, and desired him to inform him

which was the prophet's house; for he said he was a stranger and did not know it. When Samuel had told him

that he himself was the person, he led him in to supper, and assured him that the asses were found which he

had been to seek, and that the greatest of good things were assured to him: he replied, "I am too

inconsiderable to hope for any such thing, and of a tribe to small to have kings made out of it, and of a family

smaller than several other families; but thou tellest me this in jest, and makest me an object of laughter, when

thou discoursest with me of greater matters than what I stand in need of." However, the prophet led him in to

the feast, and made him sit down, him and his servant that followed him, above the other guests that were

invited, which were seventy in number (7) and he gave orders to the servants to set the royal portion before

Saul. And when the time of going to bed was come, the rest rose up, and every one of them went home; but

2. Now as soon as it was day, Samuel raised up Saul out of his bed, and conducted him homeward; and when

he was out of the city, he desired him to cause his servant to go before, but to stay behind himself, for that he

had somewhat to say to him when nobody else was present. Accordingly, Saul sent away his servant that

followed him; then did the prophet take a vessel of oil, and poured it upon the head of the young man, and

kissed him, and said, "Be thou a king, by the ordination of God, against the Philistines, and for avenging the

Hebrews for what they have suffered by them; of this thou shalt have a sign, which I would have thee take

notice of: As soon as thou art departed hence, thou will find three men upon the road, going to worship God

at Bethel; the first of whom thou wilt see carrying three loaves of bread, the second carrying a kid of the

goats, and the third will follow them carrying a bottle of wine. These three men will salute thee, and speak

kindly to thee, and will give thee two of their loaves, which thou shalt accept of. And thence thou shalt come

to a place called Rachel's Monument, where thou shalt meet with those that will tell thee thy asses are found;

after this, when thou comest to Gabatha, thou shalt overtake a company of prophets, and thou shalt be seized

with the Divine Spirit, (8) and prophesy along with them, till every one that sees thee shall be astonished, and

wonder, and say, Whence is it that the son of Kish has arrived at this degree of happiness? And when these

signs have happened to thee, know that God is with thee; then do thou salute thy father and thy kindred. Thou

shalt also come when I send for thee to Gilgal, that we may offer thankofferings to God for these blessings."

When Samuel had said this, and foretold these things, he sent the young man away. Now all things fell out to

3. But as soon as Saul came into the house of his kinsman Abner, whom indeed he loved better than the rest

of his relations, he was asked by him concerning his journey, and what accidents happened to him therein;

and he concealed none of the other things from him, no, not his coming to Samuel the prophet, nor how he

told him the asses were found; but he said nothing to him about the kingdom, and what belonged thereto,

which he thought would procure him envy, and when such things are heard, they are not easily believed; nor

did he think it prudent to tell those things to him, although he appeared very friendly to him, and one whom

he loved above the rest of his relations, considering, I suppose, what human nature really is, that no one is a

firm friend, neither among our intimates, nor of our kindred; nor do they preserve that kind disposition when

God advances men to great prosperity, but they are still illnatured and envious at those that are in eminent

4. Then Samuel called the people together to the city Mizpeh, and spake to them in the words following,

which he said he was to speak by the command of God: That when he had granted them a state of liberty,

and brought their enemies into subjection, they were become unmindful of his benefits, and rejected God that

he should not be their King, as not considering that it would be most for their advantage to be presided over

by the best of beings, for God is the best of beings, and they chose to have a man for their king; while kings

will use their subjects as beasts, according to the violence of their own wills and inclinations, and other

passions, as wholly carried away with the lust of power, but will not endeavor so to preserve the race of

mankind as his own workmanship and creation, which, for that very reason, God would take cake of. "But

since you have come to a fixed resolution, and this injurious treatment of God has quite prevailed over you,

5. When the Hebrews had so done, the lot fell upon the tribe of Benjamin; and when the lot was cast for the

families of this tribe, that which was called Matri was taken; and when the lot was cast for the single persons

of that family, Saul, the son of Kish, was taken for their king. When the young man knew this, he prevented

[their sending for him], and immediately went away and hid himself. I suppose that it was because he would

not have it thought that he willingly took the government upon him; nay, he showed such a degree of

command over himself, and of modesty, that while the greatest part are not able to contain their joy, even in

the gaining of small advantages, but presently show themselves publicly to all men, this man did not only

show nothing of that nature, when he was appointed to be the lord of so many and so great tribes, but crept

away and concealed himself out of the sight of those he was to reign over, and made them seek him, and that

with a good deal of trouble. So when the people were at a loss, and solicitous, because Saul disappeared, the

prophet besought God to show where the young man was, and to produce him before them. So when they had

learned of God the place where Saul was hidden, they sent men to bring him; and when he was come, they set

him in the midst of the multitude. Now he was taller than any of them, and his stature was very majestic.

6. Then said the prophet, God gives you this man to be your king: see how he is higher than any of the

people, and worthy of this dominion." So as soon as the people had made acclamation, God save the king, the

prophet wrote down what would come to pass in a book, and read it in the hearing of the king, and laid up the

book in the tabernacle of God, to be a witness to future generations of what he had foretold. So when Samuel

had finished this matter, he dismissed the multitude, and came himself to the city Rainah, for it was his own

country. Saul also went away to Gibeah, where he was born; and many good men there were who paid him

the respect that was due to him; but the greater part were ill men, who despised him and derided the others,

who neither did bring him presents, nor did they in affection, or even in words, regard to please him.

Saul's Expedition Against The Nation Of The Ammonites And Victory Over Them And The Spoils He Took

1. After one month, the war which Saul had with Nahash, the king of the Ammonites, obtained him respect

from all the people; for this Nahash had done a great deal of mischief to the Jews that lived beyond Jordan by

the expedition he had made against them with a great and warlike army. He also reduced their cities into

slavery, and that not only by subduing them for the present, which he did by force and violence, but by

weakening them by subtlety and cunning, that they might not be able afterward to get clear of the slavery

they were under to him; for he put out the right eyes (9) of those that either delivered themselves to him upon

terms, or were taken by him in war; and this he did, that when their left eyes were covered by their shields,

they might be wholly useless in war. Now when the king of the Ammonites had served those beyond Jordan

in this manner, he led his army against those that were called Gileadites, and having pitched his camp at the

metropolis of his enemies, which was the city of Jabesh, he sent ambassadors to them, commanding them

either to deliver themselves up, on condition to have their right eyes plucked out, or to undergo a siege, and to

have their cities overthrown. He gave them their choice, whether they would cut off a small member of their

body, or universally perish. However, the Gileadites were so affrighted at these offers, that they had not

courage to say any thing to either of them, neither that they would deliver themselves up, nor that they would

fight him. But they desired that he would give them seven days' respite, that they might send ambassadors to

their countrymen, and entreat their assistance; and if they came to assist them, they would fight; but if that

assistance were impossible to be obtained from them, they said they would deliver themselves up to suffer

2. So Nabash, contemning the multitude of the Gileadites and the answer they gave, allowed them a respite,

and gave them leave to send to whomsoever they pleased for assistance. So they immediately sent to the

Israelites, city by city, and informed them what Nabash had threatened to do to them, and what great distress

they were in. Now the people fell into tears and grief at the hearing of what the ambassadors from Jabesh

said; and the terror they were in permitted them to do nothing more. But when the messengers were come to

the city of king Saul, and declared the dangers in which the inhabitants of Jabesh were, the people were in the

same affliction as those in the other cities, for they lamented the calamity of those related to them. And when

Saul was returned from his husbandry into the city, he found his fellow citizens weeping; and when, upon

inquiry, he had learned the cause of the confusion and sadness they were in, he was seized with a divine fury,

and sent away the ambassadors from the inhabitants of Jabesh, and promised them to come to their assistance

on the third day, and to beat their enemies before sunrising, that the sun upon its rising might see that they

had already conquered, and were freed from the fears they were under: but he bid some of them stay to

3. So being desirous to turn the people to this war against the Ammonites by fear of the losses they should

otherwise undergo, and that they might the more suddenly be gathered together, he cut the sinews of his oxen,

and threatened to do the same to all such as did not come with their armor to Jordan the next day, and follow

him and Samuel the prophet whithersoever they should lead them. So they came together, out of fear of the

losses they were threatened with, at the appointed time. And the multitude were numbered at the city Bezek.

And he found the number of those that were gathered together, besides that of the tribe of Judah, to be seven

hundred thousand, while those of that tribe were seventy thousand. So he passed over Jordan, and proceeded

in marching all that night, thirty furlongs, and came to Jabesh before sunrising. So he divided the army into

three companies; and fell upon their enemies on every side on the sudden, and when they expected no such

thing; and joining battle with them, they slew a great many of the Ammonites, as also their king Nabash. This

glorious action was done by Saul, and was related with great commendation of him to all the Hebrews; and

he thence gained a wonderful reputation for his valor: for although there were some of them that contemned

him before, they now changed their minds, and honored him, and esteemed him as the best of men: for he did

not content himself with having saved the inhabitants of Jabesh only, but he made an expedition into the

country of the Ammonites, and laid it all waste, and took a large prey, and so returned to his own country

most gloriously. So the people were greatly pleased at these excellent performances of Saul, and rejoiced that

they had constituted him their king. They also made a clamor against those that pretended he would be of no

advantage to their affairs; and they said, Where now are these men? let them be brought to punishment,

with all the like things that multitudes usually say when they are elevated with prosperity, against those that

lately had despised the authors of it. But Saul, although he took the goodwill and the affection of these men

very kindly, yet did he swear that he would not see any of his countrymen slain that day, since it was absurd

to mix this victory, which God had given them, with the blood and slaughter of those that were of the same

lineage with themselves; and that it was more agreeable to be men of a friendly disposition, and so to betake

4. And when Samuel had told them that he ought to confirm the kingdom to Saul by a second ordination of

him, they all came together to the city of Gilgal, for thither did he command them to come. So the prophet

anointed Saul with the holy oil in the sight of the multitude, and declared him to be king the second time.

And so the government of the Hebrews was changed into a regal government; for in the days of Moses, and

his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua,

for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; after which

they returned to their former government, they then permitting themselves to be judged by him who appeared

to be the best warrior and most courageous, whence it was that they called this interval of their government

5. Then did Samuel the prophet call another assembly also, and said to them," I solemnly adjure you by God

Almighty, who brought those excellent brethren, I mean Moses and Aaron, into the world, and delivered our

fathers from the Egyptians, and from the slavery. they endured under them, that you will not speak what you

say to gratify me, nor suppress any thing out of fear of me, nor be overborne by any other passion, but say,

What have I ever done that was cruel or unjust? or what have I done out of lucre or covetousness, or to gratify

others? Bear witness against me, if I have taken an ox or a sheep, or any such thing, which yet when they are

taken to support men, it is esteemed blameless; or have I taken an ass for mine own use of any one to his

grief? lay some one such crime to my charge, now we are in your king's presence." But they cried out, that

no such thing had been done by him, but that he had presided over the nation after a holy and righteous

6. Hereupon Samuel, when such a testimony had been given him by them all, said, "Since you grant that you

are not able to lay any ill thing to my charge hitherto, come on now, and do you hearken while I speak with

great freedom to you. You have been guilty of great impiety against God, in asking you a king. It behoves

you to remember that our grandfather Jacob came down into Egypt, by reason of a famine, with seventy souls

only of our family, and that their posterity multiplied there to many ten thousands, whom the Egyptians

brought into slavery and hard oppression; that God himself, upon the prayers of our fathers, sent Moses and

Aaron, who were brethren, and gave them power to deliver the multitude out of their distress, and this

without a king. These brought us into this very land which you now possess: and when you enjoyed these

advantages from God, you betrayed his worship and religion; nay, moreover, when you were brought under

the hands of your enemies, he delivered you, first by rendering you superior to the Assyrians and their forces,

he then made you to overcome the Ammonites and the Moabites, and last of all the Philistines; and these

things have been achieved under the conduct of Jephtha and Gideon. What madness therefore possessed you

to fly from God, and to desire to be under a king? yet have I ordained him for king whom he chose for you.

However, that I may make it plain to you that God is angry and displeased at your choice of kingly

government, I will so dispose him that he shall declare this very plainly to you by strange signals; for what

none of you ever saw here before, I mean a winter storm in the midst of harvest, (10) I will entreat of God,

and will make it visible to you." Now, as soon as he had said this, God gave such great signals by thunder and

lightning, and the descent of hail, as attested the truth of all that the prophet had said, insomuch that they

were amazed and terrified, and confessed they had sinned, and had fallen into that sin through ignorance; and

besought the prophet, as one that was a tender and gentle father to them, to render God so merciful as to

forgive this their sin, which they had added to those other offenses whereby they had affronted him and

transgressed against him. So he promised them that he would beseech God, and persuade him to forgive them

these their sins. However, he advised them to be righteous, and to be good, and ever to remember the miseries

that had befallen them on account of their departure from virtue: as also to remember the strange signs God

had shown them, and the body of laws that Moses had given them, if they had any desire of being preserved

and made happy with their king. But he said, that if they should grow careless of these things, great

judgments would come from God upon them, and upon their king. And when Samuel had thus prophesied to

the Hebrews, he dismissed them to their own homes, having confirmed the kingdom to Saul the second time.

How The Philistines Made Another Expedition Against The Hebrews And Were Beaten.

1. Now Saul chose out of the multitude about three thousand men, and he took two thousand of them to be

the guards of his own body, and abode in the city Bethel, but he gave the rest of them to Jonathan his son, to

be the guards of his body; and sent him to Gibeah, where he besieged and took a certain garrison of the

Philistines, not far from Gilgal; for the Philistines of Gibeah had beaten the Jews, and taken their weapons

away, and had put garrisons into the strongest places of the country, and had forbidden them to carry any

instrument of iron, or at all to make use of any iron in any case whatsoever. And on account of this

prohibition it was that the husbandmen, if they had occasion to sharpen any of their tools, whether it were the

coulter or the spade, or any instrument of husbandry, they came to the Philistines to do it. Now as soon as the

Philistines heard of this slaughter of their garrison, they were in a rage about it, and, looking on this contempt

as a terrible affront offered them, they made war against the Jews, with three hundred thousand footmen, and

thirty thousand chariots, and six thousand horses; and they pitched their camp at the city Michmash. When

Saul, the king of the Hebrews, was informed of this, he went down to the city Gilgal, and made proclamation

over all the country, that they should try to regain their liberty; and called them to the war against the

Philistines, diminishing their forces, and despising them as not very considerable, and as not so great but they

might hazard a battle with them. But when the people about Saul observed how numerous the Philistines

were, they were under a great consternation; and some of them hid themselves in caves and in dens under

ground, but the greater part fled into the land beyond Jordan, which belonged to Gad and Reuben.

2. But Saul sent to the prophet, and called him to consult with him about the war and the public affairs; so he

commanded him to stay there for him, and to prepare sacrifices, for he would come to him within seven days,

that they might offer sacrifices on the seventh day, and might then join battle with their enemies. So he

waited (11) as the prophet sent to him to do; yet did not he, however, observe the command that was given

him, but when he saw that the prophet tarried longer than he expected, and that he was deserted by the

soldiers, he took the sacrifices and offered them; and when he heard that Samuel was come, he went out to

meet him. But the prophet said he had not done well in disobeying the injunctions he had sent to him, and had

not staid till his coming, which being appointed according to the will of God, he had prevented him in

offering up those prayers and those sacrifices that he should have made for the multitude, and that he

therefore had performed Divine offices in an ill manner, and had been rash in performing them. Hereupon

Saul made an apology for himself, and said that he had waited as many days as Samuel had appointed him;

that he had been so quick in offering his sacrifices, upon account of the necessity he was in, and because his

soldiers were departing from him, out of their fear of the enemy's camp at Michmash, the report being gone

abroad that they were coming down upon him of Gilgal. To which Samuel replied, "Nay, certainly, if thou

hadst been a righteous man, (12) and hadst not disobeyed me, nor slighted the commands which God

suggested to me concerning the present state of affairs, and hadst not acted more hastily than the present

circumstances required, thou wouldst have been permitted to reign a long time, and thy posterity after thee."

So Samuel, being grieved at what happened, returned home; but Saul came to the city Gibeah, with his son

Jonathan, having only six hundred men with him; and of these the greater part had no weapons, because of

the scarcity of iron in that country, as well as of those that could make such weapons; for, as we showed a

little before, the Philistines had not suffered them to have such iron or such workmen. Now the Philistines

divided their army into three companies, and took as many roads, and laid waste the country of the Hebrews,

while king Saul and his son Jonathan saw what was done, but were not able to defend the land, having no

more than six hundred men with them. But as he, and his son, and Abiah the high priest, who was of the

posterity of Eli the high priest, were sitting upon a pretty high hill, and seeing the land laid waste, they were

mightily disturbed at it. Now Saul's son agreed with his armorbearer, that they would go privately to the

enemy's camp, and make a tumult and a disturbance among them. And when the armorbearer had readily

promised to follow him whithersoever he should lead him, though he should be obliged to die in the attempt,

Jonathan made use of the young man's assistance, and descended from the hill, and went to their enemies.

Now the enemy's camp was upon a precipice which had three tops, that ended in a small but sharp and long

extremity, while there was a rock that surrounded them, like lines made to prevent the attacks of an enemy.

There it so happened, that the outguards of the camp were neglected, because of the security that here arose

from the situation of the place, and because they thought it altogether impossible, not only to ascend up to the

camp on that quarter, but so much as to come near it. As soon, therefore, as they came to the camp, Jonathan

encouraged his armorbearer, and said to him, "Let us attack our enemies; and if, when they see us, they bid

us come up to them, take that for a signal of victory; but if they say nothing, as not intending to invite us to

come up, let us return back again." So when they were approaching to the enemy's camp, just after break of

day, and the Philistines saw them, they said one to another, "The Hebrews come out of their dens and caves:"

and they said to Jonathan and to his armorbearer, "Come on, ascend up to us, that we may inflict a just

punishment upon you, for your rash attempt upon us." So Saul's son accepted of that invitation, as what

signified to him victory, and he immediately came out of the place whence they were seen by their enemies:

so he changed his place, and came to the rock, which had none to guard it, because of its own strength; from

thence they crept up with great labor and difficulty, and so far overcame by force the nature of the place, till

they were able to fight with their enemies. So they fell upon them as they were asleep, and slew about twenty

of them, and thereby filled them with disorder and surprise, insomuch that some of them threw away their

entire armor and fled; but the greatest part, not knowing one another, because they were of different nations,

suspected one another to be enemies, (for they did not imagine there were only two of the Hebrews that came

up,) and so they fought one against another; and some of them died in the battle, and some, as they were

3. Now Saul's watchmen told the king that the camp of the Philistines was in confusion; then he inquired

whether any body was gone away from the army; and when he heard that his son, and with him his

armorbearer, were absent, he bade the high priest take the garments of his high priesthood, and prophesy to

him what success they should have; who said that they should get the victory, and prevail against their

enemies. So he went out after the Philistines, and set upon them as they were slaying one another. Those also

who had fled to dens and caves, upon hearing that Saul was gaining a victory, came running to him. When,

therefore, the number of the Hebrews that came to Saul amounted to about ten thousand, he pursued the

enemy, who were scattered all over the country; but then he fell into an action, which was a very unhappy

one, and liable to be very much blamed; for, whether out of ignorance or whether out of joy for a victory

gained so strangely, (for it frequently happens that persons so fortunate are not then able to use their reason

consistently,) as he was desirous to avenge himself, and to exact a due punishment of the Philistines, he

denounced a curse (13) upon the Hebrews: That if any one put a stop to his slaughter of the enemy, and fell

on eating, and left off the slaughter or the pursuit before the night came on, and obliged them so to do, he

should be accursed. Now after Saul had denounced this curse, since they were now in a wood belonging to

the tribe of Ephraim, which was thick and full of bees, Saul's son, who did not hear his father denounce that

curse, nor hear of the approbation the multitude gave to it, broke off a piece of a honeycomb, and ate part of

it. But, in the mean time, he was informed with what a curse his father had forbidden them to taste any thing

before sunsetting: so he left off eating, and said his father had not done well in this prohibition, because, had

they taken some food, they had pursued the enemy with greater rigor and alacrity, and had both taken and

4. When, therefore, they had slain many ten thousands of the Philistines, they fell upon spoiling the camp of

the Philistines, but not till late in the evening. They also took a great deal of prey and cattle, and killed them,

and ate them with their blood. This was told to the king by the scribes, that the multitude were sinning against

God as they sacrificed, and were eating before the blood was well washed away, and the flesh was made

clean. Then did Saul give order that a great stone should be rolled into the midst of them, and he made

proclamation that they should kill their sacrifices upon it, and not feed upon the flesh with the blood, for that

was not acceptable to God. And when all the people did as the king commanded them, Saul erected an altar

there, and offered burntofferings upon it to God (14) This was the first altar that Saul built.

5. So when Saul was desirous of leading his men to the enemy's camp before it was day, in order to plunder

it, and when the soldiers were not unwilling to follow him, but indeed showed great readiness to do as he

commanded them, the king called Ahitub the high priest, and enjoined him to know of God whether he would

grant them the favor and permission to go against the enemy's camp, in order to destroy those that were in it.

And when the priest said that God did not give any answer, Saul replied, "And not without some cause does

God refuse to answer what we inquire of him, while yet a little while ago he declared to us all that we desired

beforehand, and even prevented us in his answer. To be sure there is some sin against him that is concealed

from us, which is the occasion of his silence. Now I swear by him himself, that though he that hath

committed this sin should prove to be my own son Jonathan, I will slay him, and by that means will appease

the anger of God against us, and that in the very same manner as if I were to punish a stranger, and one not at

all related to me, for the same offense." So when the multitude cried out to him so to do, he presently set all

the rest on one side, and he and his son stood on the other side, and he sought to discover the offender by lot.

Now the lot appeared to fall upon Jonathan himself. So when he was asked by his father what sin he had been

guilty of, and what he was conscious of in the course of his life that might be esteemed instances of guilt or

profaneness, his answer was this, "O father, I have done nothing more than that yesterday, without knowing

of the curse and oath thou hadst denounced, while I was in pursuit of the enemy, I tasted of a honeycomb."

But Saul sware that he would slay him, and prefer the observation of his oath before all the ties of birth and of

nature. And Jonathan was not dismayed at this threatening of death, but, offering himself to it generously and

undauntedly, he said, "Nor do I desire you, father, to spare me: death will be to me very acceptable, when it

proceeds from thy piety, and after a glorious victory; for it is the greatest consolation to me that I leave the

Hebrews victorious over the Philistines." Hereupon all the people were very sorry, and greatly afflicted for

Jonathan; and they sware that they would not overlook Jonathan, and see him die, who was the author of their

victory. By which means they snatched him out of the danger he was in from his father's curse, while they

6. So Saul, having slain about sixty thousand of the enemy, returned home to his own city, and reigned

happily: and he also fought against the neighboring nations, and subdued the Ammonites, and Moabites, and

Philistines, and Edomites, and Amalekites, as also the king of Zobah. He had three male children, Jonathan,

and Isui, and Melchishua; with Merab and Michal his daughters. He had also Abner, his uncle's son, for the

captain of his host: that uncle's name was Ner. Now Ner, and Kish the father of Saul, were brothers. Saul had

also a great many chariots and horsemen, and against whomsoever he made war he returned conqueror, and

advanced the affairs of the Hebrews to a great degree of success and prosperity, and made them superior to

other nations; and he made such of the young men as were remarkable for tallness and comeliness the guards

1. Now Samuel came unto Saul, and said to him, that he was sent by God to put him in mind that God had

preferred him before all others, and ordained him king; that he therefore ought to be obedient to him, and to

submit to his authority, as considering, that though he had the dominion over the other tribes, yet that God

had the dominion over him, and over all things. That accordingly God said to him, that "because the

Amalekites did the Hebrews a great deal of mischief while they were in the wilderness, and when, upon their

coming out of Egypt, they were making their way to that country which is now their own, I enjoin thee to

punish the Amalekites, by making war upon them; and when thou hast subdued them, to leave none of them

alive, but to pursue them through every age, and to slay them, beginning with the women and the infants, and

to require this as a punishment to be inflicted upon them for the mischief they did to our forefathers; to spare

nothing, neither asses nor other beasts, nor to reserve any of them for your own advantage and possession, but

to devote them universally to God, and, in obedience to the commands of Moses, to blot out the name of

2. So Saul promised to do what he was commanded; and supposing that his obedience to God would be

shown, not only in making war against the Amalekites, but more fully in the readiness and quickness of his

proceedings, he made no delay, but immediately gathered together all his forces; and when he had numbered

them in Gilgal, he found them to be about four hundred thousand of the Israelites, besides the tribe of Judah,

for that tribe contained by itself thirty thousand. Accordingly, Saul made an irruption into the country of the

Amalekites, and set many men in several parties in ambush at the river, that so he might not only do them a

mischief by open fighting, but might fall upon them unexpectedly in the ways, and might thereby compass

them round about, and kill them. And when he had joined battle with the enemy, he beat them; and pursuing

them as they fled, he destroyed them all. And when that undertaking had succeeded, according as God had

foretold, he set upon the cities of the Amalekites; he besieged them, and took them by force, partly by warlike

machines, partly by mines dug under ground, and partly by building walls on the outsides. Some they starved

out with famine, and some they gained by other methods; and after all, he betook himself to slay the women

and the children, and thought he did not act therein either barbarously or inhumanly; first, because they were

enemies whom he thus treated, and, in the next place, because it was done by the command of God, whom it

was dangerous not to obey. He also took Agag, the enemies' king, captive, the beauty and tallness of whose

body he admired so much, that he thought him worthy of preservation. Yet was not this done however

according to the will of God, but by giving way to human passions, and suffering himself to be moved with

an unseasonable commiseration, in a point where it was not safe for him to indulge it; for God hated the

nation of the Amalekites to such a degree, that he commanded Saul to have no pity on even those infants

which we by nature chiefly compassionate; but Saul preserved their king and governor from the miseries

which the Hebrews brought on the people, as if he preferred the fine appearance of the enemy to the memory

of what God had sent him about. The multitude were also guilty, together with Saul; for they spared the herds

and the flocks, and took them for a prey, when God had commanded they should not spare them. They also

carried off with them the rest of their wealth and riches; but if there were any thing that was not worthy of

3. But when Saul had conquered all these Amalekites that reached from Pelusium of Egypt to the Red Sea, he

laid waste all the rest of the enemy's country: but for the nation of the Shechemites, he did not touch them,

although they dwelt in the very middle of the country of Midian; for before the battle, Saul had sent to them,

and charged them to depart thence, lest they should be partakers of the miseries of the Amalekites; for he had

a just occasion for saving them, since they were of the kindred of Raguel, Moses's fatherinlaw.

4. Hereupon Saul returned home with joy, for the glorious things he had done, and for the conquest of his

enemies, as though he had not neglected any thing which the prophet had enjoined him to do when he was

going to make war with the Amalekites, and as though he had exactly observed all that he ought to have

done. But God was grieved that the king of the Amalekites was preserved alive, and that the multitude had

seized on the cattle for a prey, because these things were done without his permission; for he thought it an

intolerable thing that they should conquer and overcome their enemies by that power which he gave them,

and then that he himself should be so grossly despised and disobeyed by them, that a mere man that was a

king would not bear it. He therefore told Samuel the prophet, that he repented that he had made Saul king,

while he did nothing that he had commanded him, but indulged his own inclinations. When Samuel heard

that, he was in confusion, and began to beseech God all that night to be reconciled to Saul, and not to be

angry with him; but he did not grant that forgiveness to Saul which the prophet asked for, as not deeming it a

fit thing to grant forgiveness of [such] sins at his entreaties, since injuries do not otherwise grow so great as

by the easy tempers of those that are injured; or while they hunt after the glory of being thought gentle and

goodnatured, before they are aware they produce other sins. As soon therefore as God had rejected the

intercession of the prophet, and it plainly appeared he would not change his mind, at break of day Samuel

came to Saul at Gilgal. When the king saw him, he ran to him, and embraced him, and said, "I return thanks

to God, who hath given me the victory, for I have performed every thing that he hath commanded me." To

which Samuel replied, "How is it then that I hear the bleating of the sheep and the lowing of the greater cattle

in the camp?" Saul made answer, That the people had reserved them for sacrifices; but that, as to the nation of

the Amalekites, it was entirely destroyed, as he had received it in command to see done, and that no one man

was left; but that he had saved alive the king alone, and brought him to him, concerning whom, he said, they

would advise together what should be done with him." But the prophet said, "God is not delighted with

sacrifices, but with good and with righteous men, who are such as follow his will and his laws, and never

think that any thing is well done by them but when they do it as God had commanded them; that he then

looks upon himself as affronted, not when any one does not sacrifice, but when any one appears to be

disobedient to him. But that from those who do not obey him, nor pay him that duty which is the alone true

and acceptable worship, he will not kindly accept their oblations, be those they offer ever so many and so fat,

and be the presents they make him ever so ornamental, nay, though they were made of gold and silver

themselves, but he will reject them, and esteem them instances of wickedness, and not of piety. And that he is

delighted with those that still bear in mind this one thing, and this only, how to do that, whatsoever it be,

which God pronounces or commands for them to do, and to choose rather to die than to transgress any of

those commands; nor does he require so much as a sacrifice from them. And when these do sacrifice, though

it be a mean oblation, he better accepts of it as the honor of poverty, than such oblations as come from the

richest men that offer them to him. Wherefore take notice, that thou art under the wrath of God, for thou hast

despised and neglected what he commanded thee. How dost thou then suppose that he will respect a sacrifice

out of such things as he hath doomed to destruction? unless perhaps thou dost imagine that it is almost all one

to offer it in sacrifice to God as to destroy it. Do thou therefore expect that thy kingdom will be taken from

thee, and that authority which thou hast abused by such insolent behavior, as to neglect that God who

bestowed it upon thee." Then did Saul confess that he had acted unjustly, and did not deny that he had sinned,

because he had transgressed the injunctions of the prophet; but he said that it was out of a dread and fear of

the soldiers, that he did not prohibit and restrain them when they seized on the prey. "But forgive me," said

he, "and be merciful to me, for I will be cautious how I offend for the time to come." He also entreated the

prophet to go back with him, that he might offer his thankofferings to God; but Samuel went home, because

5. But then Saul was so desirous to retain Samuel, that he took hold of his cloak, and because the vehemence

of Samuel's departure made the motion to be violent, the cloak was rent. Upon which the prophet said, that

after the same manner should the kingdom be rent from him, and that a good and a just man should take it;

that God persevered in what he had decreed about him; that to be mutable and changeable in what is

determined, is agreeable to human passions only, but is not agreeable to the Divine Power. Hereupon Saul

said that he had been wicked, but that what was done could not be undone: he therefore desired him to honor

him so far, that the multitude might see that he would accompany him in worshipping God. So Samuel

granted him that favor, and went with him and worshipped God. Agag also, the king of the Amalekites, was

brought to him; and when the king asked, How bitter death was? Samuel said, "As thou hast made many of

the Hebrew mothers to lament and bewail the loss of their children, so shalt thou, by thy death, cause thy

mother to lament thee also." Accordingly, he gave order to slay him immediately at Gilgal, and then went

How, Upon Saul's Transgression Of The Prophet's Commands, Samuel Ordained Another Person To Be King

1. Now Saul being sensible of the miserable condition he had brought himself into, and that he had made God

to be his enemy, he went up to his royal palace at Gibeah, which name denotes a hill, and after that day he

came no more into the presence of the prophet. And when Samuel mourned for him, God bid him leave off

his concern for him, and to take the holy oil, and go to Bethlehem, to Jesse the son of Obed, and to anoint

such of his sons as he should show him for their future king. But Samuel said, he was afraid lest Saul, when

he came to know of it, should kill him, either by some private method or even openly. But upon God's

suggesting to him a safe way of going thither, he came to the forementioned city; and when they all saluted

him, and asked what was the occasion of his coming, he told them he came to sacrifice to God. When,

therefore, he had gotten the sacrifice ready, he called Jesse and his sons to partake of those sacrifices; and

when he saw his eldest son to be a tall and handsome man, he guessed by his comeliness that he was the

person who was to be their future king. But he was mistaken in judging about God's providence; for when

Samuel inquired of God whether he should anoint this youth, whom he so admired, and esteemed worthy of

the kingdom, God said, "Men do not see as God seeth. Thou indeed hast respect to the fine appearance of this

youth, and thence esteemest him worthy of the kingdom, while I propose the kingdom as a reward, not of the

beauty of bodies, but of the virtue of souls, and I inquire after one that is perfectly comely in that respect; I

mean one who is beautiful in piety, and righteousness, and fortitude, and obedience, for in them consists the

comeliness of the soul." When God had said this, Samuel bade Jesse to show him all his sons. So he made

five others of his sons to come to him; of all of whom Eliab was the eldest, Aminadab the second, Shammall

the third, Nathaniel the fourth, Rael the fifth, and Asam the sixth. And when the prophet saw that these were

no way inferior to the eldest in their countenances, he inquired of God which of them it was whom he chose

for their king. And when God said it was none of them, he asked Jesse whether he had not some other sons

besides these; and when he said that he had one more, named David, but that he was a shepherd, and took

care of the flocks, Samuel bade them call him immediately, for that till he was come they could not possibly

sit down to the feast. Now, as soon as his father had sent for David, and he was come, he appeared to be of a

yellow complexion, of a sharp sight, and a comely person in other respects also. This is he, said Samuel

privately to himself, whom it pleases God to make our king. So he sat down to the feast, and placed the youth

under him, and Jesse also, with his other sons; after which he took oil in the presence of David, and anointed

him, and whispered him in the ear, and acquainted him that God chose him to be their king; and exhorted him

to be righteous, and obedient to his commands, for that by this means his kingdom would continue for a long

time, and that his house should be of great splendor, and celebrated in the world; that he should overthrow the

Philistines; and that against what nations soever he should make war, he should be the conqueror, and survive

the fight; and that while he lived he should enjoy a glorious name, and leave such a name to his posterity

2. So Samuel, when he had given him these admonitions, went away. But the Divine Power departed from

Saul, and removed to David; who, upon this removal of the Divine Spirit to him, began to prophesy. But as

for Saul, some strange and demoniacal disorders came upon him, and brought upon him such suffocations as

were ready to choke him; for which the physicians could find no other remedy but this, That if any person

could charm those passions by singing, and playing upon the harp, they advised them to inquire for such a

one, and to observe when these demons came upon him and disturbed him, and to take care that such a person

might stand over him, and play upon the harp, and recite hymns to him. (16) Accordingly Saul did not delay,

but commanded them to seek out such a man. And when a certain standerby said that he had seen in the city

of Bethlehem a son of Jesse, who was yet no more than a child in age, but comely and beautiful, and in other

respects one that was deserving of great regard, who was skillful in playing on the harp, and in singing of

hymns, [and an excellent soldier in war,] he sent to Jesse, and desired him to take David away from the

flocks, and send him to him, for he had a mind to see him, as having heard an advantageous character of his

comeliness and his valor. So Jesse sent his son, and gave him presents to carry to Saul. And when he was

come, Saul was pleased with him, and made him his armorbearer, and had him in very great esteem; for he

charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it

was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his

right mind again. However, he sent to Jesse, the father of the child, and desired him to permit David to stay

with him, for that he was delighted with his sight and company; which stay, that he might not contradict Saul,

How The Philistines Made Another Expedition Against The Hebrews Under The Reign Of Saul; And How

1. Now the Philistines gathered themselves together again no very long time afterward; and having gotten

together a great army, they made war against the Israelites; and having seized a place between Shochoh and

Azekah, they there pitched their camp. Saul also drew out his army to oppose them; and by pitching his own

camp on a certain hill, he forced the Philistines to leave their former camp, and to encamp themselves upon

such another hill, overagainst that on which Saul's army lay, so that a valley, which was between the two

hills on which they lay, divided their camps asunder. Now there came down a man out of the camp of the

Philistines, whose name was Goliath, of the city of Gath, a man of vast bulk, for he was of four cubits and a

span in tallness, and had about him weapons suitable to the largeness of his body, for he had a breastplate on

that weighed five thousand shekels: he had also a helmet and greaves of brass, as large as you would

naturally suppose might cover the limbs of so vast a body. His spear was also such as was not carried like a

light thing in his right hand, but he carried it as lying on his shoulders. He had also a lance of six hundred

shekels; and many followed him to carry his armor. Wherefore this Goliath stood between the two armies, as

they were in battle array, and sent out aloud voice, and said to Saul and the Hebrews, "I will free you from

fighting and from dangers; for what necessity is there that your army should fall and be afflicted? Give me a

man of you that will fight with me, and he that conquers shall have the reward of the conqueror and

determine the war; for these shall serve those others to whom the conqueror shall belong; and certainly it is

much better, and more prudent, to gain what you desire by the hazard of one man than of all." When he had

said this, he retired to his own camp; but the next day he came again, and used the same words, and did not

leave off for forty days together, to challenge the enemy in the same words, till Saul and his army were

therewith terrified, while they put themselves in array as if they would fight, but did not come to a close

2. Now while this war between the Hebrews and the Philistines was going on, Saul sent away David to his

father Jesse, and contented himself with those three sons of his whom he had sent to his assistance, and to be

partners in the dangers of the war: and at first David returned to feed his sheep and his flocks; but after no

long time he came to the camp of the Hebrews, as sent by his father, to carry provisions to his brethren, and

to know what they were doing. While Goliath came again, and challenged them, and reproached them, that

they had no man of valor among them that durst come down to fight him; and as David was talking with his

brethren about the business for which his father had sent him, he heard the Philistine reproaching and abusing

the army, and had indignation at it, and said to his brethren, "I am ready to fight a single combat with this

adversary." Whereupon Eliab, his eldest brother, reproved him, and said that he spoke too rashly and

improperly for one of his age, and bid him go to his flocks, and to his father. So he was abashed at his

brother's words, and went away, but still he spake to some of the soldiers that he was willing to fight with

him that challenged them. And when they had informed Saul what was the resolution of the young man, the

king sent for him to come to him: and when the king asked what he had to say, he replied, "O king, be not

cast down, nor afraid, for I will depress the insolence of this adversary, and will go down and fight with him,

and will bring him under me, as tall and as great as he is, till he shall be sufficiently laughed at, and thy army

shall get great glory, when he shall be slain by one that is not yet of man's estate, neither fit for fighting, nor

capable of being intrusted with the marshalling an army, or ordering a battle, but by one that looks like a

3. Now Saul wondered at the boldness and alacrity of David, but durst not presume on his ability, by reason

of his age; but said he must on that account be too weak to fight with one that was skilled in the art of war. "I

undertake this enterprise," said David, "in dependence on God's being with me, for I have had experience

already of his assistance; for I once pursued after and caught a lion that assaulted my flocks, and took away a

lamb from them; and I snatched the lamb out of the wild beast's mouth, and when he leaped upon me with

violence, I took him by the tail, and dashed him against the ground. In the same manner did I avenge myself

on a bear also; and let this adversary of ours be esteemed like one of these wild beasts, since he has a long

while reproached our army, and blasphemed our God, who yet will reduce him under my power."

4. However, Saul prayed that the end might be, by God's assistance, not disagreeable to the alacrity and

boldness of the child; and said, "Go thy way to the fight." So he put about him his breastplate, and girded on

his sword, and fitted the helmet to his head, and sent him away. But David was burdened with his armor, for

he had not been exercised to it, nor had he learned to walk with it; so he said, "Let this armor be thine, O

king, who art able to bear it; but give me leave to fight as thy servant, and as I myself desire." Accordingly he

laid by the armor, and taking his staff with him, and putting five stones out of the brook into a shepherd's bag,

and having a sling in his right hand, he went towards Goliath. But the adversary seeing him come in such a

manner, disdained him, and jested upon him, as if he had not such weapons with him as are usual when one

man fights against another, but such as are used in driving away and avoiding of dogs; and said, "Dost thou

take me not for a man, but a dog?" To which he replied, "No, not for a dog, but for a creature worse than a

dog." This provoked Goliath to anger, who thereupon cursed him by the name of God, and threatened to give

his flesh to the beasts of the earth, and to the fowls of the air, to be torn in pieces by them. To whom David

answered, Thou comest to me with a sword, and with a spear, and with a breastplate; but I have God for my

armor in coming against thee, who will destroy thee and all thy army by my hands for I will this day cut off

thy head, and cast the other parts of thy body to the dogs, and all men shall learn that God is the protector of

the Hebrews, and that our armor and our strength is in his providence; and that without God's assistance, all

other warlike preparations and power are useless." So the Philistine being retarded by the weight of his

armor, when he attempted to meet David in haste, came on but slowly, as despising him, and depending upon

it that he should slay him, who was both unarmed and a child also, without any trouble at all.

5. But the youth met his antagonist, being accompanied with an invisible assistant, who was no other than

God himself. And taking one of the stones that he had out of the brook, and had put into his shepherd's bag,

and fitting it to his sling, he slang it against the Philistine. This stone fell upon his forehead, and sank into his

brain, insomuch that Goliath was stunned, and fell upon his face. So David ran, and stood upon his adversary

as he lay down, and cut off his head with his own sword; for he had no sword himself. And upon the fall of

Goliath the Philistines were beaten, and fled; for when they saw their champion prostrate on the ground, they

were afraid of the entire issue of their affairs, and resolved not to stay any longer, but committed themselves

to an ignominious and indecent flight, and thereby endeavored to save themselves from the dangers they were

in. But Saul and the entire army of the Hebrews made a shout, and rushed upon them, and slew a great

number of them, and pursued the rest to the borders of Garb, and to the gates of Ekron; so that there were

slain of the Philistines thirty thousand, and twice as many wounded. But Saul returned to their camp, and

pulled their fortification to pieces, and burnt it; but David carried the head of Goliath into his own tent, but

Saul Envies David For His Glorious Success, And Takes An Occasion Of Entrapping Him, From The

Promise He Made Him Of Giving Him His Daughter In Marriage; But This Upon Condition Of His Bringing

1. Now the women were an occasion of Saul's envy and hatred to David; for they came to meet their

victorious army with cymbals, and drums, and all demonstrations of joy, and sang thus: The wives said, that

"Saul had slain his many thousands of the Philistines." The virgins replied, that "David had slain his ten

thousands." Now, when the king heard them singing thus, and that he had himself the smallest share in their

commendations, and the greater number, the ten thousands, were ascribed to the young man; and when he

considered with himself that there was nothing more wanting to David, after such a mighty applause, but the

kingdom; he began to be afraid and suspicious of David. Accordingly he removed him from the station he

was in before, for he was his armorbearer, which, out of fear, seemed to him much too near a station for

him; and so he made him captain over a thousand, and bestowed on him a post better indeed in itself, but, as

he thought, more for his own security; for he had a mind to send him against the enemy, and into battles, as

2. But David had God going along with him whithersoever he went, and accordingly he greatly prospered in

his undertakings, and it was visible that he had mighty success, insomuch that Saul's daughter, who was still a

virgin, fell in love with him; and her affection so far prevailed over her, that it could not be concealed, and

her father became acquainted with it. Now Saul heard this gladly, as intending to make use of it for a snare

against David, and he hoped that it would prove the cause of destruction and of hazard to him; so he told

those that informed him of his daughter's affection, that he would willingly give David the virgin in marriage,

and said, "I engage myself to marry my daughter to him if he will bring me six hundred heads of my enemies

(17) supposing that when a reward so ample was proposed to him, and when he should aim to get him great

glory, by undertaking a thing so dangerous and incredible, he would immediately set about it, and so perish

by the Philistines; and my designs about him will succeed finely to my mind, for I shall be freed from him,

and get him slain, not by myself, but by another man." So he gave order to his servants to try how David

would relish this proposal of marrying the damsel. Accordingly, they began to speak thus to him: That king

Saul loved him, as well as did all the people, and that he was desirous of his affinity by the marriage of this

damsel. To which he gave this answer: "Seemeth it to you a light thing to be made the king's soninlaw?

It does not seem so to me, especially when I am one of a family that is low, and without any glory or honor."

Now when Saul was informed by his servants what answer David had made, he said, "Tell him that I do not

want any money nor dowry from him, which would be rather to set my daughter to sale than to give her in

marriage; but I desire only such a soninlaw as hath in him fortitude, and all other kinds of virtue," of which

he saw David was possessed, and that his desire was to receive of him, on account of his marrying his

daughter, neither gold nor silver, nor that he should bring such wealth out of his father's house, but only some

revenge on the Philistines, and indeed six hundred of their heads, than which a more desirable or a more

glorious present could not be brought him, and that he had much rather obtain this, than any of the

accustomed dowries for his daughter, viz. that she should be married to a man of that character, and to one

3. When these words of Saul were brought to David, he was pleased with them, and supposed that Saul was

really desirous of this affinity with him; so that without bearing to deliberate any longer, or casting about in

his mind whether what was proposed was possible, or was difficult or not, he and his companions

immediately set upon the enemy, and went about doing what was proposed as the condition of the marriage.

Accordingly, because it was God who made all things easy and possible to David, he slew many [of the

Philistines], and cut off the heads of six hundred of them, and came to the king, and by showing him these

heads of the Philistines, required that he might have his daughter in marriage. Accordingly, Saul having no

way of getting off his engagements, as thinking it a base thing either to seem a liar when he promised him

this marriage, or to appear to have acted treacherously by him, in putting him upon what was in a manner

impossible, in order to have him slain, he gave him his daughter in marriage: her name was Michal.

How David, Upon Saul's Laying Snares For Him, Did Yet Escape The Dangers He Was In By The Affection

And Care Of Jonathan And The Contrivances Of His Wife Michal: And How He Came To Samuel The

1. However, Saul was not disposed to persevere long in the state wherein he was, for when he saw that David

was in great esteem, both with God and with the multitude, he was afraid; and being not able to conceal his

fear as concerning great things, his kingdom and his life, to be deprived of either of which was a very great

calamity, he resolved to have David slain, and commanded his son Jonathan and his most faithful servants to

kill him: but Jonathan wondered at his father's change with relation to David, that it should be made to so

great a degree, from showing him no small goodwill, to contrive how to have him killed. Now, because he

loved the young man, and reverenced him for his virtue, he informed him of the secret charge his father had

given, and what his intentions were concerning him. However, he advised him to take care and be absent the

next day, for that he would salute his father, and, if he met with a favorable opportunity, he would discourse

with him about him, and learn the cause of his disgust, and show how little ground there was for it, and that

for it he ought not to kill a man that had done so many good things to the multitude, and had been a

benefactor to himself, on account of which he ought in reason to obtain pardon, had he been guilty of the

greatest crimes; and "I will then inform thee of my father's resolution." Accordingly David complied with

2. On the next day Jonathan came to Saul, as soon as he saw him in a cheerful and joyful disposition, and

began to introduce a discourse about David: "What unjust action, O father, either little or great, hast thou

found so exceptionable in David, as to induce thee to order us to slay a man who hath been of great advantage

to thy own preservation, and of still greater to the punishment of the Philistines? A man who hath delivered

the people of the Hebrews from reproach and derision, which they underwent for forty days together, when

he alone had courage enough to sustain the challenge of the adversary, and after that brought as many heads

of our enemies as he was appointed to bring, and had, as a reward for the same, my sister in marriage;

insomuch that his death would be very sorrowful to us, not only on account of his virtue, but on account of

the nearness of our relation; for thy daughter must be injured at the same time that he is slain, and must be

obliged to experience widowhood, before she can come to enjoy any advantage from their mutual

conversation. Consider these things, and change your mind to a more merciful temper, and do no mischief to

a man, who, in the first place, hath done us the greatest kindness of preserving thee; for when an evil spirit

and demons had seized upon thee, he cast them out, and procured rest to thy soul from their incursions: and,

in the second place, hath avenged us of our enemies; for it is a base thing to forget such benefits." So Saul

was pacified with these words, and sware to his son that he would do David no harm, for a righteous

discourse proved too hard for the king's anger and fear. So Jonathan sent for David, and brought him good

news from his father, that he was to be preserved. He also brought him to his father; and David continued

3. About this time it was that, upon the Philistines making a new expedition against the Hebrews, Saul sent

David with an army to fight with them; and joining battle with them he slew many of them, and after his

victory he returned to the king. But his reception by Saul was not as he expected upon such success, for he

was grieved at his prosperity, because he thought he would be more dangerous to him by having acted so

gloriously: but when the demoniacal spirit came upon him, and put him into disorder, and disturbed him, he

called for David into his bedchamber wherein he lay, and having a spear in his hand, he ordered him to

charm him with playing on his harp, and with singing hymns; which when David did at his command, he

with great force threw the spear at him; but David was aware of it before it came, and avoided it, and fled to

4. But at night the king sent officers, and commanded that he should be watched till the morning, lest he

should get quite away, that he might come into the judgmenthall, and so might be delivered up, and

condemned and slain. But when Michal, David's wife, the king's daughter, understood what her father

designed, she came to her husband, as having small hopes of his deliverance, and as greatly concerned about

her own life also, for she could not bear to live in case she were deprived of him; and she said, "Let not the

sun find thee here when it rises, for if it do, that will be the last time it will see thee: fly away then while the

night may afford thee opportunity, and may God lengthen it for thy sake; for know this, that if my father find

thee, thou art a dead man." So she let him down by a cord out of the window, and saved him: and after she

had done so, she fitted up a bed for him as if he were sick, and put under the bedclothes a goat's liver (18)

and when her father, as soon as it was day, sent to seize David, she said to those that were there, That he had

not been well that night, and showed them the bed covered, and made them believe, by the leaping of the

liver, which caused the bedclothes to move also, that David breathed like one that was asthmatic. So when

those that were sent told Saul that David had not been well in the night he ordered him to be brought in that

condition, for he intended to kill him. Now when they came and uncovered the bed, and found out the

woman's contrivance, they told it to the king; and when her father complained of her that she had saved his

enemy, and had put a trick upon himself, she invented this plausible defense for herself, and said, That when

he had threatened to kill her, she lent him her assistance for his preservation, out of fear; for which her

assistance she ought to be forgiven, because it was not done of her own free choice, but out of necessity:

"For," said she, "I do not suppose that thou wast so zealous to kill thy enemy, as thou wast that I should be

saved." Accordingly Saul forgave the damsel; but David, when he had escaped this danger, came to the

prophet Samuel to Ramah, and told him what snares the king had laid for him, and how he was very near to

death by Saul's throwing a spear at him, although he had been no way guilty with relation to him, nor had he

been cowardly in his battles with his enemies, but had succeeded well in them all, by God's assistance; which

5. When the prophet was made acquainted with the unjust proceedings of the king, he left the city Ramah,

and took David with him, to a certain place called Naioth, and there he abode with him. But when it was told

Saul that David was with the prophet, he sent soldiers to him, and ordered them to take him, and bring him to

him: and when they came to Samuel, and found there a congregation of prophets, they became partakers of

the Divine Spirit, and began to prophesy; which when Saul heard of, he sent others to David, who

prophesying in like manner as did the first, he again sent others; which third sort prophesying also, at last he

was angry, and went thither in great haste himself; and when he was just by the place, Samuel, before he saw

him, made him prophesy also. And when Saul came to him, he was disordered in mind (19) and under the

vehement agitation of a spirit; and, putting off his garments, (20) he fell down, and lay on the ground all that

6. And David went thence, and came to Jonathan, the son of Saul, and lamented to him what snares were laid

for him by his father; and said, that though he had been guilty of no evil, nor had offended against him, yet he

was very zealous to get him killed. Hereupon Jonathan exhorted him not to give credit to such his own

suspicions, nor to the calumnies of those that raised those reports, if there were any that did so, but to depend

on him, and take courage; for that his father had no such intention, since he would have acquainted him with

that matter, and have taken his advice, had it been so, as he used to consult with him in common when he

acted in other affairs. But David sware to him that so it was; and he desired him rather to believe him, and to

provide for his safety, than to despise what he, with great sincerity, told him: that he would believe what he

said, when he should either see him killed himself, or learn it upon inquiry from others: and that the reason

why his father did not tell him of these things, was this, that he knew of the friendship and affection that he

7. Hereupon, when Jonathan found that this intention of Saul was so well attested, he asked him what he

would have him do for him. To which David replied, "I am sensible that thou art willing to gratify me in

every thing, and procure me what I desire. Now tomorrow is the new moon, and I was accustomed to sit

down then with the king at supper: now, if it seem good to thee, I will go out of the city, and conceal myself

privately there; and if Saul inquire why I am absent, tell him that I am gone to my own city Bethlehem, to

keep a festival with my own tribe; and add this also, that thou gavest me leave so to do. And if he say, as is

usually said in the case of friends that are gone abroad, It is well that he went, then assure thyself that no

latent mischief or enmity may be feared at his hand; but if he answer otherwise, that will be a sure sign that

he hath some designs against me, Accordingly thou shalt inform me of thy father's inclinations; and that out

of pity to my case and out of thy friendship for me, as instances of which friendship thou hast vouchsafed to

accept of the assurances of my love to thee, and to give the like assurances to me, that is, those of a master to

his servant; but if thou discoverest any wickedness in me, do thou prevent thy father, and kill me thyself."

8. But Jonathan heard these last words with indignation, and promised to do what he desired of him, and to

inform him if his father's answers implied any thing of a melancholy nature, and any enmity against him. And

that he might the more firmly depend upon him, he took him out into the open field, into the pure air, and

sware that he would neglect nothing that might tend to the preservation of David; and he said, "I appeal to

that God, who, as thou seest, is diffused every where, and knoweth this intention of mine, before I explain it

in words, as the witness of this my covenant with thee, that I will not leave off to make frequent trims of the

purpose of my father till I learn whether there be any lurking distemper in the most secret parts of his soul;

and when I have learnt it, I will not conceal it from thee, but will discover it to thee, whether he be gently or

peevishly disposed; for this God himself knows, that I pray he may always be with thee, for he is with thee

now, and will not forsake thee, and will make thee superior to thine enemies, whether my father be one of

them, or whether I myself be such. Do thou only remember what we now do; and if it fall out that I die,

preserve my children alive, and requite what kindness thou hast now received to them." When he had thus

sworn, he dismissed David, bidding him go to a certain place of that plain wherein he used to perform his

exercises; for that, as soon as he knew the mind of his father, he would come thither to him, with one servant

only; "and if," says he, "I shoot three darts at the mark, and then bid my servant to carry these three darts

away, for they are before him, know thou that there is no mischief to be feared from my father; but if thou

hearest me say the contrary, expect the contrary from the king. However, thou shalt gain security by my

means, and shalt by no means suffer any harm; but see thou dost not forget what I have desired of thee in the

time of thy prosperity, and be serviceable to my children." Now David, when he had received these

9. But on the next day, which was the new moon, the king, when he had purified himself, as the custom was,

came to supper; and when there sat by him his son Jonathan on his right hand, and Abner, the captain of his

host, on the other hand, he saw David's seat was empty, but said nothing, supposing that he had not purified

himself since he had accompanied with his wife, and so could not be present; but when he saw that he was

not there the second day of the month neither, he inquired of his son Jonathan why the son of Jesse did not

come to the supper and the feast, neither the day before nor that day. So Jonathan said, That he was gone,

according to the agreement between them, to his own city, where his tribe kept a festival, and that by his

permission: that he also invited him to come to their sacrifice; "and," says Jonathan, "if thou wilt give me

leave, I Will go thither, for thou knowest the goodwill that I bear him." And then it was that Jonathan

understood his father's hatred to David, and plainly saw his entire disposition; for Saul could not restrain his

anger, but reproached Jonathan, and called him the son of a runagate, and an enemy; and said he was a

partner with David, and his assistant, and that by his behavior he showed he had no regard to himself, or to

his mother, and would not be persuaded of this, that while David is alive, their kingdom was not secure to

them; yet did he bid him send for him, that he might be punished. And when Jonathan said, in answer, "What

hath he done that thou wilt punish him?" Saul no longer contented himself to express his anger in bare words,

but snatched up his spear, and leaped upon him, and was desirous to kill him. He did not indeed do what he

intended, because he was hindered by his friends; but it appeared plainly to his son that he hated David, and

greatly desired to despatch him, insomuch that he had almost slain his son with his own hands on his account.

10. And then it was that the king's son rose hastily from supper; and being unable to admit any thing into his

mouth for grief, he wept all night, both because he had himself been near destruction, and because the death

of David was determined: but as soon as it was day, he went out into the plain that was before the city, as

going to perform his exercises, but in reality to inform his friend what disposition his father was in towards

him, as he had agreed with him to do; and when Jonathan had done what had been thus agreed, he dismissed

his servant that followed him, to return to the city; but he himself went into the desert, and came into his

presence, and communed with him. So David appeared and fell at Jonathan's feet, and bowed down to him,

and called him the preserver of his soul; but he lifted him up from the earth, and they mutually embraced one

another, and made a long greeting, and that not without tears. They also lamented their age, and that

familiarity which envy would deprive them of, and that separation which must now be expected, which

seemed to them no better than death itself. So recollecting themselves at length from their lamentation, and

exhorting one another to be mindful of the oaths they had sworn to each other, they parted asunder.

How David Fled To Ahimelech And Afterwards To The Kings Of The Philistines And Of The Moabites, And

1. But David fled from the king, and that death he was in danger of by him, and came to the city Nob, to

Ahimelech the priest, who, when he saw him coming all alone, and neither a friend nor a servant with him, he

wondered at it, and desired to learn of him the cause why there was nobody with him. To which David

answered, That the king had commanded him to do a certain thing that was to be kept secret, to which, if he

had a mind to know so much, he had no occasion for any one to accompany him; "however, I have ordered

my servants to meet me at such and such a place." So he desired him to let him have somewhat to eat; and

that in case he would supply him, be would act the part of a friend, and be assisting to the business he was

now about: and when he had obtained what he desired, he also asked him whether he had any weapons with

him, either sword or spear. Now there was at Nob a servant of Saul, by birth a Syrian, whose name was Doeg,

one that kept the king's mules. The high priest said that he had no such weapons; but, he added, "Here is the

sword of Goliath, which, when thou hadst slain the Philistine, thou didst dedicate to God."

2. When David had received the sword, he fled out of the country of the Hebrews into that of the Philistines,

over which Achish reigned; and when the king's servants knew him, and he was made known to the king

himself, the servants informing him that he was that David who had killed many ten thousands of the

Philistines, David was afraid lest the king should put him to death, and that he should experience that danger

from him which he had escaped from Saul; so he pretended to be distracted and mad, so that his spittle ran

out of his mouth; and he did other the like actions before the king of Gath, which might make him believe

that they proceeded from such a distemper. Accordingly the king was very angry at his servants that they had

brought him a madman, and he gave orders that they should eject David immediately [out of the city].

3. So when David had escaped in this manner out of Gath, he came to the tribe of Judah, and abode in a cave

by the city of Adullam. Then it was that he sent to his brethren, and informed them where he was, who then

came to him with all their kindred, and as many others as were either in want or in fear of king Saul, came

and made a body together, and told him they were ready to obey his orders; they were in all about four

hundred. Whereupon he took courage, now such a force and assistance was come to him; so he removed

thence and came to the king of the Moabites, and desired him to entertain his parents in his country, while the

issue of his affairs were in such an uncertain condition. The king granted him this favor, and paid great

4. As for himself, upon the prophet's commanding him to leave the desert, and to go into the portion of the

tribe of Judah, and abide there, he complied therewith; and coming to the city Hareth, which was in that tribe,

he remained there. Now when Saul heard that David had been seen with a multitude about him, he fell into no

small disturbance and trouble; but as he knew that David was a bold and courageous man, he suspected that

somewhat extraordinary would appear from him, and that openly also, which would make him weep and put

him into distress; so he called together to him his friends, and his commanders, and the tribe from which he

was himself derived, to the hill where his palace was; and sitting upon a place called Aroura, his courtiers that

were in dignities, and the guards of his body, being with him, he spake thus to them: "You that are men of

my own tribe, I conclude that you remember the benefits that I have bestowed upon you, and that I have

made some of you owners of land, and made you commanders, and bestowed posts of honor upon you, and

set some of you over the common people, and others over the soldiers; I ask you, therefore, whether you

expect greater and more donations from the son of Jesse? for I know that you are all inclinable to him; (even

my own son Jonathan himself is of that opinion, and persuades you to be of the same); for I am not

unacquainted with the oaths and the covenants that are between him and David, and that Jonathan is a

counselor and an assistant to those that conspire against me, and none of you are concerned about these

things, but you keep silence and watch, to see what will be the upshot of these things." When the king had

made this speech, not one of the rest of those that were present made any answer; but Doeg the Syrian, who

fed his mules, said, that he saw David when he came to the city Nob to Ahimelech the high priest, and that he

learned future events by his prophesying; that he received food from him, and the sword of Goliath, and was

5. Saul therefore sent for the high priest, and for all his kindred; and said to them, "What terrible or ungrateful

tiring hast thou suffered from me, that thou hast received the son of Jesse, and hast bestowed on him both

food and weapons, when he was contriving to get the kingdom? And further, why didst thou deliver oracles

to him concerning futurities? For thou couldst not be unacquainted that he was fled away from me, and that

he hated my family." But the high priest did not betake himself to deny what he had done, but confessed

boldly that he had supplied him with these things, not to gratify David, but Saul himself: and he said, "I did

not know that he was thy adversary, but a servant of thine, who was very faithful to thee, and a captain over a

thousand of thy soldiers, and, what is more than these, thy soninlaw, and kinsman. Men do not choose to

confer such favors on their adversaries, but on those who are esteemed to bear the highest goodwill and

respect to them. Nor is this the first time that I prophesied for him, but I have done it often, and at other times

as well as now. And when he told me that he was sent by thee in great haste to do somewhat, if I had

furnished him with nothing that he desired I should have thought that it was rather in contradiction to thee

than to him; wherefore do not thou entertain any ill opinion of me, nor do thou have a suspicion of what I

then thought an act of humanity, from what is now told thee of David's attempts against thee, for I did then to

him as to thy friend and soninlaw, and captain of a thousand, and not as to thine adversary."

6. When the high priest had spoken thus, he did not persuade Saul, his fear was so prevalent, that he could not

give credit to an apology that was very just. So he commanded his armed men that stood about him to kill

him, and all his kindred; but as they durst not touch the high priest, but were more afraid of disobeying God

than the king, he ordered Doeg the Syrian to kill them. Accordingly, he took to his assistance such wicked

men as were like himself, and slew Ahimelech and all his family, who were in all three hundred and

eightyfive. Saul also sent to Nob, (21) the city of the priests, and slew all that were there, without sparing

either women or children, or any other age, and burnt it; only there was one son of Ahimelech, whose name

was Abiathar, who escaped. However, these things came to pass as God had foretold to Eli the high priest,

when he said that his posterity should be destroyed, on account of the transgression of his two sons.

7. (22) Now this king Saul, by perpetrating so barbarous a crime, and murdering the whole family of the

highpriestly dignity, by having no pity of the infants, nor reverence for the aged, and by overthrowing the

city which God had chosen for the property, and for the support of the priests and prophets which were there,

and had ordained as the only city allotted for the education of such men, gives all to understand and consider

the disposition of men, that while they are private persons, and in a low condition, because it is not in their

power to indulge nature, nor to venture upon what they wish for, they are equitable and moderate, and pursue

nothing but what is just, and bend their whole minds and labors that way; then it is that they have this belief

about God, that he is present to all the actions of their lives, and that he does not only see the actions that are

done, but clearly knows those their thoughts also, whence those actions do arise. But when once they are

advanced into power and authority, then they put off all such notions, and, as if they were no other than actors

upon a theater, they lay aside their disguised parts and manners, and take up boldness, insolence, and a

contempt of both human and Divine laws, and this at a time when they especially stand in need of piety and

righteousness, because they are then most of all exposed to envy, and all they think, and all they say, are in

the view of all men; then it is that they become so insolent in their actions, as though God saw them no

longer, or were afraid of them because of their power: and whatsoever it is that they either are afraid of by the

rumors they hear, or they hate by inclination, or they love without reason, these seem to them to be authentic,

and firm, and true, and pleasing both to men and to God; but as to what will come hereafter, they have not the

least regard to it. They raise those to honor indeed who have been at a great deal of pains for them, and after

that honor they envy them; and when they have brought them into high dignity, they do not only deprive

them of what they had obtained, but also, on that very account, of their lives also, and that on wicked

accusations, and such as on account of their extravagant nature, are incredible. They also punish men for their

actions, not such as deserve condemnation, but from calumnies and accusations without examination; and this

extends not only to such as deserve to be punished, but to as many as they are able to kill. This reflection is

openly confirmed to us from the example of Saul, the son of Kish, who was the first king who reigned after

our aristocracy and government under the judges were over; and that by his slaughter of three hundred priests

and prophets, on occasion of his suspicion about Ahimelech, and by the additional wickedness of the

overthrow of their city, and this is as he were endeavoring in some sort to render the temple [tabernacle]

destitute both of priests and prophets, which endeavor he showed by slaying so many of them, and not

suffering the very city belonging to .them to remain, that so others might succeed them.

8. But Abiathar, the son of Ahimelech, who alone could be saved out of the family of priests slain by Saul,

fled to David, and informed him of the calamity that had befallen their family, and of the slaughter of his

father; who hereupon said, He was not unapprised of what would follow with relation to them when he saw

Doeg there; for he had then a suspicion that the high priest would be falsely accused by him to the king, and

he blamed himself as having been the cause of this misfortune. But he desired him to stay there, and abide

How David, When He Had Twice The Opportunity Of Killing Saul Did Not Kill Him. Also Concerning The

1. About this time it was that David heard how the Philistines had made an inroad into the country of Keilah,

and robbed it; so he offered himself to fight against them, if God, when he should be consulted by the

prophet, would grant him the victory. And when the prophet said that God gave a signal of victory, he made a

sudden onset upon the Philistines with his companions, and he shed a great deal of their blood, and carried off

their prey, and staid with the inhabitants of Keilah till they had securely gathered in their corn and their fruits.

However, it was told Saul the king that David was with the men of Keilah; for what had been done and the

great success that had attended him, were not confined among the people where the things were done, but the

fame of it went all abroad, and came to the hearing of others, and both the fact as it stood, and the author of

the fact, were carried to the king's ears. Then was Saul glad when he heard David was in Keilah; and he said,

"God hath now put him into my hands, since he hath obliged him to come into a city that hath walls, and

gates, and bars." So he commanded all the people suddenly, and when they had besieged and taken it to kill

David. But when David perceived this, and learned of God that if he staid there the men of Keilah would

deliver him up to Saul, he took his four hundred men and retired into a desert that was over against a city

called Engedi. So that when the king heard he was fled away from the men of Keilah, he left off his

2. Then David removed thence, and came to a certain place called the New Place, belonging to Ziph; where

Jonathan, the son of Saul, came to him, and saluted him, and exhorted him to be of good courage, and to hope

well as to his condition hereafter, and not to despond at his present circumstances, for that he should be king,

and have all the forces of the Hebrews under him: he told him that such happiness uses to come with great

labor and pains: they also took oaths, that they would, all their lives long, continue in goodwill and fidelity

one to another; and he called God to witness, as to what execrations he had made upon himself if he should

transgress his covenant, and should change to a contrary behavior. So Jonathan left him there, having

rendered his cares and fears somewhat lighter, and returned home. Now the men of Ziph, to gratify Saul,

informed him that David abode with them, and [assured him] that if he would come to them, they would

deliver him up, for that if the king would seize on the Straits of Ziph, David would not escape to any other

people. So the king commended them, and confessed that he had reason to thank them, because they had

given him information of his enemy; and he promised them, that it should not be long ere he would requite

their kindness. He also sent men to seek for David, and to search the wilderness wherein he was; and he

promised that he himself would follow them. Accordingly they went before the king, to hunt for and to catch

David, and used endeavors, not only to show their goodwill to Saul, by informing him where his enemy

was, but to evidence the same more plainly by delivering him up into his power. But these men failed of

those their unjust and wicked desires, who, while they underwent no hazard by not discovering such an

ambition of revealing this to Saul, yet did they falsely accuse and promise to deliver up a man beloved of

God, and one that was unjustly sought after to be put to death, and one that might otherwise have lain

concealed, and this out of flattery, and expectation of gain from the king; for when David was apprized of the

malignant intentions of the men of Ziph, and the approach of Saul, he left the Straits of that country, and fled

3. Hereupon Saul made haste to pursue him thither; for, as he was marching, he learned that David was gone

away from the Straits of Ziph, and Saul removed to the other side of the rock. But the report that the

Philistines had again made an incursion into the country of the Hebrews, called Saul another way from the

pursuit of David, when he was ready to be caught; for he returned back again to oppose those Philistines, who

were naturally their enemies, as judging it more necessary to avenge himself of them, than to take a great deal

of pains to catch an enemy of his own, and to overlook the ravage that was made in the land.

4. And by this means David unexpectedly escaped out of the danger he was in, and came to the Straits of

Engedi; and when Saul had driven the Philistines out of the land, there came some messengers, who told him

that David abode within the bounds of Engedi: so he took three thousand chosen men that were armed, and

made haste to him; and when he was not far from those places, he saw a deep and hollow cave by the

wayside; it was open to a great length and breadth, and there it was that David with his four hundred men

were concealed. When therefore he had occasion to ease nature, he entered into it by himself alone; and being

seen by one of David's companions, and he that saw him saying to him, that he had now, by God's

providence, an opportunity of avenging himself of his adversary; and advising him to cut off his head, and so

deliver himself out of that tedious, wandering condition, and the distress he was in; he rose up, and only cut

off the skirt of that garment which Saul had on: but he soon repented of what he had done; and said it was not

right to kill him that was his master, and one whom God had thought worthy of the kingdom; "for that

although he were wickedly disposed towards us, yet does it not behoove me to be so disposed towards him."

But when Saul had left the cave, David came near and cried out aloud, and desired Saul to hear him;

whereupon the king turned his face back, and David, according to custom, fell down on his face before the

king, and bowed to him; and said, "O king, thou oughtest not to hearken to wicked men, nor to such as forge

calumnies, nor to gratify them so far as to believe what they say, nor to entertain suspicions of such as are

your best friends, but to judge of the dispositions of all men by their actions; for calumny deludes men, but

men's own actions are a clear demonstration of their kindness. Words indeed, in their own nature, may be

either true or false, but men's actions expose their intentions nakedly to our view. By these, therefore it will

be well for thee to believe me, as to my regard to thee and to thy house, and not to believe those that frame

such accusations against me as never came into my mind, nor are possible to be executed, and do this further

by pursuing after my life, and have no concern either day or night, but how to compass my life and to murder

me, which thing I think thou dost unjustly prosecute; for how comes it about, that thou hast embraced this

false opinion about me, as if I had a desire to kill thee? Or how canst thou escape the crime of impiety

towards God, when thou wishest thou couldst kill, and deemest thine adversary, a man who had it in his

power this day to avenge himself, and to punish thee, but would not do it? nor make use of such an

opportunity, which, if it had fallen out to thee against me, thou hadst not let it slip, for when I cut off the skirt

of thy garment, I could have done the same to thy head." So he showed him the piece of his garment, and

thereby made him agree to what he said to be true; and added, "I, for certain, have abstained from taking a

just revenge upon thee, yet art thou not ashamed to prosecute me with unjust hatred. (23) May God do justice,

and determine about each of our dispositions." But Saul was amazed at the strange delivery he had

received; and being greatly affected with the moderation and the disposition of the young man, he groaned;

and when David had done the same, the king answered that he had the justest occasion to groan, "for thou

hast been the author of good to me, as I have been the author of calamity to thee; and thou hast demonstrated

this day, that thou possessest the righteousness of the ancients, who determined that men ought to save their

enemies, though they caught them in a desert place. I am now persuaded that God reserves the kingdom for

thee, and that thou wilt obtain the dominion over all the Hebrews. Give me then assurances upon oath, That

thou wilt not root out my family, nor, out of remembrance of what evil I have done thee, destroy my

posterity, but save and preserve my house." So David sware as he desired, and sent back Saul to his own

kingdom; but he, and those that were with him, went up the Straits of Mastheroth.

5. About this time Samuel the prophet died. He was a man whom the Hebrews honored in an extraordinary

degree: for that lamentation which the people made for him, and this during a long time, manifested his

virtue, and the affection which the people bore for him; as also did the solemnity and concern that appeared

about his funeral, and about the complete observation of all his funeral rites. They buried him in his own city

of Ramah; and wept for him a very great number of days, not looking on it as a sorrow for the death of

another man, but as that in which they were every one themselves concerned. He was a righteous man, and

gentle in his nature; and on that account he was very dear to God. Now he governed and presided over the

people alone, after the death of Eli the high priest, twelve years, and eighteen years together with Saul the

6. There was a man that was a Ziphite, of the city of Maon, who was rich, and had a vast number of cattle; for

he fed a flock of three thousand sheep, and another flock of a thousand goats. Now David had charged his

associates to keep these flocks without hurt and without damage, and to do them no mischief, neither out of

covetousness, nor because they were in want, nor because they were in the wilderness, and so could not easily

be discovered, but to esteem freedom from injustice above all other motives, and to look upon the touching of

what belonged to another man as a horrible crime, and contrary to the will of God. These were the

instructions he gave, thinking that the favors he granted this man were granted to a good man, and one that

deserved to have such care taken of his affairs. This man was Nabal, for that was his name, a harsh man,

and of a very wicked life, being like a cynic in the course of his behavior, but still had obtained for his wife a

woman of a good character, wise and handsome. To this Nabal, therefore, David sent ten men of his

attendants at the time when he sheared his sheep, and by them saluted him; and also wished he might do what

he now did for many years to come, but desired him to make him a present of what he was able to give him,

since he had, to be sure, learned from his shepherds that we had done them no injury, but had been their

guardians a long time together, while we continued in the wilderness; and he assured him he should never

repent of giving any thing to David. When the messengers had carried this message to Nabal, he accosted

them after an inhuman and rough manner; for he asked them who David was? and when he heard that he was

the son of Jesse, he said, "Now is the time that fugitives grow insolent, and make a figure, and leave their

masters." When they told David this, he was wroth, and commanded four hundred armed men to follow him,

and left two hundred to take care of the stuff, (for he had already six hundred, (24)) and went against Nabal:

he also swore that he would that night utterly destroy the whole house and possessions of Nabal; for that he

was grieved, not only that he had proved ungrateful to them, without making any return for the humanity they

had shown him, but that he had also reproached them, and used ill language to them, when he had received no

7. Hereupon one of those that kept the flocks of Nabal, said to his mistress, Nabal's wife, that when David

sent to her husband he had received no civil answer at all from him; but that her husband had moreover added

very reproachful language, while yet David had taken extraordinary care to keep his flocks from harm, and

that what had passed would prove very pernicious to his master. When the servant had said this, Abigail, for

that was his wife's name, saddled her asses, and loaded them with all sorts of presents; and, without telling

her husband any thing of what she was about, (for he was not sensible on account of his drunkenness,) she

went to David. She was then met by David as she was descending a hill, who was coming against Nabal with

four hundred men. When the woman saw David, she leaped down from her ass, and fell on her face, and

bowed down to the ground; and entreated him not to bear in mind the words of Nabal, since he knew that he

resembled his name. Now Nabal, in the Hebrew tongue, signifies folly. So she made her apology, that she did

not see the messengers whom he sent. "Forgive me, therefore," said she, "and thank God, who hath hindered

thee from shedding human blood; for so long as thou keepest thyself innocent, he will avenge thee of wicked

men, (25) for what miseries await Nabal, they will fall upon the heads of thine enemies. Be thou gracious to

me, and think me so far worthy as to accept of these presents from me; and, out of regard to me, remit that

wrath and that anger which thou hast against my husband and his house, for mildness and humanity become

thee, especially as thou art to be our king." Accordingly, David accepted her presents, and said, "Nay, but, O

woman, it was no other than God's mercy which brought thee to us today, for, otherwise, thou hadst never

seen another day, I having sworn to destroy Nabal's house this very night, and to leave alive not one of you

who belonged to a man that was wicked and ungrateful to me and my companions; but now hast thou

prevented me, and seasonably mollified my anger, as being thyself under the care of God's providence: but as

for Nabal, although for thy sake he now escape punishment, he will not always avoid justice; for his evil

8. When David had said this, he dismissed the woman. But when she came home and found her husband

feasting with a great company, and oppressed with wine, she said nothing to him then about what had

happened; but on the next day, when he was sober, she told him all the particulars, and made his whole body

to appear like that of a dead man by her words, and by that grief which arose from them; so Nabal survived

ten days, and no more, and then died. And when David heard of his death, he said that God had justly

avenged him of this man, for that Nabal had died by his own wickedness, and had suffered punishment on his

account, while he had kept his own hands clean. At which time he understood that the wicked are prosecuted

by God; that he does not overlook any man, but bestows on the good what is suitable to them, and inflicts a

deserved punishment on the wicked. So he sent to Nabal's wife, and invited her to come to him, to live with

him, and to be his wife. Whereupon she replied to those that came, that she was not worthy to touch his feet;

however, she came, with all her servants, and became his wife, having received that honor on account of her

wise and righteous course of life. She also obtained the same honor partly on account of her beauty. Now

David had a wife before, whom he married from the city Abesar; for as to Michal, the daughter of king Saul,

who had been David's wife, her father had given her in marriage to Phalti, the son of Laish, who was of the

9. After this came certain of the Ziphites, and told Saul that David was come again into their country, and if

he would afford them his assistance, they could catch him. So he came to them with three thousand armed

men; and upon the approach of night, he pitched his camp at a certain place called Hachilah. But when David

heard that Saul was coming against him, he sent spies, and bid them let him know to what place of the

country Saul was already come; and when they told him that he was at Hachilah, he concealed his going

away from his companions, and came to Saul's camp, having taken with him Abishai, his sister Zeruiah's son,

and Ahimelech the Hittite. Now Saul was asleep, and the armed men, with Abner their commander, lay round

about him in a circle. Hereupon David entered into the king's tent; but he did neither kill Saul, though he

knew where he lay, by the spear that was stuck down by him, nor did he give leave to Abishai, who would

have killed him, and was earnestly bent upon it so to do; for he said it was a horrid crime to kill one that was

ordained king by God, although he was a wicked man; for that he who gave him the dominion would in time

inflict punishment upon him. So he restrained his eagerness; but that it might appear to have been in his

power to have killed him when he refrained from it, he took his spear, and the cruse of water which stood by

Saul as he lay asleep, without being perceived by any in the camp, who were all asleep, and went securely

away, having performed every thing among the king's attendants that the opportunity afforded, and his

boldness encouraged him to do. So when he had passed over a brook, and was gotten up to the top of a hill,

whence he might be sufficiently heard, he cried aloud to Saul's soldiers, and to Abner their commander, and

awaked them out of their sleep, and called both to him and to the people. Hereupon the commander heard

him, and asked who it was that called him. To whom David replied, "It is I, the son of Jesse, whom you make

a vagabond. But what is the matter? Dost thou, that art a man of so great dignity, and of the first rank in the

king's court, take so little care of thy master's body? and is sleep of more consequence to thee than his

preservation, and thy care of him? This negligence of yours deserves death, and punishment to be inflicted on

you, who never perceived when, a little while ago, some of us entered into your camp, nay, as far as to the

king himself, and to all the rest of you. If thou look for the king's spear and his cruse of water, thou wilt learn

what a mighty misfortune was ready to overtake you in your very camp without your knowing it." Now when

Saul knew David's voice, and understood that when he had him in his power while he was asleep, and his

guards took no care of him, yet did not he kill him, but spared him, when he might justly have cut him off, he

said that he owed him thanks for his preservation; and exhorted him to be of good courage, and not be afraid

of suffering any mischief from him any more, and to return to his own home, for he was now persuaded that

he did not love himself so well as he was loved by him: that he had driven away him that could guard him,

and had given many demonstrations of his goodwill to him: that he had forced him to live so long in a state

of banishment, and in great fears of his life, destitute of his friends and his kindred, while still he was often

saved by him, and frequently received his life again when it was evidently in danger of perishing. So David

bade them send for the spear and the cruse of water, and take them back; adding this withal, That God would

be the judge of both their dispositions, and of the actions that flowed from the same, "who knows that then it

10. Thus Saul having escaped the hands of David twice, he went his way to his royal palace, and his own

city: but David was afraid, that if he staid there he should be caught by Saul; so he thought it better to go up

into the land of the Philistines, and abide there. Accordingly, he came with the six hundred men that were

with him to Achish, the king of Gath, which was one of their five cities. Now the king received both him and

his men, and gave them a place to inhabit in. He had with him also his two wives, Ahinoam and Abigail, and

he dwelt in Gath. But when Saul heard this, he took no further care about sending to him, or going after him,

because he had been twice, in a manner, caught by him, while he was himself endeavoring to catch him.

However, David had no mind to continue in the city of Gath, but desired the king, that since he had received

him with such humanity, that he would grant him another favor, and bestow upon him some place of that

country for his habitation, for he was ashamed, by living in the city, to be grievous and burdensome to him.

So Achish gave him a certain village called Ziklag; which place David and his sons were fond of when he

was king, and reckoned it to be their peculiar inheritance. But about those matters we shall give the reader

further information elsewhere. Now the time that David dwelt in Ziklag, in the land of the Philistines, was

four months and twenty days. And now he privately attacked those Geshurites and Amalekites that were

neighbors to the Philistines, and laid waste their country, and took much prey of their beasts and camels, and

then returned home; but David abstained from the men, as fearing they should discover him to king Achish;

yet did he send part of the prey to him as a free gift. And when the king inquired whom they had attacked

when they brought away the prey, he said, those that lay to the south of the Jews, and inhabited in the plain;

whereby he persuaded Achish to approve of what he had done, for he hoped that David had fought against his

own nation, and that now he should have him for his servant all his life long, and that he would stay in his

Now Saul Upon God's Not Answering Him Concerning The Fight With The Philistines Desired A

Necromantic Woman To Raise Up The Soul Of Samuel To Him; And How He Died, With His Sons Upon

1. About the same time the Philistines resolved to make war against the Israelites, and sent to all their

confederates that they would go along with them to the war to Reggan, [near the city Shunem,] whence they

might gather themselves together, and suddenly attack the Hebrews. Then did Achish, the king of Gath,

desire David to assist them with his armed men against the Hebrews. This he readily promised; and said that

the time was now come wherein he might requite him for his kindness and hospitality. So the king promised

to make him the keeper of his body, after the victory, supposing that the battle with the enemy succeeded to

their mind; which promise of honor and confidence he made on purpose to increase his zeal for his service.

2. Now Saul, the king of the Hebrews, had cast out of the country the fortunetellers, and the necromancers,

and all such as exercised the like arts, excepting the prophets. But when he heard that the Philistines were

already come, and had pitched their camp near the city Shunem, situate in the plain, he made haste to oppose

them with his forces; and when he was come to a certain mountain called Gilboa, he pitched his camp

overagainst the enemy; but when he saw the enemy's army he was greatly troubled, because it appeared to

him to be numerous, and superior to his own; and he inquired of God by the prophets concerning the battle,

that he might know beforehand what would be the event of it. And when God did not answer him, Saul was

under a still greater dread, and his courage fell, foreseeing, as was but reasonable to suppose, that mischief

would befall him, now God was not there to assist him; yet did he bid his servants to inquire out for him

some woman that was a necromancer and called up the souls of the dead, that So he might know whether his

affairs would succeed to his mind; for this sort of necromantic women that bring up the souls of the dead, do

by them foretell future events to such as desire them. And one of his servants told him that there was such a

woman in the city Endor, but was known to nobody in the camp; hereupon Saul put off his royal apparel, and

took two of those his servants with him, whom he knew to be most faithful to him, and came to Endor to the

woman, and entreated her to act the part of a fortuneteller, and to bring up such a soul to him as he should

name to her. But when the woman opposed his motion, and said she did not despise the king, who had

banished this sort of fortunetellers, and that he did not do well himself, when she had done him no harm, to

endeavor to lay a snare for her, and to discover that she exercised a forbidden art, in order to procure her to be

punished, he sware that nobody should know what she did; and that he would not tell any one else what she

foretold, but that she should incur no danger. As soon as he had induced her by this oath to fear no harm, he

bid her bring up to him the soul of Samuel. She, not knowing who Samuel was, called him out of Hades.

When he appeared, and the woman saw one that was venerable, and of a divine form, she was in disorder;

and being astonished at the sight, she said, "Art not thou king Saul?" for Samuel had informed her who he

was. When he had owned that to be true, and had asked her whence her disorder arose, she said that she saw a

certain person ascend, who in his form was like to a god. And when he bid her tell him what he resembled, in

what habit he appeared, and of what age he was, she told him he was an old man already, and of a glorious

personage, and had on a sacerdotal mantle. So the king discovered by these signs that he was Samuel; and he

fell down upon the ground, and saluted and worshipped him. And when the soul of Samuel asked him why he

had disturbed him, and caused him to be brought up, he lamented the necessity he was under; for he said, that

his enemies pressed heavily upon him; that he was in distress what to do in his present circumstances; that he

was forsaken of God, and could obtain no prediction of what was coming, neither by prophets nor by dreams;

and that "these were the reasons why I have recourse to time, who always took great care of me." But (27)

Samuel, seeing that the end of Saul's life was come, said, "It is in vain for thee to desire to learn of me any

thing future, when God hath forsaken thee: however, hear what I say, that David is to be king, and to finish

this war with good success; and thou art to lose thy dominion and thy life, because thou didst not obey God in

the war with the Amalekites, and hast not kept his commandments, as I foretold thee while I was alive.

Know, therefore, that the people shall be made subject to their enemies, and that thou, with thy sons, shall fall

3. When Saul heard this, he could not speak for grief, and fell down on the floor, whether it were from the

sorrow that arose upon what Samuel had said, or from his emptiness, for he had taken no food the foregoing

day nor night, he easily fell quite down: and when with difficulty he had recovered himself, the woman

would force him to eat, begging this of him as a favor on account of her concern in that dangerous instance of

fortunetelling, which it was not lawful for her to have done, because of the fear she was under of the king,

while she knew not who he was, yet did she undertake it, and go through with it; on which account she

entreated him to admit that a table and food might be set before him, that he might recover his strength, and

so get safe to his own camp. And when he opposed her motion, and entirely rejected it, by reason of his

anxiety, she forced him, and at last persuaded him to it. Now she had one calf that she was very fond of, and

one that she took a great deal of care of, and fed it herself; for she was a woman that got her living by the

labor of her own hands, and had no other possession but that one calf; this she killed, and made ready its

flesh, and set it before his servants and himself. So Saul came to the camp while it was yet night.

4. Now it is but just to recommend the generosity of this woman, (28) because when the king had forbidden

her to use that art whence her circumstances were bettered and improved, and when she had never seen the

king before, she still did not remember to his disadvantage that he had condemned her sort of learning, and

did not refuse him as a stranger, and one that she had had no acquaintance with; but she had compassion upon

him, and comforted him, and exhorted him to do what he was greatly averse to, and offered him the only

creature she had, as a poor woman, and that earnestly, and with great humanity, while she had no requital

made her for her kindness, nor hunted after any future favor from him, for she knew he was to die; whereas

men are naturally either ambitious to please those that bestow benefits upon them, or are very ready to serve

those from whom they may receive some advantage. It would be well therefore to imitate the example and to

do kindnesses to all such as are in want and to think that nothing is better, nor more becoming mankind, than

such a general beneficence, nor what will sooner render God favorable, and ready to bestow good things upon

us. And so far may suffice to have spoken concerning this woman. But I shall speak further upon another

subject, which will afford me all opportunity of discoursing on what is for the advantage of cities, and people,

and nations, and suited to the taste of good men, and will encourage them all in the prosecution of virtue; and

is capable of showing them the of acquiring glory, and an everlasting fame; and of imprinting in the kings of

nations, and the rulers of cities, great inclination and diligence of doing well; as also of encouraging them to

undergo dangers, and to die for their countries, and of instructing them how to despise all the most terrible

adversities: and I have a fair occasion offered me to enter on such a discourse by Saul the king of the

Hebrews; for although he knew what was coming upon him, and that he was to die immediately, by the

prediction of the prophet, he did not resolve to fly from death, nor so far to indulge the love of life as to

betray his own people to the enemy, or to bring a disgrace on his royal dignity; but exposing himself, as well

as all his family and children, to dangers, he thought it a brave thing to fall together with them, as he was

fighting for his subjects, and that it was better his sons should die thus, showing their courage, than to leave

them to their uncertain conduct afterward, while, instead of succession and posterity, they gained

commendation and a lasting name. Such a one alone seems to me to be a just, a courageous, and a prudent

man; and when any one has arrived at these dispositions, or shall hereafter arrive at them, he is the man that

ought to be by all honored with the testimony of a virtuous or courageous man: for as to those that go out to

war with hopes of success, and that they shall return safe, supposing they should have performed some

glorious action, I think those do not do well who call these valiant men, as so many historians and other

writers who treat of them are wont to do, although I confess those do justly deserve some commendation also;

but those only may be styled courageous and bold in great undertakings, and despisers of adversities, who

imitate Saul: for as for those that do not know what the event of war will be as to themselves, and though

they do not faint in it, but deliver themselves up to uncertain futurity, and are tossed this way and that way,

this is not so very eminent an instance of a generous mind, although they happen to perform many great

exploits; but when men's minds expect no good event, but they know beforehand they must die, and that they

must undergo that death in the battle also, after this neither to be aftrighted, nor to be astonished at the terrible

fate that is coming, but to go directly upon it, when they know it beforehand, this it is that I esteem the

character of a man truly courageous. Accordingly this Saul did, and thereby demonstrated that all men who

desire fame after they are dead are so to act as they may obtain the same: this especially concerns kings, who

ought not to think it enough in their high stations that they are not wicked in the government of their subjects,

but to be no more than moderately good to them. I could say more than this about Saul and his courage, the

subject affording matter sufficient; but that I may not appear to run out improperly in his commendation, I

5. Now when the Philistines, as I said before, had pitched their camp, and had taken an account of their

forces, according to their nations, and kingdoms, and governments, king Achish came last of all with his own

army; after whom came David with his six hundred armed men. And when the commanders of the Philistines

saw him, they asked the king whence these Hebrews came, and at whose invitation. He answered that it was

David, who was fled away from his master Saul, and that he had entertained him when he came to him, and

that now he was willing to make him this requital for his favors, and to avenge himself upon Saul, and so was

become his confederate. The commanders complained of this, that he had taken him for a confederate who

was an enemy; and gave him counsel to send him away, lest he should unawares do his friends a great deal of

mischief by entertaining him, for that he afforded him an opportunity of being reconciled to his master by

doing a mischief to our army. They thereupon desired him, out of a prudent foresight of this, to send him

away, with his six hundred armed men, to the place he had given him for his habitation; for that this was that

David whom the virgins celebrated in their hymns, as having destroyed many ten thousands of the Philistines.

When the king of Gath heard this, he thought they spake well; so he called David, and said to him, "As for

myself, I can bear witness that thou hast shown great diligence and kindness about me, and on that account it

was that I took thee for my confederate; however, what I have done does not please the commanders of the

Philistines; go therefore within a day's time to the place I have given thee, without suspecting any harm, and

there keep my country, lest any of our enemies should make an incursion upon it, which will be one part of

that assistance which I expect from thee." So David came to Ziklag, as the king of Gath bade him; but it

happened, that while he was gone to the assistance of the Philistines, the Amalekites had made an incursion,

and taken Ziklag before, and had burnt it; and when they had taken a great deal of other prey out of that

6. Now when David found that Ziklag was laid waste, and that it was all spoiled, and that as well his own

wives, who were two, as the wives of his companions, with their children, were made captives, he presently

rent his clothes, weeping and lamenting, together with his friends; and indeed he was so cast down with these

misfortunes, that at length tears themselves failed him. He was also in danger of being stoned to death by his

companions, who were greatly afflicted at the captivity of their wives and children, for they laid the blame

upon him of what had happened. But when he had recovered himself out of his grief, and had raised up his

mind to God, he desired the high priest Abiathar to put on his sacerdotal garments, and to inquire of God, and

to prophesy to him, whether God would grant; that if he pursued after the Amalekites, he should overtake

them, and save their wives and their children, and avenge himself on the enemies. And when the high priest

bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he

was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian

by birth, who was almost dead with want and famine, (for he had continued wandering about without food in

the wilderness three days,) he first of all gave him sustenance, both meat and drink, and thereby refreshed

him. He then asked him to whom he belonged, and whence he came. Whereupon the man told him he was an

Egyptian by birth, and was left behind by his master, because he was so sick and weak that he could not

follow him. He also informed him that he was one of those who had burnt and plundered, not only other parts

of Judea, but Ziklag itself also. So David made use of him as a guide to find oat the Amalekites; and when he

had overtaken them, as they lay scattered about on the ground, some at dinner, some disordered, and entirely

drunk with wine, and in the fruition of their spoils and their prey, he fell upon them on the sudden, and made

a great slaughter among them; for they were naked, and expected no such thing, but had betaken themselves

to drinking and feasting; and so they were all easily destroyed. Now some of them that were overtaken as

they lay at the table were slain in that posture, and their blood brought up with it their meat and their drink.

They slew others of them as they were drinking to one another in their cups, and some of them when their full

bellies had made them fall asleep; and for so many as had time to put on their armor, they slew them with the

sword, with no less case than they did those that were naked; and for the partisans of David, they continued

also the slaughter from the first hour of the day to the evening, so that there were, not above four hundred of

the Amalekites left; and they only escaped by getting upon their dromedaries and camels. Accordingly David

recovered not only all the other spoils which the enemy had carried away, but his wives also, and the wives of

his companions. But when they were come to the place where they had left the two hundred men, which were

not able to follow them, but were left to take care of the stuff, the four hundred men did not think fit to divide

among them any other parts of what they had gotten, or of the prey, since they did not accompany them, but

pretended to be feeble, and did not follow them in pursuit of the enemy, but said they should be contented to

have safely recovered their wives; yet did David pronounce that this opinion of theirs was evil and unjust, and

that when God had granted them such a favor, that they had avenged themselves on their enemies, and had

recovered all that belonged to themselves, they should make an equal distribution of what they had gotten to

all, because the rest had tarried behind to guard their stuff; and from that time this law obtained among them,

that those who guarded the stuff, should receive an equal share with those that fought in the battle. Now when

David was come to Ziklag, he sent portions of the spoils to all that had been familiar with him, and to his

friends in the tribe of Judah. And thus ended the affairs of the plundering of Ziklag, and of the slaughter of

7. Now upon the Philistines joining battle, there followed a sharp engagement, and the Philistine, became the

conquerors, and slew a great number of their enemies; but Saul the king of Israel, and his sons, fought

courageously, and with the utmost alacrity, as knowing that their entire glory lay in nothing else but dying

honorably, and exposing themselves to the utmost danger from the enemy (for they had nothing else to hope

for); so they brought upon themselves the whole power of the enemy, till they were encompassed round and

slain, but not before they had killed many of the Philistines Now the sons of Saul were Jonathan, and

Abinadab, and Malchisua; and when these were slain the multitude of the Hebrews were put to flight, and all

was disorder, and confusion, and slaughter, upon the Philistines pressing in upon them. But Saul himself fled,

having a strong body of soldiers about him; and upon the Philistines sending after them those that threw

javelins and shot arrows, he lost all his company except a few. As for himself, he fought with great bravery;

and when he had received so many wounds, that he was not able to bear up nor to oppose any longer, and yet

was not able to kill himself, he bade his armorbearer draw his sword, and run him through, before the

enemy should take him alive. But his armorbearer not daring to kill his master, he drew his own sword, and

placing himself over against its point, he threw himself upon it; and when he could neither run it through him,

nor, by leaning against it, make the sword pass through him, he turned him round, and asked a certain young

man that stood by who he was; and when he understood that he was an Amalekite, he desired him to force the

sword through him, because he was not able to do it with his own hands, and thereby to procure him such a

death as he desired. This the young man did accordingly; and he took the golden bracelet that was on Saul's

arm, and his royal crown that was on his head, and ran away. And when Saul's armorbearer saw that he was

slain, he killed himself; nor did any of the king's guards escape, but they all fell upon the mountain called

Gilboa. But when those Hebrews that dwelt in the valley beyond Jordan, and those who had their cities in the

plain, heard that Saul and his sons were fallen, and that the multitude about them were destroyed, they left

their own cities, and fled to such as were the best fortified and fenced; and the Philistines, finding those cities

8. On the next day, when the Philistines came to strip their enemies that were slain, they got the bodies of

Saul and of his sons, and stripped them, and cut off their heads; and they sent messengers all about their

country, to acquaint them that their enemies were fallen; and they dedicated their armor in the temple of

Astarte, but hung their bodies on crosses at the walls of the city Bethshun, which is now called Scythepolls.

But when the inhabitants of JabeshGilead heard that they had dismembered the dead bodies of Saul and of

his sons, they deemed it so horrid a thing to overlook this barbarity, and to suffer them to be without funeral

rites, that the most courageous and hardy among them (and indeed that city had in it men that were very stout

both in body and mind) journeyed all night, and came to Bethshun, and approached to the enemy's wall, and

taking down the bodies of Saul and of his sons, they carried them to Jabesh, while the enemy were not able

enough nor bold enough to hinder them, because of their great courage. So the people of Jabesh wept all in

general, and buried their bodies in the best place of their country, which was named Areurn; and they

observed a public mourning for them seven days, with their wives and children, beating their breasts, and

lamenting the king and his sons, without either tasting meat or drink (29) [till the evening.]

9. To this his end did Saul come, according to the prophecy of Samuel, because he disobeyed the commands

of God about the Amalekites, and on the account of his destroying the family of Ahimelech the high priest,

with Ahimelech himself, and the city of the high priests. Now Saul, when he had reigned eighteen years while

Samuel was alive, and after his death two [and twenty], ended his life in this manner.

How David Reigned Over One Tribe At Hebron While The Son Of Saul Reigned Over The Rest Of The

Multitude; And How, In The Civil War Which Then Arose Asahel And Abner Were Slain.

1. This fight proved to be on the same day whereon David was come back to Ziklag, after he had overcome

the Amalekites. Now when he had been already two days at Ziklag, there came to him the man who slew

Saul, which was the third day after the fight. He had escaped out of the battle which the Israelites had with

the Philistines, and had his clothes rent, and ashes upon his head. And when he made his obeisance to David,

he inquired of him whence he came. He replied, from the battle of the Israelites; and he informed him that the

end of it was unfortunate, many ten thousands of the Israelites having been cut off, and Saul, together with

his sons, slain. He also said that he could well give him this information, because he was present at the

victory gained over the Hebrews, and was with the king when he fled. Nor did he deny that he had himself

slain the king, when he was ready to be taken by the enemy, and he himself exhorted him to do it, because,

when he was fallen on his sword, his great wounds had made him so weak that he was not able to kill

himself. He also produced demonstrations that the king was slain, which were the golden bracelets that had

been on the king's arms, and his crown, which he had taken away from Saul's dead body, and had brought

them to him. So David having no longer any room to call in question the truth of what he said, but seeing

most evident marks that Saul was dead, he rent his garments, and continued all that day with his companions

in weeping and lamentation. This grief was augmented by the consideration of Jonathan; the son of Saul, who

had been his most faithful friend, and the occasion of his own deliverance. He also demonstrated himself to

have such great virtue, and such great kindness for Saul, as not only to take his death to heart, though he had

been frequently in danger of losing his life by his means, but to punish him that slew him; for when David

had said to him that he was become his own accuser, as the very man who had slain the king, and when he

had understood that he was the son of an Amalekite, he commanded him to be slain. He also committed to

writing some lamentations and funeral commendations of Saul and Jonathan, which have continued to my

2. Now when David had paid these honors to the king, he left off his mourning, and inquired of God by the

prophet which of the cities of the tribe of Judah he would bestow upon him to dwell in; who answered that he

bestowed upon him Hebron. So he left Ziklag, and came to Hebron, and took with him his wives, who were

in number two, and his armed men; whereupon all the people of the forementioned tribe came to him, and

ordained him their king. But when he heard that the inhabitants of Jabeshgilead had buried Saul and his sons

[honorably], he sent to them and commended them, and took what they had done kindly, and promised to

make them amends for their care of those that were dead; and at the same time he informed them that the

3. But as soon as Abner, the son of Ner, who was general of Saul's army, and a very active man, and

goodnatured, knew that the king, and Jonathan, and his two other sons, were fallen in the battle, he made

haste into the camp; and taking away with him the remaining son of Saul, whose name was Ishbosheth, he

passed over to the land beyond Jordan, and ordained him the king of the whole multitude, excepting the tribe

of Judah; and made his royal seat in a place called in our own language Mahanaim, but in the language of the

Grecians, The Camps; from whence Abner made haste with a select body of soldiers, to fight with such of the

tribe of Judah as were disposed to it, for he was angry that this tribe had set up David for their king. But Joab,

whose father was Suri, and his mother Zeruiah, David's sister, who was general of David's army, met him,

according to David's appointment. He had with him his brethren, Abistiai and Asahel, as also all David's

armed men. Now when he met Abner at a certain fountain, in the city of Gibeon, he prepared to fight. And

when Abner said to him, that he had a mind to know which of them had the more valiant soldiers, it was

agreed between them that twelve soldiers of each side should fight together. So those that were chosen out by

both the generals for this fight came between the two armies, and throwing their lances one against the other,

they drew their swords, and catching one another by the head, they held one another fast, and ran each other's

swords into their sides and groins, until they all, as it were by mutual agreement, perished together. When

these were fallen down dead, the rest of the army came to a sore battle, and Abner's men were beaten; and

when they were beaten, Joab did not leave off pursuing them, but he pressed upon them, and excited the

soldiers to follow them close, and not to grow weary of killing them. His brethren also pursued them with

great alacrity, especially the younger, Asahel, who was the most eminent of them. He was very famous for

his swiftness of foot, for he could not only be too hard for men, but is reported to have overrun a horse, when

they had a race together. This Asahel ran violently after Abner, and would not turn in the least out of the

straight way, either to the one side or to the other. Hereupon Abner turned back, and attempted artfully to

avoid his violence. Sometimes he bade him leave off the pursuit, and take the armor of one of his soldiers;

and sometimes, when he could not persuade him so to do, he exhorted him to restrain himself, and not to

pursue him any longer, lest he should force him to kill him, and he should then not be able to look his brother

in the face: but when Asahel would not admit of any persuasions, but still continued to pursue him, Abner

smote him with his spear, as he held it in his flight, and that by a backstroke, and gave him a deadly wound,

so that he died immediately; but those that were with him pursuing Abner, when they came to the place

where Asahel lay, they stood round about the dead body, and left off the pursuit of the enemy. However, both

Joab (1) himself, and his brother Abishai, ran past the dead corpse, and making their anger at the death of

Asahel an occasion of greater zeal against Abner, they went on with incredible haste and alacrity, and

pursued Abner to a certain place called Ammah: it was about sunset. Then did Joab ascend a certain hill, as

he stood at that place, having the tribe of Benjamin with him, whence he took a view of them, and of Abner

also. Hereupon Abner cried aloud, and said that it was not fit that they should irritate men of the same nation

to fight so bitterly one against another; that as for Asahel his brother, he was himself in the wrong, when he

would not be advised by him not to pursue him any farther, which was the occasion of his wounding and

death. So Joab consented to what he said, and accepted these his words as an excuse [about Asahel], and

called the soldiers back with the sound of the trumpet, as a signal for their retreat, and thereby put a stop to

any further pursuit. After which Joab pitched his camp there that night; but Abner marched all that night, and

passed over the river Jordan, and came to Ishbosheth, Saul's son, to Mahanaim. On the next day Joab counted

the dead men, and took care of all their funerals. Now there were slain of Abner's soldiers about three

hundred and sixty; but of those of David nineteen, and Asahel, whose body Joab and Abishai carried to

Bethlehem; and when they had buried him in the sepulcher of their fathers, they came to David to Hebron.

From this time therefore there began an intestine war, which lasted a great while, in which the followers of

David grew stronger in the dangers they underwent, and the servants and subjects of Saul's sons did almost

4. About this time David was become the father of six sons, born of as many mothers. The eldest was by

Ahinoam, and he was called Arenon; the second was Daniel, by his wife Abigail; the name of the third was

Absalom, by Maacah, the daughter of Talmai, king of Geshur; the fourth he named Adonijah, by his wife

Haggith; the fifth was Shephatiah, by Abital; the sixth he called Ithream, by Eglah. Now while this intestine

war went on, and the subjects of the two kings came frequently to action and to fighting, it was Abner, the

general of the host of Saul's son, who, by his prudence, and the great interest he had among the multitude,

made them all continue with Ishbosheth; and indeed it was a considerable time that they continued of his

party; but afterwards Abner was blamed, and an accusation was laid against him, that he went in unto Saul's

concubine: her name was Rispah, the daughter of Aiah. So when he was complained of by Ishbosheth, he was

very uneasy and angry at it, because he had not justice done him by Ishbosheth, to whom he had shown the

greatest kindness; whereupon he threatened to transfer the kingdom to David, and demonstrate that he did not

rule over the people beyond Jordan by his own abilities and wisdom, but by his warlike conduct and fidelity

in leading his army. So he sent ambassadors to Hebron to David, and desired that he would give him security

upon oath that he would esteem him his companion and his friend, upon condition that he should persuade

the people to leave Saul's son, and choose him king of the whole country; and when David had made that

league with Abner, for he was pleased with his message to him, he desired that he would give this as the first

mark of performance of the present league, that he might have his wife Michal restored to him, as her whom

he had purchased with great hazards, and with those six hundred heads of the Philistines which he had

brought to Saul her father. So Abner took Michal from Phaltiel, who was then her husband, and sent her to

David, Ishbosheth himself affording him his assistance, for David had written to him that of right he ought to

have this his wife restored to him. Abner also called together the elders of the multitude, the commanders and

captains of thousands, and spake thus to them: That he had formerly dissuaded them from their own

resolution, when they were ready to forsake Ishbosheth, and to join themselves to David; that, however, he

now gave them leave so to do, if they had a mind to it, for they knew that God had appointed David to be

king of all the Hebrews by Samuel the prophet; and had foretold that he should punish the Philistines, and

overcome them, and bring them under. Now when the elders and rulers heard this, and understood that Abner

was come over to those sentiments about the public affairs which they were of before, they changed their

measures, and came in to David. When these men had agreed to Abner's proposal, he called together the tribe

of Benjamin, for all of that tribe were the guards of Ishbosheth's body, and he spake to them to the same

purpose. And when he saw that they did not in the least oppose what he said, but resigned themselves up to

his opinion, he took about twenty of his friends and came to David, in order to receive himself security upon

oath from him; for we may justly esteem those things to be firmer which every one of us do by ourselves,

than those which we do by another. He also gave him an account of what he had said to the rulers, and to the

whole tribe of Benjamin; and when David had received him in a courteous manner, and had treated him with

great hospitality for many days, Abner, when he was dismissed, desired him to bring the multitude with him,

that he might deliver up the government to him, when David himself was present, and a spectator of what was

5. When David had sent Abner away, Joab, the of his army, came immediately to Hebron; he had understood

that Abner had been with David, and had parted with him a little before under leagues and agreements that

the government should be delivered up to David, he feared lest David should place Abner, who had assisted

him to gain the kingdom, in the first rank of dignity, especially since he was a shrewd man in other respects,

in understanding affairs, and in managing them artfully, as proper seasons should require, and that he should

himself be put lower, and be deprived of the command of the army; so he took a knavish and a wicked

course. In the first place, he endeavored to calumniate Abner to the king, exhorting him to have a care of him,

and not to give attention to what he had engaged to do for him, because all he did tended to confirm the

government to Saul's son; that he came to him deceitfully and with guile, and was gone away in hopes of

gaining his purpose by this management: but when he could not thus persuade David, nor saw him at all

exasperated, he betook himself to a project bolder than the former: he determined to kill Abner; and in

order thereto, he sent some messengers after him, to whom he gave in charge, that when they should overtake

him they should recall him in David's name, and tell him that he had somewhat to say to him about his

affairs, which he had not remembered to speak of when he was with him. Now when Abner heard what the

messengers said, (for they overtook him in a certain place called Besira, which was distant from Hebron

twenty furlongs,) he suspected none of the mischief which was befalling him, and came back. Hereupon Joab

met him in the gate, and received him in the kindest manner, as if he were Abner's most benevolent

acquaintance and friend; for such as undertake the vilest actions, in order to prevent the suspicion of any

private mischief intended, do frequently make the greatest pretenses to what really good men sincerely do. So

he took him aside from his own followers, as if he would speak with him in private, and brought him into a

void place of the gate, having himself nobody with him but his brother Abishai; then he drew his sword, and

smote him in the groin; upon which Abner died by this treachery of Joab, which, as he said himself, was in

the way of punishment for his brother Asahel, whom Abner smote and slew as he was pursuing after him in

the battle of Hebron, but as the truth was, out of his fear of losing his command of the army, and his dignity

with the king, and lest he should be deprived of those advantages, and Abner should obtain the first rank in

David's court. By these examples any one may learn how many and how great instances of wickedness men

will venture upon for the sake of getting money and authority, and that they may not fail of either of them; for

as when they are desirous of obtaining the same, they acquire them by ten thousand evil practices; so when

they are afraid of losing them, they get them confirmed to them by practices much worse than the former, as

if no other calamity so terrible could befall them as the failure of acquiring so exalted an authority; and when

they have acquired it, and by long custom found the sweetness of it, the losing it again: and since this last

would be the heaviest of all afflictions they all of them contrive and venture upon the most difficult actions,

out of the fear of losing the same. But let it suffice that I have made these short reflections upon that subject.

6. When David heard that Abner was slain, it grieved his soul; and he called all men to witness, with

stretching out his hands to God, and crying out that he was not a partaker in the murder of Abner, and that his

death was not procured by his command or approbation. He also wished the heaviest curses might light upon

him that slew him and upon his whole house; and he devoted those that had assisted him in this murder to the

same penalties on its account; for he took care not to appear to have had any hand in this murder, contrary to

the assurances he had given and the oaths he had taken to Abner. However, he commanded all the people to

weep and lament this man, and to honor his dead body with the usual solemnities; that is, by rending their

garments, and putting on sackcloth, and that things should be the habit in which they should go before the

bier; after which he followed it himself, with the elders and those that were rulers, lamenting Abner, and by

his tears demonstrating his goodwill to him while he was alive, and his sorrow for him now he was dead,

and that he was not taken off with his consent. So he buried him at Hebron in a magnificent manner, and

indited funeral elegies for him; he also stood first over the monument weeping, and caused others to do the

same; nay, so deeply did the death of Abner disorder him, that his companions could by no means force him

to take any food, but he affirmed with an oath that he would taste nothing till the sun was set. This procedure

gained him the goodwill of the multitude; for such as had an affection for Abner were mightily satisfied

with the respect he paid him when he was dead, and the observation of that faith he had plighted to him,

which was shown in his vouchsafing him all the usual ceremonies, as if he had been his kinsman and his

friend, and not suffering him to be neglected and injured with a dishonorable burial, as if he had been his

enemy; insomuch that the entire nation rejoiced at the king's gentleness and mildness of disposition, every

one being ready to suppose that the king would have taken the same care of them in the like circumstances,

which they saw be showed in the burial of the dead body of Abner. And indeed David principally intended to

gain a good reputation, and therefore he took care to do what was proper in this case, whence none had any

suspicion that he was the author of Abner's death. He also said this to the multitude, that he was greatly

troubled at the death of so good a man; and that the affairs of the Hebrews had suffered great detriment by

being deprived of him, who was of so great abilities to preserve them by his excellent advice, and by the

strength of his hands in war. But he added, that "God, who hath a regard to all men's actions, will not suffer

this man [Joab] to go off unrevenged; but know ye, that I am not able to do any thing to these sons of

Zeruiah, Joab and Abishai, who have more power than I have; but God will requite their insolent attempts

That Upon The Slaughter Of Ishbosheth By The Treachery Of His Friends, David Received The Whole

1. When Ishbosheth, the son of Saul, had heard of the death of Abner, he took it to heart to be deprived of a

man that was of his kindred, and had indeed given him the kingdom, but was greatly afflicted, and Abner's

death very much troubled him; nor did he himself outlive any long time, but was treacherously set upon by

the sons of Rimmon, (Baanah and Rechab were their names,) and was slain by them; for these being of a

family of the Benjamites, and of the first rank among them, thought that if they should slay Ishbosheth, they

should obtain large presents from David, and be made commanders by him, or, however, should have some

other trust committed to them. So when they once found him alone, and asleep at noon, in an upper room,

when none of his guards were there, and when the woman that kept the door was not watching, but was fallen

asleep also, partly on account of the labor she had undergone, and partly on account of the heat of the day,

these men went into the room in which Ishbosheth, Saul's son, lay asleep, and slew him; they also cut off his

head, and took their journey all that night, and the next day, as supposing themselves flying away from those

they had injured, to one that would accept of this action as a favor, and would afford them security. So they

came to Hebron, and showed David the head of Ishbosheth, and presented themselves to him as his

wellwishers, and such as had killed one that was his enemy and antagonist. Yet David did not relish what

they had done as they expected, but said to them, "You vile wretches, you shall immediately receive the

punishment you deserve. Did not you know what vengeance I executed on him that murdered Saul, and

brought me his crown of gold, and this while he who made this slaughter did it as a favor to him, that he

might not be caught by his enemies? Or do you imagine that I am altered in my disposition, and suppose that

I am not the same man I then was, but am pleased with men that are wicked doers, and esteem your vile

actions, when you are become murderers of your master, as grateful to me, when you have slain a righteous

man upon his bed, who never did evil to any body, and treated you with great goodwill and respect?

Wherefore you shall suffer the punishment due on his account, and the vengeance I ought to inflict upon you

for killing Ishbosheth, and for supposing that I should take his death kindly at your hands; for you could not

lay a greater blot on my honor, than by making such a supposal." When David had said this, he tormented

them with all sorts of torments, and then put them to death; and he bestowed all accustomed rites on the

2. When these things were brought to this conclusion, all the principal men of the Hebrew people came to

David to Hebron, with the heads of thousands, and other rulers, and delivered themselves up to him, putting

him in mind of the goodwill they had borne to him in Saul's lifetime, and the respect they then had not

ceased to pay him when he was captain of a thousand, as also that he was chosen of God by Samuel the

prophet, he and his sons; (2) and declaring besides, how God had given him power to save the land of the

Hebrews, and to overcome the Philistines. Whereupon he received kindly this their alacrity on his account;

and exhorted them to continue in it, for that they should have no reason to repent of being thus disposed to

him. So when he had feasted them, and treated them kindly, he sent them out to bring all the people to him;

upon which came to him about six thousand and eight hundred armed men of the tribe of Judah, who bare

shields and spears for their weapons, for these had [till now] continued with Saul's son, when the rest of the

tribe of Judah had ordained David for their king. There came also seven thousand and one hundred out of the

tribe of Simeon. Out of the tribe of Levi came four thousand and seven hundred, having Jehoiada for their

leader. After these came Zadok the high priest, with twentytwo captains of his kindred. Out of the tribe of

Benjamin the armed men were four thousand; but the rest of the tribe continued, still expecting that some one

of the house of Saul should reign over them. Those of the tribe of Ephraim were twenty thousand and eight

hundred, and these mighty men of valor, and eminent for their strength. Out of the half tribe of Manasseh

came eighteen thousand, of the most potent men. Out of the tribe of Issachar came two hundred, who

foreknew what was to come hereafter, (3) but of armed men twenty thousand. Of the tribe of Zebulon fifty

thousand chosen men. This was the only tribe that came universally in to David, and all these had the same

weapons with the tribe of Gad. Out of the tribe of Naphtali the eminent men and rulers were one thousand,

whose weapons were shields and spears, and the tribe itself followed after, being (in a manner) innumerable

[thirtyseven thousand]. Out of the tribe of Dan there were of chosen men twentyseven thousand and six

hundred. Out of the tribe of Asher were forty thousand. Out of the two tribes that were beyond Jordan, and

the rest of the tribe of Manasseh, such as used shields, and spears, and headpieces, and swords, were a

hundred and twenty thousand. The rest of the tribes also made use of swords. This multitude came together to

Hebron to David, with a great quantity of corn, and wine, and all other sorts of food, and established David in

his kingdom with one consent. And when the people had rejoiced for three days in Hebron, David and all the

How David Laid Siege To Jerusalem; And When He Had Taken The City, He Cast The Canaanites Out Of It,

1. Now the Jebusites, who were the inhabitants of Jerusalem, and were by extraction Canaanites, shut their

gates, and placed the blind, and the lame, and all their maimed persons, upon the wall, in way of derision of

the king, and said that the very lame themselves would hinder his entrance into it. This they did out of

contempt of his power, and as depending on the strength of their walls. David was hereby enraged, and began

the siege of Jerusalem, and employed his utmost diligence and alacrity therein, as intending by the taking of

this place to demonstrate his power, and to intimidate all others that might be of the like [evil] disposition

towards him. So he took the lower city by force, but the citadel held out still; (4) whence it was that the king,

knowing that the proposal of dignities and rewards would encourage the soldiers to greater actions, promised

that he who should first go over the ditches that were beneath the citadel, and should ascend to the citadel

itself and take it, should have the command of the entire people conferred upon him. So they all were

ambitious to ascend, and thought no pains too great in order to ascend thither, out of their desire of the chief

command. However, Joab, the son of Zeruiah, prevented the rest; and as soon as he was got up to the citadel,

2. When David had cast the Jebusites out of the citadel, he also rebuilt Jerusalem, and named it The City of

David, and abode there all the time of his reign; but for the time that he reigned over the tribe of Judah only

in Hebron, it was seven years and six months. Now when he had chosen Jerusalem to be his royal city, his

affairs did more and more prosper, by the providence of God, who took care that they should improve and be

augmented. Hiram also, the king of the Tyrians, sent ambassadors to him, and made a league of mutual

friendship and assistance with him. He also sent him presents, cedartrees, and mechanics, and men skillful

in building and architecture, that they might build him a royal palace at Jerusalem. Now David made

buildings round about the lower city: he also joined the citadel to it, and made it one body; and when he had

encompassed all with walls, he appointed Joab to take care of them. It was David, therefore, who first cast the

Jebusites out of Jerusalem, and called it by his own name, The City of David: for under our forefather

Abraham it was called (Salem, or) Solyma; (5) but after that time, some say that Homer mentions it by that

name of Solyma, [for he named the temple Solyma, according to the Hebrew language, which denotes

security.] Now the whole time from the warfare under Joshua our general against the Canaanites, and from

that war in which he overcame them, and distributed the land among the Hebrews, (nor could the Israelites

ever cast the Canaanites out of Jerusalem until this time, when David took it by siege,) this whole time was

3. I shall now make mention of Araunah, who was a wealthy man among the Jebusites, but was not slain by

David in the siege of Jerusalem, because of the goodwill he bore to the Hebrews, and a particular benignity

and affection which he had to the king himself; which I shall take a more seasonable opportunity to speak of

a little afterwards. Now David married other wives over and above those which he had before: he had also

concubines. The sons whom he had were in number eleven, whose names were Amnon, Emnos, Eban,

Nathan, Solomon, Jeban, Elien, Phalna, Ennaphen, Jenae, Eliphale; and a daughter, Tamar. Nine of these

were born of legitimate wives, but the two lastnamed of concubines; and Tamar had the same mother with

That When David Had Conquered The Philistines Who Made War Against Him At Jerusalem, He Removed

1. When the Philistines understood that David was made king of the Hebrews, they made war against him at

Jerusalem; and when they had seized upon that valley which is called The Valley of the Giants, and is a place

not far from the city, they pitched their camp therein; but the king of the Jews, who never permitted himself

to do any thing without prophecy, (6) and the command of God and without depending on him as a security

for the time to come, bade the high priest to foretell to him what was the will of God, and what would be the

event of this battle. And when he foretold that he should gain the victory and the dominion, he led out his

army against the Philistines; and when the battle was joined, he came himself behind, and fell upon the

enemy on the sudden, and slew some of them, and put the rest to flight. And let no one suppose that it was a

small army of the Philistines that came against the Hebrews, as guessing so from the suddenness of their

defeat, and from their having performed no great action, or that was worth recording, from the slowness of

their march, and want of courage; but let him know that all Syria and Phoenicia, with many other nations

besides them, and those warlike nations also, came to their assistance, and had a share in this war, which

thing was the only cause why, when they had been so often conquered, and had lost so many ten thousands of

their men, they still came upon the Hebrews with greater armies; nay, indeed, when they had so often failed

of their purpose in these battles, they came upon David with an army three times as numerous as before, and

pitched their camp on the same spot of ground as before. The king of Israel therefore inquired of God again

concerning the event of the battle; and the high priest prophesied to him, that he should keep his army in the

groves, called the Groves of Weeping, which were not far from the enemy's camp, and that he should not

move, nor begin to fight, till the trees of the grove should be in motion without the wind's blowing; but as

soon as these trees moved, and the time foretold to him by God was come, he should, without delay, go out to

gain what was an already prepared and evident victory; for the several ranks of the enemy's army did not

sustain him, but retreated at the first onset, whom he closely followed, and slew them as he went along, and

pursued them to the city Gaza (which is the limit of their country): after this he spoiled their camp, in which

2. When this had proved the event of the battle, David thought it proper, upon a consultation with the elders,

and rulers, and captains of thousands, to send for those that were in the flower of their age out of all his

countrymen, and out of the whole land, and withal for the priests and the Levites, in order to their going to

Kirjathjearim, to bring up the ark of God out of that city, and to carry it to Jerusalem, and there to keep it, and

offer before it those sacrifices and those other honors with which God used to be wellpleased; for had they

done thus in the reign of Saul, they had not undergone any great misfortunes at all. So when the whole body

of the people were come together, as they had resolved to do, the king came to the ark, which the priest

brought out of the house of Aminadab, and laid it upon a new cart, and permitted their brethren and their

children to draw it, together with the oxen. Before it went the king, and the whole multitude of the people

with him, singing hymns to God, and making use of all sorts of songs usual among them, with variety of the

sounds of musical instruments, and with dancing and singing of psalms, as also with the sounds of trumpets

and of cymbals, and so brought the ark to Jerusalem. But as they were come to the threshingfloor of Chidon,

a place so called, Uzzah was slain by the anger of God; for as the oxen shook the ark, he stretched out his

hand, and would needs take hold of it. Now, because he was not a priest (7) and yet touched the ark, God

struck him dead. Hereupon both the king and the people were displeased at the death of Uzzah; and the place

where he died is still called the Breach of Uzzah unto this day. So David was afraid; and supposing that if he

received the ark to himself into the city, he might suffer in the like manner as Uzzah had suffered, who, upon

his bare putting out his hand to the ark, died in the manner already mentioned, he did not receive it to himself

into the city, but he took it aside unto a certain place belonging to a righteous man, whose name was

Obededom, who was by his family a Levite, and deposited the ark with him; and it remained there three

entire months. This augmented the house of Obededom, and conferred many blessings upon it. And when the

king heard what had befallen Obededom, how he was become, of a poor man in a low estate, exceeding

happy, and the object of envy to all those that saw or inquired after his house, he took courage, and, hoping

that he should meet with no misfortune thereby, he transferred the ark to his own house; the priests carrying

it, while seven companies of singers, who were set in that order by the king, went before it, and while he

himself played upon the harp, and joined in the music, insomuch, that when his wife Michel, the daughter of

Saul, who was our first king, saw him so doing, she laughed at him. But when they had brought in the ark,

they placed it under the tabernacle which David had pitched for it, and he offered costly sacrifices and

peaceofferings, and treated the whole multitude, and dealt both to the women, and the men, and the infants a

loaf of bread and a cake, and another cake baked in a pan, with the portion of the sacrifice. So when he had

thus feasted the people, he sent them away, and he himself returned to his own house.

3. But when Michal his wife, the daughter of Saul, came and stood by him, she wished him all other

happiness, and entreated that whatsoever he should further desire, to the utmost possibility, might be given

him by God, and that he might be favorable to him; yet did she blame him, that so great a king as he was

should dance after an unseemly manner, and in his dancing, uncover himself among the servants and the

handmaidens. But he replied, that he was not ashamed to do what was acceptable to God, who had preferred

him before her father, and before all others; that he would play frequently, and dance, without any regard to

what the handmaidens and she herself thought of it. So this Michal, who was David's wife, had no children;

however, when she was afterward married to him to whom Saul her father had given her, (for at this time

David had taken her away from him, and had her himself,) she bare five children. But concerning those

4. Now when the king saw that his affairs grew better almost every day, by the will of God, he thought he

should offend him, if, while he himself continued in houses made of cedar, such as were of a great height,

and had the most curious works of architecture in them, he should overlook the ark while it was laid in a

tabernacle, and was desirous to build a temple to God, as Moses had predicted such a temple should be built.

(8) And when he had discoursed with Nathan the prophet about these things, and had been encouraged by

him to do whatsoever he had a mind to do, as having God with him, and his helper in all things, he was

thereupon the more ready to set about that building. But God appeared to Nathan that very night, and

commanded him to say to David, (9) that he took his purpose and his desires kindly, since nobody had before

now taken it into their head to build him a temple, although upon his having such a notion he would not

permit him to build him that temple, because he had made many wars, and was defiled with the slaughter of

his enemies; that, however, after his death, in his old age, and when he had lived a long life, there should be a

temple built by a son of his, who should take the kingdom after him, and should be called Solomon, whom he

promised to provide for, as a father provides for his son, by preserving the kingdom for his son's posterity,

and delivering it to them; but that he would still punish him, if he sinned, with diseases and barrenness of

land. When David understood this from the prophet, and was overjoyful at this knowledge of the sure

continuance of the dominion to his posterity, and that his house should be splendid, and very famous, he

came to the ark, and fell down on his face, and began to adore God, and to return thanks to him for all his

benefits, as well for those that he had already bestowed upon him in raising him from a low state, and from

the employment of a shepherd, to so great dignity of dominion and glory; as for those also which he had

promised to his posterity; and besides, for that providence which he had exercised over the Hebrews in

procuring them the liberty they enjoyed. And when he had said thus, and had sung a hymn of praise to God,

How David Brought Under The Philistines, And The Moabites, And The Kings Of Sophene And Of

Damascus, And Of The Syrians As Also The Idumeans, In War; And How He Made A League With The

King Of Hamath; And Was Mindful Of The Friendship That Jonathan, The Son Of Saul, Had Borne Him.

1. A Litlle while after this, he considered that he ought to make war against the Philistines, and not to see any

idleness or laziness permitted in his management, that so it might prove, as God had foretold to him, that

when he had overthrown his enemies, he should leave his posterity to reign in peace afterward: so he called

together his army again, and when he had charged them to be ready and prepared for war, and when he

thought that all things in his army were in a good state, he removed from Jerusalem, and came against the

Philistines; and when he had overcome them in battle, and had cut off a great part of their country, and

adjoined it to the country of the Hebrews, he transferred the war to the Moabites; and when he had overcome

two parts of their army in battle, he took the remaining part captive, and imposed tribute upon them, to be

paid annually. He then made war against Iadadezer, the son of Rehob, king of Sophene; (10) and when he had

joined battle with him at 'the river Euphrates, he destroyed twenty thousand of his footmen, and about seven

thousand of his horsemen. He also took a thousand of his chariots, and destroyed the greatest part of them,

2. Now when Hadad, king of Damascus and of Syria, heard that David fought against Hadadezer, who was

his friend, he came to his assistance with a powerful army, in hopes to rescue him; and when he had joined

battle with David at the river Euphrates, he failed of his purpose, and lost in the battle a great number of his

soldiers; for there were slain of the army of Hadad twenty thousand, and all the rest fled. Nicelens also [of

Damascus] makes mention of this king in the fourth book of his histories; where he speaks thus: "A great

while after these things had happened, there was one of that country whose name was Hadad, who was

become very potent; he reigned over Damascus, and, the other parts of Syria, excepting Phoenicia. He made

war against David, the king of Judea, and tried his fortune in many battles, and particularly in the last battle at

Euphrates, wherein he was beaten. He seemed to have been the most excellent of all their kings in strength

and manhood," Nay, besides this, he says of his posterity, that "they succeeded one another in his kingdom,

and in his name;" where he thus speaks: "When Hadad was dead, his posterity reigned for ten generations,

each of his successors receiving from his father that his dominion, and this his name; as did the Ptolemies in

Egypt. But the third was the most powerful of them all, and was willing to avenge the defeat his forefather

had received; so he made an expedition against the Jews, and laid waste the city which is now called

Samaria." Nor did he err from the truth; for this is that Hadad who made the expedition against Samaria, in

the reign of Ahab, king of Israel, concerning whom we shall speak in due place hereafter.

3. Now when David had made an expedition against Damascus, and the other parts of Syria, and had brought

it all into subjection, and had placed garrisons in the country, and appointed that they should pay tribute, he

returned home. He also dedicated to God at Jerusalem the golden quivers, the entire armor which the guards

of Hadad used to wear; which Shishak, the king of Egypt, took away when he fought with David's grandson,

Rehoboam, with a great deal of other wealth which he carried out of Jerusalem. However, these things will

come to be explained in their proper places hereafter. Now as for the king of the Hebrews, he was assisted by

God, who gave him great success in his wars, and he made all expedition against the best cities of Hadadezer,

Betah and Machen; so he took them by force, and laid them waste. Therein was found a very great quantity of

gold and silver, besides that sort of brass which is said to be more valuable than gold; of which brass

Solomon made that large vessel which was called The [Brazen] Sea, and those most curious lavers, when he

4. But when the king of Hamath was informed of the ill success of Hadadezer, and had heard of the ruin of

his army, he was afraid on his own account, and resolved to make a league of friendship and fidelity with

David before he should come against him; so he sent to him his son Joram, and professed that he owed him

thanks for fighting against Hadadezer, who was his enemy, and made a league with him of mutual assistance

and friendship. He also sent him presents, vessels of ancient workmanship, both of gold, of silver, and of

brass. So when David had made this league of mutual assistance with Toi, (for that was the name of the king

of Hamath,) and had received the presents he sent him, he dismissed his son with that respect which was due

on both sides; but then David brought those presents that were sent by him, as also the rest of the gold and

silver which he had taken of the cities whom he had conquered, and dedicated them to God. Nor did God give

victory and success to him only when he went to the battle himself, and led his own army, but he gave victory

to Abishai, the brother of Joab, general of his forces, over the Idumeans, (12) and by him to David, when he

sent him with an army into Idumea: for Abishai destroyed eighteen thousand of them in the battle; whereupon

the king [of Israel] placed garrisons through all Idumea, and received the tribute of the country, and of every

head among them. Now David was in his nature just, and made his determination with regard to truth. He had

for the general of his whole army Joab; and he made Jehoshaphat, the son of Ahilud, recorder. He also

appointed Zadok, of the family of Phinehas, to be high priest, together with Abiathar, for he was his friend.

He also made Seisan the scribe, and committed the command over the guards of his body to Benaiah; the son

5. He also called to mind the covenants and the oaths he had made with Jonathan, the son of Saul, and the

friendship and affection Jonathan had for him; for besides all the rest of his excellent qualities with which he

was endowed, he was also exceeding mindful of such as had at other times bestowed benefits upon him. He

therefore gave order that inquiry should be made, whether any of Jonathan's lineage were living, to whom he

might make return of that familiar acquaintance which Jonathan had had with him, and for which he was still

debtor. And when one of Saul's freed men was brought to him, who was acquainted with those of his family

that were still living, he asked him whether he could tell him of any one belonging to Jonathan that was now

alive, and capable of a requital of the benefits which he had received from Jonathan. And he said, that a son

of his was remaining, whose name was Mephibosheth, but that he was lame of his feet; for that when his

nurse heard that the father and grandfather of the child were fallen in the battle, she snatched him up, and fled

away, and let him fall from her shoulders, and his feet were lamed. So when he had learned where and by

whom he was brought up, he sent messengers to Machir, to the city of Lodebar, for with him was the son of

Jonathan brought up, and sent for him to come to him. So when Mephibosheth came to the king, he fell on his

face and worshipped him; but David encouraged him, bade him be of good cheer, and expect better times. So

he gave him his father's house, and all the estate which his grandfather Saul was in possession of, and bade

him come and diet with him at his own table, and never to be absent one day from that table. And when the

youth had worshipped him on account of his words and gifts given to him, he called for Ziba, and told him

that he had given the youth his father's house, and all Saul's estate. He also ordered that Ziba should cultivate

his land, and take care of it, and bring him the profits of all to Jerusalem. Accordingly, David brought him to

his table every day, and bestowed upon the youth, Ziba and his sons, who were in number fifteen, and his

servants, who were in number twenty. When the king had made these appointments, and Ziba had

worshipped him, and promised to do all that he had bidden him, he went his way; so that this son of Jonathan

dwelt at Jerusalem, and dieted at the king's table, and had the same care that a son could claim taken of him.

1. This were the honors that such as were left of Saul's and Jonathan's lineage received from David. About

this time died Nahash, the king of the Ammonites, who was a friend of David's; and when his son had

succeeded his father in the kingdom, David sent ambassadors to him to comfort him; and exhorted him to

take his father's death patiently, and to expect that he would continue the same kindness to himself which he

had shown to his father. But the princes of the Ammonites took this message in evil part, and not as David's

kind dispositions gave reason to take it; and they excited the king to resent it; and said that David had sent

men to spy out the country, and what strength it had, under the pretense of humanity and kindness. They

further advised him to have a care, and not to give heed to David's words, lest he should be deluded by him,

and so fall into an inconsolable calamity. Accordingly Nahash's [son], the king of the Ammonites, thought

these princes spake what was more probable than the truth would admit, and so abused the ambassadors after

a very harsh manner; for he shaved the one half of their beards, and cut off one half of their garments, and

sent his answer, not in words, but in deeds. When the king of Israel saw this, he had indignation at it, and

showed openly that he would not overlook this injurious and contumelious treatment, but would make war

with the Ammonites, and would avenge this wicked treatment of his ambassadors on their king. So that king's

intimate friends and commanders, understanding that they had violated their league, and were liable to be

punished for the same, made preparations for war; they also sent a thousand talents to the Syrian king of

Mesopotamia, and endeavored to prevail with him to assist them for that pay, and Shobach. Now these kings

had twenty thousand footmen. They also hired the king of the country called Maacah, and a fourth king, by

2. But David was under no consternation at this confederacy, nor at the forces of the Ammonites; and putting

his trust in God, because he was going to war in a just cause, on account of the injurious treatment he had met

with, he immediately sent Joab, the captain of his host, against them, and gave him the flower of his army,

who pitched his camp by Rabbah, the metropolis of the Ammonites; whereupon the enemy came out, and set

themselves in array, not all of them together, but in two bodies; for the auxiliaries were set in array in the

plain by themselves, but the army of the Ammonites at the gates over against the Hebrews. When Joab saw

this, he opposed one stratagem against another, and chose out the most hardy part of his men, and set them in

opposition to the king of Syria, and the kings that were with him, and gave the other part to his brother

Abishai, and bid him set them in opposition to the Ammonites; and said to him, that in case he should see that

the Syrians distressed him, and were too hard for him, he should order his troops to turn about and assist him;

and he said that he himself would do the same to him, if he saw him in the like distress from the Ammonites.

So he sent his brother before, and encouraged him to do every thing courageously and with alacrity, which

would teach them to be afraid of disgrace, and to fight manfully; and so he dismissed him to fight with the

Ammonites, while he fell upon the Syrians. And though they made a strong opposition for a while, Joab slew

many of them, but compelled the rest to betake themselves to flight; which, when the Ammonites saw, and

were withal afraid of Abishai and his army, they staid no longer, but imitated their auxiliaries, and fled to the

city. So Joab, when he had thus overcome the enemy, returned with great joy to Jerusalem to the king.

3. This defeat did not still induce the Ammonites to be quiet, nor to own those that were superior to them to

be so, and be still, but they sent to Chalaman, the king of the Syrians, beyond Euphrates, and hired him for an

auxiliary. He had Shobach for the captain of his host, with eighty thousand footmen, and ten thousand

horsemen. Now when the king of the Hebrews understood that the Ammonites had again gathered so great an

army together, he determined to make war with them no longer by his generals, but he passed over the river

Jordan himself with all his army; and when he met them he joined battle with them, and overcame them, and

slew forty thousand of their footmen, and seven thousand of their horsemen. He also wounded Shobach, the

general of Chalaman's forces, who died of that stroke; but the people of Mesopotamia, upon such a

conclusion of the battle, delivered themselves up to David, and sent him presents, who at winter time returned

to Jerusalem. But at the beginning of the spring he sent Joab, the captain of his host, to fight against the

Ammonites, who overran all their country, and laid it waste, and shut them up in their metropolis Rabbah,

How David Fell In Love With Bathsheba, And Slew Her Husband Uriah, For Which He Is Reproved By

1. But David fell now into a very grievous sin, though he were otherwise naturally a righteous and a religious

man, and one that firmly observed the laws of our fathers; for when late in an evening he took a view round

him from the roof of his royal palace, where he used to walk at that hour, he saw a woman washing herself in

her own house: she was one of extraordinary beauty, and therein surpassed all other women; her name was

Bathsheba. So he was overcome by that woman's beauty, and was not able to restrain his desires, but sent for

her, and lay with her. Hereupon she conceived with child, and sent to the king, that he should contrive some

way for concealing her sin (for, according to the laws of their fathers, she who had been guilty of adultery

ought to be put to death). So the king sent for Joab's armorbearer from the siege, who was the woman's

husband, and his name was Uriah. And when he was come, the king inquired of him about the army, and

about the siege; and when he had made answer that all their affairs went according to their wishes, the king

took some portions of meat from his supper, and gave them to him, and bade him go home to his wife, and

take his rest with her. Uriah did not do so, but slept near the king with the rest of his armorbearers. When

the king was informed of this, he asked him why he did not go home to his house, and to his wife, after so

long an absence; which is the natural custom of all men, when they come from a long journey. He replied,

that it was not right, while his fellow soldiers, and the general of the army, slept upon the ground, in the

camp, and in an enemy's country, that he should go and take his rest, and solace himself with his wife. So

when he had thus replied, the king ordered him to stay there that night, that he might dismiss him the next

day to the general. So the king invited Uriah to supper, and after a cunning and dexterous manlier plied him

with drink at supper, till he was thereby disordered; yet did he nevertheless sleep at the king's gates without

any inclination to go to his wife. Upon this the king was very angry at him; and wrote to Joab, and

commanded him to punish Uriah, for he told him that he had offended him; and he suggested to him the

manner in which he would have him punished, that it might not be discovered that he was himself the author

of this his punishment; for he charged him to set him over against that part of the enemy's army where the

attack would be most hazardous, and where he might be deserted, and be in the greatest jeopardy, for he bade

him order his fellow soldiers to retire out of the fight. When he had written thus to him, and sealed the letter

with his own seal, he gave it to Uriah to carry to Joab. When Joab had received it, and upon reading it

understood the king's purpose, he set Uriah in that place where he knew the enemy would be most

troublesome to them; and gave him for his partners some of the best soldiers in the army; and said that he

would also come to their assistance with the whole army, that if possible they might break down some part of

the wall, and enter the city. And he desired him to be glad of the opportunity of exposing himself to such

great pains, and not to be displeased at it, since he was a valiant soldier, and had a great reputation for his

valor, both with the king and with his countrymen. And when Uriah undertook the work he was set upon with

alacrity, he gave private orders to those who were to be his companions, that when they saw the enemy make

a sally, they should leave him. When, therefore, the Hebrews made an attack upon the city, the Ammonites

were afraid that the enemy might prevent them, and get up into the city, and this at the very place whither

Uriah was ordered; so they exposed their best soldiers to be in the forefront, and opened their gates suddenly,

and fell upon the enemy with great vehemence, and ran violently upon them. When those that were with

Uriah saw this, they all retreated backward, as Joab had directed them beforehand; but Uriah, as ashamed to

run away and leave his post, sustained the enemy, and receiving the violence of their onset, he slew many of

them; but being encompassed round, and caught in the midst of them, he was slain, and some other of his

2. When this was done, Joab sent messengers to the king, and ordered them to tell him that he did what he

could to take the city soon; but that, as they made an assault on the wall, they had been forced to retire with

great loss; and bade them, if they saw the king was angry at it, to add this, that Uriah was slain also. When the

king had heard this of the messengers, he took it heinously, and said that they did wrong when they assaulted

the wall, whereas they ought, by undermining and other stratagems of war, to endeavor the taking of rite city,

especially when they had before their eyes the example of Abimelech, the son of Gideon, who would needs

take the tower in Thebes by force, and was killed by a large stone thrown at him by an old woman; and

although he was a man of great prowess, he died ignominiously by the dangerous manner of his assault: that

they should remember this accident, and not come near the enemy's wall, for that the best method of making

war with success was to call to mind the accidents of former wars, and what good or bad success had attended

them in the like dangerous cases, that so they might imitate the one, and avoid the other. But when the king

was in this disposition, the messenger told him that Uriah was slain also; whereupon he was pacified. So he

bade the messenger go back to Joab and tell him that this misfortune is no other than what is common among

mankind, and that such is the nature, and such the accidents of war, insomuch that sometimes the enemy will

have success therein, and sometimes others; but that he ordered him to go on still in his care about the siege,

that no ill accident might befall him in it hereafter; that they should raise bulwarks and use machines in

besieging the city; and when they have gotten it, to overturn its very foundations, and to destroy all those that

are in it. Accordingly the messenger carried the king's message with which he was charged, and made haste

to Joab. But Bathsheba, the wife of Uriah, when she was informed of the death of her husband, mourned for

his death many days; and when her mourning was over, and the tears which she shed for Uriah were dried up,

3. With this marriage God was not well pleased, but was thereupon angry at David; and he appeared to

Nathan the prophet in his sleep, and complained of the king. Now Nathan was a fair and prudent man; and

considering that kings, when they fall into a passion, are guided more by that passion than they are by justice,

he resolved to conceal the threatenings that proceeded from God, and made a goodnatured discourse to him,

and this after the. manner following: He desired that the king would give him his opinion in the following

case: There were," said he, "two men inhabiting the same city, the one of them was rich, and [the other

poor]. The rich man had a great many flocks of cattle, of sheep, and of kine; but the poor man had but one

ewe lamb. This he brought up with his children, and let her eat her food with them; and he had the same

natural affection for her which any one might have for a daughter. Now upon the coming of a stranger to the

rich man, he would not vouchsafe to kill any of his own flocks, and thence feast his friend; but he sent for the

poor man's lamb, and took her away from him, and made her ready for food, and thence feasted the stranger."

This discourse troubled the king exceedingly; and he denounced to Nathan, that "this man was a wicked man

who could dare to do such a thing; and that it was but just that he should restore the lamb fourfold, and be

punished with death for it also." Upon this Nathan immediately said that he was himself the man who ought

to suffer those punishments, and that by his own sentence; and that it was he who had perpetrated this 'great

and horrid crime. He also revealed to him, and laid before him, the anger of God against him, who had made

him king over the army of the Hebrews, and lord of all the nations, and those many and great nations round

about him; who had formerly delivered him out of the hands of Saul, and had given him such wives as he had

justly and legally married; and now this God was despised by him, and affronted by his impiety, when he had

married, and now had, another man's wife; and by exposing her husband to the enemy, had really slain him;

'that God would inflict punishments upon him on account of those instances of wickedness; that his own

wives should be forced by one of his sons; and that he should be treacherously supplanted by the same son;

and that although he had perpetrated his wickedness secretly, yet should that punishment which he was to

undergo be inflicted publicly upon him; "that, moreover," said he, "the child which was born to thee of her

shall soon die." When the king was troubled at these messages, and sufficiently confounded, and said with

tears and sorrow that he had sinned, (for he was without controversy a pious man, and guilty of no sin at all in

his whole life, excepting those in the matter of Uriah,) God had compassion on him, and was reconciled to

him, and promised that he would preserve to him both his life and his kingdom; for he said that, seeing he

repented of the things he had done, he was no longer displeased with him. So Nathan, when he had delivered

4. However, God sent a dangerous distemper upon the child that was born to David of the wife of Uriah, at

which the king was troubled, and did not take any food for seven days, although his servants almost forced

him to take it; but he clothed himself in a black garment, and fell down, and lay upon the ground in sackcloth,

entrusting God for the recovery of the child, for he vehemently loved the child's mother; but when, on the

seventh day, the child was dead, the king's servants durst not tell him of it, as supposing that when he knew it,

he would still less admit of food, and other care of himself, by reason of his grief at the death of his son, since

when the child was only sick, he so greatly afflicted himself, and grieved for him: but when the king

perceived that his servants were in disorder, and seemed to be affected, as those who are very desirous to

conceal something, he understood that the child was dead; and when he had called one of his servants to him,

and discovered that so it was, he arose up and washed himself, and took a white garment, and came into the

tabernacle of God. He also commanded them to set supper before him, and thereby greatly surprised his

kindred and servants, while he did nothing of this when the child was sick, but did it all when he was dead.

Whereupon having first begged leave to ask him a question, they besought him to tell them the reason of this

his conduct; he then called them unskillful people, and instructed them how he had hopes of the recovery of

the child while it was alive, and accordingly did all that was proper for him to do, as thinking by such means

to render God propitious to him; but that when the child was dead, there was no longer any occasion for grief,

which was then to no purpose. When he had said this, they commended the king's wisdom and understanding.

He then went in unto Bathsheba his wife, and she conceived and bare a son; and by the command of Nathan

5. But Joab sorely distressed the Ammonites in the siege, by cutting off their waters, and depriving them of

other means of subsistence, till they were in the greatest want of meat and drink, for they depended only on

one small well of water, and this they durst not drink of too freely, lest the fountain should entirely fail them.

So he wrote to the king, and informed him thereof; and persuaded him to come himself to take the city, that

he might have the honor of the victory. Upon this letter of Joab's, the king accepted of his goodwill and

fidelity, and took with him his army, and came to the destruction of Rabbah; and when he had taken it by

force, he gave it to his soldiers to plunder it; but he himself took the king of the Ammonites' crown, whose

weight was a talent of gold; (13) and it had in its middle a precious stone called a sardonyx; which crown

David ever after wore on his own head. He also found many other vessels in the city, and those both splendid

and of great price; but as for the men, he tormented them, (14) and then destroyed them; and when he had

taken the other cities of the Ammonites by force, he treated them after the same manner.

How Absalom Murdered Amnon, Who Had Forced His Own Sister; And How He Was Banished And

1. When the king was returned to Jerusalem, a sad misfortune befell his house, on the occasion following: He

had a daughter, who was yet a virgin, and very handsome, insomuch that she surpassed all the most beautiful

women; her name was Tamar; she had the same mother with Absalom. Now Amnon, David's eldest son, fell

in love with her, and being not able to obtain his desires, on account of her virginity, and the custody she was

under, was so much out of order, nay, his grief so eat up his body, that he grew lean, and his color was

changed. Now there was one Jenadab, a kinsman and friend of his, who discovered this his passion, for he

was an extraordinary wise man, and of great sagacity of mind. When, therefore, he saw that every morning

Amnon was not in body as he ought to be, he came to him, and desired him to tell him what was the cause of

it: however, he said that he guessed that it arose from the passion of love. Amnon confessed his passion, that

he was in love with a sister of his, who had the same father with himself. So Jenadab suggested to him by

what method and contrivance he might obtain his desires; for he persuaded him to pretend sickness, and bade

him, when his father should come to him, to beg of him that his sister might come and minister to him; for if

that were done, he should be better, and should quickly recover from his distemper. So Amnon lay down on

his bed, and pretended to be sick, as Jonadab had suggested. When his father came, and inquired how he did,

he begged of him to send his sister to him. Accordingly, he presently ordered her to be brought to him; and

when she was come, Amnon bade her make cakes for him, and fry them in a pan, and do it all with her own

hands, because he should take them better from her hand [than from any one's else]. So she kneaded the flour

in the sight of her brother, and made him cakes, and baked them in a pan, and brought them to him; but at that

time he would not taste them, but gave order to his servants to send all that were there out of his chamber,

because he had a mind to repose himself, free from tumult and disturbance. As soon as what he had

commanded was done, he desired his sister to bring his supper to him into the inner parlor; which, when the

damsel had done, he took hold of her, and endeavored to persuade her to lie with him. Whereupon the damsel

cried out, and said, "Nay, brother, do not force me, nor be so wicked as to transgress the laws, and bring upon

thyself the utmost confusion. Curb this thy unrighteous and impure lust, from which our house will get

nothing but reproach and disgrace." She also advised him to speak to his father about this affair; for he would

permit him [to marry her]. This she said, as desirous to avoid her brother's violent passion at present. But he

would not yield to her; but, inflamed with love and blinded with the vehemency of his passion, he forced his

sister: but as soon as Amnon had satisfied his lust, he hated her immediately, and giving her reproachful

words, bade her rise up and be gone. And when she said that this was a more injurious treatment than the

former, if, now he had forced her, he would not let her stay with him till the evening, but bid her go away in

the daytime, and while it was light, that she might meet with people that would be witnesses of her shame,

he commanded his servant to turn her out of his house. Whereupon she was sorely grieved at the injury and

violence that had been offered to her, and rent her loose coat, (for the virgins of old time wore such loose

coats tied at the hands, and let down to the ankles, that the inner coats might not be seen,) and sprinkled ashes

on her head; and went up the middle of the city, crying out and lamenting for the violence that had been

offered her. Now Absalom, her brother, happened to meet her, and asked her what sad thing had befallen her,

that she was in that plight; and when she had told him what injury had been offered her, he comforted her,

and desired her to be quiet, and take all patiently, and not to esteem her being corrupted by her brother as an

injury. So she yielded to his advice, and left off her crying out, and discovering the force offered her to the

2. When David his father knew this, he was grieved at the actions of Amnon; but because he had an

extraordinary affection for him, for he was his eldest son, he was compelled not to afflict him; but Absalom

watched for a fit opportunity of revenging this crime upon him, for he thoroughly hated him. Now the second

year after this wicked affair about his sister was over, and Absalom was about to go to shear his own sheep at

Baalhazor, which is a city in the portion of Ephraim, he besought his father, as well as his brethren, to come

and feast with him: but when David excused himself, as not being willing to be burdensome to him, Absalom

desired he would however send his brethren; whom he did send accordingly. Then Absalom charged his own

servants, that when they should see Amnon disordered and drowsy with wine, and he should give them a

3. When they had done as they were commanded, the rest of his brethren were astonished and disturbed, and

were afraid for themselves, so they immediately got on horseback, and rode away to their father; but

somebody there was who prevented them, and told their father they were all slain by Absalom; whereupon he

was overcome with sorrow, as for so many of his sons that were destroyed at once, and that by their brother

also; and by this consideration, that it was their brother that appeared to have slain them, he aggravated his

sorrow for them. So he neither inquired what was the cause of this slaughter, nor staid to hear any thing else,

which yet it was but reasonable to have done, when so very great, and by that greatness so incredible, a

misfortune was related to him: he rent his clothes and threw himself upon the ground, and there lay lamenting

the loss of all his sons, both those who, as he was informed, were slain, and of him who slew them. But

Jonadab, the son of his brother Shemeah, entreated him not to indulge his sorrow so far, for as to the rest of

his sons he did not believe that they were slain, for he found no cause for such a suspicion; but he said it

might deserve inquiry as to Amnon, for it was not unlikely that Absalom might venture to kill him on account

of the injury he had offered to Tamar. In the mean time, a great noise of horses, and a tumult of some people

that were coming, turned their attention to them; they were the king's sons, who were fled away from the

feast. So their father met them as they were in their grief, and he himself grieved with them; but it was more

than he expected to see those his sons again, whom he had a little before heard to have perished. However,

their were tears on both sides; they lamenting their brother who was killed, and the king lamenting his son,

who was killed also; but Absalom fled to Geshur, to his grandfather by his mother's side, who was king of

4. Now David had a design to send to Absalom, not that he should come to be punished, but that he might be

with him, for the effects of his anger were abated by length of time. It was Joab, the captain of his host, that

chiefly persuaded him so to do; for he suborned an ordinary woman, that was stricken in age, to go to the

king in mourning apparel, who said thus to him: That two of her sons, in a coarse way, had some difference

between them, and that in the progress of that difference they came to an open quarrel, and that one was

smitten by the other, and was dead; and she desired him to interpose in this case, and to do her the favor to

save this her son from her kindred, who were very zealous to have him that had slain his brother put to death,

that so she might not be further deprived of the hopes she had of being taken care of in her old age by him;

and that if he would hinder this slaughter of her son by those that wished for it, he would do her a great favor,

because the kindred would not be restrained from their purpose by any thing else than by the fear of him. And

when the king had given his consent to what the woman had begged of him, she made this reply to him: "I

owe thee thanks for thy benignity to me in pitying my old age, and preventing the loss of my only remaining

child; but in order to assure me of this thy kindness, be first reconciled to thine own son, and cease to be

angry with him; for how shall I persuade myself that thou hast really bestowed this favor upon me, while thou

thyself continuest after the like manner in thy wrath to thine own son? for it is a foolish thing to add willfully

another to thy dead son, while the death of the other was brought about without thy consent." And now the

king perceived that this pretended story was a subornation derived from Joab, and was of his contrivance; and

when, upon inquiry of the old woman, he understood it to be so in reality, he called for Joab, and told him he

had obtained what he requested according to his own mind; and he bid him bring Absalom back, for he was

not now displeased, but had already ceased to be angry with him. So Joab bowed himself down to the king,

and took his words kindly, and went immediately to Geshur, and took Absalom with him, and came to

5. However, the king sent a message to his son beforehand, as he was coming, and commanded him to retire

to his own house, for he was not yet in such a disposition as to think fit at present to see him. Accordingly,

upon the father's command, he avoided coming into his presence, and contented himself with the respects

paid him by his own family only. Now his beauty was not impaired, either by the grief he had been under, or

by the want of such care as was proper to be taken of a king's son, for he still surpassed and excelled all men

in the tallness of his body, and was more eminent [in a fine appearance] than those that dieted the most

luxuriously; and indeed such was the thickness of the hair of his head, that it was with difficulty that he was

polled every eighth day; and his hair weighed two hundred shekels (15) which are five pounds. However, he

dwelt in Jerusalem two years, and became the father of three sons, and one daughter; which daughter was of

very great beauty, and which Rehoboam, the son of Solomon, took to wife afterward, and had by her a son

named Abijah. But Absalom sent to Joab, and desired him to pacify his father entirely towards him; and to

beseech him to give him leave to come to him to see him, and speak with him. But when Joab neglected so to

do, he sent some of his own servants, and set fire to the field adjoining to him; which, when Joab understood,

he came to Absalom, and accused him of what he had done; and asked him the reason why he did so. To

which Absalom replied, that "I have found out this stratagem that might bring thee to us, while thou hast

taken no care to perform the injunction I laid upon thee, which was this, to reconcile my father to me; and I

really beg it of thee, now thou art here, to pacify my father as to me, since I esteem my coming hither to be

more grievous than my banishment, while my father's wrath against me continues." Hereby Joab was

persuaded, and pitied the distress that Absalom was in, and became an intercessor with the king for him. And

when he had discoursed with his father, he soon brought him to that amicable disposition towards Absalom,

that he presently sent for him to come to him; and when he had cast himself down upon the ground, and had

begged for the forgiveness of his offenses, the king raised him up, and promised him to forget what he had

Concerning The Insurrection Of Absalom Against David And Concerning Ahithophel And Hushai; And

1. Now Absalom, upon this his success with the king, procured to himself a great many horses, and many

chariots, and that in a little time also. He had moreover fifty armorbearers that were about him; and he came

early every day to the king's palace, and spake what was agreeable to such as came for justice and lost their

causes, as if that happened for want of good counselors about the king, or perhaps because the judges mistook

in that unjust sentence they gave; whereby he gained the goodwill of them all. He told them, that had he but

such authority committed to him, he would distribute justice to them in a most equitable manner. When he

had made himself so popular among the multitude, he thought he had already the goodwill of the people

secured to him; but when four years (16) had passed since his father's reconciliation to him, he came to him,

and besought him to give him leave to go to Hebron, and pay a sacrifice to God, because he vowed it to him

when he fled out of the country. So when David had granted his request, he went thither, and great multitudes

2. Among them came Ahithophel the Gilonite, a counsellor of David's, and two hundred men out of

Jerusalem itself, who knew not his intentions, but were sent for as to a sacrifice. So he was appointed king by

all of them, which he obtained by this stratagem. As soon as this news was brought to David, and he was

informed of what he did not expect from his son, he was aftrighted at this his impious and bold undertaking,

and wondered that he was so far from remembering how his offense had been so lately forgiven him, that he

undertook much worse and more wicked enterprises; first, to deprive him of that kingdom which was given

him of God; and secondly, to take away his own father's life. He therefore resolved to fly to the parts beyond

Jordan: so he called his most intimate friends together, and communicated to them all that he had heard of his

son's madness. He committed himself to God, to judge between them about all their actions; and left the care

of his royal palace to his ten concubines, and went away from Jerusalem, being willingly accompanied by the

rest of the multitude, who went hastily away with him, and particularly by those six hundred armed men, who

had been with him from his first flight in the days of Saul. But he persuaded Abiathar and Zadok, the high

priests, who had determined to go away with him, as also all the Levites, who were with the ark, to stay

behind, as hoping that God would deliver him without its removal; but he charged them to let him know

privately how all things went on; and he had their sons, Ahimmaz the son of Zadok, and Jonathan the son of

Abiathar, for faithful ministers in all things; but Ittai the Gitrite went out with him whether David would let

him or not, for he would .have persuaded him to stay, and on that account he appeared the more friendly to

him. But as he was ascending the Mount of Olives barefooted, and all his company were in tears, it was told

him that Ahithophel was with Absalom, and was of his side. This hearing augmented his grief; and he

besought God earnestly to alienate the mind of Absalom from Ahithophel, for he was afraid that he should

persuade him to follow his pernicious counsel, for he was a prudent man, and very sharp in seeing what was

advantageous. When David was gotten upon the top of the mountain, he took a view of the city; and prayed

to God with abundance of tears, as having already lost his kingdom; and here it was that a faithful friend of

his, whose name was Hushai, met him. When David saw him with his clothes rent, and having ashes all over

his head, and in lamentation for the great change of affairs, he comforted him, and exhorted him to leave off

grieving; nay, at length he besought him to go back to Absalom, and appear as one of his party, and to fish

out the secretest counsels of his mind, and to contradict the counsels of Ahithophel, for that he could not do

him so much good by being with him as he might by being with Absalom. So he was prevailed on by David,

and left him, and came to Jerusalem, whither Absalom himself came also a little while afterward.

3. When David was gone a little farther, there met him Ziba, the servant of Mephibosheth, (whom he had sent

to take care of the possessions which had been given him, as the son of Jonathan, the son of Saul,) with a

couple of asses, loaden with provisions, and desired him to take as much of them as he and his followers

stood in need of. And when the king asked him where he had left Mephibosheth, he said he had left him in

Jerusalem, expecting to be chosen king in the present confusions, in remembrance of the benefits Saul had

conferred upon them. At this the king had great indignation, and gave to Ziba all that he had formerly

bestowed on Mephibosheth; for he determined that it was much fitter that he should have them than the other;

4. When David was at Bahurim, a place so called, there came out a kinsman of Saul's, whose name was

Shimei, and threw stones at him, and gave him reproachful words; and as his friends stood about the king and

protected him, he persevered still more in his reproaches, and called him a bloody man, and the author of all

sorts of mischief. He bade him also go out of the land as ,an impure and accursed wretch; and he thanked God

for depriving him of his kingdom, and causing him to be punished for what injuries he had done to his master

[Saul], and this by the means of his own son. Now when they were all provoked against him, and angry at

bin;, and particularly Abishai, who had a mind to kill Shimei, David restrained his anger. "Let us not," said

he, "bring upon ourselves another fresh misfortune to those we have already, for truly I have not the least

regard nor concern for this dog that raves at me: I submit myself to God, by whose permission this man treats

me in such a wild manner; nor is it any wonder that I am obliged to undergo these abuses from him, while I

experience the like from an impious son of my own; but perhaps God will have some commiseration upon us;

if it be his will we shall overcome them." So he went on his way without troubling himself with Shimei, who

ran along the other side of the mountain, and threw out his abusive language plentifully. But when David was

come to Jordan, he allowed those that were with him to refresh themselves; for they were weary.

5. But when Absalom, and Ahithophel his counselor, were come to Jerusalem, with all the people, David's

friend, Hushai, came to them; and when he had worshipped Absalom, he withal wished that his kingdom

might last a long time, and continue for all ages. But when Absalom said to him, "How comes this, that he

who was so intimate a friend of my father's, and appeared faithful to him in all things, is not with him now,

but hath left him, and is come over to me?" Hushai's answer was very pertinent and prudent; for he said, "We

ought to follow God and the multitude of the people; while these, therefore, my lord and master, are with

thee, it is fit that I should follow them, for thou hast received the kingdom from God. I will therefore, if thou

believest me to be thy friend, show the same fidelity and kindness to thee, which thou knowest I have shown

to thy father; nor is there any reason to be in the least dissatisfied with the present state of affairs, for the

kingdom is not transferred into another, but remains still in the same family, by the son's receiving it after his

father." This speech persuaded Absalom, who before suspected Hushai. And now he called Ahithophel, and

consulted with him what he ought to do: he persuaded him to go in unto his father's concubines; for he said

that "by this action the people would believe that thy difference with thy father is irreconcilable, and will

thence fight with great alacrity against thy father, for hitherto they are afraid of taking up open enmity against

him, out of an expectation that you will be reconciled again." Accordingly, Absalom was prevailed on by this

advice, and commanded his servants to pitch him a tent upon the top of the royal palace, in the sight of the

multitude; and he went in and lay with his father's concubines. Now this came to pass according to the

prediction of Nathan, when he prophesied and signified to him that his son would rise up in rebellion against

6. And when Absalom had done what he was advised to by Ahithophel, he desired his advice, in the second

place, about the war against his father. Now Ahithophel only asked him to let him have ten thousand chosen

men, and he promised he would slay his father, and bring the soldiers back again in safety; and he said that

then the kingdom would be firm to him when David was dead [but not otherwise]. Absalom was pleased with

this advice, and called for Hushai, David's friend (for so did he style him); and informing him of the opinion

of Ahithophel, he asked, further, what was his opinion concerning that matter. Now he was sensible that if

Ahithophel's counsel were followed, David would be in danger of being seized on, and slain; so he attempted

to introduce a contrary opinion, and said, Thou art not unacquainted, O king, with the valor of thy father, and

of those that are now with him; that he hath made many wars, and hath always come off with victory, though

probably he now abides in the camp, for he is very skiliful in stratagems, and in foreseeing the deceitful tricks

of his enemies; yet will he leave his own soldiers in the evening, and will either hide himself in some valley,

or will place an ambush at some rock; so that when our army joins battle with him, his soldiers will retire for

a little while, but will come upon us again, as encouraged by the king's being near them; and in the mean time

your father will show himself suddenly in the time of the battle, and will infuse courage into his own people

when they are in danger, but bring consternation to thine. Consider, therefore, my advice, and reason upon it,

and if thou canst not but acknowledge it to be the best, reject the opinion of Ahithophel. Send to the entire

country of the Hebrews, and order them to come and fight with thy father; and do thou thyself take the army,

and be thine own general in this war, and do not trust its management to another; then expect to conquer him

with ease, when thou overtakest him openly with his few partisans, but hast thyself many ten thousands, who

will be desirous to demonstrate to thee their diligence and alacrity. And if thy father shall shut himself up in

some city, and bear a siege, we will overthrow that city with machines of war, and by undermining it." When

Hushai had said this, he obtained his point against Ahithophel, for his opinion was preferred by Absalom

before the other's: however, it was no other than God (17) who made the counsel of Hushai appear best to the

7. So Hushai made haste to the high priests, Zadok and Abiathar, and told them the opinion of Ahithophel,

and his own, and that the resolution was taken to follow this latter advice. He therefore bade them send to

David, and tell him of it, and to inform him of the counsels that had been taken; and to desire him further to

pass quickly over Jordan, lest his son should change his mind, and make haste to pursue him, and so prevent

him, and seize upon him before he be in safety. Now the high priests had their sons concealed in a proper

place out of the city, that they might carry news to David of what was transacted. Accordingly, they sent a

maidservant, whom they could trust, to them, to carry the news of Absalom's counsels, and ordered them to

signify the same to David with all speed. So they made no excuse nor delay, but taking along with them their

fathers' injunctions, because pious and faithful ministers, and judging that quickness and suddenness was the

best mark of faithful service, they made haste to meet with David. But certain horsemen saw them when they

were two furlongs from the city, and informed Absalom of them, who immediately sent some to take them;

but when the sons of the high priest perceived this, they went out of the road, and betook themselves to a

certain village; that village was called Bahurim; there they desired a certain woman to hide them, and afford

them security. Accordingly she let the young men down by a rope into a well, and laid fleeces of wool over

them; and when those that pursued them came to her, and asked her whether she saw them, she did not deny

that she had seen them, for that they staid with her some time, but she said they then went their ways; and she

foretold that, however, if they would follow them directly, they would catch them; but when after a long

pursuit they could not catch them, they came back again; and when the woman saw those men were returned,

and that there was no longer any fear of the young men's being caught by them, she drew them up by the

rope, and bade them go on their journey accordingly, they used great diligence in the prosecution of that

journey, and came to David, and informed him accurately of all the counsels of Absalom. So he commanded

those that were with him to pass over Jordan while it was night, and not to delay at all on that account.

8. But Ahithophel, on rejection of his advice, got upon his ass, and rode away to his own country, Gilon; and,

calling his family together, he told them distinctly what advice he had given Absalom; and since he had not

been persuaded by it, he said he would evidently perish, and this in no long time, and that David would

overcome him, and return to his kingdom again; so he said it was better that he should take his own life away

with freedom and magnanimity, than expose himself to be punished by David, in opposition to whom he had

acted entirely for Absalom. When he had discoursed thus to them, he went into the inmost room of his house,

and hanged himself; and thus was the death of Ahithophel, who was selfcondemned; and when his relations

had taken him down from the halter, they took care of his funeral. Now, as for David, he passed over Jordan,

as we have said already, and came to Mahanaim, every fine and very strong city; and all the chief men of the

country received him with great pleasure, both out of the shame they had that he should be forced to flee

away [from Jerusalem], and out of the respect they bare him while he was in his former prosperity. These

were Barzillai the Gileadite, and Siphar the ruler among the Ammonites, and Machir the principal man of

Gilead; and these furnished him with plentiful provisions for himself and his followers, insomuch that they

wanted no beds nor blankets for them, nor loaves of bread, nor wine; nay, they brought them a great many

cattle for slaughter, and afforded them what furniture they wanted for their refreshment when they were

1. And this was the state of David and his followers: but Absalom got together a vast army of the Hebrews to

oppose his father, and passed therewith over the river Jordan, and sat down not far off Mahanaim, in the

country of Gilead. He appointed Amasa to be captain of all his host, instead of Joab his kinsman: his father

was Ithra and his mother Abigail: now she and Zeruiah, the mother of Joab, were David's sisters. But when

David had numbered his followers, and found them to be about four thousand, he resolved not to tarry till

Absalom attacked him, but set over his men captains of thousands, and captains of hundreds, and divided his

army into three parts; the one part he committed to Joab, the next to Abishai, Joab's brother, and the third to

Ittai, David's companion and friend, but one that came from the city Gath; and when he was desirous of

fighting himself among them, his friends would not let him: and this refusal of theirs was founded upon very

wise reasons: "For," said they, "if we be conquered when he is with us, we have lost all good hopes of

recovering ourselves; but if we should be beaten in one part of our army, the other parts may retire to him,

and may thereby prepare a greater force, while the enemy will naturally suppose that he hath another army

with him." So David was pleased with this their advice, and resolved himself to tarry at Mahanaim; and as he

sent his friends and commanders to the battle, he desired them to show all possible alacrity and fidelity, and

to bear in mind what advantages they had received from him, which, though they had not been very great, yet

had they not been quite inconsiderable; and he begged of them to spare the young man Absalom, lest some

mischief should befall himself, if he should be killed; and thus did he send out his army to the battle, and

2. Then did Joab put his army in battlearray over against the enemy in the Great Plain, where he had a wood

behind him. Absalom also brought his army into the field to oppose him. Upon the joining of the battle, both

sides showed great actions with their hands and their boldness; the one side exposing themselves to the

greatest hazards, and using their utmost alacrity, that David might recover his kingdom; and the other being

no way deficient, either in doing or suffering, that Absalom might not be deprived of that kingdom, and be

brought to punishment by his father for his impudent attempt against him. Those also that were the most

numerous were solicitous that they might not be conquered by those few that were with Joab, and with the

other commanders, because that would be the greater disgrace to them; while David's soldiers strove greatly

to overcome so many ten thousands as the enemy had with them. Now David's men were conquerors, as

superior in strength and skill in war; so they followed the others as they fled away through the forests and

valleys; some they took prisoners, and many they slew, and more in the flight than in the battle for there fell

about twenty thousand that day. But all David's men ran violently upon Absalom, for he was easily known by

his beauty and tallness. He was himself also afraid lest his enemies should seize on him, so he got upon the

king's mule, and fled; but as he was carried with violence, and noise, and a great motion, as being himself

light, he entangled his hair greatly in the large boughs of a knotty tree that spread a great way, and there he

hung, after a surprising manner; and as for the beast, it went on farther, and that swiftly, as if his master had

been still upon his back; but he, hanging in the air upon the boughs, was taken by his enemies. Now when

one of David's soldiers saw this, he informed Joab of it; and when the general said, that if he had shot at and

killed Absalom, he would have given him fifty shekels, he replied, "I would not have killed my master's

son if thou wouldst have given me a thousand shekels, especially when he desired that the young man might

be spared in the hearing of us all." But Joab bade him show him where it was that he saw Absalom hang;

whereupon he shot him to the heart, and slew him, and Joab's armorbearers stood round the tree, and pulled

down his dead body, and cast it into a great chasm that was out of sight, and laid a heap of stones upon him,

till the cavity was filled up, and had both the appearance and the bigness of a grave. Then Joab sounded a

retreat, and recalled his own soldiers from pursuing the enemy's army, in order to spare their countrymen.

3. Now Absalom had erected for himself a marble pillar in the king's dale, two furlongs distant from

Jerusalem, which he named Absalom's Hand, saying, that if his children were killed, his name would remain

by that pillar; for he had three sons and one daughter, named Tamar, as we said before, who when she was

married to David's grandson, Rehoboam, bare a son, Abijah by name, who succeeded his father in the

kingdom; but of these we shall speak in a part of our history which will be more proper. After the death of

4. But now Ahimaaz, the son of Zadok the high priest, went to Joab, and desired he would permit him to go

and tell David of this victory, and to bring him the good news that God had afforded his assistance and his

providence to him. However, he did not grant his request, but said to him, "Wilt thou, who hast always been

the messenger of good news, now go and acquaint the king that his son is dead?" So he desired him to desist.

He then called Cushi, and committed the business to him, that he should tell the king what he had seen. But

when Ahimaaz again desired him to let him go as a messenger, and assured him that he would only relate

what concerned the victory, but not concerning the death of Absalom, he gave him leave to go to David. Now

he took a nearer road than the former did, for nobody knew it but himself, and he came before Cushi. Now as

David was sitting between the gates, (18) and waiting to see when somebody would come to him from the

battle, and tell him how it went, one of the watchmen saw Ahimaaz running, and before be could discern who

he was, be told David that he saw somebody coming to him, who said he was a good messenger. A little

while after, he informed him that another messenger followed him; whereupon the king said that he also was

a good messenger: but when the watchman saw Ahimaaz, and that he was already very near, he gave the king

notice that it was the son of Zadok the high priest who came running. So David was very glad, and said he

was a messenger of good tidings, and brought him some such news from the battle as be desired to hear.

5. While the king was saying thus, Ahimaaz appeared, and worshipped the king. And when the king inquired

of him about the battle, he said he brought him the good news of victory and dominion. And when he

inquired what he had to say concerning his son, he said that he came away on the sudden as soon as the

enemy was defeated, but that he heard a great noise of those that pursued Absalom, and that he could learn no

more, because of the haste be made when Joab sent him to inform him of the victory. But when Cushi was

come, and had worshipped him, and informed him of the victory, he asked him about his son, who replied,

"May the like misfortune befall thine enemies as hath befallen Absalom." That word did not permit either

himself or his soldiers to rejoice for the victory, though it was a very great one; but David went up to the

highest part of the city, (19) and wept for his son, and beat his breast, tearing [the hair of] his head,

tormenting himself all manner of ways, and crying out, "O my son! I wish that I had died myself, and ended

my days with thee!" for he was of a tender natural affection, and had extraordinary compassion for this son in

particular. But when the army and Joab heard that the king mourned for his son, they were ashamed to enter

the city in the habit of conquerors, but they all came in as cast down, and in tears, as if they had been beaten.

Now while the king covered himself, and grievously lamented his son, Joab went in to him, and comforted

him, and said, "O my lord the king, thou art not aware that thou layest a blot on thyself by what thou now

doest; for thou seemest to hate those that love thee, and undergo dangers for thee nay, to hate thyself and thy

family, and to love those that are thy bitter enemies, and to desire the company of those that are no more, and

who have been justly slain; for had Absalom gotten the victory, and firmly settled himself in the kingdom,

there had been none of us left alive, but all of us, beginning with thyself and thy children, had miserably

perished, while our enemies had not wept for his, but rejoiced over us, and punished even those that pitied us

in our misfortunes; and thou art not ashamed to do this in the case of one that has been thy bitter enemy, who,

while he was thine own son hath proved so wicked to thee. Leave off, therefore, thy unreasonable grief, and

come abroad and be seen of thy soldiers, and return them thanks for the alacrity they showed in the fight; for

I myself will this day persuade the people to leave thee, and to give the kingdom to another, if thou continuest

to do thus; and then I shall make thee to grieve bitterly and in earnest." Upon Joab's speaking thus to him, he

made the king leave off his sorrow, and brought him to the consideration of his affairs. So David changed his

habit, and exposed himself in a manner fit to be seen by the multitude, and sat at the gates; whereupon all the

people heard of it, and ran together to him, and saluted him. And this was the present state of David's affairs.

How David, When He Had Recovered His Kingdom, Was Reconciled To Shimei, And To Ziba; And Showed

A Great Affection To Barzillai; And How, Upon The Rise Of A Sedition, He Made Amasa Captain Of His

1. Now those Hebrews that had been With Absalom, and had retired out of the battle, when they were all

returned home, sent messengers to every city to put them in mind of what benefits David had bestowed upon

them, and of that liberty which he had procured them, by delivering them from many and great wars. But they

complained, that whereas they had ejected him out of his kingdom, and committed it to another governor,

which other governor, whom they had set up, was already dead, they did not now beseech David to leave off

his anger at them, and to become friends with them, and, as he used to do, to resume the care of their affairs,

and take the kingdom again. This was often told to David. And, this notwithstanding, David sent to Zadok

and Abiathar the high priests, that they should speak to the rulers of the tribe of Judah after the manner

following: That it would be a reproach upon them to permit the other tribes to choose David for their king

before their tribe, "and this," said he, "while you are akin to him, and of the same common blood." He

commanded them also to say the same to Amasa the captain of their forces, That whereas he was his sister's

son, he had not persuaded the multitude to restore the kingdom to David; that he might expect from him not

only a reconciliation, for that was already granted, but that supreme command of the army also which

Absalom had bestowed upon him. Accordingly the high priests, when they had discoursed with the rulers of

the tribe, and said what the king had ordered them, persuaded Amasa to undertake the care of his affairs. So

he persuaded that tribe to send immediately ambassadors to him, to beseech him to return to his own

2. When the ambassadors came to him, he came to Jerusalem; and the tribe of Judah was the first that came to

meet the king at the river Jordan. And Shimei, the son of Gera, came with a thousand men, which he brought

with him out of the tribe of Benjamin; and Ziba, the freedman of Saul, with his sons, fifteen in number, and

with his twenty servants. All these, as well as the tribe of Judah, laid a bridge [of boats] over the river, that

the king, and those that were with him, might with ease pass over it. Now as soon as he was come to Jordan,

the tribe of Judah saluted him. Shimei also came upon the bridge, and took hold of his feet, and prayed him to

forgive him what he had offended, and not to be too bitter against him, nor to think fit to make him the first

example of severity under his new authority; but to consider that he had repented of his failure of duty, and

had taken care to come first of all to him. While he was thus entreating the king, and moving him to

compassion, Abishai, Joab's brother, said, "And shall not this man die for this, that he hath cursed that king

whom God hath appointed to reign over us?" But David turned himself to him, and said, "Will you never

leave off, ye sons of Zeruiah? Do not you, I pray, raise new troubles and seditions among us, now the former

are over; for I would not have you ignorant that I this day begin my reign, and therefore swear to remit to all

offenders their punishments, and not to animadvert on any one that has sinned. Be thou, therefore," said he,

"O Shimei, of good courage, and do not at all fear being put to death." So he worshipped him, and went on

3. Mephibosheth also, Saul's grandson, met David, clothed in a sordid garment, and having his hair thick and

neglected; for after David was fled away, he was in such grief that he had not polled his head, nor had he

washed his clothes, as dooming himself to undergo such hardships upon occasion of the changeof the king's

affairs. Now he had been unjustly calumniated to the king by Ziba, his steward. When he had saluted the

king, and worshipped him, the king began to ask him why he did not go out of Jerusalem with him, and

accompany him during his flight. He replied, that this piece of injustice was owing to Ziba; because, when he

was ordered to get things ready for his going out with him, he took no care of it, but regarded him no more

than if he had been a slave; "and, indeed, had I had my feet sound and strong, I had not deserted thee, for I

could then have made use of them in my flight: but this is not all the injury that Ziba has done me, as to my

duty to thee, my lord and master, but he hath calumniated me besides, and told lies about me of his own

invention; but I know thy mind will not admit of such calumnies, but is righteously disposed, and a lover of

truth, which it is also the will of God should prevail. For when thou wast in the greatest danger of suffering

by my grandfather, and when, on that account, our whole family might justly have been destroyed, thou wast

moderate and merciful, and didst then especially forget all those injuries, when, if thou hadst remembered

them, thou hadst the power of punishing us for them; but thou hast judged me to be thy friend, and hast set

me every day at thine own table; nor have I wanted any thing which one of thine own kinsmen, of greatest

esteem with thee, could have expected." When he had said this, David resolved neither to punish

Mephibosheth, nor to condemn Ziba, as having belied his master; but said to him, that as he had [before]

granted all his estate to Ziba, because he did not come along with him, so he [now] promised to forgive him,

and ordered that the one half of his estate should be restored to him. (20) Whereupon Mephibosheth said,

4. But David desired Barzillai the Gileadite, that great and good man, and one that had made a plentiful

provision for him at Mahanaim, and had conducted him as far as Jordan, to accompany him to Jerusalem, for

he promised to treat him in his old age with all manner of respect to take care of him, and provide for him.

But Barzillai was so desirous to live at home, that he entreated him to excuse him from attendance on him;

and said that his age was too great to enjoy the pleasures [of a court,] since he was fourscore years old, and

was therefore making provision for his death and burial: so he desired him to gratify him in this request, and

dismiss him; for he had no relish of his meat, or his drink, by reason of his age; and that his ears were too

much shut up to hear the sound of pipes, or the melody of other musical instruments, such as all those that

live with kings delight in. When he entreated for this so earnestly, the king said, "I dismiss thee, but thou

shalt grant me thy son Chimham, and upon him I will bestow all sorts of good things." So Barzillai left his

son with him, and worshipped the king, and wished him a prosperous conclusion of all his affairs according

to his own mind, and then returned home; but David came to Gilgal, having about him half the people [of

5. Now the principal men of the country came to Gilgal to him with a great multitude, and complained of the

tribe of Judah, that they had come to him in a private manner; whereas they ought all conjointly, and with one

and the same intention, to have given him the meeting. But the rulers of the tribe of Judah desired them not to

be displeased, if they had been prevented by them; for, said they, "We are David's kinsmen, and on that

account we the rather took care of him, and loved him, and. so came first to him;" yet had they not, by their

early coming, received any gifts from him, which might give them who came last any uneasiness. When the

rulers of the tribe of Judah had said this, the rulers of the other tribes were not quiet, but said further, "O

brethren, we cannot but wonder at you when you call the king your kinsman alone, whereas he that hath

received from God the power over all of us in common ought to be esteemed a kinsman to us all; for which

reason the whole people have eleven parts in him, and you but one part (21) we are also elder than you;

wherefore you have not done justly in coming to the king in this private and concealed manner."

6. While these rulers were thus disputing one with another,. a certain wicked man, who took a pleasure in

seditious practices, (his name was Sheba, the son of Bichri, of the tribe of Benjamin,) stood up in the midst of

the multitude, and cried aloud, and spake thus to them: "We have no part in David, nor inheritance in the son

of Jesse." And when he had used those words, he blew with a trumpet, and declared war against the king; and

they all left David, and followed him; the tribe of Judah alone staid with him, and settled him in his royal

palace at Jerusalem. But as for his concubines, with whom Absalom his son had accompanied, truly he

removed them to another house, and ordered those that had the care of them to make a plentiful provision for

them, but he came not near them any more. He also appointed Amass for the captain of his forces, and gave

him the same high office which Joab before had; and he commanded him to gather together, out of the tribe

of Judah, as great an army as he could, and come to him within three days, that he might deliver to him his

entire army, and might send him to fight against [Sheba] the son of Bichri. Now while Amass was gone out,

and made some delay in gathering the army together, and so was not yet returned, on the third day the king

said to Joab, "It is not fit we should make any delay in this affair of Sheba, lest he get a numerous army about

him, and be the occasion of greater mischief, and hurt our affairs more than did Absalom himself; do not thou

therefore wait any longer, but take such forces as thou hast at hand, and that [old] body of six hundred men,

and thy brother Abishai, with thee, and pursue after our enemy, and endeavor to fight him wheresoever thou

canst overtake him. Make haste to prevent him, lest he seize upon some fenced cities, and cause us great

7. So Joab resolved to make no delay, but taking with him his brother, and those six hundred men, and giving

orders that the rest of the army which was at Jerusalem should follow him, he marched with great speed

against Sheba; and when he was come to Gibeon, which is a village forty furlongs distant from Jerusalem,

Amasa brought a great army with him, and met Joab. Now Joab was girded with a sword, and his breastplate

on; and when Amasa came near him to salute him, he took particular care that his sword should fall out, as it

were, of its own accord: so he took it up from the ground, and while he approached Amasa, who was then

near him, as though he would kiss him, he took hold of Amasa's beard with his other hand, and he smote him

in his belly when he did not foresee it, and slew him. This impious and altogether profane action Joab did to a

good young man, and his kinsman, and one that had done him no injury, and this out of jealousy that he

would obtain the chief command of the army, and be in equal dignity with himself about the king; and for the

same cause it was that he killed Abner. But as to that former wicked action, the death of his brother Asahel,

which he seemed to revenge, afforded him a decent pretense, and made that crime a pardonable one; but in

this murder of Amasa there was no such covering for it. Now when Joab had killed this general, he pursued

after Sheba, having left a man with the dead body, who was ordered to proclaim aloud to the army, that

Amasa was justly slain, and deservedly punished. "But," said he, "if you be for the king, follow Joab his

general, and Abishai, Joab's brother:" but because the body lay on the road, and all the multitude came

running to it, and, as is usual with the multitude, stood wondering a great while at it, he that guarded it

removed it thence, and carried it to a certain place that was very remote from the road, and there laid it, and

covered it with his garment. When this was done, all the people followed Joab. Now as he pursued Sheba

through all the country of Israel, one told him that he was in a strong city, called Abelbethmaachah.

Hereupon Joab went thither, and set about it with his army, and cast up a bank round it, and ordered his

soldiers to undermine the walls, and to overthrow them; and since the people in the city did not admit him, he

8. Now there was a woman of small account, and yet both wise and intelligent, who seeing her native city

lying at the last extremity, ascended upon the wall, and, by means of the armed men, called for Joab; and

when he came to her, she began to say, That "God ordained kings and generals of armies, that they might cut

off the enemies of the Hebrews, and introduce a universal peace among them; but thou art endeavoring to

overthrow and depopulate a metropolis of the Israelites, which hath been guilty of no offense." But he

replied, "God continue to be merciful unto me: I am disposed to avoid killing any one of the people, much

less would I destroy such a city as this; and if they will deliver me up Sheba, the son of Bichri, who hath

rebelled against the king, I will leave off the siege, and withdraw the army from the place." Now as soon as

the woman heard what Joab said, she desired him to intermit the siege for a little while, for that he should

have the head of his enemy thrown out to him presently. So she went down to the citizens, and said to them,

"Will you be so wicked as to perish miserably, with your children and wives, for the sake of a vile fellow, and

one whom nobody knows who he is? And will you have him for your king instead of David, who hath been

so great a benefactor to you, and oppose your city alone to such a mighty and strong army?" So she prevailed

with them, and they cut off the head of Sheba, and threw it into Joab's army. When this was done, the king's

general sounded a retreat, and raised the siege. And when he was come to Jerusalem, he was again appointed

to be general of all the people. The king also constituted Benaiah captain of the guards, and of the six

hundred men. He also set Adoram over the tribute, and Sabathes and Achilaus over the records. He made

How The Hebrews Were Delivered From A Famine When The Gibeonites Had Caused Punishment To Be

Inflicted For Those Of Them That Had Been Slain: As Also, What Great Actions Were Performed Against

1. After this, when the country was greatly afflicted with a famine, David besought God to have mercy on the

people, and to discover to him what was the cause of it, and how a remedy might be found for that distemper.

And when the prophets answered, that God would have the Gibeonites avenged whom Saul the king was so

wicked as to betray to slaughter, and had not observed the oath which Joshua the general and the senate had

sworn to them: If, therefore, said God, the king would permit such vengeance to be taken for those that were

slain as the Gibeonites should desire, he promised that he would be reconciled to them, and free the multitude

from their miseries. As soon therefore as the king understood that this it was which God sought, he sent for

the Gibeonites, and asked them what it was they should have; and when they desired to have seven sons of

Saul delivered to them to be punished, he delivered them up, but spared Mephibosheth the son of Jonathan.

So when the Gibeonites had received the men, they punished them as they pleased; upon which God began to

send rain, and to recover the earth to bring forth its fruits as usual, and to free it from the foregoing drought,

so that the country of the Hebrews flourished again. A little afterward the king made war against the

Philistines; and when he had joined battle with them, and put them to flight, he was left alone, as he was in

pursuit of them; and when he was quite tired down, he was seen by one of the enemy, his name was Achmon,

the son of Araph, he was one of the sons of the giants. He had a spear, the handle of which weighed three

hundred shekels, and a breastplate of chainwork, and a sword. He turned back, and ran violently to slay

[David] their enemy's king, for he was quite tired out with labor; but Abishai, Joab's brother, appeared on the

sudden, and protected the king with his shield, as he lay down, and slew the enemy. Now the multitude were

very uneasy at these dangers of the king, and that he was very near to be slain; and the rulers made him swear

that he would no more go out with them to battle, lest he should come to some great misfortune by his

courage and boldness, and thereby deprive the people of the benefits they now enjoyed by his means, and of

2. When the king heard that the Philistines were gathered together at the city Gazara, he sent an army against

them, when Sibbechai the Hittite, one of David's most courageous men, behaved himself so as to deserve

great commendation, for he slew many of those that bragged they were the posterity of the giants, and

vaunted themselves highly on that account, and thereby was the occasion of victory to the Hebrews. After

which defeat, the Philistines made war again; and when David had sent an army against them, Nephan his

kinsman fought in a single combat with the stoutest of all the Philistines, and slew him, and put the rest to

flight. Many of them also were slain in the fight. Now a little while after this, the Philistines pitched their

camp at a city which lay not far off the bounds of the country of the Hebrews. They had a man who was six

cubits tall, and had on each of his feet and hands one more toe and finger than men naturally have. Now the

person who was sent against them by David out of his army was Jonathan, the son of Shimea, who fought this

man in a single combat, and slew him; and as he was the person who gave the turn to the battle, he gained the

greatest reputation for courage therein. This man also vaunted himself to be of the sons of the giants. But

3. And now David being freed from wars and dangers, and enjoying for the future a profound peace, (22)

composed songs and hymns to God of several sorts of metre; some of those which he made were trimeters,

and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to

God, both on that called the sabbath day, and on other festivals. Now the construction of the instruments was

thus: The viol was an instrument of ten strings, it was played upon with a bow; the psaltery had twelve

musical notes, and was played upon by the fingers; the cymbals were broad and large instruments, and were

made of brass. And so much shall suffice to be spoken by us about these instruments, that the readers may not

4. Now all the men that were about David were men of courage. Those that were most illustrious and famous

of them for their actions were thirtyeight; of five of whom I will only relate the performances, for these will

suffice to make manifest the virtues of the others also; for these were powerful enough to subdue countries,

and conquer great nations. First, therefore, was Jessai, the son of Achimaas, who frequently leaped upon the

troops of the enemy, and did not leave off fighting till he overthrew nine hundred of them. After him was

Eleazar, the son of Dodo, who was with the king at Arasam. This man, when once the Israelites were under a

consternation at the multitude of the Philistines, and were running away, stood alone, and fell upon the

enemy, and slew many of them, till his sword clung to his band by the blood he had shed, and till the

Israelites, seeing the Philistines retire by his means, came down from the mountains and pursued them, and at

that time won a surprising and a famous victory, while Eleazar slew the men, and the multitude followed and

spoiled their dead bodies. The third was Sheba, the son of Ilus. Now this man, when, in the wars against the

Philistines, they pitched their camp at a place called Lehi, and when the Hebrews were again afraid of their

army, and did not stay, he stood still alone, as an army and a body of men; and some of them he overthrew,

and some who were not able to abide his strength and force he pursued. These are the works of the hands, and

of fighting, which these three performed. Now at the time when the king was once at Jerusalem, and the army

of the Philistines came upon him to fight him, David went up to the top of the citadel, as we have already

said, to inquire of God concerning the battle, while the enemy's camp lay in the valley that extends to the city

Bethlehem, which is twenty furlongs distant from Jerusalem. Now David said to his companions, "We have

excellent water in my own city, especially that which is in the pit near the gate," wondering if any one would

bring him some of it to drink; but he said that he would rather have it than a great deal of money. When these

three men heard what he said, they ran away immediately, and burst through the midst of their enemy's camp,

and came to Bethlehem; and when they had drawn the water, they returned again through the enemy's camp

to the king, insomuch that the Philistines were so surprised at their boldness and alacrity, that they were quiet,

and did nothing against them, as if they despised their small number. But when the water was brought to the

king, he would not drink it, saying, that it was brought by the danger and the blood of men, and that it was

not proper on that account to drink it. But he poured it out to God, and gave him thanks for the salvation of

the men. Next to these was Abishai, Joab's brother; for he in one day slew six hundred. The fifth of these was

Benaiah, by lineage a priest; for being challenged by [two] eminent men in the country of Moab, he overcame

them by his valor, Moreover, there was a man, by nation an Egyptian, who was of a vast bulk, and challenged

him, yet did he, when he was unarmed, kill him with his own spear, which he threw at him; for he caught him

by force, and took away his weapons while he was alive and fighting, and slew him with his own weapons.

One may also add this to the forementioned actions of the same man, either as the principal of them in

alacrity, or as resembling the rest. When God sent a snow, there was a lion who slipped and fell into a certain

pit, and because the pit's mouth was narrow it was evident he would perish, being enclosed with the snow; so

when he saw no way to get out and save himself, he roared. When Benaiah heard the wild beast, he went

towards him, and coming at the noise he made, he went down into the mouth of the pit and smote him, as he

struggled, with a stake that lay there, and immediately slew him. The other thirtythree were like these in

That When David Had Numbered the People, They Were Punished; and How the Divine Compassion

1. Now king David was desirous to know how many ten thousands there were of the people, but forgot the

commands of Moses, (23) who told them beforehand, that if the multitude were numbered, they should pay

half a shekel to God for every head. Accordingly the king commanded Joab, the captain of his host, to go and

number the whole multitude; but when he said there was no necessity for such a numeration, he was not

persuaded [to countermand it], but he enjoined him to make no delay, but to go about the numbering of the

Hebrews immediately. So Joab took with him the heads of the tribes, and the scribes, and went over the

country of the Israelites, and took notice how numerous the multitude were, and returned to Jerusalem to the

king, after nine months and twenty days; and he gave in to the king the number of the people, without the

tribe of Benjamin, for he had not yet numbered that tribe, no more than the tribe of Levi, for the king

repented of his having sinned against God. Now the number of the rest of the Israelites was nine hundred

thousand men, who were able to bear arms and go to war; but the tribe of Judah, by itself, was four hundred

2. Now when the prophets had signified to David that God was angry at him, he began to entreat him, and to

desire he would be merciful to him, and forgive his sin. But God sent Nathan the prophet to him, to propose

to him the election of three things, that he might choose which he liked best: Whether he would have famine

come upon the country for seven years, or would have a war, and be subdued three months by his enemies?

or, whether God should send a pestilence and a distemper upon the Hebrews for three days? But as he was

fallen to a fatal choice of great miseries, he was in trouble, and sorely confounded; and when the prophet had

said that he must of necessity make his choice, and had ordered him to answer quickly, that he might declare

what he had chosen to God, the king reasoned with himself, that in case he should ask for famine, he would

appear to do it for others, and without danger to himself, since he had a great deal of corn hoarded up, but to

the harm of others; that in case he should choose to be overcome [by his enemies] for three months, he would

appear to have chosen war, because he had valiant men about him, and strong holds, and that therefore he

feared nothing therefrom: so he chose that affliction which is common to kings and to their subjects, and in

which the fear was equal on all sides; and said this beforehand, that it was much better to fall into the hands

3. When the prophet had heard this, he declared it to God; who thereupon sent a pestilence and a mortality

upon the Hebrews; nor did they die after one and the same manner, nor so that it was easy to know what the

distemper was. Now the miserable disease was one indeed, but it carried them off by ten thousand causes and

occasions, which those that were afflicted could not understand; for one died upon the neck of another, and

the terrible malady seized them before they were aware, and brought them to their end suddenly, some giving

up the ghost immediately with very great pains and bitter grief, and some were worn away by their

distempers, and had nothing remaining to be buried, but as soon as ever they fell were entirely macerated;

some were choked, and greatly lamented their case, as being also stricken with a sudden darkness; some there

were who, as they were burying a relation, fell down dead, without finishing the rites of the funeral. Now

there perished of this disease, which began with the morning, and lasted till the hour of dinner, seventy

thousand. Nay, the angel stretched out his hand over Jerusalem, as sending this terrible judgment upon it. But

David had put on sackcloth, and lay upon the ground, entreating God, and begging that the distemper might

now cease, and that he would be satisfied with those that had already perished. And when the king looked up

into the air, and saw the angel carried along thereby into Jerusalem, with his sword drawn, he said to God,

that he might justly be punished, who was their shepherd, but that the sheep ought to be preserved, as not

having sinned at all; and he implored God that he would send his wrath upon him, and upon all his family,

4. When God heard his supplication, he caused the pestilence to cease, and sent Gad the prophet to him, and

commanded him to go up immediately to the thrashingfloor of Araunah the Jebusite, and build an altar there

to God, and offer sacrifices. When David heard that, he did not neglect his duty, but made haste to the place

appointed him. Now Araunah was thrashing wheat; and when he saw the king and all his servants coming to

him, he ran before, and came to him and worshipped him: he was by his lineage a Jebusite, but a particular

friend of David's; and for that cause it was that, when he overthrew the city, he did him no harm, as we

informed the reader a little before. Now Araunah inquired, "Wherefore is my lord come to his servant?" He

answered, to buy of him the thrashingfloor, that he might therein build an altar to God, and offer a sacrifice.

He replied, that he freely gave him both the thrashingfloor and the ploughs and the oxen for a

burntoffering; and he besought God graciously to accept his sacrifice. But the king made answer, that he

took his generosity and magnanimity loudly, and accepted his goodwill, but he desired him to take the price

of them all, for that it was not just to offer a sacrifice that cost nothing. And when Araunah said he would do

as he pleased, he bought the thrashingfloor of him for fifty shekels. And when he had built an altar, he

performed Divine service, and brought a burntoffering, and offered peaceofferings also. With these God

was pacified, and became gracious to them again. Now it happened that Abraham (24)came and offered his

son Isaac for a burntoffering at that very place; and when the youth was ready to have his throat cut, a ram

appeared on a sudden, standing by the altar, which Abraham sacrificed in the stead of his son, as we have

before related. Now when king David saw that God had heard his prayer, and had graciously accepted of his

sacrifice, he resolved to call that entire place The Altar of all the People, and to build a temple to God there;

which words he uttered very appositely to what was to be done afterward; for God sent the prophet to him,

and told him that there should his son build him an altar, that son who was to take the kingdom after him.

That David Made Great Preparations For The House Of God; And That, Upon Adonijah's Attempt To Gain

1. After the delivery of this prophecy, the king commanded the strangers to be numbered; and they were

found to be one hundred and eighty thousand; of these he appointed fourscore thousand to be hewers of stone,

and the rest of the multitude to carry the stones, and of them he set over the workmen three thousand and five

hundred. He also prepared a great quantity of iron and brass for the work, with many (and those exceeding

large) cedar trees; the Tyrians and Sidonians sending them to him, for he had sent to them for a supply of

those trees. And he told his friends that these things were now prepared, that he might leave materials ready

for the building of the temple to his son, who was to reign after him, and that he might not have them to seek

then, when he was very young, and by reason of his age unskillful in such matters, but might have them lying

2. So David called his son Solomon, and charged him, when he had received the kingdom, to build a temple

to God, and said, "!I was willing to build God a temple myself, but he prohibited me, because I was polluted

with blood and wars; but he hath foretold that Solomon, my youngest son, should build him a temple, and

should be called by that name; over whom he hath promised to take the like care as a father takes over his

son; and that he would make the country of the Hebrews happy under him, and that, not only in other

respects, but by giving it peace and freedom from wars, and from internal seditions, which are the greatest of

all blessings. Since, therefore," says he, "thou wast ordained king by God himself before thou wast born,

endeavor to render thyself worthy of this his providence, as in other instances, so particularly in being

religious, and righteous, and courageous. Keep thou also his commands and his laws, which he hath given us

by Moses, and do not permit others to break them. Be zealous also to dedicate to God a temple, which he hath

chosen to be built under thy reign; nor be thou aftrighted by the vastness of the work, nor set about it

timorously, for I will make all things ready before I die: and take notice, that there are already ten thousand

talents of gold, and a hundred thousand talents of silver (25) collected together. I have also laid together brass

and iron without number, and an immense quantity of timber and of stones. Moreover, thou hast many ten

thousand stonecutters and carpenters; and if thou shalt want any thing further, do thou add somewhat of

thine own. Wherefore, if thou performest this work, thou wilt be acceptable to God, and have him for thy

patron." David also further exhorted the rulers of the people to assist his son in this building, and to attend to

the Divine service, when they should be free from all their misfortunes, for that they by this means should

enjoy, instead of them, peace and a happy settlement, with which blessings God rewards such men as are

religious and righteous. He also gave orders, that when the temple should be once built, they should put the

ark therein, with the holy vessels; and he assured them that they ought to have had a temple long ago, if their

fathers had not been negligent of God's commands, who had given it in charge, that when they had got the

possession of this land, they should build him a temple. Thus did David discourse to the governors, and to his

3. David was now in years, and his body, by length of time, was become cold, and benumbed, insomuch that

he could get no heat by covering himself with many clothes; and when the physicians came together, they

agreed to this advice, that a beautiful virgin, chosen out of the whole country, should sleep by the king's side,

and that this damsel would communicate heat to him, and be a remedy against his numbness. Now there was

found in the city one woman, of a superior beauty to all other women, (her name was Abishag,) who, sleeping

with the king, did no more than communicate warmth to him, for he was so old that he could not know her as

4. Now the fourth son of David was a beautiful young man, and tall, born to him of Haggith his wife. He was

named Adonijah, and was in his disposition like to Absalom; and exalted himself as hoping to be king, and

told his friends that he ought to take the government upon him. He also prepared many chariots and horses,

and fifty men to run before him. When his father saw this, he did not reprove him, nor restrain him from his

purpose, nor did he go so far as to ask wherefore he did so. Now Adonijah had for his assistants Joab the

captain of the army, and Abiathar the high priest; and the only persons that opposed him were Zadok the high

priest, and the prophet Nathan, and Benaiah, who was captain of the guards, and Shimei, David's friend, with

all the other most mighty men. Now Adonijah had prepared a supper out of the city, near the fountain that

was in the king's paradise, and had invited all his brethren except Solomon, and had taken with him Joab the

captain of the army, and: Abiathar, and the rulers of the tribe of Judah, but had not invited to this feast either

Zadok the high priest, or Nathan the prophet, or Benaiah the captain of the guards, nor any of those of the

contrary party. This matter was told by Nathan the prophet to Bathsheba, Solomon's mother, that Adonijah

was king, and that David knew nothing of it; and he advised her to save herself and her son Solomon, and to

go by herself to David, and say to him, that he had indeed sworn that Solomon should reign after him, but

that in the mean time Adonijah had already taken the kingdom. He said that he, the prophet himself, would

come after her, and when she had spoken thus to the king, would confirm what she had said. Accordingly

Bathsheba agreed with Nathan, and went in to the king and worshipped him, and when she had desired leave

to speak with him, she told him all things in the manner that Nathan had suggested to her; and related what a

supper Adonijah had made, and who they were whom he had invited; Abiathar the and Joab the general, and

David's sons, excepting Solomon and his intimate friends. She also said that all the people had their eyes

upon him, to know whom he would choose for their king. She desired him also to consider how, after his

5. Now, as Bathsheba was speaking, the keeper of the king's chambers told him that Nathan desired to see

him. And when the king had commanded that he should be admitted, he came in, and asked him whether he

had ordained Adonijah to be king, and delivered the government to him, or not; for that he had made a

splendid supper, and invited all his sons, except Solomon; as also that he had invited Joab, the captain of his

host, [and Abiathar the high priest,] who are feasting with applauses, and many joyful sounds of instruments,

and wish that his kingdom may last for ever; but he hath not invited me, nor Zadok the high priest, nor

Benaiah the captain of the guards; and it is but fit that all should know whether this be done by thy

approbation or not. When Nathan had said thus, the king commanded that they should call Bathsheba to him,

for she had gone out of the room when the prophet came. And when Bathsheba was come, David said, "I

swear by Almighty God, that thy son Solomon shall certainly he king, as I formerly swore; and that he shall

sit upon my throne, and that this very day also." So Bathsheba worshipped him, and wished him a long life;

and the king sent for Zadok the high priest, and Benaiah the captain of the guards; and when they were come,

he ordered them to take with them Nathan the prophet, and all the armed men about the palace, and to set his

son Solomon upon the king's mule, and to carry him out of the city to the fountain called Gihon, and to anoint

him there with the holy oil, and to make him king. This he charged Zadok the high priest, and Nathan the

prophet, to do, and commanded them to follow Solomon through the midst of the city, and to sound the

trumpets, and wish aloud that Solomon the king may sit upon the royal throne for ever, that so all the people

may know that he is ordained king by his father. He also gave Solomon a charge concerning his government,

to rule the whole nation of the Hebrews, and particularly the tribe of Judah, religiously and righteously. And

when Benaiah had prayed to God to be favorable to Solomon, without any delay they set Solomon upon the

mule, and brought him out of the city to the fountain, and anointed him with oil, and brought him into the city

again, with acclamations and wishes that his kingdom might continue a long time: and when they had

introduced him into the king's house, they set him upon the throne; whereupon all the people betook

themselves to make merry, and to celebrate a festival, dancing and delighting themselves with musical pipes,

till both the earth and the air echoed with the multitude of the instruments of music.

6. Now when Adonijah and his guests perceived this noise, they were in disorder; and Joab the captain of the

host said he was not pleased with these echoes, and the sound of these trumpets. And when supper was set

before them, nobody tasted of it, but they were all very thoughtful what would be the matter. Then Jonathan,

the son of Abiathar the high priest, came running to them; and when Adonijah saw the young man gladly, and

said to him that he was a good messenger, he declared to them the whole matter about Solomon, and the

determination of king David: hereupon both Adonijah and all the guests rose hastily from the feast, and every

one fled to their own homes. Adonijah also, as afraid of the king for what he had done, became a supplicant

to God, and took hold of the horns of the altar, which were prominent. It was also told Solomon that he had

so done; and that he desired to receive assurances from him that he would not remember the injury he had

done, and not inflict any severe punishment for it. Solomon answered very mildly and prudently, that he

forgave him this his offense; but said withal, that if he were found out in any attempt for new innovations,

that he would be the author of his own punishment. So he sent to him, and raised him up from the place of his

supplication. And when he was come to the king, and had worshipped him, the king bid him go away to his

own house, and have no suspicion of any harm; and desired him to show himself a worthy man, as what

7. But David, being desirous of ordaining his son king of all the people, called together their rulers to

Jerusalem, with the priests and the Levites; and having first numbered the Levites, he found them to be

thirtyeight thousand, from thirty years old to fifty; out of which he appointed twentythree thousand to take

care of the building of the temple, and out of the same, six thousand to be judges of the people and scribes,

four thousand for porters to the house of God, and as many for singers, to sing to the instruments which

David had prepared, as we have said already. He divided them also into courses: and when he had separated

the priests from them, he found of these priests twentyfour courses, sixteen of the house of Eleazar, and

eight of that of Ithamar; and he ordained that one course should minister to God eight days, from sabbath to

sabbath. And thus were the courses distributed by lot, in the presence of David, and Zadok and Abiathar the

high priests, and of all the rulers; and that course which came up first was written down as the first, and

accordingly the second, and so on to the twentyfourth; and this partition hath remained to this day. He also

made twentyfour parts of the tribe of Levi; and when they cast lots, they came up in the same manner for

their courses of eight days. He also honored the posterity of Moses, and made them the keepers of the

treasures of God, and of the donations which the kings dedicated. He also ordained that all the tribe of Levi,

as well as the priests, should serve God night and day, as Moses had enjoined them.

8. After this he parted the entire army into twelve parts, with their leaders [and captains of hundreds] and

commanders. Now every part had twentyfour thousand, which were ordered to wait on Solomon, by thirty

days at a time, from the first day till the last, with the captains of thousands and captains of hundreds. He also

set rulers over every part, such as he knew to be good and righteous men. He set others also to take charge of

the treasures, and of the villages, and of the fields, and of the beasts, whose names I do not think it necessary

to mention. When David had ordered all these officers after the manner before mentioned, he called the rulers

of the Hebrews, and their heads of tribes, and the officers over the several divisions, and those that were

appointed over every work, and every possession; and standing upon a high pulpit, he said to the multitude as

follows: "My brethren and my people, I would have you know that I intended to build a house for God, and

prepared a large quantity of gold, and a hundred thousand talents of silver; but God prohibited me by the

prophet Nathan, because of the wars I had on your account, and because my right hand was polluted with the

slaughter of our enemies; but he commanded that my son, who was to succeed me in the kingdom, should

build a temple for him. Now therefore, since you know that of the twelve sons whom Jacob our forefather had

Judah was appointed to be king, and that I was preferred before my six brethren, and received the government

from God, and that none of them were uneasy at it, so do I also desire that my sons be not seditious one

against another, now Solomon has received the kingdom, but to bear him cheerfully for their lord, as knowing

that God hath chosen him; for it is not a grievous thing to obey even a foreigner as a ruler, if it be God's will,

but it is fit to rejoice when a brother hath obtained that dignity, since the rest partake of it with him. And I

pray that the promises of God may be fulfilled; and that this happiness which he hath promised to bestow

upon king Solomon, over all the country, may continue therein for all time to come. And these promises O

son, will be firm, and come to a happy end, if thou showest thyself to be a religious and a righteous man, and

an observer of the laws of thy country; but if not, expect adversity upon thy disobedience to them."

9. Now when the king had said this, he left off; but gave the description and pattern of the building of the

temple in the sight of them all to Solomon: of the foundations and of the chambers, inferior and superior; how

many they were to be, and how large in height and in breadth; as also he determined the weight of the golden

and silver vessels: moreover, he earnestly excited them with his words to use the utmost alacrity about the

work; he exhorted the rulers also, and particularly the tribe of Levi, to assist him, both because of his youth,

and because God had chosen him to take care of the building of the temple, and of the government of the

kingdom. He also declared to them that the work would be easy, and not very laborious to them, because he

had prepared for it many talents of gold, and more of silver, with timber, and a great many carpenters and

stonecutters, and a large quantity of emeralds, and all sorts of precious stones; and he said, that even now he

would give of the proper goods of his own dominion two hundred talents, and three hundred other talents of

pure gold, for the most holy place, and for the chariot of God, the cherubim, which are to stand over and

cover the ark. Now when David had done speaking, there appeared great alacrity among the rulers, and the

priests, and the Levites, who now contributed and made great and splendid promises for a future

Contribution; for they undertook to bring of gold five thousand talents, and ten thousand drams, and of silver

ten thousand talents, and many ten thousand talents of iron; and if any one had a precious stone he brought it,

and bequeathed it to be put among the treasures; of which Jachiel, one of the posterity of Moses, had the care.

10. Upon this occasion all the people rejoiced, as in particular did David, when he saw the zeal and forward

ambition of the rulers, and the priests, and of all the rest; and he began to bless God with a loud voice, calling

him the Father and Parent of the universe, and the Author of human and divine things, with which he had

adorned Solomon, the patron and guardian of the Hebrew nation, and of its happiness, and of that kingdom

which he hath given his son. Besides this, he prayed for happiness to all the people; and to Solomon his son, a

sound and a righteous mind, and confirmed in all sorts of virtue; and then he commanded the multitude to

bless God; upon which they all fell down upon the ground and worshipped him. They also gave thanks to

David, on account of all the blessings which they had received ever since he had taken the kingdom. On the

next day he presented sacrifices to God, a thousand bullocks, and as many lambs, which they offered for

burntofferings. They also offered peaceofferings, and slew many ten thousand sacrifices; and the king

feasted all day, together with all the people; and they anointed Solomon a second time with the oil, and

appointed him to be king, and Zadok to be the high priest of the whole multitude. And when they had brought

Solomon to the royal palace, and had set him upon his father's throne, they were obedient to him from that

What Charge David Gave Tohis Son Solomon At The Approach Of His Death, And How Many Things He

1. A Little afterward David also fell into a distemper, by reason of his age; and perceiving that he was near to

death, he called his son Solomon, and discoursed to him thus: "I am now, O my son, going to my grave, and

to my fathers, which is the common way which all men that now are, or shall be hereafter, must go; from

which way it is no longer possible to return, and to know any thing that is done in this world. On which

account I exhort thee, while I am still alive, though already very near to death, in the same manner as I have

formerly said in my advice to thee, to be righteous towards thy subjects, and religious towards God, that hath

given thee thy kingdom; to observe his commands and his laws, which he hath sent us by Moses; and neither

do thou out of favor nor flattery allow any lust or other passion to weigh with thee to disregard them; for if

thou transgressest his laws, thou wilt lose the favor of God, and thou wilt turn away his providence from thee

in all things; but if thou behave thyself so as it behooves thee, and as I exhort thee, thou wilt preserve our

kingdom to our family, and no other house will bear rule over the Hebrews but we ourselves for all ages. Be

thou also mindful of the transgressions of Joab, (26) the captain of the host, who hath slain two generals out

of envy, and those righteous and good men, Abner the son of Ner, and Amasa the son of Jether; whose death

do thou avenge as shall seem good to thee, since Joab hath been too hard for me, and more potent than

myself, and so hath escaped punishment hitherto. I also commit to thee the son of Barzillai the Gileadite,

whom, in order to gratify me, thou shalt have in great honor, and take great care of; for we have not done

good to him first, but we only repay that debt which we owe to his father for what he did to me in my flight.

There is also Shimei the son of Gera, of the tribe of Benjamin, who, after he had cast many reproaches upon

me, when, in my flight, I was going to Mahanaim, met me at Jordan, and received assurances that he should

then suffer nothing. Do thou now seek out for some just occasion, and punish him."

2. When David had given these admonitions to his son about public affairs, and about his friends, and about

those whom he knew to deserve punishment, he died, having lived seventy years, and reigned seven years

and six months in Hebron over the tribe of Judah, and thirtythree years in Jerusalem over all the country.

This man was of an excellent character, and was endowed with all virtues that were desirable in a king, and in

one that had the preservation of so many tribes committed to him; for he was a man of valor in a very

extraordinary degree, and went readily and first of all into dangers, when he was to fight for his subjects, as

exciting the soldiers to action by his own labors, and fighting for them, and not by commanding them in a

despotic way. He was also of very great abilities in understanding, and apprehension of present and future

circumstances, when he was to manage any affairs. He was prudent and moderate, and kind to such as were

under any calamities; he was righteous and humane, which are good qualities, peculiarly fit for kings; nor

was he guilty of any offense in the exercise of so great an authority, but in the business of the wife of Uriah.

He also left behind him greater wealth than any other king, either of the Hebrews or, of other nations, ever

3. He was buried by his son Solomon, in Jerusalem, with great magnificence, and with all the other funeral

pomp which kings used to be buried with; moreover, he had great and immense wealth buried with him, the

vastness of which may be easily conjectured at by what I shall now say; for a thousand and three hundred

years afterward Hyrcanus the high priest, when he was besieged by Antiochus, that was called the Pious, the

son of Demetrius, and was desirous of giving him money to get him to raise the siege and draw off his army,

and having no other method of compassing the money, opened one room of David's sepulcher, and took out

three thousand talents, and gave part of that sum to Antiochus; and by this means caused the siege to be

raised, as we have informed the reader elsewhere. Nay, after him, and that many years, Herod the king

opened another room, and took away a great deal of money, and yet neither of them came at the coffins of the

kings themselves, for their bodies were buried under the earth so artfully, that they did not appear to even

those that entered into their monuments. But so much shall suffice us to have said concerning these matters.

1. We have already treated of David, and his virtue, and of the benefits he was the author of to his

countrymen; of his wars also and battles, which he managed with success, and then died an old man, in the

foregoing book. And when Solomon his son, who was but a youth in age, had taken the kingdom, and whom

David had declared, while he was alive, the lord of that people, according to God's will; when he sat upon the

throne, the whole body of the people made joyful acclamations to him, as is usual at the beginning of a reign;

and wished that all his affairs might come to a blessed conclusion; and that he might arrive at a great age, and

2. But Adonijah, who, while his father was living, attempted to gain possession of the government, came to

the king's mother Bathsheba, and saluted her with great civility; and when she asked him, whether he came to

her as desiring her assistance in any thing or not, and bade him tell her if that were the case, for that she

would cheerfully afford it him; he began to say, that she knew herself that the kingdom was his, both on

account of his elder age, and of the disposition of the multitude, and that yet it was transferred to Solomon

her son, according to the will of God. He also said that he was contented to be a servant under him, and was

pleased with the present settlement; but he desired her to be a means of obtaining a favor from his brother to

him, and to persuade him to bestow on him in marriage Abishag, who had indeed slept by his father, but,

because his father was too old, he did not lie with her, and she was still a virgin. So Bathsheba promised him

to afford him her assistance very earnestly, and to bring this marriage about, because the king would be

willing to gratify him in such a thing, and because she would press it to him very earnestly. Accordingly he

went away in hopes of succeeding in this match. So Solomon's mother went presently to her son, to speak to

him about what she had promised, upon Adonijah's supplication to her. And when her son came forward to

meet her, and embraced her, and when he had brought her into the house where his royal throne was set, he

sat thereon, and bid them set another throne on the right hand for his mother. When Bathsheba was set down,

she said, "O my son, grant me one request that I desire of thee, and do not any thing to me that is disagreeable

or ungrateful, which thou wilt do if thou deniest me." And when Solomon bid her to lay her commands upon

him, because it was agreeable to his duty to grant her every thing she should ask, and complained that she did

not at first begin her discourse with a firm expectation of obtaining what she desired, but had some suspicion

of a denial, she entreated him to grant that his brother Adonijah might marry Abishag.

3. But the king was greatly offended at these words, and sent away his mother, and said that Adonijah aimed

at great things; and that he wondered that she did not desire him to yield up the kingdom to him, as to his

elder brother, since she desired that he might marry Abishag; and that he had potent friends, Joab the captain

of the host, and Abiathar the priest. So he called for Benaiah, the captain of the guards, and ordered him to

slay his brother Adonijah. He also called for Abiathar the priest, and said to him, "I will not put thee to death

because of those other hardships which thou hast endured with my father, and because of the ark which thou

hast borne along with him; but I inflict this following punishment upon thee, because thou wast among

Adonijah's followers, and wast of his party. Do not thou continue here, nor come any more into my sight, but

go to thine own town, and live on thy own fields, and there abide all thy life; for thou hast offended so

greatly, that it is not just that thou shouldst retain thy dignity any longer." For the forementioned cause,

therefore, it was that the house of Ithamar was deprived of the sacerdotal dignity, as God had foretold to Eli,

the grandfather of Abiathar. So it was transferred to the family of Phineas, to Zadok. Now those that were of

the family of Phineas, but lived privately during the time that the high priesthood was transferred to the house

of Ithamar, (of which family Eli was the first that received it,)were these that follow: Bukki, the son of

Abishua the high priest; his son was Joatham; Joatham's son was Meraioth; Meraioth's son was Arophseus;

Aropheus's son was Ahitub; and Ahitub's son was Zadok, who was first made high priest in the reign of

4. Now when Joab the captain of the host heard of the slaughter of Adonijah, he was greatly afraid, for he

was a greater friend to him than to Solomon; and suspecting, not without reason, that he was in danger, on

account of his favor to Adonijah, he fled to the altar, and supposed he might procure safety thereby to

himself, because of the king's piety towards God. But when some told the king what Joab's supposal was, he

sent Benaiah, and commanded him to raise him up from the altar, and bring him to the judgmentseat, in

order to make his defense. However, Joab said he would not leave the altar, but would die there rather than in

another place. And when Benaiah had reported his answer to the king, Solomon commanded him to cut off

his head there (1) and let him take that as a punishment for those two captains of the host whom he had

wickedly slain, and to bury his body, that his sins might never leave his family, but that himself and his

father, by Joab's death, might be guiltless. And when Benaiah had done what he was commanded to do, he

was himself appointed to be captain of the whole army. The king also made Zadok to be alone the high priest,

5. But as to Shimei, Solomon commanded that he should build him a house, and stay at Jerusalem, and attend

upon him, and should not have authority to go over the brook Cedron; and that if he disobeyed that

command, death should be his punishment. He also threatened him so terribly, that he compelled him to take

all oath that he would obey. Accordingly Shimei said that he had reason to thank Solomon for giving him

such an injunction; and added an oath, that he would do as he bade him; and leaving his own country, he

made his abode in Jerusalem. But three years afterwards, when he heard that two of his servants were run

away from him, and were in Gath, he went for his servants in haste; and when he was come back with them,

the king perceived it, and was much displeased that he had contemned his commands, and, what was more,

had no regard to the oaths he had sworn to God; so he called him, and said to him, "Didst not thou swear

never to leave me, nor to go out of this city to another? Thou shalt not therefore escape punishment for thy

perjury, but I will punish thee, thou wicked wretch, both for this crime, and for those wherewith thou didst

abuse my father when he was in his flight, that thou mayst know that wicked men gain nothing at last,

although they be not punished immediately upon their unjust practices; but that in all the time wherein they

think themselves secure, because they have yet suffered nothing, their punishment increases, and is heavier

upon them, and that to a greater degree than if they had been punished immediately upon the commission of

Concerning The Wife Of Solomon; Concerning His Wisdom And Riches; And Concerning What He

1. Solomon having already settled himself firmly in his kingdom, and having brought his enemies to

punishment, he married the daughter of Pharaoh king of Egypt, and built the walls of Jerusalem much larger

and stronger than those that had been before, (2) and thenceforward he managed public affairs very

peaceably. Nor was his youth any hinderance in the exercise of justice, or in the observation of the laws, or in

the remembrance of what charges his father had given him at his death; but he discharged every duty with

great accuracy, that might have been expected from such as are aged, and of the greatest prudence. He now

resolved to go to Hebron, and sacrifice to God upon the brazen altar that was built by Moses. Accordingly he

offered there burntofferings, in number a thousand; and when he had done this, he thought he had paid great

honor to God; for as he was asleep that very night God appeared to him, and commanded him to ask of him

some gifts which he was ready to give him as a reward for his piety. So Solomon asked of God what was

most excellent, and of the greatest worth in itself, what God would bestow with the greatest. joy, and what it

was most profitable for man to receive; for he did not desire to have bestowed upon him either gold or silver,

or any other riches, as a man and a youth might naturally have done, for these are the things that generally are

esteemed by most men, as alone of the greatest worth, and the best gifts of God; but, said he, "Give me, O

Lord, a sound mind, and a good understanding, whereby I may speak and judge the people according to truth

and righteousness." With these petitions God was well pleased; and promised to give him all those things that

he had not mentioned in his option, riches, glory, victory over his enemies; and, in the first place,

understanding and wisdom, and this in such a degree as no other mortal man, neither kings nor ordinary

persons, ever had. He also promised to preserve the kingdom to his posterity for a very long time, if he

continued righteous and obedient to him, and imitated his father in those things wherein he excelled. When

Solomon heard this from God, he presently leaped out of his bed; and when he had worshipped him, he

returned to Jerusalem; and after he had offered great sacrifices before the tabernacle, he feasted all his own

2. In these days a hard cause came before him in judgment, which it was very difficult to find any end of; and

I think it necessary to explain the fact about which the contest was, that such as light upon my writings may

know what a difficult cause Solomon was to determine, and those that are concerned in such matters may

take this sagacity of the king for a pattern, that they may the more easily give sentence about such questions.

There were two women, who were harlots in the course of their lives, that came to him; of whom she that

seemed to be injured began to speak first, and said, "O king, I and this other woman dwell together in one

room. Now it came to pass that we both bore a son at the same hour of the same day; and on the third day this

woman overlaid her son, and killed it, and then took my son out of my bosom, and removed him to herself,

and as I was asleep she laid her dead son in my arms. Now, when in the morning I was desirous to give the

breast to the child, I did not find my own, but saw the woman's dead child lying by me; for I considered it

exactly, and found it so to be. Hence it was that I demanded my son, and when I could not obtain him, I have

recourse, my lord, to thy assistance; for since we were alone, and there was nobody there that could convict

her, she cares for nothing, but perseveres in the stout denial of the fact." When this woman had told this her

story, the king asked the other woman what she had to say in contradiction to that story. But when she denied

that she had done what was charged upon her, and said that it was her child that was living, and that it was

her antagonist's child that was dead, and when no one could devise what judgment could be given, and the

whole court were blind in their understanding, and could not tell how to find out this riddle, the king alone

invented the following way how to discover it. He bade them bring in both the dead child and the living

child; and sent one of his guards, and commanded him to fetch a sword, and draw it, and to cut both the

children into two pieces, that each of the women might have half the living and half the dead child. Hereupon

all the people privately laughed at the king, as no more than a youth. But, in the mean time, she that was the

real mother of the living child cried out that he should not do so, but deliver that child to the other woman as

her own, for she would be satisfied with the life of the child, and with the sight of it, although it were

esteemed the other's child; but the other woman was ready to see the child divided, and was desirous,

moreover, that the first woman should be tormented. When the king understood that both their words

proceeded from the truth of their passions, he adjudged the child to her that cried out to save it, for that she

was the real mother of it; and he condemned the other as a wicked woman, who had not only killed her own

child, but was endeavoring to see her friend's child destroyed also. Now the multitude looked on this

determination as a great sign and demonstration of the king's sagacity and wisdom, and after that day

3. Now the captains of his armies, and officers appointed over the whole country, were these: over the lot of

Ephraim was Ures; over the toparchy of Bethlehem was Dioclerus; Abinadab, who married Solomon's

daughter, had the region of Dora and the seacoast under him; the Great Plain was under Benaiah, the son of

Achilus; he also governed all the country as far as Jordan; Gabaris ruled over Gilead and Gaulanitis, and had

under him the sixty great and fenced cities [of Og]; Achinadab managed the affairs of all Galilee as far as

Sidon, and had himself also married a daughter of Solomon's, whose name was Basima; Banacates had the

seacoast about Arce; as had Shaphat Mount Tabor, and Carmel, and [the Lower] Galilee, as far as the river

Jordan; one man was appointed over all this country; Shimei was intrusted with the lot of Benjamin; and

Gabares had the country beyond Jordan, over whom there was again one governor appointed. Now the people

of the Hebrews, and particularly the tribe of Judah, received a wonderful increase when they betook

themselves to husbandry, and the cultivation of their grounds; for as they enjoyed peace, and were not

distracted with wars and troubles, and having, besides, an abundant fruition of the most desirable liberty,

every one was busy in augmenting the product of their own lands, and making them worth more than they

4. The king had also other rulers, who were over the land of Syria and of the Philistines, which reached from

the river Euphrates to Egypt, and these collected his tributes of the nations. Now these contributed to the

king's table, and to his supper every day (3) thirty cori of fine flour, and sixty of meal; as also ten fat oxen,

and twenty oxen out of the pastures, and a hundred fat lambs; all these were besides what were taken by

hunting harts and buffaloes, and birds and fishes, which were brought to the king by foreigners day by day.

Solomon had also so great a number of chariots, that the stalls of his horses for those chariots were forty

thousand; and besides these he had twelve thousand horsemen, the one half of which waited upon the king in

Jerusalem, and the rest were dispersed abroad, and dwelt in the royal villages; but the same officer who

provided for the king's expenses supplied also the fodder for the horses, and still carried it to the place where

5. Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the

ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in

understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the king's. He

also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews

at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of

Mahol. He also composed books of odes and songs a thousand and five, of parables and similitudes three

thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also

about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was

not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a

philosopher, and demonstrated his exquisite knowledge of their several properties. God also enabled him to

learn that skill which expels demons, (4) which is a science useful and sanative to men. He composed such

incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms,

by which they drive away demons, so that they never return; and this method of cure is of great force unto

this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that

were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his

soldiers. The manner of the cure was this: He put a ring that had a Foot of one of those sorts mentioned by

Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when

the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon,

and reciting the incantations which he composed. And when Eleazar would persuade and demonstrate to the

spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the

demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the

man; and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason

it is, that all men may know the vastness of Solomon's abilities, and how he was beloved of God, and that the

extraordinary virtues of every kind with which this king was endowed may not be unknown to any people

under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.

6. Moreover Hiram, king of Tyre, when he had heard that Solonion succeeded to his father's kingdom, was

very glad of it, for he was a friend of David's. So he sent ambassadors to him, and saluted him, and

congratulated him on the present happy state of his affairs. Upon which Solomon sent him an epistle, the

"(5)Know thou that my father would have built a temple to God, but was hindered by wars, and continual

expeditions; for he did not leave off to overthrow his enemies till he made them all subject to tribute. But I

give thanks to God for the peace I at present enjoy, and on that account I am at leisure, and design to build a

house to God, for God foretold to my father that such a house should he built by me; wherefore I desire thee

to send some of thy subjects with mine to Mount Lebanon to cut down timber, for the Sidonians are more

skillful than our people in cutting of wood. As for wages to the hewers of wood, I will pay whatsoever price

7. When Hiram had read this epistle, he was pleased with it; and wrote back this answer to Solomon.

"It is fit to bless God that he hath committed thy father's government to thee, who art a wise man, and

endowed with all virtues. As for myself, I rejoice at the condition thou art in, and will be subservient to thee

in all that thou sendest to me about; for when by my subjects I have cut down many and large trees of cedar

and cypress wood, I will send them to sea, and will order my subjects to make floats of them, and to sail to

what place soever of thy country thou shalt desire, and leave them there, after which thy subjects may carry

them to Jerusalem. But do thou take care to procure us corn for this timber, which we stand in need of,

8. The copies of these epistles remain at this day, and are preserved not only in our books, but among the

Tyrians also; insomuch that if any one would know the certainty about them, he may desire of the keepers of

the public records of Tyre to show him them, and he will find what is there set down to agree with what we

have said. I have said so much out of a desire that my readers may know that we speak nothing but the truth,

and do not compose a history out of some plausible relations, which deceive men and please them at the same

time, nor attempt to avoid examination, nor desire men to believe us immediately; nor are we at liberty to

depart from speaking truth, which is the proper commendation of an historian, and yet be blameless: but we

insist upon no admission of what we say, unless we be able to manifest its truth by demonstration, and the

9. Now king Solomon, as soon as this epistle of the king of Tyre was brought him, commended the readiness

and goodwill he declared therein, and repaid him in what he desired, and sent him yearly twenty thousand

cori of wheat, and as many baths of oil: now the bath is able to contain seventytwo sextaries. He also sent

him the same measure of wine. So the friendship between Hiram and Solomon hereby increased more and

more; and they swore to continue it for ever. And the king appointed a tribute to be laid on all the people, of

thirty thousand laborers, whose work he rendered easy to them by prudently dividing it among them; for he

made ten thousand cut timber in Mount Lebanon for one month; and then to come home, and rest two

months, until the time when the other twenty thousand had finished their task at the appointed time; and so

afterward it came to pass that the first ten thousand returned to their work every fourth month: and it was

Adoram who was over this tribute. There were also of the strangers who were left by David, who were to

carry the stones and other materials, seventy thousand; and of those that cut the stones, eighty thousand. Of

these three thousand and three hundred were rulers over the rest. He also enjoined them to cut out large

stones for the foundations of the temple, and that they should fit them and unite them together in the

mountain, and so bring them to the city. This was done not only by our own country workmen, but by those

1. Solomon began to build the temple in the fourth year of his reign, on the second month, which the

Macedonians call Artemisius, and the Hebrews Jur, five hundred and ninetytwo years after the Exodus out

of Egypt; but one thousand and twenty years from Abraham's coming out of Mesopotamia into Canaan, and

after the deluge one thousand four hundred and forty years; and from Adam, the first man who was created,

until Solomon built the temple, there had passed in all three thousand one hundred and two years. Now that

year on which the temple began to be built was already the eleventh year of the reign of Hiram; but from the

building of Tyre to the building of the temple, there had passed two hundred and forty years.

2. Now, therefore, the king laid the foundations of the temple very deep in the ground, and the materials were

strong stones, and such as would resist the force of time; these were to unite themselves with the earth, and

become a basis and a sure foundation for that superstructure which was to be erected over it; they were to be

so strong, in order to sustain with ease those vast superstructures and precious ornaments, whose own weight

was to be not less than the weight of those other high and heavy buildings which the king designed to be very

ornamental and magnificent. They erected its entire body, quite up to the roof, of white stone; its height was

sixty cubits, and its length was the same, and its breadth twenty. There was another building erected over it,

equal to it in its measures; so that the entire altitude of the temple was a hundred and twenty cubits. Its front

was to the east. As to the porch, they built it before the temple; its length was twenty cubits, and it was so

ordered that it might agree with the breadth of the house; and it had twelve cubits in latitude, and its height

was raised as high as a hundred and twenty cubits. He also built round about the temple thirty small rooms,

which might include the whole temple, by their closeness one to another, and by their number and outward

position round it. He also made passages through them, that they might come into on through another. Every

one of these rooms had five cubits in breadth, (7) and the same in length, but in height twenty. Above these

there were other rooms, and others above them, equal, both in their measures and number; so that these

reached to a height equal to the lower part of the house; for the upper part had no buildings about it. The roof

that was over the house was of cedar; and truly every one of these rooms had a roof of their own, that was not

connected with the other rooms; but for the other parts, there was a covered roof common to them all, and

built with very long beams, that passed through the rest, and rough the whole building, that so the middle

walls, being strengthened by the same beams of timber, might be thereby made firmer: but as for that part of

the roof that was under the beams, it was made of the same materials, and was all made smooth, and had

ornaments proper for roofs, and plates of gold nailed upon them. And as he enclosed the walls with boards of

cedar, so he fixed on them plates of gold, which had sculptures upon them; so that the whole temple shined,

and dazzled the eyes of such as entered, by the splendor of the gold that was on every side of them, Now the

whole structure of the temple was made with great skill of polished stones, and those laid together so very

harmoniously and smoothly, that there appeared to the spectators no sign of any hammer, or other instrument

of architecture; but as if, without any use of them, the entire materials had naturally united themselves

together, that the agreement of one part with another seemed rather to have been natural, than to have arisen

from the force of tools upon them. The king also had a fine contrivance for an ascent to the upper room over

the temple, and that was by steps in the thickness of its wall; for it had no large door on the east end, as the

lower house had, but the entrances were by the sides, through very small doors. He also overlaid the temple,

both within and without, with boards of cedar, that were kept close together by thick chains, so that this

3. Now when the king had divided the temple into two parts, he made the inner house of twenty cubits [every

way], to be the most secret chamber, but he appointed that of forty cubits to be the sanctuary; and when he

had cut a doorplace out of the wall, he put therein doors of Cedar, and overlaid them with a great deal of

gold, that had sculptures upon it. He also had veils of blue, and purple, and scarlet, and the brightest and

softest linen, with the most curious flowers wrought upon them, which were to be drawn before those doors.

He also dedicated for the most secret place, whose breadth was twenty cubits, and length the same, two

cherubims of solid gold; the height of each of them was five cubits (8) they had each of them two wings

stretched out as far as five cubits; wherefore Solomon set them up not far from each other, that with one wing

they might touch the southern wall of the secret place, and with another the northern: their other wings, which

joined to each other, were a covering to the ark, which was set between them; but nobody can tell, or even

conjecture, what was the shape of these cherubims. He also laid the floor of the temple with plates of gold;

and he added doors to the gate of the temple, agreeable to the measure of the height of the wall, but in breadth

twenty cubits, and on them he glued gold plates. And, to say all in one word, he left no part of the temple,

neither internal nor external, but what was covered with gold. He also had curtains drawn over these doors in

like manner as they were drawn over the inner doors of the most holy place; but the porch of the temple had

4. Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of

Naphtali, on the mother's side, (for she was of that tribe,) but his father was Ur, of the stock of the Israelites.

This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by

whom were made all the mechanical works about the temple, according to the will of Solomon. Moreover,

this Hiram made two [hollow] pillars, whose outsides were of brass, and the thickness of the brass was four

fingers' breadth, and the height of the pillars was eighteen cubits and their circumference twelve cubits; but

there was cast with each of their chapiters lilywork that stood upon the pillar, and it was elevated five

cubits, round about which there was network interwoven with small palms, made of brass, and covered the

lilywork. To this also were hung two hundred pomegranates, in two rows. The one of these pillars he set at

the entrance of the porch on the right hand, and called it Jachin (9) and the other at the left hand, and called it

5. Solomon also cast a brazen sea, whose figure was that of a hemisphere. This brazen vessel was called a sea

for its largeness, for the laver was ten feet in diameter, and cast of the thickness of a palm. Its middle part

rested on a short pillar that had ten spirals round it, and that pillar was ten cubits in diameter. There stood

round about it twelve oxen, that looked to the four winds of heaven, three to each wind, having their hinder

parts depressed, that so the hemispherical vessel might rest upon them, which itself was also depressed round

6. He also made ten brazen bases for so many quadrangular lavers; the length of every one of these bases was

five cubits, and the breadth four cubits, and the height six cubits. This vessel was partly turned, and was thus

contrived: There were four small quadrangular pillars that stood one at each corner; these had the sides of the

base fitted to them on each quarter; they were parted into three parts; every interval had a border fitted to

support [the laver]; upon which was engraven, in one place a lion, and in another place a bull, and an eagle.

The small pillars had the same animals engraven that were engraven on the sides. The whole work was

elevated, and stood upon four wheels, which were also cast, which had also naves and felloes, and were a foot

and a half in diameter. Any one who saw the spokes of the wheels, how exactly they were turned, and united

to the sides of the bases, and with what harmony they agreed to the felloes, would wonder at them. However,

their structure was this: Certain shoulders of hands stretched out held the corners above, upon which rested a

short spiral pillar, that lay under the hollow part of the laver, resting upon the fore part of the eagle and the

lion, which were adapted to them, insomuch that those who viewed them would think they were of one piece:

between these were engravings of palm trees. This was the construction of the ten bases. He also made ten

large round brass vessels, which were the lavers themselves, each of which contained forty baths; (10) for it

had its height four cubits, and its edges were as much distant from each other. He also placed these lavers

upon the ten bases that were called Mechonoth; and he set five of the lavers on the left side of the temple (11)

which was that side towards the north wind, and as many on the right side, towards the south, but looking

towards the east; the same [eastern] way he also set the sea Now he appointed the sea to be for washing the

hands and the feet of the priests, when they entered into the temple and were to ascend the altar, but the lavers

to cleanse the entrails of the beasts that were to be burntofferings, with their feet also.

7. He also made a brazen altar, whose length was twenty cubits, and its breadth the same, and its height ten,

for the burntofferings. He also made all its vessels of brass, the pots, and the shovels, and the basons; and

besides these, the snuffers and the tongs, and all its other vessels, he made of brass, and such brass as was in

splendor and beauty like gold. The king also dedicated a great number of tables, but one that was large and

made of gold, upon which they set the loaves of God; and he made ten thousand more that resembled them,

but were done after another manner, upon which lay the vials and the cups; those of gold were twenty

thousand, those of silver were forty thousand. He also made ten thousand candlesticks, according to the

command of Moses, one of which he dedicated for the temple, that it might burn in the day time, according to

the law; and one table with loaves upon it, on the north side of the temple, over against the candlestick; for

this he set on the south side, but the golden altar stood between them. All these vessels were contained in that

part of the holy house, which was forty cubits long, and were before the veil of that most secret place wherein

8. The king also made pouring vessels, in number eighty thousand, and a hundred thousand golden vials, and

twice as many silver vials: of golden dishes, in order therein to offer kneaded fine flour at the altar, there

were eighty thousand, and twice as many of silver. Of large basons also, wherein they mixed fine flour with

oil, sixty thousand of gold, and twice as many of silver. Of the measures like those which Moses called the

Hin and the Assaron, (a tenth deal,) there were twenty thousand of gold, and twice as many of silver. The

golden censers, in which they carried the incense to the altar, were twenty thousand; the other censers, in

which they carried fire from the great altar to the little altar, within the temple, were fifty thousand. The

sacerdotal garments which belonged to the high priest, with the long robes, and the oracle, and the precious

stones, were a thousand. But the crown upon which Moses wrote [the name of God],]was only one, and hath

remained to this very day. He also made ten thousand sacerdotal garments of fine linen, with purple girdles

for every priest; and two hundred thousand trumpets, according to the command of Moses; also two hundred

thousand garments of fine linen for the singers, that were Levites. And he made musical instruments, and

such as were invented for singing of hymns, called ,Nablee and Cindree, [psalteries and harps,] which were

9. Solomon made all these things for the honor of God, with great variety and magnificence, sparing no cost,

but using all possible liberality in adorning the temple; and these things he dedicated to the treasures of God.

He also placed a partition round about the temple, which in our tongue we call Gison, but it is called Thrigcos

by the Greeks, and he raised it up to the height of three cubits; and it was for the exclusion of the multitude

from coming into the temple, and showing that it was a place that was free and open only for the priests. He

also built beyond this court a temple, whose figure was that of a quadrangle, and erected for it great and

broad cloisters; this was entered into by very high gates, each of which had its front exposed to one of the

[four] winds, and were shut by golden doors. Into this temple all the people entered that were distinguished

from the rest by being pure and observant of the laws. But he made that temple which was beyond this a

wonderful one indeed, and such as exceeds all description in words; nay, if I may so say, is hardly believed

upon sight; for when he had filled up great valleys with earth, which, on account of their immense depth,

could not be looked on, when you bended down to see them, without pain, and had elevated the ground four

hundred cubits, he made it to be on a level with the top of the mountain, on which the temple was built, and

by this means the outmost temple, which was exposed to the air, was even with the temple itself. He

encompassed this also with a building of a double row of cloisters, which stood on high upon pillars of native

stone, while the roofs were of cedar, and were polished in a manner proper for such high roofs; but he made

How Solomon Removed The Ark Into The Temple How He Made Supplication To God, And Offered Public

1. When king Solomon had finished these works, these large and beautiful buildings, and had laid up his

donations in the temple, and all this in the interval of seven years, and had given a demonstration of his riches

and alacrity therein, insomuch that any one who saw it would have thought it must have been an immense

time ere it could have been finished; and would be surprised that so much should be finished in so short a

time; short, I mean, if compared with the greatness of the work: he also wrote to the rulers and elders of the

Hebrews, and ordered all the people to gather themselves together to Jerusalem, both to see the temple which

he had built, and to remove the ark of God into it; and when this invitation of the whole body of the people to

come to Jerusalem was every where carried abroad, it was the seventh month before they came together;

which month is by our countrymen called Thisri, but by the Macedonians Hyperberetoets. The feast of

tabernacles happened to fall at the same time, which was celebrated by the Hebrews as a most holy and most

eminent feast. So they carried the ark and the tabernacle which Moses had pitched, and all the vessels that

were for ministration, to the sacrifices of God, and removed them to the temple. (13) The king himself, and

all the people and the Levites, went before, rendering the ground moist with sacrifices, and drinkofferings,

and the blood of a great number of oblations, and burning an immense quantity of incense, and this till the

very air itself every where round about was so full of these odors, that it met, in a most agreeable manner,

persons at a great distance, and was an indication of God's presence; and, as men's opinion was, of his

habitation with them in this newly built and consecrated place, for they did not grow weary, either of singing

hymns or of dancing, until they came to the temple; and in this manner did they carry the ark. But when they

should transfer it into the most secret place, the rest of the multitude went away, and only those priests that

carried it set it between the two cherubims, which embracing it with their wings, (for so were they framed by

the artificer,) they covered it, as under a tent, or a cupola. Now the ark contained nothing else but those two

tables of stone that preserved the ten commandments, which God spake to Moses in Mount Sinai, and which

were engraved upon them; but they set the candlestick, and the table, and the golden altar in the temple,

before the most secret place, in the very same places wherein they stood till that time in the tabernacle. So

they offered up the daily sacrifices; but for the brazen altar, Solomon set it before the temple, over against the

door, that when the door was opened, it might be exposed to sight, and the sacred solemnities, and the

richness of the sacrifices, might be thence seen; and all the rest of the vessels they gathered together, and put

2. Now as soon as the priests had put all things in order about the ark, and were gone out, there cane down a

thick cloud, and stood there, and spread itself, after a gentle manner, into the temple; such a cloud it was as

was diffused and temperate, not such a rough one as we see full of rain in the winter season. This cloud so

darkened the place, that one priest could not discern another, but it afforded to the minds of all a visible

image and glorious appearance of God's having descended into this temple, and of his having gladly pitched

his tabernacle therein. So these men were intent upon this thought. But Solomon rose up, (for he was sitting

before,) and used such words to God as he thought agreeable to the Divine nature to receive, and fit for him

to give; for he said, "Thou hast an eternal house, O Lord, and such a one as thou hast created for thyself out

of thine own works; we know it to be the heaven, and the air, and the earth, and the sea, which thou

pervadest, nor art thou contained within their limits. I have indeed built this temple to thee, and thy name,

that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air,

and may constantly believe that thou art present, and art not remote from what is thine own; for neither when

thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the

care of all men, but rather thou art very near to them all, but especially thou art present to those that address

themselves to thee, whether by night or by day." When he had thus solemnly addressed himself to God, he

converted his discourse to the multitude, and strongly represented the power and providence of God to them;

how he had shown all things that were come to pass to David his father, as many of those things had

already come to pass, and the rest would certainly come to pass hereafter; and how he had given him his

name, and told to David what he should be called before he was born; and foretold, that when he should be

king after his father's death, he should build him a temple, which since they saw accomplished, according to

his prediction, he required them to bless God, and by believing him, from the sight of what they had seen

accomplished, never to despair of any thing that he had promised for the future, in order to their happiness, or

3. When the king had thus discoursed to the multitude, he looked again towards the temple, and lifting up his

right hand to the multitude, he said," It is not possible by what men can do to return sufficient thanks to God

for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital;

but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy

Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on

the Hebrew people; for with what other instrument can we better appease thee when thou art angry at us, or

more properly preserve thy favor, than with our voice? which, as we have it from the air, so do we know that

by that air it ascends upwards [towards thee]. I therefore ought myself to return thee thanks thereby, in the

first place, concerning my father, whom thou hast raised from obscurity unto so great joy; and, in the next

place, concerning myself, since thou hast performed all that thou hast promised unto this very day. And I

beseech thee for the time to come to afford us whatsoever thou, O God, hast power to bestow on such as thou

dost esteem; and to augment our house for all ages, as thou hast promised to David my father to do, both in

his lifetime and at his death, that our kingdom shall continue, and that his posterity should successively

receive it to ten thousand generations. Do not thou therefore fail to give us these blessings, and to bestow on

my children that virtue in which thou delightest. And besides all this, I humbly beseech thee that thou wilt let

some portion of thy Spirit come down and inhabit in this temple, that thou mayst appear to be with us upon

earth. As to thyself, the entire heavens, and the immensity of the things that are therein, are but a small

habitation for thee, much more is this poor temple so; but I entreat thee to keep it as thine own house, from

being destroyed by our enemies for ever, and to take care of it as thine own possession: but if this people be

found to have sinned, and be thereupon afflicted by thee with any plague, because of their sin, as with dearth

or pestilence, or any other affliction which thou usest to inflict on those that transgress any of thy holy laws,

and if they fly all of them to this temple, beseeching thee, and begging of time to deliver them, then do thou

hear their prayers, as being within thine house, and have mercy upon them, and deliver them from their

afflictions. Nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in

distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their

sins and implore thy pardon, do thou then pardon them, and hear their prayer. For hereby all shall learn that

thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an

unsociable nature, nor behave ourselves like enemies to such as are not of our own people; but are willing

that thy assistance should be communicated by thee to all men in common, and that they may have the

4. When Solomon had said this, and had cast himself upon the ground, and worshipped a long time, he rose

up, and brought sacrifices to the altar; and when he had filled it with unblemished victims, he most evidently

discovered that God had with pleasure accepted of all that he had sacrificed to him, for there came a fire

running out of the air, and rushed with violence upon the altar, in the sight of all, and caught hold of and

consumed the sacrifices. Now when this Divine appearance was seen, the people supposed it to be a

demonstration of God's abode in the temple, and were pleased with it, and fell down upon the ground and

worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now

having sufficient indications of God's favorable disposition to them; and to pray that they might always have

the like indications from him, and that he would preserve in them a mind pure from all wickedness, in

righteousness and religious worship, and that they might continue in the observation of those precepts which

God had given them by Moses, because by that means the Hebrew nation would be happy, and indeed the

most blessed of all nations among all mankind. He exhorted them also to be mindful, that by what methods

they had attained their present good things, by the same they must preserve them sure to themselves, and

make them greater and more than they were at present; for that it was not sufficient for them to suppose they

had received them on account of their piety and righteousness, but that they had no other way of preserving

them for the time to come; for that it is not so great a thing for men to acquire somewhat which they want, as

to preserve what they have acquired, and to be guilty of no sin whereby it may be hurt.

5. So when the king had spoken thus to the multitude, he dissolved the congregation, but not till he had

completed his oblations, both for himself and for the Hebrews, insomuch that he sacrificed twenty and two

thousand oxen, and a hundred and twenty thousand sheep; for then it was that the temple did first of all taste

of the victims, and all the Hebrews, with their wives and children, feasted therein: nay, besides this, the king

then observed splendidly and magnificently the feast which is called the Feast of Tabernacles, before the

6. When all these solemnities were abundantly satisfied, and nothing was omitted that concerned the Divine

worship, the king dismissed them; and they every one went to their own homes, giving thanks to the king for

the care he had taken of them, and the works he had done for them; and praying to God to preserve Solomon

to be their king for a long time. They also took their journey home with rejoicing, and making merry, and

singing hymns to God. And indeed the pleasure they enjoyed took away the sense of the pains they all

underwent in their journey home. So when they had brought the ark into the temple, and had seen its

greatness, and how fine it was, and had been partakers of the many sacrifices that had been offered, and of the

festivals that had been solemnized, they every one returned to their own cities. But a dream that appeared to

the king in his sleep informed him that God had heard his prayers; and that he would not only preserve the

temple, but would always abide in it; that is, in case his posterity and the whole multitude would be righteous.

And for himself, it said, that if he continued according to the admonitions of his father, he would advance

him to an immense degree of dignity and happiness, and that then his posterity should be kings of that

country, of the tribe of Judah, for ever; but that still, if he should be found a betrayer of the ordinances of the

law, and forget them, and turn away to the worship of strange gods, he would cut him off by the roots, and

would neither suffer any remainder of his family to continue, nor would overlook the people of Israel, or

preserve them any longer from afflictions, but would utterly destroy them with ten thousand wars and

misfortunes; would cast them out of the land which he had given their fathers, and make them sojourners in

strange lands; and deliver that temple which was now built to be burnt and spoiled by their enemies, and that

city to be utterly overthrown by the hands of their enemies; and make their miseries deserve to be a proverb,

and such as should very hardly be credited for their stupendous magnitude, till their neighbors, when they

should hear of them, should wonder at their calamities, and very earnestly inquire for the occasion, why the

Hebrews, who had been so far advanced by God to such glory and wealth, should be then so hated by him?

and that the answer that should be made by the remainder of the people should be, by confessing their sins,

and their transgression of the laws of their country. Accordingly we have it transmitted to us in writing, that

How Solomon Built Himself A Royal Palace, Very Costly And Splendid; And How He Solved The Riddles

1. After the building of the temple, which, as we have before said, was finished in seven years, the king laid

the foundation of his palace, which be did not finish under thirteen years, for he was not equally zealous in

the building of this palace as he had been about the temple; for as to that, though it was a great work, and

required wonderful and surprising application, yet God, for whom it was made, so far cooperated therewith,

that it was finished in the forementioned number of years: but the palace, which was a building much inferior

in dignity to the temple, both on account that its materials had not been so long beforehand gotten ready, nor

had been so zealously prepared, and on account that this was only a habitation for kings, and not for God, it

was longer in finishing. However, this building was raised so magnificently, as suited the happy state of the

Hebrews, and of the king thereof. But it is necessary that I describe the entire structure and disposition of the

parts, that so those that light upon this book may thereby make a conjecture, and, as it were, have a prospect

2. This house was a large and curious building, and was supported by many pillars, which Solomon built to

contain a multitnde for hearing causes, and taking cognizance of suits. It was sufficiently capacious to contain

a great body of men, who would come together to have their causes determined. It was a hundred cubits long,

and fifty broad, and thirty high, supported by quadrangular pillars, which were all of cedar; but its roof was

according to the Corinthian order, (14) with folding doors, and their adjoining pillars of equal magnitude,

each fluted with three cavities; which building as at once firm, and very ornamental. There was also another

house so ordered, that its entire breadth was placed in the middle; it was quadrangular, and its breadth was

thirty cubits, having a temple over against it, raised upon massy pillars; in which temple there was a large and

very glorious room, wherein the king sat in judgment. To this was joined another house that was built for his

queen. There were other smaller edifices for diet, and for sleep, after public matters were over; and these

were all floored with boards of cedar. Some of these Solomon built with stones of ten cubits, and wainscoted

the walls with other stones that were sawed, and were of great value, such as are dug out of the earth for the

ornaments of temples, and to make fine prospects in royal palaces, and which make the mines whence they

are dug famous. Now the contexture of the curious workmanship of these stones was in three rows, but the

fourth row would make one admire its sculptures, whereby were represented trees, and all sorts of plants;

with the shades that arose from their branches, and leaves that hung down from them. Those trees anti plants

covered the stone that was beneath them, and their leaves were wrought so prodigious thin and subtile, that

you would think they were in motion; but the other part up to the roof, was plastered over, and, as it were,

embroidered with colors and pictures. He, moreover, built other edifices for pleasure; as also very long

cloisters, and those situate in an agreeable place of the palace; and among them a most glorious dining room,

for feastings and compotations, and full of gold, and such other furniture as so fine a room ought to have for

the conveniency of the guests, and where all the vessels were made of gold. Now it is very hard to reckon up

the magnitude and the variety of the royal apartments; how many rooms there were of the largest sort, how

many of a bigness inferior to those, and how many that were subterraneous and invisible; the curiosity of

those that enjoyed the fresh air; and the groves for the most delightful prospect, for the avoiding the heat, and

covering of their bodies. And, to say all in brief, Solomon made the whole building entirely of white stone,

and cedar wood, and gold, and silver. He also adorned the roofs and walls with stones set in gold, and

beautified them thereby in the same manner as he had beautified the temple of God with the like stones. He

also made himself a throne of prodigious bigness, of ivory, constructed as a seat of justice, and having six

steps to it; on every one of which stood, on each end of the step two lions, two other lions standing above

also; but at the sitting place of the throne hands came out and received the king; and when he sat backward,

he rested on half a bullock, that looked towards his back; but still all was fastened together with gold.

3. When Solomon had completed all this in twenty years' time, because Hiram king of Tyre had contributed a

great deal of gold, and more silver to these buildings, as also cedar wood and pine wood, he also rewarded

Hiram with rich presents; corn he sent him also year by year, and wine and oil, which were the principal

things that he stood in need of, because he inhabited an island, as we have already said. And besides these, he

granted him certain cities of Galilee, twenty in number, that lay not far from Tyre; which, when Hiram went

to, and viewed, and did not like the gift, he sent word to Solomon that he did not want such cities as they

were; and after that time these cities were called the land of Cabul; which name, if it be interpreted according

to the language of the Phoenicians, denotes what does not please. Moreover, the king of Tyre sent sophisms

and enigmatical sayings to Solomon, and desired he would solve them, and free them from the ambiguity that

was in them. Now so sagacious and understanding was Solomon, that none of these problems were too hard

for him; but he conquered them all by his reasonings, and discovered their hidden meaning, and brought it to

light. Menander also, one who translated the Tyrian archives out of the dialect of the Phoenicians into the

Greek language, makes mention of these two kings, where he says thus: "When Abibalus was dead,. his son

Hiram received the kingdom from him, who, when he had lived fiftythree years, reigned thirtyfour. He

raised a bank in the large place, and dedicated the golden pillar which is in Jupiter's temple. He also went and

cut down materials of timber out of the mountain called Libanus, for the roof of temples; and when he had

pulled down the ancient temples, he both built the temple of Hercules and that of Astarte; and he first set up

the temple of Hercules in the month Peritius; he also made an expedition against the Euchii, or Titii, who did

not pay their tribute, and when he had subdued them to himself he returned. Under this king there was

Abdemon, a very youth in age, who always conquered the difficult problems which Solomon, king of

Jerusalem, commanded him to explain. Dius also makes mention of him, where he says thus: "When

Abibalus was dead, his son Hiram reigned. He raised the eastern parts of the city higher, and made the city

itself larger. He also joined the temple of Jupiter, which before stood by itself, to the city, by raising a bank in

the middle between them; and he adorned it with donations of gold. Moreover, he went up to Mount Libanus,

and cut down materials of wood for the building of the temples." He says also, that Solomon, who was then

king of Jerusalem, sent riddles to Hiram, and desired to receive the like from him, but that he who could not

solve them should pay money to them that did solve them, and that Hiram accepted the conditions; and when

he was not able to solve the riddles proposed by Solomon, he paid a great deal of money for his fine; but that

he afterward did solve the proposed riddles by means of Abdemon, a man of Tyre; and that Hiram proposed

other riddles, which, when Solomon could not solve, he paid back a great deal of money to Hiram." This it is

How Solomon Fortified The City Of Jerusalem, And Built Great Cities; And How He Brought Some Of The

1. Now when the king saw that the walls of Jerusalem stood in need of being better secured, and made

stronger, (for he thought the wails that encompassed Jerusalem ought to correspond to the dignity of the city,)

he both repaired them, and made them higher, with great towers upon them; he also built cities which might

be counted among the strongest, Hazor and Megiddo, and the third Gezer, which had indeed belonged to the

Philistines; but Pharaoh, the king of Egypt, had made an expedition against it, and besieged it, and taken it by

force; and when he had slain all its inhabitants, he utterly overthrew it, and gave it as a present to his

daughter, who had been married to Solomon; for which reason the king rebuilt it, as a city that was naturally

strong, and might be useful in wars, and the mutations of affairs that sometimes happen. Moreover, he built

two other cities not far from it, Bethhoron was the name of one of them, and Baalath of the other. He also

built other cities that lay conveniently for these, in order to the enjoyment of pleasures and delicacies in them,

such as were naturally of a good temperature of the air, and agreeable for fruits ripe in their proper seasons,

and well watered with springs. Nay, Solomon went as far as the desert above Syria, and possessed himself of

it, and built there a very great city, which was distant two days' journey from Upper Syria, and one day's

journey from Euphrates, and six long days' journey from Babylon the Great. Now the reason why this city lay

so remote from the parts of Syria that are inhabited is this, that below there is no water to be had, and that it is

in that place only that there are springs and pits of water. When he had therefore built this city, and

encompassed it with very strong walls, he gave it the name of Tadmor, and that is the name it is still called by

2. Now Solomon the king was at this time engaged in building these cities. But if any inquire why all the

kings of Egypt from Menes, who built Memphis, and was many years earlier than our forefather Abraham,

until Solomon, where the interval was more than one thousand three hundred years, were called Pharaohs,

and took it from one Pharaoh that lived after the kings of that interval, I think it necessary to inform them of

it, and this in order to cure their ignorance, and to make the occasion of that name manifest. Pharaoh, in the

Egyptian tongue, signifies a king (15) but I suppose they made use of other names from their childhood; but

when they were made kings, they changed them into the name which in their own tongue denoted their

authority; for thus it was also that the kings of Alexandria, who were called formerly by other names, when

they took the kingdom, were named Ptolemies, from their first king. The Roman emperors also were from

their nativity called by other names, but are styled Caesars, their empire and their dignity imposing that name

upon them, and not suffering them to continue in those names which their fathers gave them. I suppose also

that Herodotus of Halicarnassus, when he said there were three hundred and thirty kings of Egypt after

Menes, who built Memphis, did therefore not tell us their names, because they were in common called

Pharaohs; for when after their death there was a queen reigned, he calls her by her name Nicaule, as thereby

declaring, that while the kings were of the male line, and so admitted of the same nature, while a woman did

not admit the same, he did therefore set down that her name, which she could not naturally have. As for

myself, I have discovered from our own books, that after Pharaoh, the fatherinlaw of Solomon, no other

king of Egypt did any longer use that name; and that it was after that time when the forenamed queen of

Egypt and Ethiopia came to Solomon, concerning whom we shall inform the reader presently; but I have now

made mention of these things, that I may prove that our books and those of the Egyptians agree together in

3. But king Solomon subdued to himself the remnant of the Canaanites that had not before submitted to him;

those I mean that dwelt in Mount Lebanon, and as far as the city Hamath; and ordered them to pay tribute. He

also chose out of them every year such as were to serve him in the meanest offices, and to do his domestic

works, and to follow husbandry; for none of the Hebrews were servants [in such low employments]: nor was

it reasonable, that when God had brought so many nations under their power, they should depress their own

people to such mean offices of life, rather than those nations; while all the Israelites were concerned in

warlike affairs, and were in armor; and were set over the chariots and the horses, rather than leading the life

of slaves. He appointed also five hundred and fifty rulers over those Canaanites who were reduced to such

domestic slavery, who received the entire care of them from the king, and instructed them in those labors and

4. Moreover, the king built many ships in the Egyptian Bay of the Red Sea, in a certain place called

Eziongeber: it is now called Berenice, and is not far from the city Eloth. This country belonged formerly to

the Jews, and became useful for shipping from the donations of Hiram king of Tyre; for he sent a sufficient

number of men thither for pilots, and such as were skillful in navigation, to whom Solomon gave this

command: That they should go along with his own stewards to the land that was of old called Ophir, but now

the Aurea Chersonesus, which belongs to India, to fetch him gold. And when they had gathered four hundred

5. There was then a woman queen of Egypt and Ethiopia; (16) she was inquisitive into philosophy, and one

that on other accounts also was to be admired. When this queen heard of the virtue and prudence of Solomon,

she had a great mind to see him; and the reports that went every day abroad induced her to come to him, she

being desirous to be satisfied by her own experience, and not by a bare hearing; (for reports thus heard are

likely enough to comply with a false opinion, while they wholly depend on the credit of the relators;) so she

resolved to come to him, and that especially in order to have a trial of his wisdom, while she proposed

questions of very great difficulty, and entreated that he would solve their hidden meaning. Accordingly she

came to Jerusalem with great splendor and rich furniture; for she brought with her camels laden with gold,

with several sorts of sweet spices, and with precious stones. Now, upon the king's kind reception of her, he

both showed a great desire to please her, and easily comprehending in his mind the meaning of the curious

questions she propounded to him, he resolved them sooner than any body could have expected. So she was

amazed at the wisdom of Solomon, and discovered that it was more excellent upon trial than what she had

heard by report beforehand; and especially she was surprised at the fineness and largeness of his royal palace,

and not less so at the good order of the apartments, for she observed that the king had therein shown great

wisdom; but she was beyond measure astonished at the house which was called the Forest of Lebanon, as also

at the magnificence of his daily table, and the circumstances of its preparation and ministration, with the

apparel of his servants that waited, and the skillful and decent management of their attendance: nor was she

less affected with those daily sacrifices which were offered to God, and the careful management which the

priests and Levites used about them. When she saw this done every day, she was in the greatest admiration

imaginable, insomuch that she was not able to contain the surprise she was in, but openly confessed how

wonderfully she was affected; for she proceeded to discourse with the king, and thereby owned that she was

overcome with admiration at the things before related; and said, "All things indeed, O king, that came to our

knowledge by report, came with uncertainty as to our belief of them; but as to those good things that to thee

appertain, both such as thou thyself possessest, I mean wisdom and prudence, and the happiness thou hast

from thy kingdom, certainly the same that came to us was no falsity; it was not only a true report, but it

related thy happiness after a much lower manner than I now see it to be before my eyes. For as for the report,

it only attempted to persuade our hearing, but did not so make known the dignity of the things themselves as

does the sight of them, and being present among them. I indeed, who did not believe what was reported, by

reason of the multitude and grandeur of the things I inquired about, do see them to be much more numerous

than they were reported to be. Accordingly I esteem the Hebrew people, as well as thy servants and friends,

to be happy, who enjoy thy presence and hear thy wisdom every day continually. One would therefore bless

God, who hath so loved this country, and those that inhabit therein, as to make thee king over them."

6. Now when the queen had thus demonstrated in words how deeply the king had affected her, her disposition

was known by certain presents, for she gave him twenty talents of gold, and an immense quantity of spices

and precious stones. (They say also that we possess the root of that balsam which our country still bears by

this woman's gift.) (17) Solomon also repaid her with many good things, and principally by bestowing upon

her what she chose of her own inclination, for there was nothing that she desired which he denied her; and as

he was very generous and liberal in his own temper, so did he show the greatness of his soul in bestowing on

her what she herself desired of him. So when this queen of Ethiopia had obtained what we have already given

an account of, and had again communicated to the king what she brought with her, she returned to her own

How Solomon Grew Rich, And Fell Desperately In Love With Women And How God, Being Incensed At It,

1. About the same time there were brought to the king from the Aurea Chersonesus, a country so called,

precious stones, and pine trees, and these trees he made use of for supporting the temple and the palace, as

also for the materials of musical instruments, the harps and the psalteries, that the Levites might make use of

them in their hymns to God. The wood which was brought to him at this time was larger and finer than any

that had ever been brought before; but let no one imagine that these pine trees were like those which are now

so named, and which take that their denomination from the merchants, who so call them, that they may

procure them to be admired by those that purchase them; for those we speak of were to the sight like the

wood of the fig tree, but were whiter, and more shining. Now we have said thus much, that nobody may be

ignorant of the difference between these sorts of wood, nor unacquainted with the nature of the genuine pine

tree; and we thought it both a seasonable and humane thing, when we mentioned it, and the uses the king

2. Now the weight of gold that was brought him was six hundred and sixtysix talents, not including in that

sum what was brought by the merchants, nor what the toparchs and kings of Arabia gave him in presents. He

also cast two hundred targets of gold, each of them weighing six hundred shekels. He also made three

hundred shields, every one weighing three pounds of gold, and he had them carried and put into that house

which was called The Forest of Lebanon. He also made cups of gold, and of [precious] stones, for the

entertainment of his guests, and had them adorned in the most artificial manner; and he contrived that all his

other furniture of vessels should be of gold, for there was nothing then to be sold or bought for silver; for the

king had many ships which lay upon the sea of Tarsus, these he commanded to carry out all sorts of

merchandise unto the remotest nations, by the sale of which silver and gold were brought to the king, and a

great quantity of ivory, and Ethiopians, and apes; and they finished their voyage, going and returning, in three

3. Accordingly there went a great fame all around the neighboring countries, which proclaimed the virtue and

wisdom of Solomon, insomuch that all the kings every where were desirous to see him, as not giving credit to

what was reported, on account of its being almost incredible: they also demonstrated the regard they had for

him by the presents they made him; for they sent him vessels of gold, and silver, and purple garments, and

many sorts of spices, and horses, and chariots, and as many mules for his carriages as they could find proper

to please the king's eyes, by their strength and beauty. This addition that he made to those chariots and horses

which he had before from those that were sent him, augmented the number of his chariots by above four

hundred, for he had a thousand before, and augmented the number of his horses by two thousand, for he had

twenty thousand before. These horses also were so much exercised, in order to their making a fine

appearance, and running swiftly, that no others could, upon the comparison, appear either finer or swifter; but

they were at once the most beautiful of all others, and their swiftness was incomparable also. Their riders also

were a further ornament to them, being, in the first place, young men in the most delightful flower of their

age, and being eminent for their largeness, and far taller than other men. They had also very long heads of

hair hanging down, and were clothed in garments of Tyrian purple. They had also dust of gold every day

sprinkled on their hair, so that their heads sparkled with the reflection of the sunbeams from the gold. The

king himself rode upon a chariot in the midst of these men, who were still in armor, and had their bows fitted

to them. He had on a white garment, and used to take his progress out of the city in the morning. There was a

certain place about fifty furlongs distant from Jerusalem, which is called Etham, very pleasant it is in fine

gardens, and abounding in rivulets of water; (18) thither did he use to go out in the morning, sitting on high

4. Now Solomon had a divine sagacity in all things, and was very diligent and studious to have things done

after an elegant manner; so he did not neglect the care of the ways, but he laid a causeway of black stone

along the roads that led to Jerusalem, which was the royal city, both to render them easy for travelers, and to

manifest the grandeur of his riches and government. He also parted his chariots, and set them in a regular

order, that a certain number of them should be in every city, still keeping a few about him; and those cities he

called the cities of his chariots. And the king made silver as plentiful in Jerusalem as stones in the street; and

so multiplied cedar trees in the plains of Judea, which did not grow there before, that they were like the

multitude of common sycamore trees. He also ordained the Egyptian merchants that brought him their

merchandise to sell him a chariot, with a pair of horses, for six hundred drachmae of silver, and he sent them

5. But although Solomon was become the most glorious of kings, and the best beloved by God, and had

exceeded in wisdom and riches those that had been rulers of the Hebrews before him, yet did not he persevere

in this happy state till he died. Nay, he forsook the observation of the laws of his fathers, and came to an end

no way suitable to our foregoing history of him. He grew mad in his love of women, and laid no restraint on

himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out

of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of

Moses, which forbade Jews to marry any but those that were of their own people. He also began to worship

their gods, which he did in order to the gratification of his wives, and out of his affection for them. This very

thing our legislator suspected, and so admonished us beforehand, that we should not marry women of other

countries, lest we should be entangled with foreign customs, and apostatize from our own; lest we should

leave off to honor our own God, and should worship their gods. But Solomon was Gllen headlong into

unreasonable pleasures, and regarded not those admonitions; for when he had married seven hundred wives,

(19) the daughters of princes and of eminent persons, and three hundred concubines, and those besides the

king of Egypt's daughter, he soon was governed by them, till he came to imitate their practices. He was

forced to give them this demonstration of his kindness and affection to them, to live according to the laws of

their countries. And as he grew into years, and his reason became weaker by length of time, it was not

sufficient to recall to his mind the institutions of his own country; so he still more and more contemned his

own God, and continued to regard the gods that his marriages had introduced nay, before this happened, he

sinned, and fell into an error about the observation of the laws, when he made the images of brazen oxen that

supported the brazen sea, (20) and the images of lions about his own throne; for these he made, although it

was not agreeable to piety so to do; and this he did, notwithstanding that he had his father as a most excellent

and domestic pattern of virtue, and knew what a glorious character he had left behind him, because of his

piety towards God. Nor did he imitate David, although God had twice appeared to him in his sleep, and

exhorted him to imitate his father. So he died ingloriously. There came therefore a prophet to him, who was

sent by God, and told him that his wicked actions were not concealed from God; and threatened him that he

should not long rejoice in what he had done; that, indeed, the kingdom should not be taken from him while he

was alive, because God had promised to his father David that he would make him his successor, but that he

would take care that this should befall his son when he :was dead; not that he would withdraw all the people

from him, but that he would give ten tribes to a servant of his, and leave only two tribes to David's grandson

for his sake, because he loved God, and for the sake of the city of Jerusalem, wherein he should have a

6. When Solomon heard this he was grieved, and greatly confounded, upon this change of almost all that

happiness which had made him to be admired, into so bad a state; nor had there much time passed after the

prophet had foretold what was coming before God raised up an enemy against him, whose name was Ader,

who took the following occasion of his enmity to him. He was a child of the stock of the Edomites, and of the

blood royal; and when Joab, the captain of David's host, laid waste the land of Edom, and destroyed all that

were men grown, and able to bear arms, for six months' time, this Hadad fled away, and came to Pharaoh the

king of Egypt, who received him kindly, and assigned him a house to dwell in, and a country to supply him

with food; and when he was grown up he loved him exceedingly, insomuch that he gave him his wife's sister,

whose name was Tahpenes, to wife, by whom he had a son; who was brought up with the king's children.

When Hadad heard in Egypt that both David and Joab were dead, he came to Pharaoh, and desired that he

would permit him to go to his own country; upon which the king asked what it was that he wanted, and what

hardship he had met with, that he was so desirous to leave him. And when he was often troublesome to him,

and entreated him to dismiss him, he did not then do it; but at the time when Solomon's affairs began to grow

worse, on account of his forementioned transgressions (21) and God's anger against him for the same, Hadad,

by Pharaoh's permission, came to Edom; and when he was not able to make the people forsake Solomon, for

it was kept under by many garrisons, and an innovation was not to be made with safety, he removed thence,

and came into Syria; there he lighted upon one Rezon, who had run away from Hadadezer, king of Zobah, his

master, and was become a robber in that country, and joined friendship with him, who had already a band of

robbers about him. So he went up, and seized upon that part of Syria, and was made king thereof. He also

made incursions into the land of Israel, and did it no small mischief, and spoiled it, and that in the lifetime of

7. There was also one of Solomon's own nation that made an attempt against him, Jeroboam the son of Nebat,

who had an expectation of rising, from a prophecy that had been made to him long before. He was left a child

by his father, and brought up by his mother; and when Solomon saw that he was of an active and bold

disposition, he made him the curator of the walls which he built round about Jerusalem; and he took such care

of those works, that the king approved of his behavior, and gave him, as a reward for the same, the charge of

the tribe of Joseph. And when about that time Jeroboam was once going out of Jerusalem, a prophet of the

city Shilo, whose name was Ahijah, met him and saluted him; and when he had taken him a little aside to a

place out of the way, where there was not one other person present, he rent the garment he had on into twelve

pieces, and bid Jeroboam take ten of them; and told him beforehand, that "this is the will of God; he will part

the dominion of Solomon, and give one tribe, with that which is next it, to his son, because of the promise

made to David for his succession, and will have ten tribes to thee, because Solomon hath sinned against him,

and delivered up himself to women, and to their gods. Seeing therefore thou knowest the cause for which

8. So Jeroboam was elevated by these words of the prophet; and being a young man, (22) of a warm temper,

and ambitious of greatness, he could not be quiet; and when he had so great a charge in the government, and

called to mind what had been revealed to him by Ahijah, he endeavored to persuade the people to forsake

Solomon, to make a disturbance, and to bring the government over to himself. But when Solomon understood

his intention and treachery, he sought to catch him and kill him; but Jeroboam was informed of it beforehand,

and fled to Shishak, the king of Egypt, and there abode till the death of Solomon; by which means he gained

these two advantages to suffer no harm from Solomon, and to be preserved for the kingdom. So Solomon

died when he was already an old man, having reigned eighty years, and lived ninetyfour. He was buried in

Jerusalem, having been superior to all other kings in happiness, and riches, and wisdom, excepting that when

he was growing into years he was deluded by women, and transgressed the law; concerning which

transgressions, and the miseries which befell the Hebrews thereby, I think proper to discourse at another

How, Upon The Death Of Solomon The People Forsook His Son Rehoboam, And Ordained Jeroboam King

1. Now when Solomon was dead, and his son Rehoboam (who was born of an Amntonite wife; whose name

was Naamah) had succeeded him in the kingdom, the rulers of the multitude sent immediately into Egypt,

and called back Jeroboam; and when he was come to them, to the city Shethem, Rehoboam came to it also,

for he had resolved to declare himself king to the Israelites while they were there gathered together. So the

rulers of the people, as well as Jeroboam, came to him, and besought him, and said that he ought to relax, and

to be gentler than his father, in the servitude he had imposed on them, because they had borne a heavy yoke,

and that then they should be better affected to him, and be well contented to serve him under his moderate

government, and should do it more out of love than fear. But Rehoboam told them they should come to him

again in three days' time, when he would give an answer to their request. This delay gave occasion to a

present suspicion, since he had not given them a favorable answer to their mind immediately; for they

thought that he should have given them a humane answer offhand, especially since he was but young.

However, they thought that this consultation about it, and that he did not presently give them a denial,

2. Rehoboam now called his father's friends, and advised with them what sort of answer he ought to give to

the multitude; upon which they gave him the advice which became friends, and those that knew the temper of

such a multitude. They advised him to speak in a way more popular than suited the grandeur of a king,

because he would thereby oblige them to submit to him with goodwill, it being most agreeable to subjects

that their kings should be almost upon the level with them. But Rehoboam rejected this so good, and in

general so profitable, advice, (it was such, at least, at that time when he was to be made king,) God himself, I

suppose, causing what was most advantageous to be condemned by him. So he called for the young men who

were brought up with him, and told them what advice the elders had given him, and bade them speak what

they thought he ought to do. They advised him to give the following answer to the people (for neither their

youth nor God himself suffered them to discern what was best): That his little finger should be thicker than

his father's loins; and if they had met with hard usage from his father, they should experience much rougher

treatment from him; and if his father had chastised them with whips, they must expect that he would do it

with scorpions. (23) The king was pleased with this advice, and thought it agreeable to the dignity of his

government to give them such an answer. Accordingly, when the multitude was come together to hear his

answer on the third day, all the people were in great expectation, and very intent to hear what the king would

say to them, and supposed they should hear somewhat of a kind nature; but he passed by his friends, and

answered as the young men had given him counsel. Now this was done according to the will of God, that

3. By these words the people were struck as it were by all iron hammer, and were so grieved at the words, as

if they had already felt the effects of them; and they had great indignation at the king; and all cried out aloud,

and said, "We will have no longer any relation to David or his posterity after this day." And they said further,

"We only leave to Rehoboam the temple which his father built;" and they threatened to forsake him. Nay,

they were so bitter, and retained their wrath so long, that when he sent Adoram, which was over the tribute,

that he might pacify them, and render them milder, and persuade them to forgive him, if he had said any thing

that was rash or grievous to them in his youth, they would not hear it, but threw stones at him, and killed him.

When Rehoboam saw this, he thought himself aimed at by those stones with which they had killed his

servant, and feared lest he should undergo the last of punishments in earnest; so he got immediately into his

chariot, and fled to Jerusalem, where the tribe of Judah and that of Benjamin ordained him king; but the rest

of the multitude forsook the sons of David from that day, and appointed Jeroboam to be the ruler of their

public affairs. Upon this Rehoboam, Solomon's son, assembled a great congregation of those two tribes that

submitted to him, and was ready to take a hundred and eighty thousand chosen men out of the army, to make

an expedition against Jeroboam and his people, that he might force them by war to be his servants; but he was

forbidden of God by the prophet [Shemaiah] to go to war, for that it was not just that brethren of the same

contry should fight one against another. He also said that this defection of the multitude was according to the

purpose of God. So he did not proceed in this expedition. And now I will relate first the actions of Jeroboam

the king of Israel, after which we will relate what are therewith connected, the actions of Rehoboam, the king

of the two tribes; by this means we shall preserve the good order of the history entire.

4. When therefore Jeroboam had built him a palace in the city Shechem, he dwelt there. He also built him

another at Penuel, a city so called. And now the feast of tabernacles was approaching in a little time,

Jeroboam considered, that if he should permit the multitude to go to worship God at Jerusalem, and there to

celebrate the festival, they would probably repent of what they had done, and be enticed by the temple, and

by the worship of God there performed, and would leave him, and return to their first kings; and if so, he

should run the risk of losing his own life; so he invented this contrivance; He made two golden heifers, and

built two little temples for them, the one in the city Bethel, and the other in Dan, which last was at the

fountains of the Lesser Jordan (24) and he put the heifers into both the little temples, in the forementioned

cities. And when he had called those ten tribes together over whom he ruled, he made a speech to the people

in these words: "I suppose, my countrymen, that you know this, that every place hath God in it; nor is there

any one determinate place in which he is, but he every where hears and sees those that worship him; on which

account I do not think it right for you to go so long a journey to Jerusalem, which is an enemy's city, to

worship him. It was a man that built the temple: I have also made two golden heifers, dedicated to the same

God; and the one of them I have consecrated in the city Bethel, and the other in Dan, to the end that those of

you that dwell nearest those cities may go to them, and worship God there; and I will ordain for you certain

priests and Levites from among yourselves, that you may have no want of the tribe of Levi, or of the sons of

Aaron; but let him that is desirous among you of being a priest, bring to God a bullock and a ram, which they

say Aaron the first priest brought also." When Jeroboam had said this, he deluded the people, and made them

to revolt from the worship of their forefathers, and to transgress their laws. This was the beginning of

miseries to the Hebrews, and the cause why they were overcome in war by foreigners, and so fell into

5. When the feast [of tabernacles] was just approaching, Jeroboam was desirous to celebrate it himself in

Bethel, as did the two tribes celebrate it in Jerusalem. Accordingly he built an altar before the heifer, and

undertook to be high priest himself. So he went up to the altar, with his own priests about him; but when he

was going to offer the sacrifices and the burntofferings, in the sight of all the people, a prophet, whose name

was Jadon, was sent by God, and came to him from Jerusalem, who stood in the midst of the multitude, and

in the 'hearing of' the king, and directing his discourse to the altar, said thus: God foretells that there shall be a

certain man of the family of David, Josiah by name, who shall slay upon thee those false priests that shall live

at that time, and upon thee shall burn the bones of those deceivers of the people, those impostors' and wicked

wretches. However, that this people may believe that these things shall so come to pass, I foretell a sign to

them that shall also come to pass. This altar shall be broken to pieces immediately, and all the fat of the

sacrifices that is upon it shall be poured upon the ground." When the prophet had said this, Jeroboam fell into

a passion, and stretched out his hand, and bid them lay hold of him; but that hand which he stretched out was

enfeebled, and he was not able to pull it in again to him, for it was become withered, and hung down, as if it

were a dead hand. The altar also was broken to pieces, and all that was upon it was poured out, as the prophet

had foretold should come to pass. So the king understood that he was a man of veracity, and had a Divine

foreknowledge; and entreated him to pray to God that he would restore his right hand. Accordingly the

prophet did pray to God to grant him that request. So the king, having his hand recovered to its natural state,

rejoiced at it, and invited the prophet to sup with him; but Jadon said that he could not endure to come into

his house, nor to taste of bread or water in this city, for that was a thing God had forbidden him to do; as also

to go back by the same way which he came, but he said he was to return by another way. So the king

wondered at the abstinence of the man, but was himself in fear, as suspecting a change of his affairs for the

How Jadon The Prophet Was Persuaded By Another Lying Prophet And Returned [To Bethel,] And Was

Afterwards Slain By A Lion. As Also What Words The Wicked Prophet Made Use Of To Persuade The

1. Now there was a certain wicked man in that city, who was a false prophet, whom Jeroboam had in great

esteem, but was deceived by him and his flattering words. This man was bedrid, by reason or the infirmities

of old age: however, he was informed by his sons concerning the prophet that was come from Jerusalem, and

concerning the signs done by him; and how, when Jeroboam's right hand had been enfeebled, at the prophet's

prayer he had it revived again. Whereupon he was afraid that this stranger and prophet should be in better

esteem with the king than himself, and obtain greater honor from him: and he gave orders to his sons to

saddle his ass presently, and make all ready that he might go out. Accordingly they made haste to do what

they were commanded, and he got upon the ass and followed after the prophet.; and when he had overtaken

him, as he was resting himself under a very large oak tree that was thick and shady, he at first saluted him,

but presently he complained of him, because he had not come into his house, and partaken of his hospitality.

And when the other said that God had forbidden him to taste of any one's provision in that city, he replied,

that "for certain God had not forbidden that I should set food before thee, for I am a prophet as thou art, and

worship God in the same manner that thou dost; and I am now come as sent by him, in order to bring thee

into my house, and make thee my guest." Now Jadon gave credit to this lying prophet, and returned back with

him. But when they were at dinner, and merry together, God appeared to Jadon, and said that he should suffer

punishment for transgressing his commands, and he told him what that punishment should be for he said

that he should meet with a lion as he was going on his way, by which lion he should be torn in pieces, and be

deprived of burial in the sepulchers of his fathers; which things came to pass, as I suppose, according to the

will of God, that so Jeroboam might not give heed to the words of Jadon as of one that had been convicted of

lying. However, as Jadon was again going to Jerusalem, a lion assaulted him, and pulled him off the beast he

rode on, and slew him; yet did he not at all hurt the ass, but sat by him, and kept him, as also the prophet's

body. This continued till some travelers that saw it came and told it in the city to the false prophet, who sent

his sons, and brought the body unto the city, and made a funeral for him at great expense. He also charged his

sons to bury himself with him and said that all which he had foretold against that city, and the altar, and

priests, and false prophets, would prove true; and that if he were buried with him, he should receive no

injurious treatment after his death, the bones not being then to be distinguished asunder. But now, when he

had performed those funeral rites to the prophet, and had given that charge to his sons, as he was a wicked

and an impious man, he goes to Jeroboam, and says to him, "And wherefore is it now that thou art disturbed

at the words of this silly fellow?" And when the king had related to him what had happened about the altar,

and about his own hand, and gave him the names of divine man, and an excellent prophet, he endeavored by a

wicked trick to weaken that his opinion; and by using plausible words concerning what had happened, he

aimed to injure the truth that was in them; for he attempted to persuade him that his hand was enfeebled by

the labor it had undergone in supporting the sacrifices, and that upon its resting awhile it returned to its

former nature again; and that as to the altar, it was but new, and had borne abundance of sacrifices, and those

large ones too, and was accordingly broken to pieces, and fallen down by the weight of what had been laid

upon it. He also informed him of the death of him that had foretold those things, and how he perished;

[whence he concluded that] he had not any thing in him of a prophet, nor spake any thing like one. When he

had thus spoken, he persuaded the king, and entirely alienated his mind from God, and from doing works that

were righteous and holy, and encouraged him to go on in his impious practices (25) and accordingly he was

to that degree injurious to God, and so great a transgressor, that he sought for nothing else every day but how

he might be guilty of some new instances of wickedness, and such as should be more detestable than what he

had been so insolent as to do before. And so much shall at present suffice to have said concerning Jeroboam.

Concerning Rehoboam, And How God Inflicted Punishment Upon Him For His Impiety By Shishak [King

1. Now Rehoboam, the son of Solomon, who, as we said before, was king of the two tribes, built strong and

large cities, Bethlehem, and Etare, and Tekoa, and Bethzur, and Shoco, and Adullam, and Ipan, and Maresha,

and Ziph, and Adorlam, and Lachlsh, and Azekah, and Zorah, and Aijalon, and Hebron; these he built first of

all in the tribe of Judah. He also built other large cities in the tribe of Benjamin, and walled them about, and

put garrisons in them all, and captains, and a great deal of corn, and wine, and oil, and he furnished every one

of them plentifully with other provisions that were necessary for sustenance; moreover, he put therein shields

and spears for many ten thousand men. The priests also that were in all Israel, and the Levites, and if there

were any of the multitude that were good and righteous men, they gathered themselves together to him,

having left their own cities, that they might worship God in Jerusalem; for they were not willing to be forced

to worship the heifers which Jeroboam had made; and they augmented the kingdom of Rehoboam for three

years. And after he had married a woman of his own kindred, and had by her three children born to him, he

married also another of his own kindred, who was daughter of Absalom by Tamar, whose name was

Maachah, and by her he had a son, whom he named Abijah. He had moreover many other children by other

wives, but he loved Maachah above them all. Now he had eighteen legitimate wives, and thirty concubines;

and he had born to him twentyeight sons and threescore daughters; but he appointed Abijah, whom he had

by Maachah, to be his successor in the kingdom, and intrusted him already with the treasures and the

2. Now I cannot but think that the greatness of a kingdom, and its change into prosperity, often become the

occasion of mischief and of transgression to men; for when Rehoboam saw that his kingdom was so much

increased, he went out of the right way unto unrighteous and irreligious practices, and he despised the

worship of God, till the people themselves imitated his wicked actions: for so it usually happens, that the

manners of subjects are corrupted at the same time with those of their governors, which subjects then lay

aside their own sober way of living, as a reproof of their governors' intemperate courses, and follow their

wickedness as if it were virtue; for it is not possible to show that men approve of the actions of their kings,

unless they do the same actions with them. Agreeable whereto it now happened to the subjects of Rehoboam;

for when he was grown impious, and a transgressor himself, they endeavored not to offend him by resolving

still to be righteous. But God sent Shishak, king of Egypt, to punish them for their unjust behavior towards

him, concerning whom Herodotus was mistaken, and applied his actions to Sesostris; for this Shishak, (26) in

the fifth year of the reign of Rehoboam, made an expedition [into Judea] with many ten thousand men; for he

had one thousand two hundred chariots in number that followed him, and threescore thousand horsemen, and

four hundred thousand footmen. These he brought with him, and they were the greatest part of them Libyans

and Ethiopians. Now therefore when he fell upon the country of the Hebrews, he took the strongest cities of

Rehoboam's kingdom without fighting; and when he had put garrisons in them, he came last of all to

3. Now when Rehoboam, and the multitude with him, were shut up in Jerusalem by the means of the army of

Shishak, and when they besought God to give them victory and deliverance, they could not persuade God to

be on their side. But Shemaiah the prophet told them, that God threatened to forsake them, as they had

themselves forsaken his worship. When they heard this, they were immediately in a consternation of mind;

and seeing no way of deliverance, they all earnestly set themselves to confess that God might justly overlook

them, since they had been guilty of impiety towards him, and had let his laws lie in confusion. So when God

saw them in that disposition, and that they acknowledge their sins, he told the prophet that he would not

destroy them, but that he would, however, make them servants to the Egyptians, that they may learn whether

they will suffer less by serving men or God. So when Shishak had taken the city without fighting, because

Rehoboam was afraid, and received him into it, yet did not Shishak stand to the covenants he had made, but

he spoiled the temple, and emptied the treasures of God, and those of the king, and carried off innumerable

ten thousands of gold and silver, and left nothing at all behind him. He also took away the bucklers of gold,

and the shields, which Solomon the king had made; nay, he did not leave the golden quivers which David had

taken from the king of Zobah, and had dedicated to God; and when he had thus done, he returned to his own

kingdom. Now Herodotus of Halicarnassus mentions this expedition, having only mistaken the king's name;

and [in saying that] he made war upon many other nations also, and brought Syria of Palestine into

subjection, and took the men that were therein prisoners without fighting. Now it is manifest that he intended

to declare that our nation was subdued by him; for he saith that he left behind him pillars in the land of those

that delivered themselves up to him without fighting, and engraved upon them the secret parts of women.

Now our king Rehoboam delivered up our city without fighting. He says withal (27) that the Ethiopians

learned to circumcise their privy parts from the Egyptians, with this addition, that the Phoenicians and

Syrians that live in Palestine confess that they learned it of the Egyptians. Yet it is evident that no other of the

Syrians that live in Palestine, besides us alone, are circumcised. But as to such matters, let every one speak

4. When Shishak was gone away, king Rehoboam made bucklers and shields of brass, instead of those of

gold, and delivered the same number of them to the keepers of the king's palace. So, instead of warlike

expeditions, and that glory which results from those public actions, he reigned in great quietness, though not

without fear, as being always an enemy to Jeroboam, and he died when he had lived fiftyseven years, and

reigned seventeen. He was in his disposition a proud and a foolish man, and lost [part of his] dominions by

not hearkening to his father's friends. He was buried in Jerusalem, in the sepulchers of the kings; and his son

Abijah succeeded him in the kingdom, and this in the eighteenth year of Jeroboam's reign over the ten tribes;

and this was the conclusion of these affairs. It must be now our business to relate the affairs of Jeroboam, and

how he ended his life; for he ceased not nor rested to be injurious to God, but every day raised up altars upon

Concerning The Death Of A Son Of Jeroboam. How Jeroboam Was Beaten By Abijah Who Died A Little

Afterward And Was Succeeded In His Kingdom By Asa. And Also How, After The Death Of Jeroboam

1. However, God was in no long time ready to return Jeroboam's wicked actions, and the punishment they

deserved, upon his own head, and upon the heads of all his house. And whereas a soil of his lay sick at that

time, who was called Abijah, he enjoined his wife to lay aside her robes, and to take the garments belonging

to a private person, and to go to Ahijah the prophet, for that he was a wonderful man in foretelling futurities,

it having been he who told me that I should be king. He also enjoined her, when she came to him, to inquire

concerning the child, as if she were a stranger, whether he should escape this distemper. So she did as her

husband bade her, and changed her habit, and came to the city Shiloh, for there did Ahijah live. And as she

was going into his house, his eyes being then dim with age, God appeared to him, and informed him of two

things; that the wife of Jeroboam was come to him, and what answer he should make to her inquiry.

Accordingly, as the woman was coming into the house like a private person and a stranger, he cried out,

"Come in, O thou wife of Jeroboam! Why concealest thou thyself? Thou art not concealed from God, who

hath appeared to me, and informed me that thou wast coming, and hath given me in command what I shall

say to thee." So he said that she should go away to her husband, and speak to him thus: "Since I made thee a

great man when thou wast little, or rather wast nothing, and rent the kingdom from the house of David, and

gave it to thee, and thou hast been unmindful of these benefits, hast left off my worship, hast made thee

molten gods and honored them, I will in like manner cast thee down again, and will destroy all thy house, and

make them food for the dogs and the fowls; for a certain king is rising up, by appointment, over all this

people, who shall leave none of the family of Jeroboam remaining. The multitude also shall themselves

partake of the same punishment, and shall be cast out of this good land, and shall be scattered into the places

beyond Euphrates, because they have followed the wicked practices of their king, and have worshipped the

gods that he made, and forsaken my sacrifices. But do thou, O woman, make haste back to thy husband, and

tell him this message; but thou shalt then find thy son dead, for as thou enterest the city he shall depart this

life; yet shall he be buried with the lamentation of all the multitude, and honored with a general mourning, for

he was the only person of goodness of Jeroboam's family." When the prophet had foretold these events, the

woman went hastily away with a disordered mind, and greatly grieved at the death of the forenamed child. So

she was in lamentation as she went along the road, and mourned for the death of her son, that was just at

hand. She was indeed in a miserable condition at the unavoidable misery of his death, and went apace, but in

circumstances very unfortunate, because of her son: for the greater haste she made, she would the sooner see

her son dead, yet was she forced to make such haste on account of her husband. Accordingly, when she was

come back, she found that the child had given up the ghost, as the prophet had said; and she related all the

2. Yet did not Jeroboam lay any of these things to heart, but he brought together a very numerous army, and

made a warlike expedition against Abijah, the son of Rehoboam, who had succeeded his father in the

kingdom of the two tribes; for he despised him because of his age. But when he heard of the expedition of

Jeroboam, he was not affrighted at it, but proved of a courageous temper of mind, superior both to his youth

and to the hopes of his enemy; so he chose him an army out of the two tribes, and met Jeroboam at a place

called Mount Zemaraim, and pitched his camp near the other, and prepared everything necessary for the fight.

His army consisted of four hundred thousand, but the army of Jeroboam was double to it. Now as the armies

stood in array, ready for action and dangers, and were just going to fight, Abijah stood upon an elevated

place, and beckoning with his hand, he desired the multitude and Jeroboam himself to hear first with silence

what he had to say. And when silence was made, he began to speak, and told them, "God had consented

that David and his posterity should be their rulers for all time to come, and this you yourselves are not

unacquainted with; but I cannot but wonder how you should forsake my father, and join yourselves to his

servant Jeroboam, and are now here with him to fight against those who, by God's own determination, are to

reign, and to deprive them of that dominion which they have still retained; for as to the greater part of it,

Jeroboam is unjustly in possession of it. However, I do not suppose he will enjoy it any longer; but when he

hath suffered that punishment which God thinks due to him for what is past, he will leave off the

transgressions he hath been guilty of, and the injuries he hath offered to him, and which he hath still

continued to offer and hath persuaded you to do the same: yet when you were not any further unjustly treated

by my father, than that he did not speak to you so as to please you, and this only in compliance with the

advice of wicked men, you in anger forsook him, as you pretended, but, in reality, you withdrew yourselves

from God, and from his laws, although it had been right for you to have forgiven a man that was young in

age, and not used to govern people, not only some disagreeable words, but if his youth and unskilfulness in

affairs had led him into some unfortunate actions, and that for the sake of his father Solomon, and the benefits

you received from him; for men ought to excuse the sins of posterity on account of the benefactions of parent;

but you considered nothing of all this then, neither do you consider it now, but come with so great an army

against us. And what is it you depend upon for victory? Is it upon these golden heifers, and the altars that you

have on high places, which are demonstrations of your impiety, and not of religious worship? Or is it the

exceeding multitude of your army which gives you such good hopes? Yet certainly there is no strength at all

in an army of many ten thousands, when the war is unjust; for we ought to place our surest hopes of success

against our enemies in righteousness alone, and in piety towards God; which hope we justly have, since we

have kept the laws from the beginning, and have worshipped our own God, who was not made by hands out

of corruptible matter; nor was he formed by a wicked king, in order to deceive the multitude; but who is his

own workmanship, (28) and the beginning and end of all things. I therefore give you counsel even now to

repent, and to take better advice, and to leave off the prosecution of the war; to call to mind the laws of your

country, and to reflect what it hath been that hath advanced you to so happy a state as you are now in."

3. This was the speech which Abijah made to the multitude. But while he was still speaking Jeroboam sent

some of his soldiers privately to encompass Abijab round about, on certain parts of the camp that were not

taken notice of; and when he was thus within the compass of the enemy, his army was affrighted, and their

courage failed them; but Abijah encouraged them, and exhorted them to place their hopes on God, for that he

was not encompassed by the enemy. So they all at once implored the Divine assistance, while the priests

sounded with the trumpet, and they made a shout, and fell upon their enemies, and God brake the courage and

cast down the force of their enemies, and made Ahijah's army superior to them; for God vouchsafed to grant

them a wonderful and very famous victory; and such a slaughter was now made of Jeroboam's army (29) as is

never recorded to have happened in any other war, whether it were of the Greeks or of the Barbarians, for

they overthrew [and slew] five hundred thousand of their enemies, and they took their strongest cities by

force, and spoiled them; and besides those, they did the same to Bethel and her towns, and Jeshanah and her

towns. And after this defeat Jeroboam never recovered himself during the life of Abijah, who yet did not long

survive, for he reigned but three years, and was buried in Jerusalem in the sepulchers of his forefathers. He

left behind him twentytwo sons, and sixteen daughters; and he had also those children by fourteen wives;

and Asa his son succeeded in the kingdom; and the young man's mother was Michaiah. Under his reign the

4. And so far concerning Abijah, the son of Rehoboam, the son of Solomon, as his history hath come down to

us. But Jeroboam, the king of the ten tribes, died when he had governed them two and twenty years; whose

son Nadab succeeded him, in the second year of the reign of Asa. Now Jeroboam's son governed two years,

and resembled his father in impiety and wickedness. In these two years he made an expedition against

Gibbethon, a city of the Philistines, and continued the siege in order to take it; but he was conspired against

while he was there by a friend of his, whose name was Baasha, the son of Ahijah, and was slain; which

Baasha took the kingdom after the other's death, and destroyed the whole house of Jeroboam. It also came to

pass, according as God had foretold, that some of Jeroboam's kindred that died in the city were torn to pieces

and devoured by dogs, and that others of them that died in the fields were torn and devoured by the fowls. So

the house of Jeroboam suffered the just punishment of his impiety, and of his wicked actions.

How Zerah, King Of The Ethiopians, Was Beaten By Asa; And How Asa, Upon Baasha's Making War

Against Him, Invited The King Of The Damascens To Assist Him; And How, On The Destruction Of The

1. Now Asa, the king of Jerusalem, was of an excellent character, and had a regard to God, and neither did

nor designed any thing but what had relation to the observation of the laws. He made a reformation of his

kingdom, and cut off whatsoever was wicked therein, and purified it from every impurity. Now he had an

army of chosen men that were armed with targets and spears; out of the tribe of Judah three hundred

thousand; and out of the tribe of Benjamin, that bore shields and drew bows, two hundred and fifty thousand.

But when he had already reigned ten years, Zerah, king of Ethiopia, (30) made an expedition against him,

with a great army, of nine hundred thousand footmen, and one hundred thousand horsemen, and three

hundred chariots, and came as far as Mareshah, a city that belonged to the tribe of Judah. Now when Zerah

had passed so far with his own army, Asa met him, and put his army in array over against him, in a valley

called Zephathah, not far from the city; and when he saw the multitude of the Ethiopians, he cried out, and

besought God to give him the victory, and that he might kill many ten thousands of the enemy: "For," said he,

(31) "I depend on nothing else but that assistance which I expect from thee, which is able to make the fewer

superior to the more numerous, and the weaker to the stronger; and thence it is alone that I venture to meet

2. While Asa was saying this, God gave him a signal of victory, and joining battle cheerfully on account of

what God had foretold about it, he slew a great many of the Ethiopians; and when he had put them to flight,

he pursued them to the country of Gerar; and when they left off killing their enemies, they betook themselves

to spoiling them, (for the city Gerar was already taken,) and to spoiling their camp, so that they carried off

much gold, and much silver, and a great deal of [other] prey, and camels, and great cattle, and flocks of

sheep. Accordingly, when Asa and his army had obtained such a victory, and such wealth from God, they

returned to Jerusalem. Now as they were coming, a prophet, whose name was Azariah, met them on the road,

and bade them stop their journey a little; and began to say to them thus: That the reason why they had

obtained this victory from God was this, that they had showed themselves righteous and religious men, and

had done every thing according to the will of God; that therefore, he said, if they persevered therein, God

would grant that they should always overcome their enemies, and live happily; but that if they left off his

worship, all things shall fall out on the contrary; and a time should come, wherein no true prophet shall be left

in your whole multitude, nor a priest who shall deliver you a true ,answer from the oracle; but your cities

shall be overthrown, and your nation scattered over the whole earth, and live the life of strangers and

wanderers. So he advised them, while they had time, to be good, and not to deprive themselves of the favor of

God. When the king and the people heard this, they rejoiced; and all in common, and every one in particular,

took great care to behave themselves righteously. The king also sent some to take care that those in the

3. And this was the state of Asa, king of the two tribes. I now return to Baasha, the king of the multitude of

the Israelites, who slew Nadab, the son of Jeroboam, and retained the government. He dwelt in the city

Tirzah, having made that his habitation, and reigned twentyfour years. He became more wicked and impious

than Jeroboam or his son. He did a great deal of mischief to the multitude, and was injurious to God, who

sent the prophet Jehu, and told him beforehand that his whole family should be destroyed, and that he would

bring the same miseries on his house which had brought that of Jeroboam to ruin; because when he had been

made king by him, he had not requited his kindness, by governing the multitude righteously and religiously;

which things, in the first place, tended to their own happiness, and, in the next place, were pleasing to God:

that he had imitated this very wicked king Jeroboam; and although that man's soul had perished, yet did he

express to the life his wickedness; and he said that he should therefore justly experience the like calamity

with him, since he had been guilty of the like wickedness. But Baasha, though he heard beforehand what

miseries would befall him and his whole family for their insolent behavior, yet did not he leave off his

wicked practices for the time to come, nor did he care to appear other than worse and worse till he died; nor

did he then repent of his past actions, nor endeavor to obtain pardon of God for them, but did as those do who

have rewards proposed to them, when they have once in earnest set about their work, they do not leave off

their labors; for thus did Baasha, when the prophet foretold to him what would come to pass, grow worse, as

if what were threatened, the perdition of his family, and the destruction of his house, (which are really among

the greatest of evils,) were good things; and, as if he were a combatant for wickedness, he every day took

more and more pains for it: and at last he took his army and assaulted a certain considerable city called

Ramah, which was forty furlongs distant from Jerusalem; and when he had taken it, he fortified it, having

determined beforehand to leave a garrison in it, that they might thence make excursions, and do mischief to

4. Whereupon Asa was afraid of the attempts the enemy might make upon him; and considering with himself

how many mischiefs this army that was left in Ramah might do to the country over which he reigned, he sent

ambassadors to the king of the Damascenes, with gold and silver, desiring his assistance, and putting him in

mind that we have had a friendship together from the times of our forefathers. So he gladly received that sum

of money, and made a league with him, and broke the friendship he had with Baasha, and sent the

commanders of his own forces unto the cities that were under Baasha's dominion, and ordered them to do

them mischief. So they went and burnt some of them, and spoiled others; Ijon, and Dan, and Abelmain (32)

and many others. Now when the king of Israel heard this, he left off building and fortifying Ramah, and

returned presently to assist his own people under the distresses they were in; but Asa made use of the

materials that were prepared for building that city, for building in the same place two strong cities, the one of

which was called Geba, and the other Mizpah; so that after this Baasha had no leisure to make expeditions

against Asa, for he was prevented by death, and was buried in the city Tirzah; and Elah his son took the

kingdom, who, when he had reigned two years, died, being treacherously slain by Zimri, the captain of half

his army; for when he was at Arza, his steward's house, he persuaded some of the horsemen that were under

him to assault Elah, and by that means he slew him when he was without his armed men and his captains, for

5. When Zimri, the captain of the army, had killed Elah, he took the kingdom himself, and, according to

Jehu's prophecy, slew all the house of Baasha; for it came to pass that Baasha's house utterly perished, on

account of his impiety, in the same manner as we have already described the destruction of the house of

Jeroboam. But the army that was besieging. Gibbethon, when they heard what had befallen the king, and that

when Zimri had killed him, he had gained the kingdom, they made Omri their general king, who drew off his

army from Gibbethon, and came to Tirzah, where the royal palace was, and assaulted the city, and took it by

force. But when Zimri saw that the city had none to defend it, he fled into the inmost part of the palace, and

set it on fire, and burnt himself with it, when he had reigned only seven days. Upon which the people of Israel

were presently divided, and part of them would have Tibni to be king, and part Omri; but when those that

were for Omri's ruling had beaten Tibni, Omri reigned over all the multitude. Now it was in the thirtieth year

of the reign of Asa that Omri reigned for twelve years; six of these years he reigned in the city Tirzah, and the

rest in the city called Semareon, but named by the Greeks Samaria; but he himself called it Semareon, from

Semer, who sold him the mountain whereon he built it. Now Omri was no way different from those kings that

reigned before him, but that he grew worse than they, for they all sought how they might turn the people

away from God by their daily wicked practices; and oil that account it was that God made one of them to be

slain by another, and that no one person of their families should remain. This Omri also died in Samaria and

6. Now by these events we may learn what concern God hath for the affairs of mankind, and how he loves

good men, and hates the wicked, and destroys them root and branch; for many of these kings of Israel, they

and their families, were miserably destroyed, and taken away one by another, in a short time, for their

transgression and wickedness; but Asa, who was king of Jerusalem, and of the two tribes, attained, by God's

blessing, a long and a blessed old age, for his piety and righteousness, and died happily, when he had reigned

forty and one years; and when he was dead, his son Jehoshaphat succeeded him in the government. He was

born of Asa's wife Azubah. And all men allowed that he followed the works of David his forefather, and this

both in courage and piety; but we are not obliged now to speak any more of the affairs of this king.

How Ahab WHen He Had Taken Jezebel To Wife Became More Wicked Than All The Kings That Had Been

1. Now Ahab the king of Israel dwelt in Samaria, and held the government for twentytwo years; and made

no alteration in the conduct of the kings that were his predecessors, but only in such things as were of his own

invention for the worse, and in his most gross wickedness. He imitated them in their wicked courses, and in

their injurious behavior towards God, and more especially he imitated the transgression of Jeroboam; for he

worshipped the heifers that he had made; and he contrived other absurd objects of worship besides those

heifers: he also took to wife the daughter of Ethbaal, king of the Tyrians and Sidonians, whose name was

Jezebel, of whom he learned to worship her own gods. This woman was active and bold, and fell into so great

a degree of impurity and madness, that she built a temple to the god of the Tyrians, Which they call Belus,

and planted a grove of all sorts of trees; she also appointed priests and false prophets to this god. The king

also himself had many such about him, and so exceeded in madness and wickedness all [the kings] that went

2. There was now a prophet of God Almighty, of Thesbon, a country in Gilead, that came to Ahab, and said

to him, that God foretold he would not send rain nor dew in those years upon the country but when he should

appear. And when he had confirmed this by an oath, he departed into the southern parts, and made his abode

by a brook, out of which he had water to drink; for as for his food, ravens brought it to him every day: but

when that river was dried up for want of rain, he came to Zarephath, a city not far from Sidon and Tyre, for it

lay between them, and this at the command of God, for [God told him] that he should there find a woman

who was a widow that should give him sustenance. So when he was not far off the city, he saw a woman that

labored with her own hands, gathering of sticks: so God informed him that this was the woman who was to

give him sustenance. So he came and saluted her, and desired her to bring him some water to drink; but as she

was going so to do, he called to her, and would have her to bring him a loaf of bread also; whereupon she

affirmed upon oath that she had at home nothing more than one handful of meal, and a little oil, and that she

was going to gather some sticks, that she might knead it, and make bread for herself and her son; after which,

she said, they must perish, and be consumed by the famine, for they had nothing for themselves any longer.

Hereupon he said, "Go on with good courage, and hope for better things; and first of all make me a little cake,

and bring it to me, for I foretell to thee that this vessel of meal and this cruse of oil shall not fail until God

send rain." When the prophet had said this, she came to him, and made him the beforenamed cake; of which

she had part for herself, and gave the rest to her son, and to the prophet also; nor did any thing of this fall

until the drought ceased. Now Menander mentions this drought in his account of the acts of Ethbaal, king of

the Tyrians; where he says thus: "Under him there was a want of rain from the month Hyperberetmus till the

month Hyperberetmus of the year following; but when he made supplications, there came great thunders.

This Ethbaal built the city Botrys in Phoenicia, and the city Auza in Libya." By these words he designed the

want of rain that was in the days of Ahab, for at that time it was that Ethbaal also reigned over the Tyrians, as

3. Now this woman, of whom we spake before, that sustained the prophet, when her son was fallen into a

distemper till he gave up the ghost, and appeared to be dead, came to the prophet weeping, and beating her

breasts with her hands, and sending out such expressions as her passions dictated to her, and complained to

him that he had come to her to reproach her for her sins, and that on this account it was that her son was dead.

But he bid her be of good cheer, and deliver her son to him, for that he would deliver him again to her alive.

So when she had delivered her son up to him, he carried him into an upper room, where he himself lodged,

and laid him down upon the bed, and cried unto God, and said, that God had not done well, in rewarding the

woman who had entertained him and sustained him, by taking away her son; and he prayed that he would

send again the soul of the child into him, and bring him to life again. Accordingly God took pity on the

mother, and was willing to gratify the prophet, that he might not seem to have come to her to do her a

mischief, and the child, beyond all expectation, came to life again. So the mother returned the prophet thanks,

4. After a little while Elijah came to king Ahab, according to God's will, to inform him that rain was coming.

Now the famine had seized upon the whole country, and there was a great want of what was necessary for

sustenance, insomuch that it was after the recovery of the widow's son of Sarepta, God sent not only men that

wanted it, but the earth itself also, which did not produce enough for the horse and the other beasts of what

was useful for them to feed on, by reason of the drought. So the king called for Obadiah, who was steward

over his cattle, and said to him, that he would have him go to the fountains of water, and to the brooks, that if

any herbs could be found for them, they might mow it down, and reserve it for the beasts. And when he had

sent persons all over the habitable earth (33) to discover the prophet Elijah, and they could not find him, he

bade Obadiah accompany him. So it was resolved they should make a progress, and divide the ways between

them; and Obadiah took one road, and the king another. Now it happened that the same time when queen

Jezebel slew the prophets, that this Obadiah had hidden a hundred prophets, and had fed them with nothing

but bread and water. But when Obadiah was alone, and absent from the king, the prophet Elijah met him; and

Obadiah asked him who he was; and when he had learned it from him, he worshipped him. Elijah then bid

him go to the king, and tell him that I am here ready to wait on him. But Obadiah replied, "What evil have I

done to thee, that thou sendest me to one who seeketh to kill thee, and hath sought over all the earth for thee?

Or was he so ignorant as not to know that the king had left no place untouched unto which he had not sent

persons to bring him back, in order, if they could take him, to have him put to death?" For he told him he was

afraid lest God should appear to him again, and he should go away into another place; and that when the king

should send him for Elijah, and he should miss of him, and not be able to find him any where upon earth, he

should be put to death. He desired him therefore to take care of his preservation; and told him how diligently

he had provided for those of his own profession, and had saved a hundred prophets, when Jezebel slew the

rest of them, and had kept them concealed, and that they had been sustained by him. But Elijah bade him fear

nothing, but go to the king; and he assured him upon oath that he would certainly show himself to Ahab that

5. So when Obadiah had informed the king that Elijah was there, Ahab met him, and asked him, in anger, if

he were the man that afflicted the people of the Hebrews, and was the occasion of the drought they lay under?

But Elijah, without any flattery, said that he was himself the man, he and his house, which brought such sad

afflictions upon them, and that by introducing strange gods into their country, and worshipping them, and by

leaving their own, who was the only true God, and having no manner of regard to him. However, he bade him

go his way, and gather together all the people to him to Mount Carmel, with his own prophets, and those of

his wife, telling him how many there were of them, as also the prophets of the groves, about four hundred in

number. And as all the men whom Ahab sent for ran away to the forenamed mountain, the prophet Elijah

stood in the midst of them, and said, "How long will you live thus in uncertainty of mind and opinion?" He

also exhorted them, that in case they esteemed their own country God to be the true and the only God, they

would follow him and his commandments; but in case they esteemed him to be nothing, but had an opinion of

the strange gods, and that they ought to worship them, his counsel was, that they should follow them. And

when the multitude made no answer to what he said, Elijah desired that, for a trial of the power of the strange

gods, and of their own God, he, who was his only prophet, while they had four hundred, might take a heifer

and kill it as a sacrifice, and lay it upon pieces of wood, and not kindle any fire, and that they should do the

same things, and call upon their own gods to set the wood on fire; for if that were done, they would thence

learn the nature of the true God. This proposal pleased the people. So Elijah bade the prophets to choose out a

heifer first, and kill it, and to call on their gods. But when there appeared no effect of the prayer or invocation

of the prophets upon their sacrifice, Elijah derided them, and bade them call upon their gods with a loud

voice, for they might either be on a journey, or asleep; and when these prophets had done so from morning

till noon, and cut themselves with swords and lances, (34) according to the customs of their country, and he

was about to offer his sacrifice, he bade [the prophets] go away, but bade [the people] come near and observe

what he did, lest he should privately hide fire among the pieces of wood. So, upon the approach of the

multitude, he took twelve stones, one for each tribe of the people of the Hebrews, and built an altar with

them, and dug a very deep trench; and when he had laid the pieces of wood upon the altar, and upon them had

laid the pieces of the sacrifices, he ordered them to fill four barrels with the water of the fountain, and to pour

it upon the altar, till it ran over it, and till the trench was filled with the water poured into it. When he had

done this, he began to pray to God, and to invocate him to make manifest his power to a people that had

already been in an error a long time; upon which words a fire came on a sudden from heaven in the sight of

the multitude, and fell upon the altar, and consumed the sacrifice, till the very water was set on fire, and the

6. Now when the Israelites saw this, they fell down upon the ground, and worshipped one God, and called

him The great and the only true God; but they called the others mere names, framed by the evil and vile

opinions of men. So they caught their prophets, and, at the command of Elijah, slew them. Elijah also said to

the king, that he should go to dinner without any further concern, for that in a little time he would see God

send them rain. Accordingly Ahab went his way. But Elijah went up to the highest top of Mount Carmel, and

sat down upon the ground, and leaned his head upon his knees, and bade his servant go up to a certain

elevated place, and look towards the sea, and when he should see a cloud rising any where, he should give

him notice of it, for till that time the air had been clear. When the Servant had gone up, and had said many

times that he saw nothing, at the seventh time of his going up, he said that he saw a small black thing in the

sky, not larger than a man's foot. When Elijah heard that, he sent to Ahab, and desired him to go away to the

city before the rain came down. So he came to the city Jezreel; and in a little time the air was all obscured,

and covered with clouds, and a vehement storm of wind came upon the earth, and with it a great deal of rain;

and the prophet was under a Divine fury, and ran along with the king's chariot unto Jezreel a city of Izar (35)

7. When Jezebel, the wife of Ahab, understood what signs Elijah had wrought, and how he had slain her

prophets, she was angry, and sent messengers to him, and by them threatened to kill him, as he had destroyed

her prophets. At this Elijah was affrighted, and fled to the city called Beersheba, which is situate at the utmost

limits of the country belonging to the tribe of Judah, towards the land of Edom; and there he left his servant,

and went away into the desert. He prayed also that he might die, for that he was not better than his fathers,

nor need he be very desirous to live, when they were dead; and he lay and slept under a certain tree; and when

somebody awakened him, and he was risen up, he found food set by him and water: so when he had eaten,

and recovered his strength by that his food, he came to that mountain which is called Sinai, where it is related

that Moses received his laws from God; and finding there a certain hollow cave, he entered into it, and

continued to make his abode in it. But when a certain voice came to him, but from whence he knew not, and

asked him, why he was come thither, and had left the city? he said, that because he had slain the prophets of

the foreign gods, and had persuaded the people that he alone whom they had worshipped from the beginning

was God, he was sought for by the king's wife to be punished for so doing. And when he had heard another

voice, telling him that he should come out the next day into the open air, and should thereby know what he

was to do, he came out of the cave the next day accordingly, When he both heard an earthquake, and saw the

bright splendor of a fire; and after a silence made, a Divine voice exhorted him not to be disturbed with the

circumstances he was in, for that none of his enemies should have power over him. The voice also

commanded him to return home, and to ordain Jehu, the son of Nimshi, to be king over their own multitude;

and Hazael, of Damascus, to be over the Syrians; and Elisha, of the city Abel, to be a prophet in his stead;

and that of the impious multitude, some should be slain by Hazael, and others by Jehu. So Elijah, upon

hearing this charge, returned into the land of the Hebrews. And when he found Elisha, the son of Shaphat,

ploughing, and certain others with him, driving twelve yoke of oxen, he came to him, and cast his own

garment upon him; upon which Elisha began to prophesy presently, and leaving his oxen, he followed Elijah.

And when he desired leave to salute his parents, Elijah gave him leave so to do; and when he had taken his

leave of them, he followed him, and became the disciple and the servant of Elijah all the days of his life. And

8. Now there was one Naboth, of the city Izar, [Jezreel,] who had a field adjoining to that of the king: the

king would have persuaded him to sell him that his field, which lay so near to his own lands, at what price he

pleased, that he might join them together, and make them one farm; and if he would not accept of money for

it, he gave him leave to choose any of his other fields in its stead. But Naboth said he would not do so, but

would keep the possession of that land of his own, which he had by inheritance from his father. Upon this the

king was grieved, as if he had received an injury, when he could not get another man's possession, and he

would neither wash himself, nor take any food: and when Jezebel asked him what it was that troubled him,

and why he would neither wash himself, nor eat either dinner or supper, he related to her the perverseness of

Naboth, and how, when he had made use of gentle words to him, and such as were beneath the royal

authority, he had been affronted, and had not obtained what he desired. However, she persuaded him not to

be cast down at this accident, but to leave off his grief, and return to the usual care of his body, for that she

would take care to have Naboth punished; and she immediately sent letters to the rulers of the Israelites

[Jezreelites] in Ahab's name, and commanded them to fast and to assemble a congregation, and to set Naboth

at the head of them, because he was of an illustrious family, and to have three bold men ready to bear witness

that he had blasphemed God and the king, and then to stone him, and slay him in that manner. Accordingly,

when Naboth had been thus testified against, as the queen had written to them, that he had blasphemed

against God and Ahab the king, she desired him to take possession of Naboth's vineyard on free cost. So

Ahab was glad at what had been done, and rose up immediately from the bed whereon he lay to go to see

Naboth's vineyard; but God had great indignation at it, and sent Elijah the prophet to the field of Naboth, to

speak to Ahab, and to say to him, that he had slain the true owner of that field unjustly. And as soon as he

came to him, and the king had said that he might do with him what he pleased, (for he thought it a reproach to

him to be thus caught in his sin,) Elijah said, that in that very place in which the dead body of Naboth was

eaten by dogs both his own blood and that of his wife's should be shed, and that all his family should perish,

because he had been so insolently wicked, and had slain a citizen unjustly, and contrary to the laws of his

country. Hereupon Ahab began to be sorry for the things he had done, and to repent of them; and he put on

sackcloth, and went barefoot (36) and would not touch any food; he also confessed his sins, and endeavored

thus to appease God. But God said to the prophet, that while Ahab was living he would put off the

punishment of his family, because he repented of those insolent crimes he had been guilty of, but that still he

would fulfill his threatening under Ahab's son; which message the prophet delivered to the king. CHAPTER

How Hadad King Of Damascus And Of Syria, Made Two Expeditions Against Ahab And Was Beaten.

1. When the affairs of Ahab were thus, at that very time the son of Hadad, [Benhadad,] who was king of the

Syrians and of Damascus, got together an army out of all his country, and procured thirtytwo kings beyond

Euphrates to be his auxiliaries: so he made an expedition against Ahab; but because Ahab's army was not like

that of Benhadad, he did not set it in array to fight him, but having shut up every thing that was in the country

in the strongest cities he had, he abode in Samaria himself, for the walls about it were very strong, and it

appeared to be not easily to be taken in other respects also. So the king of Syria took his army with him, and

came to Samaria, and placed his army round about the city, and besieged it. He also sent a herald to Ahab,

and desired he would admit the ambassadors he would send him, by whom he would let him know his

pleasure. So, upon the king of Israel's permission for him to send, those ambassador's came, and by their

king's command spake thus: That Ahab's riches, and his children, and his wives were Benhadad's, and if he

would make an agreement, and give him leave to take as much of what he had as he pleased, he would

withdraw his army, and leave off the siege. Upon this Ahab bade the ambassadors to go back, and tell their

king, that both he himself and all that he hath are his possessions. And when these ambassadors had told this

to Berthadad, he sent to him again, and desired, since he confessed that all he had was his, that he would

admit those servants of his which he should send the next day; and he commanded him to deliver to those

whom he should send whatsoever, upon their searching his palace, and the houses of his friends and kindred,

they should find to be excellent in its kind, but that what did not please them they should leave to him. At this

second embassage of the king of Syria, Ahab was surprised, and gathered together the multitude to a

congregation, and told them that, for himself, he was ready, for their safety and peace, to give up his own

wives and children to the enemy, and to yield to him all his own possessions, for that was what the Syrian

king required at his first embassage; but that now he desires to send his servants to search all their houses,

and in them to leave nothing that is excellent in its kind, seeking an occasion of fighting against him, "as

knowing that I would not spare what is mine own for your sakes, but taking a handle from the disagreeable

terms he offers concerning you to bring a war upon us; however, I will do what you shall resolve is fit to be

done." But the multitude advised him to hearken to none of his proposals, but to despise him, and be in

readiness to fight him. Accordingly, when he had given the ambassadors this answer to be reported, that he

still continued in the mind to comply with what terms he at first desired, for the safety of the citizens; but as

2. Now when Benhadad heard this, he had indignation, and sent ambassadors to Ahab the third time, and

threatened that his army would raise a bank higher than those walls, in confidence of whose strength he

despised him, and that by only each man of his army taking a handful of earth; hereby making a show of the

great number of his army, and aiming to affright him. Ahab answered, that he ought not to vaunt himself

when he had only put on his armor, but when he should have conquered his enemies in the battle. So the

ambassadors came back, and found the king at supper with his thirtytwo kings, and informed him of Ahab's

answer; who then immediately gave order for proceeding thus: To make lines round the city, and raise a

bulwark, and to prosecute the siege all manner of ways. Now, as this was doing, Ahab was in a great agony,

and all his people with him; but he took courage, and was freed from his fears, upon a certain prophet coming

to him, and saying to him, that God had promised to subdue so many ten thousands of his enemies under him.

And when he inquired by whose means the victory was to be obtained, be said," By the sons of the princes;

but under thy conduct as their leader, by reason of their unskilfulness [in war]." Upon which he called for the

sons of the princes, and found them to be two hundred and thirtytwo persons. So when he was informed that

the king of Syria had betaken himself to feasting and repose, he opened the gates, and sent out the princes'

sons. Now when the sentinels told Benhadad of it, he sent some to meet them, and commanded them, that if

these men were come out for fighting, they should bind them, and bring them to him; and that if they came

out peaceably, they should do the same. Now Ahab had another army ready within the walls, but the sons of

the princes fell upon the outguard, and slew many of them, and pursued the rest of them to the camp; and

when the king of Israel saw that these had the upper hand, he sent out all the rest of his army, which, falling

suddenly upon the Syrians, beat them, for they did not think they would have come out; on which account it

was that they assaulted them when they were naked (37) and drunk, insomuch that they left all their armor

behind them when they fled out of the camp, and the king himself escaped with difficulty, by fleeing away on

horseback. But Ahab went a great way in pursuit of the Syrians; and when he had spoiled their camp, which

contained a great deal of wealth, and moreover a large quantity of gold and silver, he took Benhadad's

chariots and horses, and returned to the city; but as the prophet told him he ought to have his army ready,

because the Syrian king would make another expedition against him the next year, Ahab was busy in making

3. Now Benhadad, when he had saved himself, and as much of his army as he could, out of the battle, he

consulted with his friends how he might make another expedition against the Israelites. Now those friends

advised him not to fight with them on the hills, because their God was potent in such places, and thence it had

come to pass that they had very lately been beaten; but they said, that if they joined battle with them in the

plain, they should beat them. They also gave him this further advice, to send home those kings whom he had

brought as his auxiliaries, but to retain their army, and to set captains over it instead of the kings, and to raise

an army out of their country, and let them be in the place of the former who perished in the battle, together

with horses and chariots. So he judged their counsel to be good, and acted according to it in the management

4. At the beginning of the spring, Benhadad took his army with him, and led it against the Hebrews; and

when he was come to a certain city which was called Aphek, he pitched his camp in the great plain. Ahab

also went to meet him with his army, and pitched his camp over against him, although his army was a very

small one, if it were compared with the enemy's; but the prophet came again to him, and told him, that God

would give him the victory, that he might demonstrate his own power to be, not only on the mountains, but

on the plains also; which it seems was contrary to the opinion of the Syrians. So they lay quiet in their camp

seven days; but on the last of those days, when the enemies came out of their camp, and put themselves in

array in order to fight, Ahab also brought out his own army; and when the battle was joined, and they fought

valiantly, he put the enemy to flight, and pursued them, and pressed upon them, and slew them; nay, they

were destroyed by their own chariots, and by one another; nor could any more than a few of them escape to

their own city Aphek, who were also killed by the walls falling upon them, being in number twentyseven

thousand. (38) Now there were slain in this battle a hundred thousand more; but Benhadad, the king of the

Syrians, fled away, with certain others of his most faithful servants, and hid himself in a cellar under ground;

and when these told him that the kings of Israel were humane and merciful men, and that they might make

use of the usual manner of supplication, and obtain deliverance from Ahab, in case he would give them leave

to go to him, he gave them leave accordingly. So they came to Ahab, clothed in sackcloth, with ropes about

their heads, (for this was the ancient manner of supplication among the Syrians,) (39) and said, that Benhadad

desired he would save him, and that he would ever be a servant to him for that favor. Ahab replied he was

glad that he was alive, and not hurt in the battle; and he further promised him the same honor and kindness

that a man would show to his brother. So they received assurances upon oath from him, that when he came to

him he should receive no harm from him, and then went and brought him out of the cellar wherein he was

hid, and brought him to Ahab as he sat in his chariot. So Benhadad worshipped him; and Ahab gave him his

hand, and made him come up to him into his chariot, and kissed him, and bid him be of good cheer, and not

to expect that any mischief should be done to him. So Berthadad returned him thanks, and professed that he

would remember his kindness to him all the days of his life; and promised he would restore those cities of the

Israelites which the former kings had taken from them, and grant that he should have leave to come to

Damascus, as his forefathers had to come to Samaria. So they confirmed their covenant by oaths, and Ahab

made him many presents, and sent him back to his own kingdom. And this was the conclusion of the war that

5. But a certain prophet, whose name was Micaiah, (40) came to one of the Israelites, and bid him smite him

on the head, for by so doing he would please God; but when he would not do so, he foretold to him, that since

he disobeyed the commands of God, he should meet with a lion, and be destroyed by him. When that sad

accident had befallen the man, the prophet came again to another, and gave him the same injunction; so he

smote him, and wounded his skull; upon which he bound up his head, and came to the king, and told him that

he had been a soldier of his, and had the custody of one of the prisoners committed to him by an officer, and

that the prisoner being run away, he was in danger of losing his own life by the means of that officer, who

had threatened him, that if the prisoner escaped he would kill him. And when Ahab had said that he would

justly die, he took off the binding about his head, and was known by the king to be Micaiah the prophet, who

made use of this artifice as a prelude to his following words; for he said that God would punish him who had

suffered Benhadad, a blasphemer against him, to escape punishment; and that he would so bring it about, that

he should die by the other's means (41) and his people by the other's army. Upon which Ahab was very angry

at the prophet, and gave commandment that he should be put in prison, and there kept; but for himself, he was

Concerning Jehoshaphat The King Of Jerusalem And How Ahab Made An Expedition Against The Syrians

And Was Assisted Therein By Jehoshaphat, But Was Himself Overcome In Battle And Perished Therein.

1. And these were the circumstances in which Ahab was. But I now return to Jehoshaphat, the king of

Jerusalem, who, when he had augmented his kingdom, had set garrisons in the cities of the countries

belonging to his subjects, and had put such garrisons no less into those cities which were taken out of the

tribe of Ephraim by his grandfather Abijah, when Jeroboam reigned over the ten tribes [than he did into the

other]. But then he had God favorable and assisting to him, as being both righteous and religious, and seeking

to do somewhat every day that should be agreeable and acceptable to God. The kings also that were round

about him honored him with the presents they made him, till the riches that he had acquired were immensely

2. Now, in the third year of this reign, he called together the rulers of the country, and the priests, and

commanded them to go round the land, and teach all the people that were under him, city by city, the laws of

Moses, and to keep them, and to be diligent in the worship of God. With this the whole multitude was so

pleased, that they were not so eagerly set upon or affected with any thing so much as the observation of the

laws. The neighboring nations also continued to love Jehoshaphat, and to be at peace with him. The

Philistines paid their appointed tribute, and the Arabians supplied him every year with three hundred and

sixty lambs, and as many kids of the goats. He also fortified the great cities, which were many in number, and

of great consequence. He prepared also a mighty army of soldiers and weapons against their enemies. Now

the army of men that wore their armor, was three hundred thousand of the tribe of Judah, of whom Adnah

was the chief; but John was chief of two hundred thousand. The same man was chief of the tribe of Benjamin,

and had two hundred thousand archers under him. There was another chief, whose name was Jehozabad, who

had a hundred and fourscore thousand armed men. This multitude was distributed to he ready for the king's

3. Jehoshaphat took for his son Jehoram to wife the daughter of Ahab, the king of the ten tribes, whose name

was Athaliah. And when, after some time, he went to Samaria, Ahab received him courteously, and treated

the army that followed him in a splendid manner, with great plenty of corn and wine, and of slain beasts; and

desired that he would join with him in his war against the king of Syria, that he might recover from him the

city Ramoth, in Gilead; for though it had belonged to his father, yet had the king of Syria's father taken it

away from him; and upon Jehoshaphat's promise to afford him his assistance, (for indeed his army was not

inferior to the other,) and his sending for his army from Jerusalem to Samaria, the two kings went out of the

city, and each of them sat on his own throne, and each gave their orders to their several armies. Now

Jehoshaphat bid them call some of the prophets, if there were any there, and inquire of them concerning this

expedition against the king of Syria, whether they would give them counsel to make that expedition at this

time, for there was peace at that time between Ahab and the king of Syria, which had lasted three years, from

4. So Ahab called his own prophets, being in number about four hundred, and bid them inquire of God

whether he would grant him the victory, if he made an expedition against Benhadad, and enable him to

overthrow that city, for whose sake it was that he was going to war. Now these prophets gave their counsel

for making this expedition, and said that he would beat the king of Syria, and, as formerly, would reduce him

under his power. But Jehoshaphat, understanding by their words that they were false prophets, asked Ahab

whether there were not some other prophet, and he belonging to the true God, that we may have surer

information concerning futurities. Hereupon Ahab said there was indeed such a one, but that he hated him, as

having prophesied evil to him, and having foretold that he should be overcome and slain by the king of Syria,

and that for this cause he had him now in prison, and that his name was Micaiah, the son of Imlah. But upon

Jehoshaphat's desire that he might be produced, Ahab sent a eunuch, who brought Micaiah to him. Now the

eunuch had informed him by the way, that all the other prophets had foretold that the king should gain the

victory; but he said, that it was not lawful for him to lie against God, but that he must speak what he should

say to him about the king, whatsoever it were. When he came to Ahab, and he had adjured him upon oath to

speak the truth to him, he said that God had shown to him the Israelites running away, and pursued by the

Syrians, and dispersed upon the mountains by them, as flocks of sheep are dispersed when their shepherd is

slain. He said further, that God signified to him, that those Israelites should return :in peace to their own

home, and that he only should fall in the battle. When Micalab had thus spoken, Ahab said to Jehoshaphat, "I

told thee a little while ago the disposition of the man with regard to me, and that he uses to prophesy evil to

me." Upon which Micaiah replied, that he ought to hear all, whatsoever it be, that God foretells; and that in

particular, they were false prophets that encouraged him to make this war in hope of victory, whereas he must

fight and be killed. Whereupon the king was in suspense with himself: but Zedekiah, one of those false

prophets, came near, and exhorted him not to hearken to Micaiah, for he did not at all speak truth; as a

demonstration of which he instanced in what Elijah had said, who was a better prophet in foretelling futurities

than Micaiah (42) for he foretold that the dogs should lick his blood in the city of Jezreel, in the field of

Naboth, as they licked the blood of Naboth, who by his means was there stoned to death by the multitude;

that therefore it was plain that this Micalab was a liar, as contradicting a greater prophet than himself, and

saying that he should be slain at three days' journey distance: "and [said he] you shall soon know whether he

be a true prophet, and hath the power of the Divine Spirit; for I will smite him, and let him then hurt my hand,

as Jadon caused the hand of Jeroboam the king to wither when he would have caught him; for I suppose thou

hast certainly heard of that accident." So when, upon his smiting Micaiah, no harm happened to him, Ahab

took courage, and readily led his army against the king of Syria; for, as I suppose, fate was too hard for him,

and made him believe that the false prophets spake truer than the true one, that it might take an occasion of

bringing him to his end. However, Zedekiah made horns of iron, and said to Ahab, that God made those horns

signals, that by them he should overthrow all Syria. But Micaiah replied, that Zedekiah, in a few days, should

go from one secret chamber to another to hide himself, that he might escape the punishment of his lying.

Then did the king give orders that they should take Micaiah away, and guard him to Amon, the governor of

5. Then did Ahab, and Jehoshaphat the king of Jerusalem, take their forces, and marched to Ramoth a city of

Gilead; and when the king of Syria heard of this expedition, he brought out his army to oppose them, and

pitched his camp not far from Ramoth. Now Ahalx and Jehoshaphat had agreed that Ahab should lay aside

his royal robes, but that the king of Jerusalem should put on his [Ahab's] proper habit, and stand before the

army, in order to disprove, by this artifice, what Micaiah had foretold. (43) But Ahab's fate found him out

without his robes; for Benhadad, the king of Assyria, had charged his army, by the means of their

commanders, to kill nobody else but only the king of Israel. So when the Syrians, upon their joining battle

with the Israelites, saw Jehoshaphat stand before the army, and conjectured that he was Ahab, they fell

violently upon him, and encompassed him round; but when they were near, and knew that it was not he, they

all returned back; and while the fight lasted from the morning till late in the evening, and the Syrians were

conquerors, they killed nobody, as their king had commanded them. And when they sought to kill Ahab

alone, but could not find him, there was a young nobleman belonging to king Benhadad, whose name was

Naaman; he drew his bow against the enemy, and wounded the king through his breastplate, in his lungs.

Upon this Ahab resolved not to make his mischance known to his army, lest they should run away; but he bid

the driver of his chariot to turn it back, and carry him out of the battle, because he was sorely and mortally

wounded. However, he sat in his chariot and endured the pain till sunset, and then he fainted away and died.

6. And now the Syrian army, upon the coming on of the night, retired to their camp; and when the herald

belonging to the camp gave notice that Ahab was dead, they returned home; and they took the dead body of

Ahab to Samaria, and buried it there; but when they had washed his chariot in the fountain of Jezreel, which

was bloody with the dead body of the king, they acknowledged that the prophecy of Elijah was true, for the

dogs licked his blood, and the harlots continued afterwards to wash themselves in that fountain; but still he

died at Ramoth, as Micaiah had foretold. And as what things were foretold should happen to Ahab by the two

prophets came to pass, we ought thence to have high notions of God, and every where to honor and worship

him, and never to suppose that what is pleasant and agreeable is worthy of belief before what is true, and to

esteem nothing more advantageous than the gift of prophecy (44) and that foreknowledge of future events

which is derived from it, since God shows men thereby what we ought to avoid. We may also guess, from

what happened to this king, and have reason to consider the power of fate; that there is no way of avoiding it,

even when we know it. It creeps upon human souls, and flatters them with pleasing hopes, till it leads them

about to the place where it will be too hard for them. Accordingly Ahab appears to have been deceived

thereby, till he disbelieved those that foretold his defeat; but, by giving credit to such as foretold what was

Concerning Jehoshaphat Again; How He Constituted Judges And, By God's Assistance Overcame His

1. When Jehoshaphat the king was come to Jerusalem, from the assistance he had afforded Ahab, the king of

Israel, when he fought with Benhadad, king of Syria, the prophet Jehu met him, and accused him for assisting

Ahab, a man both impious and wicked; and said to him, that God was displeased with him for so doing, but

that he delivered him from the enemy, notwithstanding he had sinned, because of his own proper disposition,

which was good. Whereupon the king betook himself to thanksgivings and sacrifices to God; after which he

presently went over all that country which he ruled round about, and taught the people, as well the laws

which God gave them by Moses, as that religious worship that was due to him. He also constituted judges in

every one of the cities of his kingdom; and charged them to have regard to nothing so much in judging the

multitude as to do justice, and not to be moved by bribes, nor by the dignity of men eminent for either their

riches or their high birth, but to distribute justice equally to all, as knowing that God is conscious of every

secret action of theirs. When he had himself instructed them thus, and gone over every city of the two tribes,

he returned to Jerusalem. He there also constituted judges out of the priests and the Levites, and principal

persons of the multitude, and admonished them to pass all their sentences with care and justice (1) And that if

any of the people of his country had differences of great consequence, they should send them out of the other

cities to these judges, who would be obliged to give righteous sentences concerning such causes; and this

with the greater care, because it is proper that the sentences which are given in that city wherein the temple of

God is, and wherein the king dwells, be given with great care and the utmost justice. Now he set over them

Amariah the priest, and Zebadiah, [both] of the tribe of Judah; and after this manner it was that the king

2. About the same time the Moabites and Ammonites made an expedition against Jehoshaphat, ,and took with

them a great body of Arabians, and pitched their camp at Engedi, a city that is situate at the lake Asphaltiris,

and distant three hundred furlongs from Jerusalem. In that place grows the best kind of palm trees, and the

opobalsamum. (2) Now Jehoshaphat heard that the enemies had passed over the lake, and had made an

irruption into that country which belonged to his kingdom; at which news he was aftrighted, and called the

people of Jerusalem to a congregation in the temple, and standing over against the temple itself, he called

upon God to afford him power and strength, so as to inflict punishment on those that made this expedition

against them (for that those who built this his temple had prayed, that he would protect that city, and take

vengeance on those that were so bold as to come against it); for they are come to take from us that land which

thou hast given us for a possession. When he had prayed thus, he fell into tears; and the whole multitude,

together with their wives and children, made their supplications also: upon which a certain prophet, Jahaziel

by name, came into the midst of the assembly, and cried out, and spake both to the multitude and to the king,

that God heard their prayers, and promised to fight against their enemies. He also gave order that the king

should draw his forces out the next day, for that he should find them between Jerusalem and the ascent of

Engedi, at a place called The Eminence, and that he should not fight against them, but only stand still, and see

how God would fight against them. When the prophet had said this, both the king and the multitude fell upon

their faces, and gave thanks to God, and worshipped him; and the Levites continued singing hymns to God

3. As soon as it was day, and the king was come into that wilderness which is under the city of Tekoa, he said

to the multitude, "that they ought to give credit to what the prophet had said, and not to set themselves in

array for fighting; but to set the priests with their trumpets, and the Levites with the singers of hymns, to give

thanks to God, as having already delivered our country from our enemies." This opinion of the king pleased

[the people], and they did what he advised them to do. So God caused a terror and a commotion to arise

among the Ammonites, who thought one another to be enemies, and slew one another, insomuch that not one

man out of so great an army escaped; and when Jehoshaphat looked upon that valley wherein their enemies

had been encamped, and saw it full of dead men, he rejoiced at so surprising an event, as was this assistance

of God, while he himself by his own power, and without their labor, had given them the victory. He also gave

his army leave to take the prey of the enemy's camp, and to spoil their dead bodies; and indeed so they did for

three days together, till they were weary, so great was the number of the slain; and on the fourth day, all the

people were gathered together unto a certain hollow place or valley, and blessed God for his power and

assistance, from which the place had this name given it, the Valley of [Berachah, or] Blessing.

4. And when the king had brought his army back to Jerusalem, he betook himself to celebrate festivals, and

offer sacrifices, and this for many days. And indeed, after this destruction of their enemies, and when it came

to the ears of the foreign nations, they were all greatly aftrighted, as supposing that God would openly fight

for him hereafter. So Jehoshaphat from that time lived in great glory and splendor, on account of his

righteousness and his piety towards God. He was also in friendship with Ahab's son, who was king of Israel;

and he joined with him in the building of ships that were to sail to Pontus, and the traffic cities of Thrace (3)

but he failed of his gains, for the ships were destroyed by being so great [and unwieldy]; on which account he

was no longer concerned about shipping. And this is the history of Jehoshaphat, the king of Jerusalem.

Concerning Ahaziah; The King Of Israel; And Again Concerning The Prophet Elijah.

1. And now Ahaziah, the son of Ahab, reigned over Israel, and made his abode in Samaria. He was a wicked

man, and in all respects like to both his parents and to Jeroboam, who first of all transgressed, and began to

deceive the people. In the second year of his reign, the king of Moab fell off from his obedience, and left off

paying those tributes which he before paid to his father Ahab. Now it happened that Ahaziah, as he was

coming down from the top of his house, fell down from it, and in his sickness sent to the Fly, which was the

god of Ekron, for that was this god's name, to inquire about his recovery (4) but the God of the Hebrews

appeared to Elijah the prophet, and commanded him to go and meet the messengers that were sent, and to ask

them, whether the people of Israel had pot a God of their own, that the king sent to a foreign god to inquire

about his recovery? and to bid them return and tell the king that he would not escape this disease. And when

Elijah had performed what God had commanded him, and the messengers had heard what he said, they

returned to the king immediately; and when the king wondered how they could return so soon, and asked

them the reason of it, they said that a certain man met them, and forbade them to go on any farther; but to

return and tell thee, from the command of the God of Israel, that this disease will have a bad end. And when

the king bid them describe the man that said this to them, they replied that he was a hairy man, and was girt

about with a girdle of leather. So the king understood by this that the man who was described by the

messengers was Elijah; whereupon he sent a captain to him, with fifty soldiers, and commanded them to

bring Elijah to him; and when the captain that was sent found Elijah sitting upon the top of a hill, he

commanded him to come down, and to come to the king, for so had he enjoined; but that in case he refused,

they would carry him by force. Elijah said to him, "That you may have a trial whether I be a true prophet, I

will pray that fire may fall from heaven, and destroy both the soldiers and yourself." (5) So he prayed, and a

whirlwind of fire fell [from heaven], and destroyed the captain, and those that were with him. And when the

king was informed of the destruction of these men, he was very angry, and sent another captain with the like

number of armed men that were sent before. And when this captain also threatened the prophet, that unless he

came down of his own accord, he would take him and carry him away, upon his prayer against him, the fire

[from heaven] slew this captain as well the other. And when, upon inquiry, the king was informed of what

happened to him, he sent out a third captain. But when this captain, who was a wise man, and of a mild

disposition, came to the place where Elijah happened to be, and spake civilly to him; and said that he knew

that it was without his own consent, and only in submission to the king's command that he came to him; and

that those that came before did not come willingly, but on the same account; he therefore desired him to

have pity on those armed men that were with him, and that he would come down and follow him to the king.

So Elijah accepted of his discreet words and courteous behavior, and came down and followed him. And

when he came to the king, he prophesied to him and told him that God said, "Since thou hast despised him as

not being God, and so unable to foretell the truth about thy distemper, but hast sent to the god of Ekron to

inquire of him what will be the end of this thy distemper, know this, that thou shalt die."

2. Accordingly the king in a very little time died, as Elijah had foretold; but Jehoram his brother succeeded

him in the kingdom, for he died without children: but for this Jehoram, he was like his father Ahab in

wickedness, and reigned twelve years, indulging himself in all sorts of wickedness and impiety towards God,

for, leaving off his worship, he worshipped foreign gods; but in other respects he was an active man. Now at

this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but

he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to

Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody

How Joram And Jehoshaphat Made An Expedition Against The Moabites; As Also Concerning The Wonders

1. When Joram had taken upon him the kingdom, he determined to make an expedition against the king of

Moab, whose name was Mesha; for, as we told you before, he was departed from his obedience to his brother

[Ahaziah], while he paid to his father Ahab two hundred thousand sheep, with their fleeces of wool. When

therefore he had gathered his own army together, he sent also to Jehoshaphat, and entreated him, that since he

had from the beginning been a friend to his father, he would assist him in the war that he was entering into

against the Moabites, who had departed from their obedience, who not only himself promised to assist him,

but would also oblige the king of Edom, who was under his authority, to make the same expedition also.

When Joram had received these assurances of assistance from Jehoshaphat, he took his army with him, and

came to Jerusalem; and when he had been sumptuously entertained by the king of Jerusalem, it was resolved

upon by them to take their march against their enemies through the wilderness of Edom. And when they had

taken a compass of seven days' journey, they were in distress for want of water for the cattle, and for the

army, from the mistake of their roads by the guides that conducted them, insomuch that they were all in an

agony, especially Joram; and cried to God, by reason of their sorrow, and [desired to know] what wickedness

had been committed by them that induced him to deliver three kings together, without fighting, unto the king

of Moab. But Jehoshaphat, who was a righteous man, encouraged him, and bade him send to the camp, and

know whether any prophet of God was come along with them, that we might by him learn from God what we

should do. And when one of the servants of Joram said that he had seen there Elisha, the son of Shaphat, the

disciple of Elijah, the three kings went to him, at the entreaty of Jehoshaphat; and when they were come at

the prophet's tent, which tent was pitched out of the camp, they asked him what would become of the army?

and Joram was particularly very pressing with him about it. And when he replied to him, that he should not

trouble him, but go to his father's and mother's prophets, for they [to be sure] were true prophets, he still

desired him to prophesy, and to save them. So he swore by God that he would not answer him, unless it were

on account of Jehoshaphat, who was a holy and righteous man; and when, at his desire, they brought him a

man that could play on the psaltery, the Divine Spirit came upon him as the music played, and he

commanded them to dig many trenches in the valley; for, said he, "though there appear neither cloud, nor

wind, nor storm of rain, ye shall see this river full of water, till the army and the cattle be saved for you by

drinking of it. Nor will this be all the favor that you shall receive from God, but you shall also overcome your

enemies, and take the best and strongest cities of the Moabites, and you shall cut down their fruit trees, (6)

2. When the prophet had said this, the next day, before the sunrising, a great torrent ran strongly; for God

had caused it to rain very plentifully at the distance of three days' journey into Edom, so that the army and the

cattle found water to drink in abundance. But when the Moabites heard that the three kings were coming upon

them, and made their approach through the wilderness, the king of Moab gathered his army together

presently, and commanded them to pitch their camp upon the mountains, that when the enemies should

attempt to enter their country, they might not be concealed from them. But when at the rising of the sun they

saw the water in the torrent, for it was not far from the land of Moab, and that it was of the color of blood, for

at such a time the water especially looks red, by the shining of the sun upon it, they formed a false notion of

the state of their enemies, as if they had slain one another for thirst; and that the river ran with their blood.

However, supposing that this was the case, they desired their king would send them out to spoil their

enemies; whereupon they all went in haste, as to an advantage already gained, and came to the enemy's camp,

as supposing them destroyed already. But their hope deceived them; for as their enemies stood round about

them, some of them were cut to pieces, and others of them were dispersed, and fled to their own country. And

when the kings fell into the land of Moab, they overthrew the cities that were in it, and spoiled their fields,

and marred them, filling them with stones out of the brooks, and cut down the best of their trees, and stopped

up their fountains of water, and overthrew their walls to their foundations. But the king of Moab, when he

was pursued, endured a siege; and seeing his city in danger of being overthrown by force, made a sally, and

went out with seven hundred men, in order to break through the enemy's camp with his horsemen, on that

side where the watch seemed to be kept most negligently; and when, upon trial, he could not get away, for he

lighted upon a place that was carefully watched, he returned into the city, and did a thing that showed despair

and the utmost distress; for he took his eldest son, who was to reign after him, and lifting him up upon the

wall, that he might be visible to all the enemies, he offered him as a whole burntoffering to God, whom,

when the kings saw, they commiserated the distress that was the occasion of it, and were so affected, in way

of humanity and pity, that they raised the siege, and every one returned to his own house. So Jehoshaphat

came to Jerusalem, and continued in peace there, and outlived this expedition but a little time, and then died,

having lived in all sixty years, and of them reigned twentyfive. He was buried in a magnificent manner in

Jehoram Succeeds Jehoshaphat; How Joram, His Namesake, King Of Israel, Fought With The Syrians;And

1. Jehoshapat had a good number of children; but he appointed his eldest son Jehoram to be his successor,

who had the same name with his mother's brother, that was king of Israel, and the son of Ahab. Now when

the king of Israel was come out of the land of Moab to Samaria, he had with him Elisha the prophet, whose

acts I have a mind to go over particularly, for they were illustrious, and worthy to be related, as we have them

2. For they say that the widow of Obadiah (7) Ahab's steward, came to him, and said, that he was not ignorant

how her husband had preserved the prophets that were to be slain by Jezebel, the wife of Ahab; for she said

that he hid a hundred of them, and had borrowed money for their maintenance, and that, after her husband's

death, she and her children were carried away to be made slaves by the creditors; and she desired of him to

have mercy upon her on account of what her husband did, and afford her some assistance. And when he

asked her what she had in the house, she said, "Nothing but a very small quantity of oil in a cruse." So the

prophet bid her go away, and borrow a great many empty vessels of her neighbors, and when she had shut her

chamber door, to pour the oil into them all; for that God would fill them full. And when the woman had done

what she was commanded to do, and bade her children bring every one of the vessels, and all were filled, and

not one left empty, she came to the prophet, and told him that they were all full; upon which he advised her to

go away, and sell the oil, and pay the creditors what was owing them, for that there would be some surplus of

the price of the oil, which she might make use of for the maintenance of her children. And thus did Elisha

3. Elisha also sent a hasty message to Joram, (8) and exhorted him to take care of that place, for that therein

were some Syrians lying in ambush to kill him. So the king did as the prophet exhorted him, and avoided his

going a hunting. And when Benhadad missed of the success of his lying in ambush, he was wroth with his

own servants, as if they had betrayed his ambushment to Joram; and he sent for them, and said they were the

betrayers of his secret counsels; and he threatened that he would put them to death, since such their practice

was evident, because he had intrusted this secret to none but them, and yet it was made known to his enemy.

And one that was present said that he should not mistake himself, nor suspect that they had discovered to his

enemy his sending men to kill him, but that he ought to know that it was Elisha the prophet who discovered

all to him, and laid open all his counsels. So he gave order that they should send some to learn in what city

Elisha dwelt. Accordingly those that were sent brought word that he was in Dothan; wherefore Benhadad sent

to that city a great army, with horses and chariots, to take Elisha: so they encompassed the city round about

by night, and kept him therein confined; but when the prophet's servant in the morning perceived this, and

that his enemies sought to take Elisha, he came running, and crying out after a disordered manner to him, and

told him of it; but he encouraged him, and bid him not be afraid, and to despise the enemy, and trust in the

assistance of God, and was himself without fear; and he besought God to make manifest to his servant his

power and presence, so far as was possible, in order to the inspiring him with hope and courage. Accordingly

God heard the prayer of the prophet, and made the servant see a multitude of chariots and horses

encompassing Elisha, till he laid aside his fear, and his courage revived at the sight of what he supposed was

come to their assistance. After this Elisha did further entreat God, that he would dim the eyes of their

enemies, and cast a mist before them, whereby they might not discern him. When this was done, he went into

the midst of his enemies, and asked them who it was that they came to seek; and when they replied, "The

prophet Elisha," he promised he would deliver him to them, if they would follow him to the city where he

was. So these men were so darkened by God in their sight and in their mind, that they followed him very

diligently; and when Elisha had brought them to Samaria, he ordered Joram the king to shut the gates, and to

place his own army round about them; and prayed to God to clear the eyes of these their enemies, and take

the mist from before them. Accordingly, when they were freed from the obscurity they had been in, they saw

themselves in the midst of their enemies; and as the Syrians were strangely amazed and distressed, as was but

reasonable, at an action so Divine and surprising, and as king Joram asked the prophet if he would give him

leave to shoot at them, Elisha forbade him so to do; and said, that "it is just to kill those that are taken in

battle, but that these men had done the country no harm, but, without knowing it, were come thither by the

Divine Power:" so that his counsel was to treat them in a hospitable manner at his table, and then send them

away without hurting them. (9) Wherefore Joram obeyed the prophet; and when he had feasted the Syrians in

4. Now when these men were come back, and had showed Benhadad how strange an accident had befallen

them, and what an appearance and power they had experienced of the God of Israel, he wondered at it, as also

at that prophet with whom God was so evidently present; so he determined to make no more secret attempts

upon the king of Israel, out of fear of Elisha, but resolved to make open war with them, as supposing he could

be too hard for his enemies by the multitude of his army and power. So he made an expedition with a great

army against Joram, who, not thinking himself a match for him, shut himself up in Samaria, and depended on

the strength of its walls; but Benhadad supposed he should take the city, if not by his engines of war, yet that

he should overcome the Samaritans by famine, and the want of necessaries, and brought his army upon them,

and besieged the city; and the plenty of necessaries was brought so low with Joram, that from the extremity

of want an ass's head was sold in Samaria for fourscore pieces of silver, and the Hebrews bought a sextary of

dore's dung, instead of salt, for five pieces of silver. Now Joram was in fear lest somebody should betray the

city to the enemy, by reason of the famine, and went every day round the walls and the guards to see whether

any such were concealed among them; and by being thus seen, and taking such care, he deprived them of the

opportunity of contriving any such thing; and if they had a mind to do it, he, by this means, prevented them:

but upon a certain woman's crying out, "Have pity on me, my lord," while he thought that she was about to

ask for somewhat to eat, he imprecated God's curse upon her, and said he had neither thrashingfloor nor

winepress, whence he might give her any thing at her petition. Upon which she said she did not desire his

aid in any such thing, nor trouble him about food, but desired that he would do her justice as to another

woman. And when be bade her say on, and let him know what she desired, she said she had made an

agreement with the other woman who was her neighbor and her friend, that because the famine and want was

intolerable, they should kill their children, each of them having a son of their own, and we will live upon

them ourselves for two days, the one day upon one son, and the other day upon the other; and," said she, I

have killed my son the first day, and we lived upon my son yesterday; but this other woman will not do the

same thing, but hath broken her agreement, and hath hid her son." This story mightily grieved Joram when he

heard it; so he rent his garment, and cried out with a loud voice, and conceived great wrath against Elisha the

prophet, and set himself eagerly to have him slain, because he did not pray to God to provide them some exit

and way of escape out of the miseries with which they were surrounded; and sent one away immediately to

cut off his head, who made haste to kill the prophet. But Elisha was not unacquainted with the wrath of the

king against him; for as he sat in his house by himself, with none but his disciples about him, he told them

that Joram, (10) who was the son of a murderer, had sent one to take away his head; "but," said he, "when he

that is commanded to do this comes, take care that you do not let him come in, but press the door against him,

and hold him fast there, for the king himself will follow him, and come to me, having altered his mind."

Accordingly, they did as they were bidden, when he that was sent by the king to kill Elisha came. But Joram

repented of his wrath against the prophet; and for fear he that was commanded to kill him should have done it

before he came, he made haste to hinder his slaughter, and to save the prophet: and when he came to him, he

accused him that he did not pray to God for their deliverance from the miseries they now lay under, but saw

them so sadly destroyed by them. Hereupon Elisha promised, that the very next day, at the very same hour in

which the king came to him, they should have great plenty of food, and that two seahs of barley should be

sold in the market for a shekel, and a seah of fine flour should be sold for a shekel. This prediction made

Joram, and those that were present, very joyful, for they did not scruple believing what the prophet said, on

account of the experience they had of the truth of his former predictions; and the expectation of plenty made

the want they were in that day, with the uneasiness that accompanied it, appear a light thing to them: but the

captain of the third band, who was a friend of the king, and on whose hand the king leaned, said, "Thou

talkest of incredible things, O prophet! for as it is impossible for God to pour down torrents of barley, or fine

flour, out of heaven, so is it impossible that what thou sayest should come to pass." To which the prophet

made this reply," Thou shalt see these things come to pass, but thou shalt not be in the least a partaker of

5. Now what Elisha had thus foretold came to pass in the manner following: There was a law at Samaria (11)

that those that had the leprosy, and whose bodies were not cleansed from it, should abide without the city:

and there were four men that on this account abode before the gates, while nobody gave them any food, by

reason of the extremity of the famine; and as they were prohibited from entering into the city by the law, and

they considered that if they were permitted to enter, they should miserably perish by the famine; as also, that

if they staid where they were, they should suffer in the same manner, they resolved to deliver themselves

up to the enemy, that in case they should spare them, they should live; but if they should be killed, that would

be an easy death. So when they had confirmed this their resolution, they came by night to the enemy's camp.

Now God had begun to affright and disturb the Syrians, and to bring the noise of chariots and armor to their

ears, as though an army were coming upon them, and had made them suspect that it was coming nearer and

nearer to them In short, they were in such a dread of this army, that they left their tents, and ran together to

Benhadad, and said that Joram the king of Israel had hired for auxiliaries both the king of Egypt and the king

of the Islands, and led them against them for they heard the noise of them as they were coming. And

Benhadad believed what they said (for there came the same noise to his ears as well as it did to theirs); so

they fell into a mighty disorder and tumult, and left their horses and beasts in their camp, with immense

riches also, and betook themselves to flight. And those lepers who had departed from Samaria, and were gone

to the camp of the Syrians, of whom we made mention a little before, when they were in the camp, saw

nothing but great quietness and silence: accordingly they entered into it, and went hastily into one of their

tents; and when they saw nobody there, they eat and drank, and carried garments, and a great quantity of

gold, and hid it out of the camp; after which they went into another tent, and carried off what was in it, as

they did at the former, and this did they for several times, without the least interruption from any body. So

they gathered thereby that the enemies were departed; whereupon they reproached themselves that they did

not inform Joram and the citizens of it. So they came to the walls of Samaria, and called aloud to the

watchmen, and told them in what state the enemies were, as did these tell the king's guards, by whose means

Joram came to know of it; who then sent for his friends, and the captains of his host, and said to them, that he

suspected that this departure of the king of Syria was by way of ambush and treachery, and that out of despair

of ruining you by famine, when you imagine them to be fled away, you may come out of the city to spoil

their camp, and he may then fall upon you on a sudden, and may both kill you, and take the city without

fighting; whence it is that I exhort you to guard the city carefully, and by no means to go out of it, or proudly

to despise your enemies, as though they were really gone away." And when a certain person said that he did

very well and wisely to admit such a suspicion, but that he still advised him to send a couple of horsemen to

search all the country as far as Jordan, that "if they were seized by an ambush of the enemy, they might be a

security to your army, that they may not go out as if they suspected nothing, nor undergo the like misfortune;

and," said he, "those horsemen may be numbered among those that have died by the famine, supposing they

be caught and destroyed by the enemy." So the king was pleased with this opinion, and sent such as might

search out the truth, who performed their journey over a road that was without any enemies, but found it full

of provisions, and of weapons, that they had therefore thrown away, and left behind them, in order to their

being light and expeditious in their flight. When the king heard this, he sent out the multitude to take the

spoils of the camp; which gains of theirs were not of things of small value, but they took a great quantity of

gold, and a great quantity of silver, and flocks of all kinds of cattle. They also possessed themselves of [so

many] ten thousand measures of wheat and barley, as they never in the least dreamed of; and were not only

freed from their former miseries, but had such plenty, that two seahs of barley were bought for a shekel, and a

seah of fine flour for a shekel, according to the prophecy of Elisha. Now a seah is equal to an Italian modius

and a half. The captain of the third band was the only man that received no benefit by this plenty; for as he

was appointed by the king to oversee the gate, that lm might prevent the too great crowd of the multitude, and

they might not endanger one another to perish, by treading on one another in the press, he suffered himself in

that very way, and died in that very manner, as Elisha had foretold such his death, when he alone of them all

disbelieved what he said concerning that plenty of provisions which they should soon have.

6. Hereupon, when Benhadad, the king of Syria, had escaped to Damascus, and understood that it was God

himself that cast all his army into this fear and disorder, and that it did not arise from the invasion of enemies,

he was mightily cast down at his having God so greatly for his enemy, and fell into a distemper. Now it

happened that Elisha the prophet, at that time, was gone out of his own country to Damascus, of which

Berthadad was informed: he sent Hazael, the most faithful of all his servants, to meet him, and to carry him

presents, and bade him inquire of him about his distemper, and whether he should escape the danger that it

threatened. So Hazael came to Elisha with forty camels, that carried the best and most precious fruits that the

country of Damascus afforded, as well as those which the king's palace supplied. He saluted him kindly, and

said that he was sent to him by king Berthadad, and brought presents with him, in order to inquire concerning

his distemper, whether he should recover from it or not. Whereupon the prophet bid him tell the king no

melancholy news; but still he said he would die. So the king's servant was troubled to hear it; and Elisha wept

also, and his tears ran down plenteously at his foresight of what miseries his people would undergo after the

death of Berthadad. And when Hazael asked him what was the occasion of this confusion he was in, he said

that he wept out of his commiseration for the multitude of the Israelites, and what terrible miseries they will

suffer by thee; "for thou wilt slay the strongest of them, and wilt burn their strongest cities, and wilt destroy

their children, and dash them against the stones, and wilt rip up their women with child." And when Hazael

said, "How can it be that I should have power enough to do such things ?" the prophet replied, that God had

informed him that he should be king of Syria. So when Hazael was come to Benhadad, he told him good

news concerning his distemper (12) but on the next day he spread a wet cloth, in the nature of a net, over him,

and strangled him, and took his dominion. He was an active man, and had the goodwill of the Syrians, and

of the people of Damascus, to a great degree; by whom both Benhadad himself, and Hazael, who ruled after

him, are honored to this day as gods, by reason of their benefactions, and their building them temples by

which they adorned the city of the Damascenes. They also every day do with great pomp pay their worship to

these kings, (13) and value themselves upon their antiquity; nor do they know that these kings are much later

than they imagine, and that they are not yet eleven hundred years old. Now when Joram, the king of Israel,

heard that Berthadad was dead, he recovered out of the terror and dread he had been in on his account, and

1. Now Jehoram the king of Jerusalem, for we have said before that he had the same name with the king of

Israel, as soon as he had taken the government upon him, betook himself to the slaughter of his brethren, and

his father's friends, who were governors under him, and thence made a beginning and a demonstration of his

wickedness; nor was he at all better than those kings of Israel who at first transgressed against the laws of

their country, and of the Hebrews, and against God's worship. And it was Athaliah, the daughter of Ahab,

whom he had married, who taught him to be a bad man in other respects, and also to worship foreign gods.

Now God would not quite root out this family, because of the promise he had made to David. However,

Jehoram did not leave off the introduction of new sorts of customs to the propagation of impiety, and to the

ruin of the customs of his own country. And when the Edomites about that time had revolted from him, and

slain their former king, who was in subjection to his father, and had set up one of their own choosing,

Jehoram fell upon the land of Edom, with the horsemen that were about him, and the chariots, by night, and

destroyed those that lay near to his own kingdom, but did not proceed further. However, this expedition did

him no service, for they all revolted from him, with those that dwelt in the country of Libnah. He was indeed

so mad as to compel the people to go up to the high places of the mountains, and worship foreign gods.

2. As he was doing this, and had entirely cast his own country laws out of his mind, there was brought him an

epistle from Elijah the prophet (14) which declared that God would execute great judgments upon him,

because he had not imitated his own fathers, but had followed the wicked courses of the kings of Israel; and

had compelled the tribe of Judah, and the citizens of Jerusalem, to leave the holy worship of their own God,

and to worship idols, as Ahab had compelled the Israelites to do, and because he had slain his brethren, and

the men that were good and righteous. And the prophet gave him notice in this epistle what punishment he

should undergo for these crimes, namely, the destruction of his people, with the corruption of the king's own

wives and children; and that he should himself die of a distemper in his bowels, with long torments, those his

bowels falling out by the violence of the inward rottenness of the parts, insomuch that, though he see his own

misery, he shall not be able at all to help himself, but shall die in that manner. This it was which Elijah

3. It was not long after this that an army of those Arabians that lived near to Ethiopia, and of the Philistines,

fell upon the kingdom of Jehoram, and spoiled the country and the king's house. Moreover, they slew his sons

and his wives: one only of his sons was left him, who escaped the enemy; his name was Ahaziah; after which

calamity, he himself fell into that disease which was foretold by the prophet, and lasted a great while, (for

God inflicted this punishment upon him in his belly, out of his wrath against him,) and so he died miserably,

and saw his own bowels fall out. The people also abused his dead body; I suppose it was because they

thought that such his death came upon him by the wrath of God, and that therefore he was not worthy to

partake of such a funeral as became kings. Accordingly, they neither buried him in the sepulchers of his

fathers, nor vouchsafed him any honors, but buried him like a private man, and this when he had lived forty

years, and reigned eight. And the people of Jerusalem delivered the government to his son Ahaziah.

How Jehu Was Anointed King, And Slew Both Joram And Ahaziah; As Also What He Did For The

1. Now Joram, the king of Israel, after the death of Benhadad, hoped that he might now take Ramoth, a city

of Gilead, from the Syrians. Accordingly he made an expedition against it, with a great army; but as he was

besieging it, an arrow was shot at him by one of the Syrians, but the wound was not mortal. So he returned to

have his wound healed in Jezreel, but left his whole army in Ramorb, and Jehu, the son of Nimshi, for their

general; for he had already taken the city by force; and he proposed, after he was healed,: to make war with

the Syrians; but Elisha the prophet sent one of his disciples to Ramoth, and gave him holy oil to anoint Jehu,

and to tell him that God had chosen him to be their king. He also sent him to say other things to him, and bid

him to take his journey as if he fled, that when he came away he might escape the knowledge of all men. So

when he was come to the city, he found Jehu sitting in the midst of the captains of the army, as Elisha had

foretold he should find him. So he came up to him, and said that he desired to speak with him about certain

matters; and when he was arisen, and had followed him into an inward chamber, the young man took the oil,

and poured it on his head, and said that God ordained him to be king, in order to his destroying the house of

Ahab, and that he might revenge the blood of the prophets that were unjustly slain by Jezebel, that so their

house might utterly perish, as those of Jeroboam the son of Nebat, and of Baasha, had perished for their

wickedness, and no seed might remain of Ahab's family. So when he had said this, he went away hastily out

2. But Jehu came out, and went to the place where he before sat with the captains; and when they asked him,

and desired him to tell them, wherefore it was that this young man came to him, and added withal that he was

mad, he replied, "You guess right, for the words he spake were the words of a madman;" and when they

were eager about the matter, and desired he would tell them, he answered, that God had said he had chosen

him to be king over the multitude. When he had said this, every one of them put off his garment, (15) and

strewed it under him, and blew with trumpets, and gave notice that Jehu was king. So when he had gotten the

army together, he was preparing to set out immediately against Joram, at the city Jezreel, in which city, as we

said before, he was healing of the wound which he had received in the siege of Ramoth. It happened also that

Ahaziah, king of Jerusalem, was now come to Joram, for he was his sister's son, as we have said already, to

see how he did after his wound, and this upon account of their kindred; but as Jehu was desirous to fall upon

Joram, and those with him, on the sudden, he desired that none of the soldiers might run away and tell to

Joram what had happened, for that this would be an evident demonstration of their kindness to him, and

3. So they were pleased with what he did, and guarded the roads, lest somebody should privately tell the thing

to those that were at Jezreel. Now Jehu took his choice horsemen, and sat upon his chariot, and went on for

Jezreel; and when he was come near, the watchman whom Joram had set there to spy out such as came to the

city, saw Jehu marching on, and told Joram that he saw a troop of horsemen marching on. Upon which he

immediately gave orders, that one of his horsemen should be sent out to meet them, and to know who it was

that was coming. So when the horseman came up to Jehu, he asked him in what condition the army was, for

that the king wanted to know it; but Jehu bid him not at all to meddle with such matters, but to follow him.

When the watchman saw this, he told Joram that the horseman had mingled himself among the company, and

came along with them. And when the king had sent a second messenger, Jehu commanded him to do as the

former did; and as soon as the watchman told this also to Joram, he at last got upon his chariot himself,

together with Ahaziah, the king of Jerusalem; for, as we said before, he was there to see how Joram did, after

he had been wounded, as being his relation. So he went out to meet Jehu, who marched slowly, (16) and in

good order; and when Joram met him in the field of Naboth, he asked him if all things were well in the camp;

but Jehu reproached him bitterly, and ventured to call his mother a witch and a harlot. Upon this the king,

fearing what he intended, and suspecting he had no good meaning, turned his chariot about as soon as he

could, and said to Ahaziah, "We are fought against by deceit and treachery." But Jehu drew his bow, and

smote him, the arrow going through his heart: so Joram fell down immediately on his knee, and gave up the

ghost. Jehu also gave orders to Bidkar, the captain of the third part of his army, to cast the dead body of

Joram into the field of Naboth, putting him in mind of the prophecy which Elijah prophesied to Ahab his

father, when he had slain Naboth, that both he and his family should perish in that place; for that as they sat

behind Ahab's chariot, they heard the prophet say so, and that it was now come to pass according to his

prophecy. Upon the fall of Joram, Ahaziah was afraid of his own life, and turned his chariot into another

road, supposing he should not be seen by Jehu; but he followed after him, and overtook him at a certain

acclivity, and drew his bow, and wounded him; so he left his chariot, and got upon his horse, and fled from

Jehu to Megiddo; and though he was under cure, in a little time he died of that wound, and was carried to

Jerusalem, and buried there, after he had reigned one year, and had proved a wicked man, and worse than his

4. Now when Jehu was come to Jezreel, Jezebel adorned herself and stood upon a tower, and said, he was a

fine servant that had killed his master! And when he looked up to her, he asked who she was, and

commanded her to come down to him. At last he ordered the eunuchs to throw her down from the tower; and

being thrown down, she besprinkled the wall with her blood, and was trodden upon by the horses, and so

died. When this was done, Jehu came to the palace with his friends, and took some refreshment after his

journey, both with other things, and by eating a meal. He also bid his servants to take up Jezebel and bury

her, because of the nobility of her blood, for she was descended from kings; but those that were appointed to

bury her found nothing else remaining but the extreme parts of her body, for all the rest were eaten by dogs.

When Jehu heard this, he admired the prophecy of Elijah, for he foretold that she should perish in this manner

5. Now Ahab had seventy sons brought up in Samaria. So Jehu sent two epistles, the one to them that brought

up the children, the other to the rulers of Samaria, which said, that they should set up the most valiant of

Ahab's sons for king, for that they had abundance of chariots, and horses, and armor, and a great army, and

fenced cities, and that by so doing they might avenge the murder of Ahab. This he wrote to try the intentions

of those of Samaria. Now when the rulers, and those that had brought up the children, had read the letter, they

were afraid; and considering that they were not at all able to oppose him, who had already subdued two very

great kings, they returned him this answer: That they owned him for their lord, and would do whatsoever he

bade them. So he wrote back to them such a reply as enjoined them to obey what he gave order for, and to cut

off the heads of Ahab's sons, and send them to him. Accordingly the rulers sent for those that brought up the

sons of Ahab, and commanded them to slay them, to cut off their heads, and send them to Jehu. So they did

whatsoever they were commanded, without omitting any thing at all, and put them up in wicker baskets, and

sent them to Jezreel. And when Jehu, as he was at supper with his friends, was informed that the heads of

Ahab's' sons were brought, he ordered them to make two heaps of them, one before each of the gates; and in

the morning he went out to take a view of them, and when he saw them, he began to say to the people that

were present, that he did himself make an expedition against his master [Joram], and slew him, but that it was

not he that slew all these; and he desired them to take notice, that as to Ahab's family, all things had come to

pass according to God's prophecy, and his house was perished, according as Elijah had foretold. And when he

had further destroyed all the kindred of Ahab that were found in Jezreel, he went to Samaria; and as he was

upon the road, he met the relations of Ahaziah king of Jerusalem, and asked them whither they were going?

they replied, that they came to salute Joram, and their own king Ahaziah, for they knew not that he had slain

them both. So Jehu gave orders that they should catch these, and kill them, being in number fortytwo

6. After these, there met him a good and a righteous man, whose name was Jehonadab, and who had been his

friend of old. He saluted Jehu, and began to commend him, because he had done every thing according to the

will of God, in extirpating the house of Ahab. So Jehu desired him to come up into his chariot, and make his

entry with him into Samaria; and told him that he would not spare one wicked man, but would punish the

false prophets, and false priests, and those that deceived the multitude, and persuaded them to leave the

worship of God Almighty, and to worship foreign gods; and that it was a most excellent and most pleasing

sight to a good and a righteous man to see the wicked punished. So Jehonadab was persuaded by these

arguments, and came up into Jehu's chariot, and came to Samaria. And Jehu sought out for all Ahab's kindred,

and slew them. And being desirous that none of the false prophets, nor the priests of Ahab's god, might

escape punishment, he caught them deceitfully by this wile; for he gathered all the people together, and said

that he would worship twice as many gods as Ahab worshipped, and desired that his priests, and prophets,

and servants might be present, because he would offer costly and great sacrifices to Ahab's god; and that if

any of his priests were wanting, they should be punished with death. Now Ahab's god was called Baal; and

when he had appointed a day on which he would offer those sacrifices, he sent messengers through all the

country of the Israelites, that they might bring the priests of Baal to him. So Jehu commanded to give all the

priests vestments; and when they had received them, he went into the house [of Baal], with his friend

Jehonadab, and gave orders to make search whether there were not any foreigner or stranger among them, for

he would have no one of a different religion to mix among their sacred offices. And when they said that there

was no stranger there, and they were beginning their sacrifices, he set fourscore men without, they being such

of his soldiers as he knew to be most faithful to him, and bid them slay the prophets, and now vindicate the

laws of their country, which had been a long time in disesteem. He also threatened, that if any one of them

escaped, their own lives should go for them. So they slew them all with the sword, and burnt the house of

Baal, and by that means purged Samaria of foreign customs [idolatrous worship]. Now this Baal was the god

of the Tyrians; and Ahab, in order to gratify his fatherinlaw, Ethbaal, who was the king of Tyre and Sidon,

built a temple for him in Samaria, and appointed him prophets, and worshipped him with all sorts of worship,

although, when this god was demolished, Jehu permitted the Israelites to worship the golden heifers.

However, because he had done thus, and taken care to punish the wicked, God foretold by his prophet that his

.sons should reign over Israel for four generations. And in this condition was Jehu at this time.

How Athaliah Reigned Over Jerusalem For Five [Six] Years When Jehoiada The High Priest Slew Her And

1. Now when Athaliah, the daughter of Ahab, heard of the death of her brother Joram, and of her son

Ahaziah, and of the royal family, she endeavored that none of the house of David might be left alive, but that

the whole family might be exterminated, that no king might arise out of it afterward; and, as she thought, she

had actually done it; but one of Ahaziah's sons was preserved, who escaped death after the manner following:

Ahaziah had a sister by the same father, whose name was Jehosheba, and she was married to the high priest

Jehoiada. She went into the king's palace, and found Jehoash, for that was the little child's name, who was not

above a year old, among those that were slain, but concealed with his nurse; so she took him with her into a

secret bedchamber, and shut him up there, and she and her husband Jehoiada brought him up privately in the

temple six years, during which time Athaliah reigned over Jerusalem and the two tribes.

2. Now, on the Seventh year, Jehoiada communicated the matter to certain of the captains of hundreds, five in

number, and persuaded them to be assisting to what attempts he was making against Athaliah, and to join

with him in asserting the kingdom to the child. He also received such oaths from them as are proper to secure

those that assist one another from the fear of discovery; and he was then of good hope that they should

depose Athaliah. Now those men whom Jehoiada the priest had taken to be his partners went into all the

country, and gathered together the priests and the Levites, and the heads of the tribes out of it, and came and

brought them to Jerusalem to the high priest. So he demanded the security of an oath of them, to keep private

whatsoever he should discover to them, which required both their silence and their assistance. So when they

had taken the oath, and had thereby made it safe for him to speak, he produced the child that he had brought

up of the family of David, and said to them, "This is your king, of that house which you know God hath

foretold should reign over you for all time to come. I exhort you therefore that onethird part of you guard

him in the temple, and that a fourth part keep watch at all the gates of the temple, and that the next part of you

keep guard at the gate which opens and leads to the king's palace, and let the rest of the multitude be unarmed

in the temple, and let no armed person go into the temple, but the priest only." He also gave them this order

besides, "That a part of the priests and the Levites should be about the king himself, and be a guard to him,

with their drawn swords, and to kill that man immediately, whoever he be, that should be so bold as to enter

armed into the temple; and bid them be afraid of nobody, but persevere in guarding the king." So these men

obeyed what the high priest advised them to, and declared the reality of their resolution by their actions.

Jehoiada also opened that armory which David had made in the temple, and distributed to the captains of

hundreds, as also to the priests and Levites, all the spears and quivers, and what kind of weapons soever it

contained, and set them armed in a circle round about the temple, so as to touch one another's hands, and by

that means excluding those from entering that ought not to enter. So they brought the child into the midst of

them, and put on him the royal crown, and Jehoiada anointed him with the oil, and made him king; and the

3. When Athaliah unexpectedly heard the tumult and the acclamations, she was greatly disturbed in her mind,

and suddenly issued out of the royal palace with her own army; and when she was come to the temple, the.

priests received her; but as for those that stood round about the temple, as they were ordered by the high

priest to do, they hindered the armed inert that followed her from going in. But when Athaliah saw the child

standing upon a pillar, with the royal crown upon his head, she rent her clothes, and cried out vehemently,

and commanded [her guards] to kill him that had laid snares for her, and endeavored to deprive her of the

government. But Jehoiada called for the captains of hundreds, and commanded them to bring Athaliah to the

valley of Cedron, and slay her there, for he would not have the temple defiled with the punishments of this

pernicious woman; and he gave order, that if any one came near to help her, he should be slain also;

wherefore those that had the charge of her slaughter took hold of her, and led her to the gate of the king's

4. Now as soon as what concerned Athaliah was by this stratagem, after this manner, despatched, Jehoiada

called together the people and the armed men into the temple, and made them take an oath that they would be

obedient to the king, and take care of his safety, and of the safety of his government; after which he obliged

the king to give security [upon oath] that he would worship God, and not transgress the laws of Moses. They

then ran to the house of Baal, which Athaliah and her husband Jehoram had built, to the dishonor of the God

of their fathers, and to the honor of Ahab, and demolished it, and slew Mattan, that had his priesthood. But

Jehoiada intrusted the care and custody of the temple to the priests and Levites, according to the appointment

of king David, and enjoined them to bring their regular burntofferings twice a day, and to offer incense

according to the law. He also ordained some of the Levites, with the porters, to be a guard to the temple, that

5. And when Jehoiada had set these things in order, he, with the captains of hundreds, and the rulers, and all

the people, took Jehoash out of the temple into the king's palace; and when he had set him upon the king's

throne, the people shouted for joy, and betook themselves to feasting, and kept a festival for many days; but

the city was quiet upon the death of Athaliah. Now Jehoash was seven years old when he took the kingdom.

His mother's name was Zibiah, of the city Beersheba. And all the time that Jehoiada lived Jehoash was

careful that the laws should be kept, and very zealous in the worship of God; and when he was of age, he

married two wives, who were given to him by the high priest, by whom were born to him both sons and

daughters. And thus much shall suffice to have related concerning king Jehoash, how he escaped the

Hazael Makes An Expedition Against The People Of Israel And The Inhabitants Of Jerusalem. Jehu Dies,

And Jehoahaz Succeeds In The Government. Jehoash The King Of Jerusalem At First Is Careful About The

Worship Of God But Afterwards Becomes Impious And Commands Zechariah To Be Stoned. When Jehoash

1. Now Hazael, king of Syria, fought against the Israelites and their king Jehu, and spoiled the eastern parts of

the country beyond Jordan, which belonged to the Reubenites and Gadites, and to [the half tribe of]

Manassites; as also Gilead and Bashan, burning, and spoiling, and offering violence to all that he laid his

hands on, and this without impeachment from Jehu, who made no haste to defend the country when it was

under this distress; nay, he was become a contemner of religion, and a despiser of holiness, and of the laws,

and died when he had reigned over the Israelites twentyseven years. He was buried in Samaria, and left

2. Now Jehoash, king of Jerusalem, had an inclination to repair the temple of God; so he called Jehoiada, and

bid him send the Levites and priests through all the country, to require half a shekel of silver for every head,

towards the rebuilding and repairing of the temple, which was brought to decay by Jehoram, and Athaliah and

her sons. But the high priest did not do this, as concluding that no one would willingly pay that money; but in

the twentythird year of Jehoash's reign, when the king sent for him and the Levites, and complained that

they had not obeyed what he enjoined them, and still commanded them to take care of the rebuilding the

temple, he used this stratagem for collecting the money, with which the multitude was pleased. He made a

wooden chest, and closed it up fast on all sides, but opened one hole in it; he then set it in the temple beside

the altar, and desired every one to cast into it, through the hole, what he pleased, for the repair of the temple.

This contrivance was acceptable to the people, and they strove one with another, and brought in jointly large

quantities of silver and gold; and when the scribe and the priest that were over the treasuries had emptied the

chest, and counted the money in the king's presence, they then set it in its former place, and thus did they

every day. But when the multitude appeared to have cast in as much as was wanted, the high priest Jehoiada,

and king Joash, sent to hire masons and carpenters, and to buy large pieces of timber, and of the most curious

sort; and when they had repaired the temple, they made use of the remaining gold and silver, which was not a

little, for bowls, and basons, and cups, and other vessels, and they went on to make the altar every day fat

with sacrifices of great value. And these things were taken suitable care of as long as Jehoiada lived.

3. But as soon as he was dead (which was when he had lived one hundred and thirty years, having been a

righteous, and in every respect a very good man, and was buried in the king's sepulchers at Jerusalem,

because he had recovered the kingdom to the family of David) king Jehoash betrayed his [want of] care about

God. The principal men of the people were corrupted also together with him, and offended against their duty,

and what their constitution determined to be most for their good. Hereupon God was displeased with the

change that was made on the king, and on the rest of the people, and sent prophets to testify to them what

their actions were, and to bring them to leave off their wickedness; but they had gotten such a strong affection

and so violent an inclination to it, that neither could the examples of those that had offered affronts to the

laws, and had been so severely punished, they and their entire families, nor could the fear of what the

prophets now foretold, bring them to repentance, and turn them back from their course of transgression to

their former duty. But the king commanded that Zechariah, the son of the high priest Jehoiada, should be

stoned to death in the temple, and forgot the kindnesses he had received from his father; for when God had

appointed him to prophesy, he stood in the midst of the multitude, and gave this counsel to them and to the

king: That they should act righteously; and foretold to them, that if they would not hearken to his

admonitions, they should suffer a heavy punishment. But as Zechariah was ready to die, he appealed to God

as a witness of what he suffered for the good counsel he had given them, and how he perished after a most

4. However, it was not long before the king suffered punishment for his transgression; for when Hazael, king

of Syria, made an irruption into his country, and when he had overthrown Gath, and spoiled it, he made an

expedition against Jerusalem; upon which Jehoash was afraid, and emptied all the treasures of God and of the

kings [before him], and took down the gifts that had been dedicated [in the temple], and sent them to the king

of Syria, and procured so much by them, that he was not besieged, nor his kingdom quite endangered; but

Hazael was induced by the greatness of the sum of money not to bring his army against Jerusalem; yet

Jehoash fell into a severe distemper, and was set upon by his friends, in order to revenge the death of

Zechariah, the son of Jehoiada. These laid snares for the king, and slew him. He was indeed buried in

Jerusalem, but not in the royal sepulchers of his forefathers, because of his impiety. He lived fortyseven

5. In the one and twentieth year of the reign of Jehoash, Jehoahaz, the son of Jehu, took the government of the

Israelites in Samaria, and held it seventeen years. He did not [properly] imitate his father, but was guilty of as

wicked practices as hose that first had God in contempt: but the king of Syria brought him low, and by an

expedition against him did so greatly reduce his forces, that there remained no more of so great an army than

ten thousand armed men, and fifty horsemen. He also took away from him his great cities, and many of them

also, and destroyed his army. And these were the things that the people of Israel suffered, according to the

prophecy of Elisha, when he foretold that Hazael should kill his master, and reign over the Syrians and

Damcenes. But when Jehoahaz was under such unavoidable miseries, he had recourse to prayer and

supplication to God, and besought him to deliver him out of the hands of Hazael, and not overlook him, and

give him up into his hands. Accordingly God accepted of his repentance instead of virtue; and being desirous

rather to admonish those that might repent, and not to determine that they should be utterly destroyed, he

granted him deliverance from war and dangers. So the country having obtained peace, returned again to its

6. Now after the death of Jehoahaz, his son Joash took the kingdom, in the thirtyseventh year of Jehoash, the

king of the tribe of Judah. This Joash then took the kingdom of Israel in Samaria, for he had the same name

with the king of Jerusalem, and he retained the kingdom sixteen years. He was a good man, (17) and in his

disposition was not at all like his father. Now at this time it was that when Elisha the prophet, who was

already very old, and was now fallen into a disease, the king of Israel came to visit him; and when he found

him very near death, he began to weep in his sight, and lament, to call him his father, and his weapons,

because it was by his means that he never made use of his weapons against his enemies, but that he overcame

his own adversaries by his prophecies, without fighting; and that he was now departing this life, and leaving

him to the Syrians, that were already armed, and to other enemies of his that were under their power; so he

said it was not safe for him to live any longer, but that it would be well for him to hasten to his end, and

depart out of this life with him. As the king was thus bemoaning himself, Elisha comforted him, and bid the

king bend a bow that was brought him; and when the king had fitted the bow for shooting, Elisha took hold of

his hands and bid him shoot; and when he had shot three arrows, and then left off, Elisha said, "If thou hadst

shot more arrows, thou hadst cut the kingdom of Syria up by the roots; but since thou hast been satisfied with

shooting three times only, thou shalt fight and beat the Syrians no more times than three, that thou mayst

recover that country which they cut off from thy kingdom in the reign of thy father." So when the king had

heard that, he departed; and a little while after the prophet died. He was a man celebrated for righteousness,

and in eminent favor with God. He also performed wonderful and surprising works by prophecy, and such as

were gloriously preserved in memory by the Hebrews. He also obtained a magnificent funeral, such a one

indeed as it was fit a person so beloved of God should have. It also happened, that at that time certain robbers

cast a man whom they had slain into Elisha's grave, and upon his dead body coming close to Elisha's body, it

revived again. And thus far have we enlarged about the actions of Elisha the prophet, both such as he did

7. Now, upon the death of Hazael, the king of Syria, that kingdom came to Adad his son, with whom Joash,

king of Israel, made war; and when he had beaten him in three battles, he took from him all that country, and

all those cities and villages, which his father Hazael had taken from the kingdom of Israel, which came to

pass, however, according to the prophecy of Elisha. But when Joash happened to die, he was buried in

How Amaziah Made An Expedition Against The Edomites And Amalekites And Conquered Them; But

When He Afterwards Made War Against Joash, He Was Beaten And Not Long After Was Slain, And Uzziah

1. Now, in the second year of the reign of Joash over Israel, Amaziah reigned over the tribe of Judah in

Jerusalem. His mother's name was Jehoaddan, who was born at Jerusalem. He was exceeding careful of doing

what was right, and this when he was very young; but when he came to the management of affairs, and to the

government, he resolved that he ought first of all to avenge his father Jehoash, and to punish those his

friends that had laid violent hands upon him: so he seized upon them all, and put them to death; yet did he

execute no severity on their children, but acted therein according to the laws of Moses, who did not think it

just to punish children for the sins of their fathers. After this he chose him an army out of the tribe of Judah

and Benjamin, of such as were in the flower of their age, and about twenty years old; and when he had

collected about three hundred thousand of them together, he set captains of hundreds over them. He also sent

to the king of Israel, and hired a hundred thousand of his soldiers for a hundred talents of silver, for he had

resolved to make an expedition against the nations of the Amatekites, and Edomites, and Gebalites: but as he

was preparing for his expedition, and ready to go out to the war, a prophet gave him counsel to dismiss the

army of the Israelites, because they were bad men, and because God foretold that he should be beaten, if he

made use of them as auxiliaries; but that he should overcome his enemies, though he had but a few soldiers,

when it so pleased God. And when the king grudged at his having already paid the hire of the Israelites, the

prophet exhorted him to do what God would have him, because he should thereby obtain much wealth from

God. So he dismissed them, and said that he still freely gave them their pay, and went himself with his own

army, and made war with the nations before mentioned; and when he had beaten them in battle, he slew of

them ten thousand, and took as many prisoners alive, whom he brought to the great rock which is in Arabia,

and threw them down from it headlong. He also brought away a great deal of prey and vast riches from those

nations. But while Amaziah was engaged in this expedition, those Israelites whom he had hired, and then

dismissed, were very uneasy at it, and taking their dismission for an affront, (as supposing that this would not

have been done to them but out of contempt,) they fell upon his kingdom, and proceeded to spoil the country

2. Now upon the victory which Amaziah had gotten, and the great acts he had done, he was puffed up, and

began to overlook God, who had given him the victory, and proceeded to worship the gods he had brought

out of the country of the Amalekites. So a prophet came to him, and said, that he wondered how he could

esteem these to be gods, who had been of no advantage to their own people who paid them honors, nor had

delivered them from his hands, but had overlooked the destruction of many of them, and had suffered

themselves to be carried captive, for that they had been carried to Jerusalem in the same manner as any one

might have taken some of the enemy alive, and led them thither. This reproof provoked the king to anger, and

he commanded the prophet to hold his peace, and threatened to punish him if he meddled with his conduct.

So he replied, that he should indeed hold his peace; but foretold withal, that God would not overlook his

attempts for innovation. But Amaziah was not able to contain himself under that prosperity which God had

given him, although he had affronted God thereupon; but in a vein of insolence he wrote to Joash, the king of

Israel, and commanded that he and all his people should be obedient to him, as they had formerly been

obedient to his progenitors, David and Solomon; and he let him know, that if he would not be so wise as to do

what he commanded him, he must fight for his dominion. To which message Joash returned this answer in

writing: "King Joash to king Amaziah. There was a vastly tall cypress tree in Mount Lebanon, as also a

thistle; this thistle sent to the cypress tree to give the cypress tree's daughter in marriage to the thistle's son;

but as the thistle was saying this, there came a wild beast, and trod down the thistle: and this may be a lesson

to thee, not to be so ambitious, and to have a care, lest upon thy good success in the fight against the

Amalekites thou growest so proud, as to bring dangers upon thyself and upon thy kingdom."

3. When Amaziah had read this letter, he was more eager upon this expedition, which, I suppose, was by the

impulse of God, that he might be punished for his offense against him. But as soon as he led out his army

against Joash, and they were going to join battle with him, there came such a fear and consternation upon the

army of Amaziah, as God, when he is displeased, sends upon men, and discomfited them, even before they

came to a close fight. Now it happened, that as they were scattered about by the terror that was upon them,

Amaziah was left alone, and was taken prisoner by the enemy; whereupon Joash threatened to kill him, unless

he would persuade the people of Jerusalem to open their gates to him, and receive him and his army into the

city. Accordingly Amaziah was so distressed, and in such fear of his life, that he made his enemy to be

received into the city. So Joash over threw a part of the wall, of the length of four hundred cubits, and drove

his chariot through the breach into Jerusalem, and led Amaziah captive along with him; by which means he

became master of Jerusalem, and took away the treasures of God, and carried off all the gold and silver that

was in the king's palace, and then freed the king from captivity, and returned to Samaria. Now these things

happened to the people of Jerusalem in the fourteenth year of the reign of Amaziah, who after this had a

conspiracy made against him by his friends, and fled to the city Lachish, and was there slain by the

conspirators, who sent men thither to kill him. So they took up his dead body, and carried it to Jerusalem, and

made a royal funeral for him. This was the end of the life of Amaziah, because of his innovations in religion,

and his contempt of God, when he had lived fiftyfour years, and had reigned twentynine. He was

Concerning Jeroboam King Of Israel And Jonah The Prophet; And How After The Death Of Jeroboam His

Son Zachariah Took The Government. How Uzziah, King Of Jerusalem, Subdued The Nations That Were

1. In the fifteenth year of the reign of Amaziah, Jeroboam the son of Joash reigned over Israel in Samaria

forty years. This king was guilty of contumely against God, (18) and became very wicked in worshipping of

idols, and in many undertakings that were absurd and foreign. He was also the cause of ten thousand

misfortunes to the people of Israel. Now one Jonah, a prophet, foretold to him that he should make war with

the Syrians, and conquer their army, and enlarge the bounds of his kingdom on the northern parts to the city

Hamath, and on the southern to the lake Asphaltitis; for the bounds of the Canaanites originally were these, as

Joshua their general had determined them. So Jeroboam made an expedition against the Syrians, and overran

2. Now I cannot but think it necessary for me, who have promised to give an accurate account of our affairs,

to describe the actions of this prophet, so far as I have found them written down in the Hebrew books. Jonah

had been commanded by God to go to the kingdom of Nineveh; and when he was there, to publish it in that

city, how it should lose the dominion it had over the nations. But he went not, out of fear; nay, he ran away

from God to the city of Joppa, and finding a ship there, he went into it, and sailed to Tarsus, in Cilicia (19)

and upon the rise of a most terrible storm, which was so great that the ship was in danger of sinking, the

mariners, the master, and the pilot himself, made prayers and vows, in case they escaped the sea: but Jonah

lay still and covered [in the ship,] without imitating any thing that the others did; but as the waves grew

greater, and the sea became more violent by the winds, they suspected, as is usual in such cases, that some

one of the persons that sailed with them was the occasion of this storm, and agreed to discover by lot which

of them it was. When they had cast lots, (21) the lot fell upon the prophet; and when they asked him whence

he came, and what he had done? he replied, that he was a Hebrew by nation, and a prophet of Almighty God;

and he persuaded them to cast him into the sea, if they would escape the danger they were in, for that he was

the occasion of the storm which was upon them. Now at the first they durst not do so, as esteeming it a

wicked thing to cast a man who was a stranger, and who had committed his life to them, into such manifest

perdition; but at last, when their misfortune overbore them, and the ship was just going to be drowned, and

when they were animated to do it by the prophet himself, and by the fear concerning their own safety, they

cast him into the sea; upon which the sea became calm. It is also reported that Jonah was swallowed down by

a whale, and that when he had been there three days, and as many nights, he was vomited out upon the

Euxine Sea, and this alive, and without any hurt upon his body; and there, on his prayer to God, he obtained

pardon for his sins, and went to the city Nineveh, where he stood so as to be heard, and preached, that in a

very little time they should lose the dominion of Asia. And when he had published this, he returned. Now I

3. When Jeroboam the king had passed his life in great happiness, and had ruled forty years, he died, and was

buried in Samaria, and his son Zachariah took the kingdom. After the same manner did Uzziah, the son of

Amaziah, begin to reign over the two tribes in Jerusalem, in the fourteenth year of the reign of Jeroboam. He

was born of Jecoliah, his mother, who was a citizen of Jerusalem. He was a good man, and by nature

righteous and magnanimous, and very laborious in taking care of the affairs of his kingdom. He made an

expedition also against the Philistines, and overcame them in battle, and took the cities of Gath and Jabneh,

and brake down their walls; after which expedition he assaulted those Arabs that adjoined to Egypt. He also

built a city upon the Red Sea, and put a garrison into it. He, after this, overthrew the Ammonites, and

appointed that they should pay tribute. He also overcame all the countries as far as the bounds of Egypt, and

then began to take care of Jerusalem itself for the rest of his life; for he rebuilt and repaired all those parts of

the wall which had either fallen down by length of time, or by the carelessness of the kings, his predecessors,

as well as all that part which had been thrown down by the king of Israel, when he took his father Amaziah

prisoner, and entered with him into the city. Moreover, he built a great many towers, of one hundred and fifty

cubits high, and built walled towns in desert places, and put garrisons into them, and dug many channels for

conveyance of water. He had also many beasts for labor, and an immense number of cattle; for his country

was fit for pasturage. He was also given to husbandry, and took care to cultivate the ground, and planted it

with all sorts of plants, and sowed it with all sorts of seeds. He had also about him an army composed of

chosen men, in number three hundred and seventy thousand, who were governed by general officers and

captains of thousands, who were men of valor, and of unconquerable strength, in number two thousand. He

also divided his whole army into bands, and armed them, giving every one a sword, with brazen bucklers and

breastplates, with bows and slings; and besides these, he made for them many engines of war for besieging of

cities, such as cast stones and darts, with grapplers, and other instruments of that sort.

4. While Uzziah was in this state, and making preparation [for futurity], he was corrupted in his mind by

pride, and became insolent, and this on account of that abundance which he had of things that will soon

perish, and despised that power which is of eternal duration (which consisted in piety towards God, and in the

observation of the laws); so he fell by occasion of the good success of his affairs, and was carried headlong

into those sins of his father, which the splendor of that prosperity he enjoyed, and the glorious actions he had

done, led him into, while he was not able to govern himself well about them. Accordingly, when a

remarkable day was come, and a general festival was to be celebrated, he put on the holy garment, and went

into the temple to offer incense to God upon the golden altar, which he was prohibited to do by Azariah the

high priest, who had fourscore priests with him, and who told him that it was not lawful for him to offer

sacrifice, and that "none besides the posterity of Aaron were permitted so to do." And when they cried out

that he must go out of the temple, and not transgress against God, he was wroth at them, and threatened to kill

them, unless they would hold their peace. In the mean time a great earthquake shook the ground (26) and a

rent was made in the temple, and the bright rays of the sun shone through it, and fell upon the king's face,

insomuch that the leprosy seized upon him immediately. And before the city, at a place called Eroge, half the

mountain broke off from the rest on the west, and rolled itself four furlongs, and stood still at the east

mountain, till the roads, as well as the king's gardens, were spoiled by the obstruction. Now, as soon as the

priests saw that the king's face was infected with the leprosy, they told him of the calamity he was under, and

commanded that he should go out of the city as a polluted person. Hereupon he was so confounded at the sad

distemper, and sensible that he was not at liberty to contradict, that he did as he was commanded, and

underwent this miserable and terrible punishment for an intention beyond what befitted a man to have, and

for that impiety against God which was implied therein. So he abode out of the city for some time, and lived

a private life, while his son Jotham took the government; after which he died with grief and anxiety at what

had happened to him, when he had lived sixtyeight years, and reigned of them fiftytwo; and was buried by

How Zachariah Shallum, Menahem Pekahiah And Pekah Took The Government Over The Israelites ; And

How Pul And TiglathPileser Made An Expedition Against The Israelites. How Jotham, The Son Of Uzziah

Reigned Over The Tribe Of Judah; And What Things Nahum Prophesied Against The Assyrians.

1. Now when Zachariah, the son of Jeroboam, had reigned six months over Israel, he was slain by the

treachery of a certain friend of his, whose name was Shallum, the son of Jabesh, who took the kingdom

afterward, but kept it no longer than thirty days; for Menahem, the general of his army, who was at that time

in the city Tirzah, and heard of what had befallen Zachariah, removed thereupon with all his forces to

Samaria, and joining battle with Shallum, slew him; and when he had made himself king, he went thence, and

came to the city Tiphsah; but the citizens that were in it shut their gates, and barred them against the king, and

would not admit him: but in order to be avenged on them, he burnt the country round about it, and took the

city by force, upon a siege; and being very much displeased at what the inhabitants of Tiphsah had done, he

slew them all, and spared not so much as the infants, without omitting the utmost instances of cruelty and

barbarity; for he used such severity upon his own countrymen, as would not be pardonable with regard to

strangers who had been conquered by him. And after this manner it was that this Menahem continued to reign

with cruelty and barbarity for ten years. But when Pul, king of Assyria, had made an expedition against him,

he did not think meet to fight or engage in battle with the Assyrians, but he persuaded him to accept of a

thousand talents of silver, and to go away, and so put an end to the war. This sum the multitude collected for

Menahem, by exacting fifty drachme as pollmoney for every head; (23) after which he died, and was buried

in Samaria, and left his son Pekahiah his successor in the kingdom, who followed the barbarity of his father,

and so ruled but two years only, after which he was slain with his friends at a feast, by the treachery of one

Pekah, the general of his horse, and the son of Remaliah, who laid snares for him. Now this Pekah held the

government twenty years, and proved a wicked man and a transgressor. But the king of Assyria, whose name

was TiglathPileser, when he had made an expedition against the Israelites, and had overrun all the land of

Gilead, and the region beyond Jordan, and the adjoining country, which is called Galilee, and Kadesh, and

Hazor, he made the inhabitants prisoners, and transplanted them into his own kingdom. And so much shall

2. Now Jotham the son of Uzziah reigned over the tribe of Judah in Jerusalem, being a citizen thereof by his

mother, whose name was Jerusha. This king was not defective in any virtue, but was religious towards God,

and righteous towards men, and careful of the good of the city (for what part soever wanted to be repaired or

adorned he magnificently repaired and adorned them). He also took care of the foundations of the cloisters in

the temple, and repaired the walls that were fallen down, and built very great towers, and such as were almost

impregnable; and if any thing else in his kingdom had been neglected, he took great care of it. He also made

an expedition against the Ammonites, and overcame them in battle, and ordered them to pay tribute, a

hundred talents, and ten thousand cori of wheat, and as many of barley, every year, and so augmented his

kingdom, that his enemies could not despise it, and his own people lived happily.

3. Now there was at that time a prophet, whose name was Nahum, who spake after this manner concerning

the overthrow of the Assyrians and of Nineveh: "Nineveh shall be a pool of water in motion (23) so shall all

her people be troubled, and tossed, and go away by flight, while they say one to another, Stand, stand still,

seize their gold and silver, for there shall be no one to wish them well, for they will rather save their lives

than their money; for a terrible contention shall possess them one with another, and lamentation, and loosing

of the members, and their countenances shall be perfectly black with fear. And there will be the den of the

lions, and the mother of the young lions! God says to thee, Nineveh, that they shall deface thee, and the lion

shall no longer go out from thee to give laws to the world." And indeed this prophet prophesied many other

things besides these concerning Nineveh, which I do not think necessary to repeat, and I here omit them, that

I may not appear troublesome to my readers; all which thing happened about Nineveh a hundred and fifteen

How Upon The Death Of Jotham, Ahaz Reigned In His Stead; Against Whom Rezin, King Of Syria And

Pekah King Of Israel, Made War; And How TiglathPileser, King Of Assyria Came To The Assistance Of

Ahaz, And Laid Syria Waste And Removing The Damascenes Into Media Placed Other Nations In Their

1. Now Jotham died when he had lived fortyone years, and of them reigned sixteen, and was buried in the

sepulchers of the kings; and the kingdom came to his son Ahaz, who proved most impious towards God, and

a transgressor of the laws of his country. He imitated the kings of Israel, and reared altars in Jerusalem, and

offered sacrifices upon them to idols; to which also he offered his own son as a burntoffering, according to

the practices of the Canaanites. His other actions were also of the same sort. Now as he was going on in this

mad course, Rezin, the king of Syria and Damascus, and Pekah, the king of Israel, who were now at amity

one with another, made war with him; and when they had driven him into Jerusalem, they besieged that city a

long while, making but a small progress, on account of the strength of its walls; and when the king of Syria

had taken the city Elath, upon the Red Sea, and had slain the inhabitants, he peopled it with Syrians; and

when he had slain those in the [other] garrisons, and the Jews in their neighborhood, and had driven away

much prey, he returned with his army back to Damascus. Now when the king of Jerusalem knew that the

Syrians were returned home, he, supposing himself a match for the king of Israel, drew out his army against

him, and joining battle with him was beaten; and this happened because God was angry with him, on account

of his many and great enormities. Accordingly there were slain by the Israelites one hundred and twenty

thousand of his men that day, whose general, Amaziah by name, slew Zechariah the king's son, in his conflict

with Ahaz, as well as the governor of the kingdom, whose name was Azricam. He also carried Elkanah, the

general of the troops of the tribe of Judah, into captivity. They also carried the women and children of the

tribe of Benjamin captives; and when they had gotten a great deal of prey, they returned to Samaria.

2. Now there was one Obed, who was a prophet at that time in Samaria ;he met the army before the city

walls, and with a loud voice told them that they had gotten the victory not by their own strength, but by

reason of the anger God had against king Ahaz. And he complained that they were not satisfied with the good

success they had had against him, but were so bold as to make captives out of their kinsmen the tribes of

Judah and Benjamin. He also gave them counsel to let them go home without doing them any harm, for that if

they did not obey God herein, they should be punished. So the people of Israel came together to their

assembly, and considered of these matters, when a man whose name was Berechiah, and who was one of

chief reputation in the government, stood up, and the others with him, and said, "We will not suffer the

citizens to bring these prisoners into the city, lest we be all destroyed by God; we have sins enough of our

own that we have committed against him, as the prophets assure us; nor ought we therefore to introduce the

practice of new crimes." When the soldiers heard that, they permitted them to do what they thought best. So

the forenamed men took the captives, and let them go, and took care of them, and gave them provisions, and

sent them to their own country, without doing them any harm. However, these four went along with them,

and conducted them as far as Jericho, which is not far from Jerusalem, and returned to Samaria.

3. Hereupon king Ahaz, having been so thoroughly beaten by the Israelites, sent to TiglathPileser, king of

the Assyrians, and sued for assistance from him in his war against the Israelites, and Syrians, and

Damascenes, with a promise to send him much money; he sent him also great presents at the same time. Now

this king, upon the reception of those ambassadors, came to assist Ahaz, and made war upon the Syrians, and

laid their country waste, and took Damascus by force, and slew Rezin their king, and transplanted the people

of Damascus into the Upper Media, and brought a colony of Assyrians, and planted them in Damascus. He

also afflicted the land of Israel, and took many captives out of it. While he was doing thus with the Syrians,

king Ahaz took all the gold that was in the king's treasures, and the silver, and what was in the temple of God,

and what precious gifts were there, and he carried them with him, and came to Damascus, and gave it to the

king of Assyria, according to his agreement. So he confessed that he owed him thanks for all he had done for

him, and returned to Jerusalem. Now this king was so sottish and thoughtless of what was for his own good,

that he would not leave off worshipping the Syrian gods when he was beaten by them, but he went on in

worshipping them, as though they would procure him the victory; and when he was beaten again, he began to

honor the gods of the Assyrians; and he seemed more desirous to honor any other gods than his own paternal

and true God, whose anger was the cause of his defeat; nay, he proceeded to such a degree of despite and

contempt [of God's worship], that he shut up the temple entirely, and forbade them to bring in the appointed

sacrifices, and took away the gifts that had been given to it. And when he had offered these indignities to

God, he died, having lived thirtysix years, and of them reigned sixteen; and he left his son Hezekiah for his

How Pekah Died By The Treachery Of Hoshea Who Was A Little After Subdued By Shalmaneser; And How

1. About the same time Pekah, the king of Israel, died by the treachery of a friend of his, whose name was

Hoshea, who retained the kingdom nine years' time, but was a wicked man, and a despiser of the Divine

worship; and Shalmaneser, the king of Assyria, made an expedition against him, and overcame him, (which

must have been because he had not God favorable nor assistant to him,) and brought him to submission, and

ordered him to pay an appointed tribute. Now, in the fourth year of the reign of Hoshea, Hezekiah, the son of

Ahaz, began to reign in Jerusalem; and his mother's name was Abijah, a citizen of Jerusalem. His nature was

good, and righteous, and religious; for when he came to the kingdom, he thought that nothing was prior, or

more necessary, or more advantageous to himself, and to his subjects, than to worship God. Accordingly, he

called the people together, and the priests, and the Levites, and made a speech to them, and said, "You are not

ignorant how, by the sins of my father, who transgressed that sacred honor which was due to God, you have

had experience of many and great miseries, while you were corrupted in your mind by him, and were induced

to worship those which he supposed to be gods; I exhort you, therefore, who have learned by sad experience

how dangerous a thing impiety is, to put that immediately out of your memory, and to purify yourselves from

your former pollutions, and to open the temple to these priests and Levites who are here convened, and to

cleanse it with the accustomed sacrifices, and to recover all to the ancient honor which our fathers paid to it;

for by this means we may render God favorable, and he will remit the anger he hath had to us."

2. When the king had said this, the priests opened the temple; and when they had set in order the vessels of

God, and east out what was impure, they laid the accustomed sacrifices upon the altar. The king also sent to

the country that was under him, and called the people to Jerusalem to celebrate the feast of unleavened bread,

for it had been intermitted a long time, on account of the wickedness of the forementioned kings. He also sent

to the Israelites, and exhorted them to leave off their present way of living, and return to their ancient

practices, and to worship God, for that he gave them leave to come to Jerusalem, and to celebrate, all in one

body, the feast of unleavened bread; and this he said was by way of invitation only, and to be done of their

own goodwill, and for their own advantage, and not out of obedience to him, because it would make them

happy. But the Israelites, upon the coming of the ambassadors, and upon their laying before them what they

had in charge from their own king, were so far from complying therewith, that they laughed the ambassadors

to scorn, and mocked them as fools: as also they affronted the prophets, which gave them the same

exhortations, and foretold what they would suffer if they did not return to the worship of God, insomuch that

at length they caught them, and slew them; nor did this degree of transgressing suffice them, but they had

more wicked contrivances than what have been described: nor did they leave off, before God, as a

punishment for their impiety, brought them under their enemies: but of that more hereafter. However, many

there were of the tribe of Manasseh, and of Zebulon, and of Issachar, who were obedient to what the prophets

exhorted them to do, and returned to the worship of God. Now all these came running to Jerusalem, to

3. When these men were come, king Hezekiah went up into the temple, with the rulers and all the people, and

offered for himself seven bulls, and as many rams, with seven lambs, and as many kids of the goats. The king

also himself, and the rulers, laid their hands on the heads of the sacrifices, and permitted the priests to

complete the sacred offices about them. So they both slew the sacrifices, and burnt the burntofferings, while

the Levites stood round about them, with their musical instruments, and sang hymns to God, and played on

their psalteries, as they were instructed by David to do, and this while the rest of the priests returned the

music, and sounded the trumpets which they had in their hands; and when this was done, the king and the

multitude threw themselves down upon their face, and worshipped God. He also sacrificed seventy bulls, one

hundred rams, and two hundred lambs. He also granted the multitude sacrifices to feast upon, six hundred

oxen, and three thousand other cattle; and the priests performed all things according to the law. Now the king

was so pleased herewith, that he feasted with the people, and returned thanks to God; but as the feast of

unleavened bread was now come, when they had offered that sacrifice which is called the passover, they after

that offered other sacrifices for seven days. When the king had bestowed on the multitude, besides what they

sanctified of themselves, two thousand bulls, and seven thousand other cattle, the same thing was done by the

rulers; for they gave them a thousand bulls, and a thousand and forty other cattle. Nor had this festival been

so well observed from the days of king Solomon, as it was now first observed with great splendor and

magnificence; and when the festival was ended, they went out into the country and purged it, and cleansed

the city of all the pollution of the idols. The king also gave order that the daily sacrifices should be offered, at

his own charges, and according to the law; and appointed that the tithes and the firstfruits should be given

by the multitude to the priests and Levites, that they might constantly attend upon Divine service, and never

be taken off from the worship of God. Accordingly, the multitude brought together all sorts of their fruits to

the priests and the Levites. The king also made garners and receptacles for these fruits, and distributed them

to every one of the priests and Levites, and to their children and wives; and thus did they return to their old

form of Divine worship. Now when the king had settled these matters after the manner already described, he

made war upon the Philistines, and beat them, and possessed himself of all the enemy's cities, from Gaza to

Gath; but the king of Assyria sent to him, and threatened to overturn all his dominions, unless he would pay

him the tribute which his father paid him formerly; but king Hezekiah was not concerned at his threatenings,

but depended on his piety towards God, and upon Isaiah the prophet, by whom he inquired and accurately

knew all future events. And thus much shall suffice for the present concerning this king Hezekiah.

How Shalmaneser Took Samaria By Force And How He Transplanted The Ten Tribes Into Media, And

1. When Shalmaneser, the king of Assyria, had it told him, that [Hoshea] the king of Israel had sent privately

to So, the king of Egypt, desiring his assistance against him, he was very angry, and made an expedition

against Samaria, in the seventh year of the reign of Hoshea; but when he was not admitted [into the city] by

the king, (24) he besieged Samaria three years, and took it by force in the ninth year of the reign of Hoshea,

and in the seventh year of Hezekiah, king of Jerusalem, and quite demolished the government of the

Israelites, and transplanted all the people into Media and Persia among whom he took king Hoshea alive; and

when he had removed these people out of this their land he transplanted other nations out of Cuthah, a place

so called, (for there is [still] a river of that name in Persia,) into Samaria, and into the country of the Israelites.

So the ten tribes of the Israelites were removed out of Judea nine hundred and fortyseven years after their

forefathers were come out of the land of Egypt, and possessed themselves of the country, but eight hundred

years after Joshua had been their leader, and, as I have already observed, two hundred and forty years, seven

months, and seven days after they had revolted from Rehoboam, the grandson of David, and had given the

kingdom to Jeroboam. And such a conclusion overtook the Israelites, when they had transgressed the laws,

and would not hearken to the prophets, who foretold that this calamity would come upon them, if they would

not leave off their evil doings. What gave birth to these evil doings, was that sedition which they raised

against Rehoboam, the grandson of David, when they set up Jeroboam his servant to be their king, when, by

sinning against God, and bringing them to imitate his bad example, made God to be their enemy, while

2. And now the king of Assyria invaded all Syria and Phoenicia in a hostile manner. The name of this king is

also set down in the archives of Tyre, for he made an expedition against Tyre in the reign of Eluleus; and

Menander attests to it, who, when he wrote his Chronology, and translated the archives of Tyre into the Greek

language, gives us the following history: "One whose name was Eluleus reigned thirtysix years; this king,

upon the revolt of the Citteans, sailed to them, and reduced them again to a submission. Against these did the

king of Assyria send an army, and in a hostile manner overrun all Phoenicia, but soon made peace with them

all, and returned back; but Sidon, and Ace, and Palsetyrus revolted; and many other cities there were which

delivered themselves up to the king of Assyria. Accordingly, when the Tyrians would not submit to him, the

king returned, and fell upon them again, while the Phoenicians had furnished him with threescore ships, and

eight hundred men to row them; and when the Tyrians had come upon them in twelve ships, and the enemy's

ships were dispersed, they took five hundred men prisoners, and the reputation of all the citizens of Tyre was

thereby increased; but the king of Assyria returned, and placed guards at their rivers and aqueducts, who

should hinder the Tyrians from drawing water. This continued for five years; and still the Tyrians bore the

siege, and drank of the water they had out of the wells they dug." And this is what is written in the Tyrian

3. But now the Cutheans, who removed into Samaria, (for that is the name they have been called by to this

time, because they were brought out of the country called Cuthah, which is a country of Persia, and there is a

river of the same name in it,) each of them, according to their nations, which were in number five, brought

their own gods into Samaria, and by worshipping them, as was the custom of their own countries, they

provoked Almighty God to be angry and displeased at them, for a plague seized upon them, by which they

were destroyed; and when they found no cure for their miseries, they learned by the oracle that they ought to

worship Almighty God, as the method for their deliverance. So they sent ambassadors to the king of Assyria,

and desired him to send them some of those priests of the Israelites whom he had taken captive. And when he

thereupon sent them, and the people were by them taught the laws, and the holy worship of God, they

worshipped him in a respectful manner, and the plague ceased immediately; and indeed they continue to

make use of the very same customs to this very time, and are called in the Hebrew tongue Cutlans, but in the

Greek tongue Samaritans. And when they see the Jews in prosperity, they pretend that they are changed, and

allied to them, and call them kinsmen, as though they were derived from Joseph, and had by that means an

original alliance with them; but when they see them falling into a low condition, they say they are no way

related to them, and that the Jews have no right to expect any kindness or marks of kindred from them, but

they declare that they are sojourners, that come from other countries. But of these we shall have a more

How Sennacherib Made An Expedition Against Hezekiah; What Threatenings Rabshakeh Made To Hezekiah

When Sennacherib Was Gone Against The Egyptians; How Isaiah The Prophet Encouraged Him; How

Sennacherib Having Failed Of Success In Egypt, Returned Thence To Jerusalem; And How Upon His

Finding His Army Destroyed, He Returned Home; And What Befell Him A Little Afterward.

1. It was now the fourteenth year of the government of Hezekiah, king of the two tribes, when the king of

Assyria, whose name was Sennacherib, made an expedition against him with a great army, and took all the

cities of the tribes of Judah and Benjamin by force; and when he was ready to bring his army against

Jerusalem, Hezekiah sent ambassadors to him beforehand, and promised to submit, and pay what tribute he

should appoint. Hereupon Sennacherib, when he heard of what offers the ambassadors made, resolved not to

proceed in the war, but to accept of the proposals that were made him; and if he might receive three hundred

talents of silver, and thirty talents of gold, he promised that he would depart in a friendly manner; and he

gave security upon oath to the ambassadors that he would then do him no harm, but go away as he came. So

Hezekiah submitted, and emptied his treasures, and sent the money, as supposing he should be freed from his

enemy, and from any further distress about his kingdom. Accordingly, the Assyrian king took it, and yet had

no regard to what he had promised; but while he himself went to the war against the Egyptians and

Ethiopians, he left his general Rabshakeh, and two other of his principal commanders, with great forces, to

destroy Jerusalem. The names of the two other commanders were Tartan and Rabsaris.

2. Now as soon as they were come before the walls, they pitched their camp, and sent messengers to

Hezekiah, and desired that they might speak with him; but he did not himself come out to them for fear, but

he sent three of his most intimate friends; the name of one was Eliakim, who was over the kingdom, and

Shebna, and Joah the recorder. So these men came out, and stood over against the commanders of the

Assyrian army; and when Rabshakeh saw them, he bid them go and speak to Hezekiah in the manner

following: That Sennacherib, the great king, (1) desires to know of him, on whom it is that he relies and

depends, in flying from his lord, and will not hear him, nor admit his army into the city? Is it on account of

the Egyptians, and in hopes that his army would be beaten by them? Whereupon he lets him know, that if this

be what he expects, he is a foolish man, and like one who leans on a broken reed; while such a one will not

only fall down, but will have his hand pierced and hurt by it. That he ought to know he makes this expedition

against him by the will of God, who hath granted this favor to him, that he shall overthrow the kingdom of

Israel, and that in the very same manner he shall destroy those that are his subjects also. When Rabshakeh

had made this speech in the Hebrew tongue, for he was skillful in that language, Eliakim was afraid lest the

multitude that heard him should be disturbed; so he desired him to speak in the Syrian tongue. But the

general, understanding what he meant, and perceiving the fear that he was in, he made his answer with a

greater and a louder voice, but in the Hebrew tongue; and said, that "since they all heard what were the king's

commands, they would consult their own advantage in delivering up themselves to us; for it is plain the both

you and your king dissuade the people from submitting by vain hopes, and so induce them to resist; but if you

be courageous, and think to drive our forces away, I am ready to deliver to you two thousand of these horses

that are with me for your use, if you can set as many horsemen on their backs, and show your strength; but

what you have not you cannot produce. Why therefore do you delay to deliver up yourselves to a superior

force, who can take you without your consent? although it will be safer for you to deliver yourselves up

voluntarily, while a forcible capture, when you are beaten, must appear more dangerous, and will bring

3. When the people, as well as the ambassadors, heard what the Assyrian commander said, they related it to

Hezekiah, who thereupon put off his royal apparel, and clothed himself with sackcloth, and took the habit of a

mourner, and, after the manner of his country, he fell upon his face, and besought God, and entreated him to

assist them, now they had no other hope of relief. He also sent some of his friends, and some of the priests, to

the prophet Isaiah, and desired that he would pray to God, and offer sacrifices for their common deliverance,

and so put up supplications to him, that he would have indignation at the expectations of their enemies, and

have mercy upon his people. And when the prophet had done accordingly, an oracle came from God to him,

and encouraged the king and his friends that were about him; and foretold that their enemies should be beaten

without fighting, and should go away in an ignominious manner, and not with that insolence which they now

show, for that God would take care that they should be destroyed. He also foretold that Sennacherib, the king

of Assyria, should fail of his purpose against Egypt, and that when he came home he should perish by the

4. About the same time also the king of Assyria wrote an epistle to Hezekiah, in which he said he was a

foolish man, in supposing that he should escape from being his servant, since he had already brought under

many and great nations; and he threatened, that when he took him, he would utterly destroy him, unless he

now opened the gates, and willingly received his army into Jerusalem. When he read this epistle, he despised

it, on account of the trust that be had in God; but he rolled up the epistle, and laid it up within the temple.

And as he made his further prayers to God for the city, and for the preservation of all the people, the prophet

Isaiah said that God had heard his prayer, and that he should not be besieged at this time by the king of

Assyria (2) that for the future he might be secure of not being at all disturbed by him; and that the people

might go on peaceably, and without fear, with their husbandry and other affairs. But after a little while the

king of Assyria, when he had failed of his treacherous designs against the Egyptians, returned home without

success, on the following occasion: He spent a long time in the siege of Pelusium; and when the banks that he

had raised over against the walls were of a great height, and when he was ready to make an immediate assault

upon them, but heard that Tirhaka, king of the Ethiopians, was coming and bringing great forces to aid the

Egyptians, and was resolved to march through the desert, and so to fall directly upon the Assyrians, this king

Sennacherib was disturbed at the news, and, as I said before, left Pelusium, and returned back without

success. Now concerning this Sennacherib, Herodotus also says, in the second book of his histories, how "this

king came against the Egyptian king, who was the priest of Vulcan; and that as he was besieging Pelusium,

he broke up the siege on the following occasion: This Egyptian priest prayed to God, and God heard his

prayer, and sent a judgment upon the Arabian king." But in this Herodotus was mistaken, when he called this

king not king of the Assyrians, but of the Arabians; for he saith that "a multitude of mice gnawed to pieces in

one night both the bows and the rest of the armor of the Assyrians, and that it was on that account that the

king, when he had no bows left, drew off his army from Pelusium." And Herodotus does indeed give us this

history; nay, and Berosus, who wrote of the affairs of Chaldea, makes mention of this king Sennacherib, and

that he ruled over the Assyrians, and that he made an expedition against all Asia and Egypt; and says thus:

5. "Now when Sennacherib was returning from his Egyptian war to Jerusalem, he found his army under

Rabshakeh his general in danger [by a plague], for God had sent a pestilential distemper upon his army; and

on the very first night of the siege, a hundred fourscore and five thousand, with their captains and generals,

were destroyed. So the king was in a great dread and in a terrible agony at this calamity; and being in great

fear for his whole army, he fled with the rest of his forces to his own kingdom, and to his city Nineveh; and

when he had abode there a little while, he was treacherously assaulted, and died by the hands of his elder

sons, (3) Adrammelech and Seraser, and was slain in his own temple, which was called Araske. Now these

sons of his were driven away on account of the murder of their father by the citizens, and went into Armenia,

while Assarachoddas took the kingdom of Sennacherib." And this proved to be the conclusion of this

How Hezekiah Was Sick, And Ready To Die; And How God Bestowed Upon Him Fifteen Years Longer

1. Now king Hezekiah being thus delivered, after a surprising manner, from the dread he was in, offered

thankofferings to God, with all his people, because nothing else had destroyed some of their enemies, and

made the rest so fearful of undergoing the same fate that they departed from Jerusalem, but that Divine

assistance. Yet, while he was very zealous and diligent about the worship of God, did he soon afterwards fall

into a severe distemper, insomuch that the physicians despaired of him, and expected no good issue of his

sickness, as neither did his friends: and besides the distemper (4) itself, there was a very melancholy

circumstance that disordered the king, which was the consideration that he was childless, and was going to

die, and leave his house and his government without a successor of his own body; so he was troubled at the

thoughts of this his condition, and lamented himself, and entreated of God that he would prolong his life for a

little while till he had some children, and not suffer him to depart this life before he was become a father.

Hereupon God had mercy upon him, and accepted of his supplication, because the trouble he was under at his

supposed death was not because he was soon to leave the advantages he enjoyed in the kingdom, nor did he

on that account pray that he might have a longer life afforded him, but in order to have sons, that might

receive the government after him. And God sent Isaiah the prophet, and commanded him to inform Hezekiah,

that within three days' time he should get clear of his distemper, and should survive it fifteen years, and that

he should have children also. Now, upon the prophet's saying this, as God had commanded him, he could

hardly believe it, both on account of the distemper he was under, which was very sore, and by reason of the

surprising nature of what was told him; so he desired that Isaiah would give him some sign or wonder, that he

might believe him in what he had said, and be sensible that he came from God; for things that are beyond

expectation, and greater than our hopes, are made credible by actions of the like nature. And when Isaiah had

asked him what sign he desired to be exhibited, he desired that he would make the shadow of the sun, which

he had already made to go down ten steps [or degrees] in his house, to return again to the same place, (5) and

to make it as it was before. And when the prophet prayed to God to exhibit this sign to the king, he saw what

he desired to see, and was freed from his distemper, and went up to the temple, where he worshipped God,

2. At this time it was that the dominion of the Assyrians was overthrown by the Medes; (6) but of these things

I shall treat elsewhere. But the king of Babylon, whose name was Baladan, sent ambassadors to Hezekiah,

with presents, and desired he would be his ally and his friend. So he received the ambassadors gladly, and

made them a feast, and showed them his treasures, and his armory, and the other wealth he was possessed of,

in precious stones and in gold, and gave them presents to be carried to Baladan, and sent them back to him.

Upon which the prophet Isaiah came to him, and inquired of him whence those ambassadors came; to which

he replied, that they came from Babylon, from the king; and that he had showed them all he had, that by the

sight of his riches and forces he might thereby guess at [the plenty he was in], and be able to inform the king

of it. But the prophet rejoined, and said, "Know thou, that, after a little while, these riches of thine shall be

carried away to Babylon, and thy posterity shall be made eunuchs there, and lose their manhood, and be

servants to the king of Babylon; for that God foretold such things would come to pass." Upon which words

Hezekiah was troubled, and said that he was himself unwilling that his nation should fall into such calamities;

yet since it is not possible to alter what God had determined, he prayed that there might be peace while he

lived. Berosus also makes mention of this Baladan, king of Babylon. Now as to this prophet [Isaiah], he was

by the confession of all, a divine and wonderful man in speaking truth; and out of the assurance that he had

never written what was false, he wrote down all his prophecies, and left them behind him in books, that their

accomplishment might be judged of from the events by posterity: nor did this prophet do so alone, but the

others, which were twelve in number, did the same. And whatsoever is done among us, Whether it be good,

or whether it be bad, comes to pass according to their prophecies; but of every one of these we shall speak

How Manasseh Reigned After Hezekiah; And How When He Was In Captivity He Returned To God And

1. When king Hezekiah had survived the interval of time already mentioned, and had dwelt all that time in

peace, he died, having completed fiftyfour years of his life, and reigned twentynine. But when his son

Manasseh, whose mother's name was Hephzibah, of Jerusalem, had taken the kingdom, he departed from the

conduct of his father, and fell into a course of life quite contrary thereto, and showed himself in his manners

most wicked in all respects, and omitted no sort of impiety, but imitated those transgressions of the Israelites,

by the commission of which against God they had been destroyed; for he was so hardy as to defile the temple

of God, and the city, and the whole country; for, by setting out from a contempt of God, he barbarously slew

all the righteous men that were among the Hebrews; nor would he spare the prophets, for he every day slew

some of them, till Jerusalem was overflown with blood. So God was angry at these proceedings, and sent

prophets to the king, and to the multitude, by whom he threatened the very same calamities to them which

their brethren the Israelites, upon the like affronts offered to God, were now under. But these men would not

believe their words, by which belief they might have reaped the advantage of escaping all those miseries; yet

2. And when they persevered in the same course of life, God raised up war against them from the king of

Babylon and Chaldea, who sent an army against Judea, and laid waste the country; and caught king Manasseh

by treachery, and ordered him to be brought to him, and had him under his power to inflict what punishment

he pleased upon him. But then it was that Manasseh perceived what a miserable condition he was in, and

esteeming himself the cause of all, he besought God to render his enemy humane and merciful to him.

Accordingly, God heard his prayer, and granted him what he prayed for. So Manasseh was released by the

king of Babylon, and escaped the danger he was in; and when he was come to Jerusalem, he endeavored, if it

were possible, to cast out of his memory those his former sins against God, of which he now repented, and to

apply himself to a very religious life. He sanctified the temple, and purged the city, and for the remainder of

his days he was intent on nothing but to return his thanks to God for his deliverance, and to preserve him

propitious to him all his life long. He also instructed the multitude to do the same, as having very nearly

experienced what a calamity he was fallen into by a contrary conduct. He also rebuilt the altar, and offered

the legal sacrifices, as Moses commanded. And when he had reestablished what concerned the Divine

worship, as it ought to be, he took care of the security of Jerusalem: he did not only repair the old walls with

great diligence, but added another wall to the former. He also built very lofty towers, and the garrisoned

places before the city he strengthened, not only in other respects, but with provisions of all sorts that they

wanted. And indeed, when he had changed his former course, he so led his life for the time to come, that from

the time of his return to piety towards God he was deemed a happy man, and a pattern for imitation. When

therefore he had lived sixtyseven years, he departed this life, having reigned fiftyfive years, and was

buried in his own garden; and the kingdom came to his son Amon, whose mother's name was Meshulemeth,

How Amon Reigned Instead Of Manasseh; And After Amon Reigned Josiah; He Was Both Righteous And

1. This Amon imitated those works of his father which he insolently did when he was young: so he had a

conspiracy made against him by his own servants, and was slain in his own house, when he had lived

twentyfour years, and of them had reigned two. But the multitude punished those that slew Amon, and

buried him with his father, and gave the kingdom to his son Josiah, who was eight years old. His mother was

of the city of Boscath, and her name was Jedidah. He was of a most excellent disposition, and naturally

virtuous, and followed the actions of king David, as a pattern and a rule to him in the whole conduct of his

life. And when he was twelve years old, he gave demonstrations of his religious and righteous behavior; for

he brought the people to a sober way of living, and exhorted them to leave off the opinion they had of their

idols, because they were not gods, but to worship their own God. And by repeating on the actions of his

progenitors, he prudently corrected what they did wrong, like a very elderly man, and like one abundantly

able to understand what was fit to be done; and what he found they had well done, he observed all the country

over, and imitated the same. And thus he acted in following the wisdom and sagacity of his own nature, and

in compliance with the advice and instruction of the elders; for by following the laws it was that he succeeded

so well in the order of his government, and in piety with regard to the Divine worship. And this happened

because the transgressions of the former kings were seen no more, but quite vanished away; for the king went

about the city, and the whole country, and cut down the groves which were devoted to strange gods, and

overthrew their altars; and if there were any gifts dedicated to them by his forefathers, he made them

ignominious, and plucked them down; and by this means he brought the people back from their opinion about

them to the worship of God. He also offered his accustomed sacrifices and burntofferings upon the altar.

Moreover, he ordained certain judges and overseers, that they might order the matters to them severally

belonging, and have regard to justice above all things, and distribute it with the same concern they would

have about their own soul. He also sent over all the country, and desired such as pleased to bring gold and

silver for the repairs of the temple, according to every one's inclinations and abilities. And when the money

was brought in, he made one Maaseiah the governor of the city, and Shaphan the scribe, and Joab the

recorder, and Eliakim the high priest, curators of the temple, and of the charges contributed thereto; who

made no delay, nor put the work off at all, but prepared architects, and whatsoever was proper for those

repairs, and set closely about the work. So the temple was repaired by this means, and became a public

2. But when he was now in the eighteenth year of his reign, he sent to Eliakim the high priest, and gave order,

that out of what money was overplus, he should cast cups, and dishes, and vials, for ministration [in the

temple]; and besides, that they should bring all the gold or silver which was among the treasures, and expend

that also in making cups and the like vessels. But as the high priest was bringing out the gold, he lighted upon

the holy books of Moses that were laid up in the temple; and when he had brought them out, he gave them to

Shaphan the scribe, who, when he had read them, came to the king, and informed him that all was finished

which he had ordered to be done. He also read over the books to him, who, when he had heard them read,

rent his garment, and called for Eliakim the high priest, and for [Shaphan] the scribe, and for certain [other]

of his most particular friends, and sent them to Huldah the prophetess, the wife of Shallum, (which Shallum

was a man of dignity, and of an eminent family,) and bid them go to her, and say that [he desired] she would

appease God, and endeavor to render him propitious to them, for that there was cause to fear, lest, upon the

transgression of the laws of Moses by their forefathers, they should be in peril of going into captivity, and of

being cast out of their own country; lest they should be in want of all things, and so end their days miserably.

When the prophetess had heard this from the messengers that were sent to her by the king, she bid them go

back to the king, and say that "God had already given sentence against them, to destroy the people, and cast

them out of their country, and deprive them of all the happiness they enjoyed; which sentence none could set

aside by any prayers of theirs, since it was passed on account of their transgressions of the laws, and of their

not having repented in so long a time, while the prophets had exhorted them to amend, and had foretold the

punishment that would ensue on their impious practices; which threatening God would certainly execute

upon them, that they might be persuaded that he is God, and had not deceived them in any respect as to what

he had denounced by his prophets; that yet, because Josiah was a righteous man, he would at present delay

those calamities, but that after his death he would send on the multitude what miseries he had determined for

3. So these messengers, upon this prophecy of the woman, came and told it to the king; whereupon he sent to

the people every where, and ordered that the priests and the Levites should come together to Jerusalem; and

commanded that those of every age should be present also. And when they had gathered together, he first

read to them the holy books; after which he stood upon a pulpit, in the midst of the multitude, and obliged

them to make a covenant, with an oath, that they would worship God, and keep the laws of Moses.

Accordingly, they gave their assent willingly, and undertook to do what the king had recommended to them.

So they immediately offered sacrifices, and that after an acceptable manner, and besought God to be gracious

and merciful to them. He also enjoined the high priest, that if there remained in the temple any vessel that

was dedicated to idols, or to foreign gods, they should cast it out. So when a great number of such vessels

were got together, he burnt them, and scattered their ashes abroad, and slew the priests of the idols that were

4. And when he had done thus in Jerusalem, he came into the country, and utterly destroyed what buildings

had been made therein by king Jeroboam, in honor of strange gods; and he burnt the bones of the false

prophets upon that altar which Jeroboam first built; and, as the prophet [Jadon], who came to Jeroboam when

he was offering sacrifice, and when all the people heard him, foretold what would come to pass, viz. that a

certain man of the house of David, Josiah by name, should do what is here mentioned. And it happened that

5. After these things, Josiah went also to such other Israelites as had escaped captivity and slavery under the

Assyrians, and persuaded them to desist from their impious practices, and to leave off the honors they paid to

strange gods, but to worship rightly their own Almighty God, and adhere to him. He also searched the houses,

and the villages, and the cities, out of a suspicion that somebody might have one idol or other in private; nay,

indeed, he took away the chariots [of the sun] that were set up in his royal palace, (7) which his predecessors

had framed, and what thing soever there was besides which they worshipped as a god. And when he had thus

purged all the country, he called the people to Jerusalem, and there celebrated the feast of unleavened bread,

and that called the passover. He also gave the people for paschal sacrifices, young kids of the goats, and

lambs, thirty thousand, and three thousand oxen for burntofferings. The principal of the priests also gave to

the priests against the passover two thousand and six hundred lambs; the principal of the Levites also gave to

the Levites five thousand lambs, and five hundred oxen, by which means there was great plenty of sacrifices;

and they offered those sacrifices according to the laws of Moses, while every priest explained the matter, and

ministered to the multitude. And indeed there had been no other festival thus celebrated by the Hebrews from

the times of Samuel the prophet; and the plenty of sacrifices now was the occasion that all things were

performed according to the laws, and according to the custom of their forefathers. So when Josiah had after

this lived in peace, nay, in riches and reputation also, among all men, he ended his life in the manner

How Josiah Fought With Neco [King Of Egypt.] And Was Wounded And Died In A Little Time Afterward;

As Also How Neco Carried Jehoahaz, Who Had Been Made King Into Egypt And Delivered The Kingdom

1. Now Neco, king of Egypt, raised an army, and marched to the river Euphrates, in order to fight with the

Medes and Babylonians, who had overthrown the dominion of the Assyrians, (8) for he had a desire to reign

over Asia. Now when he was come to the city Mendes, which belonged to the kingdom of Josiah, he brought

an army to hinder him from passing through his own country, in his expedition against the Medes. Now Neco

sent a herald to Josiah, and told him that he did not make this expedition against him, but was making haste

to Euphrates; and desired that he would not provoke him to fight against him, because he obstructed his

march to the place whither he had resolved to go. But Josiah did not admit of this advice of Neco, but put

himself into a posture to hinder him from his intended march. I suppose it was fate that pushed him on this

conduct, that it might take an occasion against him; for as he was setting his army in array, (9) and rode about

in his chariot, from one wing of his army to another, one of the Egyptians shot an arrow at him, and put an

end to his eagerness of fighting; for being sorely wounded, he command a retreat to be sounded for his army,

and returned to Jerusalem, and died of that wound; and was magnificently buried in the sepulcher of his

fathers, when he had lived thirtynine years, and of them had reigned thirtyone. But all the people mourned

greatly for him, lamenting and grieving on his account many days; and Jeremiah the prophet composed an

elegy to lament him, (10) which is extant till tills time also. Moreover, this prophet denounced beforehand the

sad calamities that were coming upon the city. He also left behind him in writing a description of that

destruction of our nation which has lately happened in our days, and the taking of Babylon; nor was he the

only prophet who delivered such predictions beforehand to the multitude, but so did Ezekiel also, who was

the first person that wrote, and left behind him in writing two books concerning these events. Now these two

prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign

of Josiah, until the city and temple were utterly destroyed. However, as to what befell this prophet, we will

2. Upon the death of Josiah, which we have already mentioned, his son, Jehoahaz by name, took the

kingdom, being about twentythree years old. He reigned in Jerusalem; and his mother was Hamutal, of the

city Libhah. He was an impious man, and impure in his course of life; but as the king of Egypt returned from

the battle, he sent for Jehoahaz to come to him, to the city called Hamath (11) which belongs to Syria; and

when he was come, he put him in bands, and delivered the kingdom to a brother of his, by the father's side,

whose name was Eliakim, and changed his name to Jehoiakim and laid a tribute upon the land of a hundred

talents of silver, and a talent of gold; and this sum of money Jehoiakim paid by way of tribute; but Neco

carried away Jehoahaz into Egypt, where he died when he had reigned three months and ten days. Now

Jehoiakim's mother was called Zebudah, of the city Rumah. He was of a wicked disposition, and ready to do

How Nebuchadnezzar, When He Had Conquered The King Of Egypt Made An Expedition Against The Jews,

1. Now in the fourth year of the reign of Jehoiakim, one whose name was Nebuchadnezzar took the

government over the Babylonians, who at the same time went up with a great army to the city Carchemish,

which was at Euphrates, upon a resolution he had taken to fight with Neco king of Egypt, under whom all

Syria then was. And when Neco understood the intention of the king of Babylon, and that this expedition was

made against him, he did not despise his attempt, but made haste with a great band of men to Euphrates to

defend himself from Nebuchadnezzar; and when they had joined battle, he was beaten, and lost many ten

thousands [of his soldiers] in the battle. So the king of Babylon passed over Euphrates, and took all Syria, as

far as Pelusium, excepting Judea. But when Nebuchadnezzar had already reigned four years, which was the

eighth of Jehoiakim's government over the Hebrews, the king of Babylon made an expedition with mighty

forces against the Jews, and required tribute of Jehoiakim, and threatened upon his refusal to make war

against him. He was aftrighted at his threatening, and bought his peace with money, and brought the tribute

2. But on the third year, upon hearing that the king of the Babylonians made an expedition against the

Egyptians, he did not pay his tribute; yet was he disappointed of his hope, for the Egyptians durst not fight at

this time. And indeed the prophet Jeremiah foretold every day, how vainly they relied on their hopes from

Egypt, and how the city would be overthrown by the king of Babylon, and Jehoiakim the king would be

subdued by him. But what he thus spake proved to be of no advantage to them, because there were none that

should escape; for both the multitude and the rulers, when they heard him, had no concern about what they

heard; but being displeased at what was said, as if the prophet were a diviner against the king, they accused

Jeremiah, and bringing him before the court, they required that a sentence and a punishment might be given

against him. Now all the rest gave their votes for his condemnation, but the elders refused, who prudently

sent away the prophet from the court of [the prison], and persuaded the rest to do Jeremiah no harm; for they

said that he was not the only person who foretold what would come to the city, but that Micah signified the

same before him, as well as many others, none of which suffered any thing of the kings that then reigned, but

were honored as the prophets of God. So they mollified the multitude with these words, and delivered

Jeremiah from the punishment to which he was condemned. Now when this prophet had written all his

prophecies, and the people were fasting, and assembled at the temple, on the ninth month of the fifth year of

Jehoiakim, he read the book he had composed of his predictions of what was to befall the city, and the

temple, and the multitude. And when the rulers heard of it, they took the book from him, and bid him and

Baruch the scribe to go their ways, lest they should be discovered by one or other; but they carried the book,

and gave it to the king; so he gave order, in the presence of his friends, that his scribe should take it, and read

it. When the king heard what it contained, he was angry, and tore it, and cast it into the fire, where it was

consumed. He also commanded that they should seek for Jeremiah, and Baruch the scribe, and bring them to

3. Now, a little time afterwards, the king of Babylon made an expedition against Jehoiakim, whom he

received [into the city], and this out of fear of the foregoing predictions of this prophet, as supposing he

should suffer nothing that was terrible, because he neither shut the gates, nor fought against him; yet when he

was come into the city, he did not observe the covenants he had made, but he slew such as were in the flower

of their age, and such as were of the greatest dignity, together with their king Jehoiakim, whom he

commanded to be thrown before the walls, without any burial; and made his son Jehoiachin king of the

country, and of the city: he also took the principal persons in dignity for captives, three thousand in number,

and led them away to Babylon; among which was the prophet Ezekiel, who was then but young. And this was

the end of king Jehoiakim, when he had lived thirtysix years, and of them reigned eleven. But Jehoiachin

succeeded him in the kingdom, whose mother's name was Nehushta; she was a citizen of Jerusalem. He

That The King Of Babylon Repented Of Making Jehoiachin King, And Took Him Away To Babylon And

Delivered The Kingdom To Zedekiah. This King Would Not Relieve What Was Predicted By Jeremiah And

Ezekiel But Joined Himself To The Egyptians; Who When They Came Into Judea, Were Vanquished By The

1. But a terror seized on the king of Babylon, who had given the kingdom to Jehoiachin, and that

immediately; he was afraid that he should bear him a grudge, because of his killing his father, and thereupon

should make the country revolt from him; wherefore he sent an army, and besieged Jehoiachin in Jerusalem;

but because he was of a gentle and just disposition, he did not desire to see the city endangered on his

account, but he took his mother and kindred, and delivered them to the commanders sent by the king of

Babylon, and accepted of their oaths, that neither should they suffer any harm, nor the city; which agreement

they did not observe for a single year, for the king of Babylon did not keep it, but gave orders to his generals

to take all that were in the city captives, both the youth and the handicraftsmen, and bring them bound to him;

their number was ten thousand eight hundred and thirtytwo; as also Jehoiachin, and his mother and friends.

And when these were brought to him, he kept them in custody, and appointed Jehoiachin's uncle, Zedekiah,

to be king; and made him take an oath, that he would certainly keep the kingdom for him, and make no

2. Now Zedekiah was twenty and one year's old when he took the government; and had the same mother with

his brother Jehoiakim, but was a despiser of justice and of his duty, for truly those of the same age with him

were wicked about him, and the whole multitude did what unjust and insolent things they pleased; for which

reason the prophet Jeremiah came often to him, and protested to him, and insisted, that he must leave off his

impieties and transgressions, and take care of what was right, and neither give ear to the rulers, (among whom

were wicked men,) nor give credit to their false prophets, who deluded them, as if the king of Babylon would

make no more war against them, and as if the Egyptians would make war against him, and conquer him, since

what they said was not true, and the events would not prove such [as they expected]. Now as to Zedekiah

himself, while he heard the prophet speak, he believed him, and agreed to every thing as true, and supposed it

was for his advantage; but then his friends perverted him, and dissuaded him from what the prophet advised,

and obliged him to do what they pleased. Ezekiel also foretold in Babylon what calamities were coming upon

the people, which when he heard, he sent accounts of them unto Jerusalem. But Zedekiah did not believe their

prophecies, for the reason following: It happened that the two prophets agreed with one another in what they

said as in all other things, that the city should be taken, and Zedekiah himself should be taken captive; but

Ezekiel disagreed with him, and said that Zedekiah should not see Babylon, while Jeremiah said to him, that

3. Now when Zedekiah had preserved the league of mutual assistance he had made with the Babylonians for

eight years, he brake it, and revolted to the Egyptians, in hopes, by their assistance, of overcoming the

Babylonians. When the king of Babylon knew this, he made war against him: he laid his country waste, and

took his fortified towns, and came to the city Jerusalem itself to besiege it. But when the king of Egypt heard

what circumstances Zedekiah his ally was in, he took a great army with him, and came into Judea, as if he

would raise the siege; upon which the king of Babylon departed from Jerusalem, and met the Egyptians, and

joined battle with them, and beat them; and when he had put them to flight, he pursued them, and drove them

out of all Syria. Now as soon as the king of Babylon was departed from Jerusalem, the false prophets

deceived Zedekiah, and said that the king of Babylon would not any more make war against him or his

people, nor remove them out of their own country into Babylon; and that those then in captivity would return,

with all those vessels of the temple of which the king of Babylon had despoiled that temple. But Jeremiah

came among them, and prophesied what contradicted those predictions, and what proved to be true, that they

did ill, and deluded the king; that the Egyptians would be of no advantage to them, but that the king of

Babylon would renew the war against Jerusalem, and besiege it again, and would destroy the people by

famine, and carry away those that remained into captivity, and would take away what they had as spoils, and

would carry off those riches that were in the temple; nay, that, besides this, he would burn it, and utterly

overthrow the city, and that they should serve him and his posterity seventy years; that then the Persians and

the Medes should put an end to their servitude, and overthrow the Babylonians; "and that we shall be

dismissed, and return to this land, and rebuild the temple, and restore Jerusalem." When Jeremiah said this,

the greater part believed him; but the rulers, and those that were wicked, despised him, as one disordered in

his senses. Now he had resolved to go elsewhere, to his own country, which was called Anathoth, and was

twenty furlongs distant from Jerusalem; (12) and as he was going, one of the rulers met him, and seized upon

him, and accused him falsely, as though he were going as a deserter to the Babylonians; but Jeremiah said

that he accused him falsely, and added, that he was only going to his own country; but the other would not

believe him, but seized upon him, and led him away to the rulers, and laid an accusation against him, under

whom he endured all sorts of torments and tortures, and was reserved to be punished; and this was the

condition he was in for some time, while he suffered what I have already described unjustly.

4. Now in the ninth year of the reign of Zedekiah, on the tenth day of the tenth month, the king of Babylon

made a second expedition against Jerusalem, and lay before it eighteen months, and besieged it with the

utmost application. There came upon them also two of the greatest calamities at the same time that Jerusalem

was besieged, a famine and a pestilential distemper, and made great havoc of them. And though the prophet

Jeremiah was in prison, he did not rest, but cried out, and proclaimed aloud, and exhorted the multitude to

open their gates, and admit the king of Babylon, for that if they did so, they should be preserved, and their

whole families; but if they did not so, they should be destroyed; and he foretold, that if any one staid in the

city, he should certainly perish by one of these ways, either be consumed by the famine, or slain by the

enemy's sword; but that if he would flee to the enemy, he should escape death. Yet did not these rulers who

heard believe him, even when they were in the midst of their sore calamities; but they came to the king, and

in their anger informed him what Jeremiah had said, and accused him, and complained of the prophet as of a

madman, and one that disheartened their minds, and by the denunciation of miseries weakened the alacrity of

the multitude, who were otherwise ready to expose themselves to dangers for him, and for their country,

while he, in a way of threatening, warned them to flee to the enemy, and told them that the city should

5. But for the king himself, he was not at all irritated against Jeremiah, such was his gentle and righteous

disposition; yet, that he might not be engaged in a quarrel with those rulers at such a time, by opposing what

they intended, he let them do with the prophet whatsoever they would; whereupon, when the king had granted

them such a permission, they presently came into the prison, and took him, and let him down with a cord into

a pit full of mire, that he might be suffocated, and die of himself. So he stood up to the neck in the mire

which was all about him, and so continued; but there was one of the king's servants, who was in esteem with

him, an Ethiopian by descent, who told the king what a state the prophet was in, and said that his friends and

his rulers had done evil in putting the prophet into the mire, and by that means contriving against him that he

should suffer a death more bitter than that by his bonds only. When the king heard this, he repented of his

having delivered up the prophet to the rulers, and bid the Ethiopian take thirty men of the king's guards, and

cords with them, and whatsoever else they understood to be necessary for the prophet's preservation, and to

draw him up immediately. So the Ethiopian took the men he was ordered to take, and drew up the prophet out

6. But when the king had sent to call him privately, and inquired what he could say to him from God, which

might be suitable to his present circumstances, and desired him to inform him of it, Jeremiah replied, that he

had somewhat to say; but he said withal, he should not be believed, nor, if he admonished them, should be

hearkened to; "for," said he, "thy friends have determined to destroy me, as though I had been guilty of some

wickedness; and where are now those men who deceived us, and said that the king of Babylon would not

come and fight against us any more? but I am afraid now to speak the truth, lest thou shouldst condemn me to

die." And when the king had assured him upon oath, that he would neither himself put him to death, nor

deliver him up to the rulers, he became bold upon that assurance that was given him, and gave him this

advice: That he should deliver the city up to the Babylonians; and he said that it was God who prophesied this

by him, that [he must do so] if he would be preserved, and escape out of the danger he was in, and that then

neither should the city fall to the ground, nor should the temple be burned; but that [if he disobeyed] he

would be the cause of these miseries coming upon the citizens, and of the calamity that would befall his

whole house. When the king heard this, he said that he would willingly do what he persuaded him to, and

what he declared would be to his advantage, but that he was afraid of those of his own country that had fallen

away to the Babylonians, lest he should be accused by them to the king of Babylon, and be punished. But the

prophet encouraged him, and said he had no cause to fear such punishment, for that he should not have the

experience of any misfortune, if he would deliver all up to the Babylonians, neither himself, nor his children,

nor his wives, and that the temple should then continue unhurt. So when Jeremiah had said this, the king let

him go, and charged him to betray what they had resolved on to none of the citizens, nor to tell any of these

matters to any of the rulers, if they should have learned that he had been sent for, and should inquire of him

what it was that he was sent for, and what he had said to him; but to pretend to them that he besought him

that he might not be kept in bonds and in prison. And indeed he said so to them; for they came to the,

prophet, and asked him what advice it was that he came to give the king relating to them. And thus I have

How The King Of Babylon Took Jerusalem And Burnt The Temple And Removed The People Of Jerusalem

And Zedekiah To Babylon. As Also, Who They Were That Had Succeeded In The High Priesthood Under

1. Now the king of Babylon was very intent and earnest upon the siege of Jerusalem; and he erected towers

upon great banks of earth, and from them repelled those that stood upon the walls; he also made a great

number of such banks round about the whole city, whose height was equal to those walls. However, those

that were within bore the siege with courage and alacrity, for they were not discouraged, either by the famine,

or by the pestilential distemper, but were of cheerful minds in the prosecution of the war, although those

miseries within oppressed them also, and they did not suffer themselves to be terrified, either by the

contrivances of the enemy, or by their engines of war, but contrived still different engines to oppose all the

other withal, till indeed there seemed to be an entire struggle between the Babylonians and the people of

Jerusalem, which had the greater sagacity and skill; the former party supposing they should be thereby too

hard for the other, for the destruction of the city; the latter placing their hopes of deliverance in nothing else

but in persevering in such inventions in opposition to the other, as might demonstrate the enemy's engines

were useless to them. And this siege they endured for eighteen months, until they were destroyed by the

2. Now the city was taken on the ninth day of the fourth month, in the eleventh year of the reign of Zedekiah.

They were indeed only generals of the king of Babylon, to whom Nebuchadnezzar committed the care of the

siege, for he abode himself in the city of Riblah. The names of these generals who ravaged and subdued

Jerusalem, if any one desire to know them, were these: Nergal Sharezer, Samgar Nebo, Rabsaris, Sorsechim,

and Rabmag. And when the city was taken about midnight, and the enemy's generals were entered into the

temple, and when Zedekiah was sensible of it, he took his wives, and his children, and his captains, and his

friends, and with them fled out of the city, through the fortified ditch, and through the desert; and when

certain of the deserters had informed the Babylonians of this, at break of day, they made haste to pursue after

Zedekiah, and overtook him not far from Jericho, and encompassed him about. But for those friends and

captains of Zedekiah who had fled out of the city with him, when they saw their enemies near them, they left

him, and dispersed themselves, some one way, and some another, and every one resolved to save himself; so

the enemy took Zedekiah alive, when he was deserted by all but a few, with his children and his wives, and

brought him to the king. When he was come, Nebuchadnezzar began to call him a wicked wretch, and a

covenantbreaker, and one that had forgotten his former words, when he promised to keep the country for

him. He also reproached him for his ingratitude, that when he had received the kingdom from him, who had

taken it from Jehoiachin, and given it to him, he had made use of the power he gave him against him that

gave it; "but," said he, "God is great, who hated that conduct of thine, and hath brought thee under us." And

when he had used these words to Zedekiah, he commanded his sons and his friends to be slain, while

Zedekiah and the rest of the captains looked on; after which he put out the eyes of Zedekiah, and bound him,

and carried him to Babylon. And these things happened to him, (13) as Jeremiah and Ezekiel had foretold to

him, that he should be caught, and brought before the king of Babylon, and should speak to him face to face,

and should see his eyes with his own eyes; and thus far did Jeremiah prophesy. But he was also made blind,

and brought to Babylon, but did not see it, according to the prediction of Ezekiel.

3. We have said thus much, because it was sufficient to show the nature of God to such as are ignorant of it,

that it is various, and acts many different ways, and that all events happen after a regular manner, in their

proper season, and that it foretells what must come to pass. It is also sufficient to show the ignorance and

incredulity of men, whereby they are not permitted to foresee any thing that is future, and are, without any

guard, exposed to calamities, so that it is impossible for them to avoid the experience of those calamities.

4. And after this manner have the kings of David's race ended their lives, being in number twentyone, until

the last king, who all together reigned five hundred and fourteen years, and six months, and ten days; of

whom Saul, who was their first king, retained the government twenty years, though he was not of the same

5. And now it was that the king of Babylon sent Nebuzaradan, the general of his army, to Jerusalem, to

pillage the temple, who had it also in command to burn it and the royal palace, and to lay the city even with

the ground, and to transplant the people into Babylon. Accordingly, he came to Jerusalem in the eleventh year

of king Zedekiah, and pillaged the temple, and carried out the vessels of God, both gold and silver, and

particularly that large laver which Solomon dedicated, as also the pillars of brass, and their chapiters, with the

golden tables and the candlesticks; and when he had carried these off, he set fire to the temple in the fifth

month, the first day of the month, in the eleventh year of the reign of Zedekiah, and in the eighteenth year of

Nebuchadnezzar: he also burnt the palace, and overthrew the city. Now the temple was burnt four hundred

and seventy years, six months, and ten days after it was built. It was then one thousand and sixtytwo years,

six months, and ten days from the departure out of Egypt; and from the deluge to the destruction of the

temple, the whole interval was one thousand nine hundred and fiftyseven years, six months, and ten days;

but from the generation of Adam, until this befell the temple, there were three thousand five hundred and

thirteen years, six months, and ten days; so great was the number of years hereto belonging. And what actions

were done during these years we have particularly related. But the general of the Babylonian king now

overthrew the city to the very foundations, and removed all the people, and took for prisoners the high priest

Seraiah, and Zephaniah the priest that was next to him, and the rulers that guarded the temple, who were three

in number, and the eunuch who was over the armed men, and seven friends of Zedekiah, and his scribe, and

sixty other rulers; all which, together with the vessels which they had pillaged, he carried to the king of

Babylon to Riblah, a city of Syria. So the king commanded the heads of the high priest and of the rulers to be

cut off there; but he himself led all the captives and Zedekiah to Babylon. He also led Josedek the high priest

away bound. He was the son of Seraiah the high priest, whom the king of Babylon had slain in Riblah, a city

6. And now, because we have enumerated the succession of the kings, and who they were, and how long they

reigned, I think it necessary to set down the names of the high priests, and who they were that succeeded one

another in the high priesthood under the Kings. The first high priest then at the temple which Solomon built

was Zadok; after him his son Achimas received that dignity; after Achimas was Azarias; his son was Joram,

and Joram's son was Isus; after him was Axioramus; his son was Phidens, and Phideas's son was Sudeas, and

Sudeas's son was Juelus, and Juelus's son was Jotham, and Jotham's son was Urias, and Urias's son was

Nerias, and Nerias's son was Odeas, and his son was Sallumus, and Sallumus's son was Elcias, and his son

[was Azarias, and his son] was Sareas, (14) and his son was Josedec, who was carried captive to Babylon. All

7. When the king was come to Babylon, he kept Zedekiah in prison until he died, and buried him

magnificently, and dedicated the vessels he had pillaged out of the temple of Jerusalem to his own gods, and

planted the people in the country of Babylon, but freed the high priest from his bonds.

How Nebuzaradan Set Gedaliah Over The Jews That Were Left In Judea Which Gedaliah Was A Little

Afterward Slain By Ishmael; And How Johanan After Ishmael Was Driven Away Went Down Into Egypt

With The People Which People Nebuchadnezzar When He Made An Expedition Against The Egyptians

1. Now the general of the army, Nebuzaradan, when he had carried the people of the Jews into captivity, left

the poor, and those that had deserted, in the country, and made one, whose name was Gedaliah, the son of

Ahikam, a person of a noble family, their governor; which Gedaliah was of a gentle and righteous

disposition. He also commanded them that they should cultivate the ground, and pay an appointed tribute to

the king. He also took Jeremiah the prophet out of prison, and would have persuaded him to go along with

him to Babylon, for that he had been enjoined by the king to supply him with whatsoever he wanted; and if

he did not like to do so, he desired him to inform him where he resolved to dwell, that he might signify the

same to the king. But the prophet had no mind to follow him, nor to dwell any where else, but would gladly

live in the ruins of his country, and in the miserable remains of it. When the general understood what his

purpose was, he enjoined Gedaliah, whom he left behind, to take all possible care of him, and to supply him

with whatsoever he wanted. So when he had given him rich presents, he dismissed him. Accordingly,

Jeremiah abode in a city of that country, which was called Mispah; and desired of Nebuzaradan that he would

set at liberty his disciple Baruch, the son of Neriah, one of a very eminent family, and exceeding skillful in

2. When Nebuzaradan had done thus, he made haste to Babylon. But as to those that fled away during the

siege of Jerusalem, and had been scattered over the country, when they heard that the Babylonians were gone

away, and had left a remnant in the land of Jerusalem, and those such as were to cultivate the same, they

came together from all parts to Gedaliah to Mispah. Now the rulers that were over them were Johanan, the

son of Kareah, and Jezaniah, and Seraiah, and others beside them. Now there was of the royal family one

Ishmael, a wicked man, and very crafty, who, during the siege of Jerusalem, fled to Baalis, the king of the

Ammonites, and abode with him during that time; and Gedaliah persuaded them, now they were there, to stay

with him, and to have no fear of the Babylonians, for that if they would cultivate the country, they should

suffer no harm. This he assured them of by oath; and said that they should have him for their patron, and that

if any disturbance should arise, they should find him ready to defend them. He also advised them to dwell in

any city, as every one of them pleased; and that they would send men along with his own servants, and

rebuild their houses upon the old foundations, and dwell there; and he admonished them beforehand, that they

should make preparation, while the season lasted, of corn, and wine, and oil, that they might have whereon to

feed during the winter. When he had thus discoursed to them, he dismissed them, that every one might dwell

3. Now when this report was spread abroad as far as the nations that bordered on Judea, that Gedaliah kindly

entertained those that came to him, after they had fled away, upon this [only] condition, that they should pay

tribute to the king of Babylon, they also came readily to Gedaliah, and inhabited the country. And when

Johanan, and the rulers that were with him, observed the country, and the humanity of Gedaliah, they were

exceedingly in love with him, and told him that Baalis, the king of the Ammonites, had sent Ishmael to kill

him by treachery, and secretly, that he might have the dominion over the Israelites, as being of the royal

family; and they said that he might deliver himself from this treacherous design, if he would give them leave

to slay Ishmael, and nobody should know it, for they told him they were afraid that, when he was killed by

the other, the entire ruin of the remaining strength of the Israelites would ensue. But he professed that he did

not believe what they said, when they told him of such a treacherous design, in a man that had been well

treated by him; because it was not probable that one who, under such a want of all things, had failed of

nothing that was necessary for him, should be found so wicked and ungrateful towards his benefactor, that

when it would be an instance of wickedness in him not to save him, had he been treacherously assaulted by

others, to endeavor, and that earnestly, to kill him with his own hands: that, however, if he ought to suppose

this information to be true, it was better for himself to be slain by the other, than to destroy a man who fled to

him for refuge, and intrusted his own safety to him, and committed himself to his disposal.

4. So Johanan, and the rulers that were with him, not being able to persuade Gedaliah, went away. But after

the interval of thirty days was over, Ishmael came again to Gedaliah, to the city Mispah, and ten men with

him; and when he had feasted Ishmael, and those that were with him, in a splendid manner at his table, and

had given them presents, he became disordered in drink, while he endeavored to be very merry with them;

and when Ishmael saw him in that case, and that he was drowned in his cups to the degree of insensibility,

and fallen asleep, he rose up on a sudden, with his ten friends, and slew Gedaliah, and those that were with

him at the feast; and when he had slain them, he went out by night, and slew all the Jews that were in the city,

and those soldiers also which were left therein by the Babylonians. But the next day fourscore men came out

of the country with presents to Gedaliah, none of them knowing what had befallen him; when Ishmael saw

them, he invited them in to Gedaliah, and when they were come in, he shut up the court, and slew them, and

cast their dead bodies down into a certain deep pit, that they might not be seen; but of these fourscore men

Ishmael spared those that entreated him not to kill them, till they had delivered up to him what riches they

had concealed in the fields, consisting of their furniture, and garments, and corn: but he took captive the

people that were in Mispah, with their wives and children; among whom were the daughters of king

Zedekiah, whom Nebuzaradan, the general of the army of Babylon, had left with Gedaliah. And when he had

5. But when Johanan and the rulers with him heard of what was done at Mispah by Ishmael, and of the death

of Gedaliah, they had indignation at it, and every one of them took his own armed men, and came suddenly to

fight with Ishmael, and overtook him at the fountain in Hebron. And when those that were carried away

captives by Ishmael saw Johanan and the rulers, they were very glad, and looked upon them as coming to

their assistance; so they left him that had carried them captives, and came over to Johanan: then Ishmael, with

eight men, fled to the king of the Ammonites; but Johanan took those whom he had rescued out of the hands

of Ishmael, and the eunuchs, and their wives and children, and came to a certain place called Mandra, and

there they abode that day, for they had determined to remove from thence and go into Egypt, out of fear, lest

the Babylonians should slay them, in case they continued in the country, and that out of anger at the slaughter

6. Now while they were under this deliberation, Johanan, the son of Kareah, and the rulers. that were with

him, came to Jeremiah the prophet, and desired that he would pray to God, that because they were at an utter

loss about what they ought to do, he would discover it to them, and they sware that they would do whatsoever

Jeremiah should say to them. And when the prophet said he would be their intercessor with God, it came to

pass, that after ten days God appeared to him, and said that he should inform Johanan, and the other rulers,

and all the people, that he would be with them while they continued in that country, and take care of them,

and keep them from being hurt by the Babylonians, of whom they were afraid; but that he would desert them

if they went into Egypt, and, out of this wrath against them, would inflict the same punishments upon them

which they knew their brethren had already endured. So when the prophet had informed Johanan and the

people that God had foretold these things, he was not believed, when he said that God commanded them to

continue in the country; but they imagined that he said so to gratify Baruch, his own disciple, and belied God,

and that he persuaded them to stay there, that they might be destroyed by the Babylonians. Accordingly, both

the people and Johanan disobeyed the counsel of God, which he gave them by the prophet, and removed into

7. And when they were there, God signified to the prophet that the king of Babylon was about making an

expedition against the Egyptians, and commanded him to foretell to the people that Egypt should be taken,

and the king of Babylon should slay some of them and, should take others captive, and bring them to

Babylon; which things came to pass accordingly; for on the fifth year after the destruction of Jerusalem,

which was the twentythird of the reign of Nebuchadnezzar, he made an expedition against Celesyria; and

when he had possessed himself of it, he made war against the Ammonites and Moabites; and when he had

brought all these nations under subjection, he fell upon Egypt, in order to overthrow it; and he slew the king

that then reigned (15) and set up another; and he took those Jews that were there captives, and led them away

to Babylon. And such was the end of the nation of the Hebrews, as it hath been delivered down to us, it

having twice gone beyond Euphrates; for the people of the ten tribes were carried out of Samaria by the

Assyrians, in the days of king Hoshea; after which the people of the two tribes that remained after Jerusalem

was taken [were carried away] by Nebuchadnezzar, the king of Babylon and Chaldea. Now as to

Shalmanezer, he removed the Israelites out of their country, and placed therein the nation of the Cutheans,

who had formerly belonged to the inner parts of Persia and Media, but were then called Samaritans, by taking

the name of the country to which they were removed; but the king of Babylon, who brought out the two

tribes, (16) placed no other nation in their country, by which means all Judea and Jerusalem, and the temple,

continued to be a desert for seventy years; but the entire interval of time which passed from the captivity of

the Israelites, to the carrying away of the two tribes, proved to be a hundred and thirty years, six months, and

1. But now Nebuchadnezzar, king of Babylon, took some of the most noble of the Jews that were children,

and the kinsmen of Zedekiah their king, such as were remarkable for the beauty of their bodies, and the

comeliness of their countenances, and delivered them into the hands of tutors, and to the improvement to be

made by them. He also made some of them to be eunuchs; which course he took also with those of other

nations whom he had taken in the flower of their age, and afforded them their diet from his own table, and

had them instructed in the institutes of the country, and taught the learning of the Chaldeans; and they had

now exercised themselves sufficiently in that wisdom which he had ordered they should apply themselves to.

Now among these there were four of the family of Zedekiah, of most excellent dispositions, one of whom

was called Daniel, another was called Ananias, another Misael, and the fourth Azarias; and the king of

Babylon changed their names, and commanded that they should make use of other names. Daniel he called

Baltasar; Ananias, Shadrach; Misael, Meshach; and Azarias, Abednego. These the king had in esteem, and

continued to love, because of the very excellent temper they were of, and because of their application to

2. Now Daniel and his kinsmen had resolved to use a severe diet, and to abstain from those kinds of food

which came from the king's table, and entirely to forbear to eat of all living creatures. So he came to

Ashpenaz, who was that eunuch to whom the care of them was committed, (17) and desired him to take and

spend what was brought for them from the king, but to give them pulse and dates for their food, and any thing

else, besides the flesh of living creatures, that he pleased, for that their inclinations were to that sort of food,

and that they despised the other. He replied, that he was ready to serve them in what they desired, but he

suspected that they would be discovered by the king, from their meagre bodies, and the alteration of their

countenances, because it could not be avoided but their bodies and colors must be changed with their diet,

especially while they would be clearly discovered by the finer appearance of the other children, who would

fare better, and thus they should bring him into danger, and occasion him to be punished; yet did they

persuade Arioch, who was thus fearful, to give them what food they desired for ten days, by way of trial; and

in case the habit of their bodies were not altered, to go on in the same way, as expecting that they should not

be hurt thereby afterwards; but if he saw them look meagre, and worse than the rest, he should reduce them to

their former diet. Now when it appeared that they were so far from becoming worse by the use of this food,

that they grew plumper and fuller in body than the rest, insomuch that he thought those who fed on what

came from the king's table seemed less plump and full, while those that were with Daniel looked as if they

had lived in plenty, and in all sorts of luxury. Arioch, from that time, securely took himself what the king sent

every day from his supper, according to custom, to the children, but gave them the forementioned diet, while

they had their souls in some measure more pure, and less burdened, and so fitter for learning, and had their

bodies in better tune for hard labor; for they neither had the former oppressed and heavy with variety of

meats, nor were the other effeminate on the same account; so they readily understood all the learning that was

among the Hebrews, and among the Chaldeans, as especially did Daniel, who being already sufficiently

skillful in wisdom, was very busy about the interpretation of dreams; and God manifested himself to him.

3. Now two years after the destruction of Egypt, king Nebuchadnezzar saw a wonderful dream, the

accomplishment of which God showed him in his sleep; but when he arose out of his bed, he forgot the

accomplishment. So he sent for the Chaldeans and magicians, and the prophets, and told them that he had

seen a dream, and informed them that he had forgotten the accomplishment of what he had seen, and he

enjoined them to tell him both what the dream was, and what was its signification; and they said that this was

a thing impossible to be discovered by men; but they promised him, that if he would explain to them what

dream he had seen, they would tell him its signification. Hereupon he threatened to put them to death, unless

they told him his dream; and he gave command to have them all put to death, since they confessed they could

not do what they were commanded to do. Now when Daniel heard that the king had given a command, that

all the wise men should be put to death, and that among them himself and his three kinsmen were in danger,

he went to Arioch, who was captain of the king's guards, and desired to know of him what was the reason

why the king had given command that all the wise men, and Chaldeans, and magicians should be slain. So

when he had learned that the king had had a dream, and had forgotten it, and that when they were enjoined to

inform the king of it, they had said they could not do it, and had thereby provoked him to anger, he desired of

Arioch that he would go in to the king, and desire respite for the magicians for one night, and to put off their

slaughter so long, for that he hoped within that time to obtain, by prayer to God, the knowledge of the dream.

Accordingly, Arioch informed the king of what Daniel desired. So the king bid them delay the slaughter of

the magicians till he knew what Daniel's promise would come to; but the young man retired to his own house,

with his kinsmen, and besought God that whole night to discover the dream, and thereby deliver the

magicians and Chaldeans, with whom they were themselves to perish, from the king's anger, by enabling him

to declare his vision, and to make manifest what the king had seen the night before in his sleep, but had

forgotten it. Accordingly, God, out of pity to those that were in danger, and out of regard to the wisdom of

Daniel, made known to him the dream and its interpretation, that so the king might understand by him its

signification also. When Daniel had obtained this knowledge from God, he arose very joyful, and told it his

brethren, and made them glad, and to hope well that they should now preserve their lives, of which they

despaired before, and had their minds full of nothing but the thoughts of dying. So when he had with them

returned thanks to God, who had commiserated their youth, when it was day he came to Arioch, and desired

him to bring him to the king, because he would discover to him that dream which he had seen the night

4. When Daniel was come in to the king, he excused himself first, that he did not pretend to be wiser than the

other Chaldeans and magicians, when, upon their entire inability to discover his dream, he was undertaking to

inform him of it; for this was not by his own skill, or on account of his having better cultivated his

understanding than the rest; but he said, "God hath had pity upon us, when we were in danger of death, and

when I prayed for the life of myself, and of those of my own nation, hath made manifest to me both the

dream, and the interpretation thereof; for I was not less concerned for thy glory than for the sorrow that we

were by thee condemned to die, while thou didst so unjustly command men, both good and excellent in

themselves, to be put to death, when thou enjoinedst them to do what was entirely above the reach of human

wisdom, and requiredst of them what was only the work of God. Wherefore, as thou in thy sleep wast

solicitous concerning those that should succeed thee in the government of the whole world, God was desirous

to show thee all those that should reign after thee, and to that end exhibited to thee the following dream: Thou

seemedst to see a great image standing before thee, the head of which proved to be of gold, the shoulders and

arms of silver, and the belly and the thighs of brass, but the legs and the feet of iron; after which thou sawest

a stone broken off from a mountain, which fell upon the image, and threw it down, and brake it to pieces, and

did not permit any part of it to remain whole; but the gold, the silver, the brass, and the iron, became smaller

than meal, which, upon the blast of a violent wind, was by force carried away, and scattered abroad, but the

stone did increase to such a degree, that the whole earth beneath it seemed to be filled therewith. This is the

dream which thou sawest, and its interpretation is as follows: The head of gold denotes thee, and the kings of

Babylon that have been before thee; but the two hands and arms signify this, that your government shall be

dissolved by two kings; but another king that shall come from the west, armed with brass, shall destroy that

government; and another government, that shall be like unto iron, shall put an end to the power of the former,

and shall have dominion over all the earth, on account of the nature of iron, which is stronger than that of

gold, of silver, and of brass." Daniel did also declare the meaning of the stone to the king (18) but I do not

think proper to relate it, since I have only undertaken to describe things past or things present, but not things

that are future; yet if any one be so very desirous of knowing truth, as not to wave such points of curiosity,

and cannot curb his inclination for understanding the uncertainties of futurity, and whether they will happen

or not, let him be diligent in reading the book of Daniel, which he will find among the sacred writings.

5. When Nebuchadnezzar heard this, and recollected his dream, he was astonished at the nature of Daniel,

and fell upon his knee; and saluted Daniel in the manner that men worship God, and gave command that he

should be sacrificed to as a god. And this was not all, for he also imposed the name, of his own god upon

him, [Baltasar,] and made him and his kinsmen rulers of his whole kingdom; which kinsmen of his happened

to fall into great danger by the envy and malice [of their enemies]; for they offended the king upon the

occasion following: he made an image of gold, whose height was sixty cubits, and its breadth six cubits, and

set it in the great plain of Babylon; and when he was going to dedicate the image, he invited the principal

men out of all the earth that was under his dominions, and commanded them, in the first place, that when they

should hear the sound of the trumpet, they should then fall down and worship the image; and he threatened,

that those who did not so, should be cast into a fiery furnace. When therefore all the rest, upon the hearing of

the sound of the trumpet, worshipped the image, they relate that Daniel's kinsmen did not do it, because they

would not transgress the laws of their country. So these men were convicted, and cast immediately into the

fire, but were saved by Divine Providence, and after a surprising manner escaped death, for the fire did not

touch them; and I suppose that it touched them not, as if it reasoned with itself, that they were cast into it

without any fault of theirs, and that therefore it was too weak to burn the young men when they were in it.

This was done by the power of God, who made their bodies so far superior to the fire, that it could not

consume them. This it was which recommended them to the king as righteous men, and men beloved of God,

6. A little after this the king saw in his sleep again another vision; how he should fall from his dominion, and

feed among the wild beasts, and that when he halt lived in this manner in the desert for seven years, (19) he

should recover his dominion again. When he had seen this dream, he called the magicians together again, and

inquired of them about it, and desired them to tell him what it signified; but when none of them could find out

the meaning of the dream, nor discover it to the king, Daniel was the only person that explained it; and as he

foretold, so it came to pass; for after he had continued in the wilderness the forementioned interval of time,

while no one durst attempt to seize his kingdom during those seven years, he prayed to God that he might

recover his kingdom, and he returned to it. But let no one blame me for writing down every thing of this

nature, as I find it in our ancient books; for as to that matter, I have plainly assured those that think me

defective in any such point, or complain of my management, and have told them in the beginning of this

history, that I intended to do no more than translate the Hebrew books into the Greek language, and promised

them to explain those facts, without adding any thing to them of my own, or taking any thing away from

Concerning Nebuchadnezzar And His Successors And How Their Government Was Dissolved By The

Persians; And What Things Befell DanieL In Media; And What PropHecies He Delivered There.

1. Now when king Nebuchadnezzar had reigned fortythree years, (20) he ended his life. He was an active

man, and more fortunate than the kings that were before him. Now Berosus makes mention of his actions in

the third book of his Chaldaic History, where he says thus: "When his father Nebuchodonosor

[Nabopollassar] heard that the governor whom he had set over Egypt, and the places about Coelesyria and

Phoenicia, had revolted from him, while he was not himself able any longer to undergo the hardships [of

war], he committed to his son Nebuchadnezzar, who was still but a youth, some parts of his army, and sent

them against him. So when Nebuchadnezzar had given battle, and fought with the rebel, he beat him, and

reduced the country from under his subjection, and made it a branch of his own kingdom; but about that time

it happened that his father Nebuchodonosor [Nabopollassar] fell ill, and ended his life in the city Babylon,

when he had reigned twentyone years; (21) and when he was made sensible, as he was in a little time, that

his father Nebuchodonosor [Nabopollassar] was dead, and having settled the affairs of Egypt, and the other

countries, as also those that concerned the captive Jews, and Phoenicians, and Syrians, and those of the

Egyptian nations; and having committed the conveyance of them to Babylon to certain of his friends, together

with the gross of his army, and the rest of their ammunition and provisions, he went himself hastily,

accompanied with a few others, over the desert, and came to Babylon. So he took upon him the management

of public affairs, and of the kingdom which had been kept for him by one that was the principal of the

Chaldeans, and he received the entire dominions of his father, and appointed, that when the captives came,

they should be placed as colonies, in the most proper places of Babylonia; but then he adorned the temple of

Belus, and the rest of the temples, in a magnificent manner, with the spoils he had taken in the war. He also

added another city to that which was there of old, and rebuilt it, that such as would besiege it hereafter might

no more turn the course of the river, and thereby attack the city itself. He therefore built three walls round

about the inner city, and three others about that which was the outer, and this he did with burnt brick. And

after he had, after a becoming manner, walled the city, and adorned its gates gloriously, he built another

palace before his father's palace, but so that they joined to it; to describe whose vast height and immense

riches it would perhaps be too much for me to attempt; yet as large and lofty as they were, they were

completed in fifteen days. (22) He also erected elevated places for walking, of stone, and made it resemble

mountains, and built it so that it might be planted with all sorts of trees. He also erected what was called a

pensile paradise, because his wife was desirous to have things like her own country, she having been bred up

in the palaces of Media." Megasthenes also, in his fourth book of his Accounts of India, makes mention. of

these things, and thereby endeavors to show that this king [Nebuchadnezzar] exceeded Hercules in fortitude,

and in the greatness of his actions; for he saith that he conquered a great part of Libya and Iberia. Diocles

also, in the second book of his Accounts of Persia, mentions this king; as does Philostrates in his Accounts

both of India and of Phoenicia, say, that this king besieged Tyre thirteen years, while at the same time

Ethbaal reigned at Tyre. These are all the histories that I have met with concerning this king.

2. But now, after the death of Nebuchadnezzar, EvilMerodach his son succeeded in the kingdom, who

immediately set Jeconiah at liberty, and esteemed him among his most intimate friends. He also gave him

many presents, and made him honorable above the rest of the kings that were in Babylon; for his father had

not kept his faith with Jeconiah, when he voluntarily delivered up himself to him, with his wives and

children, and his whole kindred, for the sake of his country, that it might not be taken by siege, and utterly

destroyed, as we said before. When EvilMcrodach was dead, after a reign of eighteen years, Niglissar his

son took the government, and retained it forty years, and then ended his life; and after him the succession in

the kingdom came to his son Labosordacus, who continued in it in all but nine months; and when he was

dead, it came to Baltasar, (23) who by the Babylonians was called Naboandelus; against him did Cyrus, the

king of Persia, and Darius, the king of Media, make war; and when he was besieged in Babylon, there

happened a wonderful and prodigious vision. He was sat down at supper in a large room, and there were a

great many vessels of silver, such as were made for royal entertainments, and he had with him his concubines

and his friends; whereupon he came to a resolution, and commanded that those vessels of God which

Nebuchadnezzar had plundered out of Jerusalem, and had not made use of, but had put them into his own

temple, should be brought out of that temple. He also grew so haughty as to proceed to use them in the midst

of his cups, drinking out of them, and blaspheming against God. In the mean time, he saw a hand proceed out

of the wall, and writing upon the wall certain syllables; at which sight, being disturbed, he called the

magicians and Chaldeans together, and all that sort of men that are among these barbarians, and were able to

interpret signs and dreams, that they might explain the writing to him. But when the magicians said they

could discover nothing, nor did understand it, the king was in great disorder of mind, and under great trouble

at this surprising accident; so he caused it to be proclaimed through all the country, and promised, that to him

who could explain the writing, and give the signification couched therein, he would give him a golden chain

for his neck, and leave to wear a purple garment, as did the kings of Chaldea, and would bestow on him the

third part of his own dominions. When this proclamation was made, the magicians ran together more

earnestly, and were very ambitious to find out the importance of the writing, but still hesitated about it as

much as before. Now when the king's grandmother saw him cast down at this accident, (24) she began to

encourage him, and to say, that there was a certain captive who came from Judea, a Jew by birth, but brought

away thence by Nebuchadnezzar when he had destroyed Jerusalem, whose name was Daniel, a wise man, and

one of great sagacity in finding out what was impossible for others to discover, and what was known to God

alone, who brought to light and answered such questions to Nebuchadnezzar as no one else was able to

answer when they were consulted. She therefore desired that he would send for him, and inquire of him

concerning the writing, and to condemn the unskilfulness of those that could not find their meaning, and this,

3. When Baltasar heard this, he called for Daniel; and when he had discoursed to him what he had learned

concerning him and his wisdom, and how a Divine Spirit was with him, and that he alone was fully capable

of finding out what others would never have thought of, he desired him to declare to him what this writing

meant; that if he did so, he would give him leave to wear purple, and to put a chain of gold about his neck,

and would bestow on him the third part of his dominion, as an honorary reward for his wisdom, that thereby

he might become illustrious to those who saw him, and who inquired upon what occasion he obtained such

honors. But Daniel desired that he would keep his gifts to himself; for what is the effect of wisdom and of

Divine revelation admits of no gifts, and bestows its advantages on petitioners freely; but that still he would

explain the writing to him; which denoted that he should soon die, and this because he had not learnt to honor

God, and not to admit things above human nature, by what punishments his progenitor had undergone for the

injuries he had offered to God; and because he had quite forgotten how Nebuchadnezzar was removed to feed

among wild beasts for his impieties, and did not recover his former life among men and his kingdom, but

upon God's mercy to him, after many supplications and prayers; who did thereupon praise God all the days of

his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] how he had

greatly blasphemed against God, and had made use of his vessels amongst his concubines; that therefore God

saw this, and was angry with him, and declared by this writing beforehand what a sad conclusion of his life

he should come to. And he explained the writing thus:" MANEH. This, if it be expounded in the Greek

language, may signify a Number, because God hath numbered so long a time for thy life, and for thy

government, and that there remains but a small portion. THEKEL This signifies a weight, and means that

God hath weighed thy kingdom in a balance, and finds it going down already.PHARES. This also, in the

Greek tongue, denotes a fragment,. God will therefore break thy kingdom in pieces, and divide it among the

4. When Daniel had told the king that the writing upon the wall signified these events, Baltasar was in great

sorrow and affliction, as was to be expected, when the interpretation was so heavy upon him. However, he

did not refuse what he had promised Daniel, although he were become a foreteller of misfortunes to him, but

bestowed it all upon him; as reasoning thus, that what he was to reward was peculiar to himself, and to fate,

and did not belong to the prophet, but that it was the part of a good and a just man to give what he had

promised, although the events were of a melancholy nature. Accordingly, the king determined so to do. Now,

after a little while, both himself and the city were taken by Cyrus, the king of Persia, who fought against him;

for it was Baltasar, under whom Babylon was taken, when he had reigned seventeen years. And this is the

end of the posterity of king Nebuchadnezzar, as history informs us; but when Babylon was taken by Darius,

and when he, with his kinsman Cyrus, had put an end to the dominion of the Babylonians, he was sixtytwo

years old. He was the son of Astyages, and had another name among the Greeks. Moreover, he took Daniel

the prophet, and carried him with him into Media, and honored him very greatly, and kept him with him; for

he was one of the three presidents whom he set over his three hundred and sixty provinces, for into so many

5. However, while Daniel was in so great dignity, and in so great favor with Darius, and was alone intrusted

with every thing by him, a having somewhat divine in him, he was envied by the rest; for those that see

others in greater honor than themselves with kings envy them; and when those that were grieved at the great

favor Daniel was in with Darius sought for an occasion against him, he afforded them no occasion at all, for

he was above all the temptations of money, and despised bribery, and esteemed it a very base thing to take

any thing by way of reward, even when it might be justly given him; he afforded those that envied him not

the least handle for an accusation. So when they could find nothing for which they might calumniate him to

the king, nothing that was shameful or reproachful, and thereby deprive him of the honor he was in with him,

they sought for some other method whereby they might destroy him. When therefore they saw that Daniel

prayed to God three times a day, they thought they had gotten an occasion by which they might ruin him; so

they came to Darius and told him that the princes and governors had thought proper to allow the multitude a

relaxation for thirty days, that no one might offer a petition or prayer either to himself or to the gods, but that

he who shall transgress this decree shall be east into the den of lions, and there perish."

6. Whereupon the king, not being acquainted with their wicked design, nor suspecting that it was a

contrivance of theirs against Daniel, said he was pleased with this decree of theirs, and he promised to

confirm what they desired; he also published an edict to promulgate to the people that decree which the

princes had made. Accordingly, all the rest took care not to transgress those injunctions, and rested in quiet;

but Daniel had no regard to them, but, as he was wont, he stood and prayed to God in the sight of them all;

but the princes having met with the occasion they so earnestly sought to find against Daniel, came presently

to the king, and accused him, that Daniel was the only person that transgressed the decree, while not one of

the rest durst pray to their gods. This discovery they made, not because of his impiety, but because they had

watched him, and observed him out of envy; for supposing that Darius did thus out of a greater kindness to

him than they expected, and that he was ready to grant him pardon for this contempt of his injunctions, and

envying this very pardon to Daniel, they did not become more honorable to him, but desired he might be cast

into the den of lions according to the law. So Darius, hoping that God would deliver him, and that he would

undergo nothing that was terrible by the wild beasts, bid him bear this accident cheerfully. And when he was

cast into the den, he put his seal to the stone that lay upon the mouth of the den, and went his way, but he

passed all the night without food and without sleep, being in great distress for Daniel; but when it was day, he

got up, and came to the den, and found the seal entire, which he had left the stone sealed withal; he also

opened the seal, and. cried out, and called to Daniel, and asked him if he were alive. And as soon as he heard

the king's voice, and said that he had suffered no harm, the king gave order that he should be drawn up out of

the den. Now when his enemies saw that Daniel had suffered nothing which was terrible, they would not own

that he was preserved by God, and by his providence; but they said that the lions had been filled full with

food, and on that account it was, as they supposed, that the lions would not touch Daniel, nor come to him;

and this they alleged to the king. But the king, out of an abhorrence of their wickedness, gave order that they

should throw in a great deal of flesh to the lions; and when they had filled themselves, he gave further order

that Daniel's enemies should be cast into the den, that he might learn whether the lions, now they were full,

would touch them or not. And it appeared plain to Darius, after the princes had been cast to the wild beasts,

that it was God who preserved Daniel (25) for the lions spared none of them, but tore them all to pieces, as if

they had been very hungry, and wanted food. I suppose therefore it was not their hunger, which had been a

little before satisfied with abundance of flesh, but the wickedness of these men, that provoked them [to

destroy the princes]; for if it so please God, that wickedness might, by even those irrational creatures, be

7. When therefore those that had intended thus to destroy Daniel by treachery were themselves destroyed,

king Darius sent [letters] over all the country, and praised that God whom Daniel worshipped, and said that

he was the only true God, and had all power. He had also Daniel in very great esteem, and made him the

principal of his friends. Now when Daniel was become so illustrious and famous, on account of the opinion

men had that he was beloved of God, he built a tower at Ecbatana, in Media: it was a most elegant building,

and wonderfully made, and it is still remaining, and preserved to this day; and to such as see it, it appears to

have been lately built, and to have been no older than that very day when any one looks upon it, it is so fresh

(26) flourishing, and beautiful, and no way grown old in so long time; for buildings suffer the same as men

do, they grow old as well as they, and by numbers of years their strength is dissolved, and their beauty

withered. Now they bury the kings of Media, of Persia, and Parthia in this tower to this day, and he who was

entrusted with the care of it was a Jewish priest; which thing is also observed to this day. But it is fit to give

an account of what this man did, which is most admirable to hear, for he was so happy as to have strange

revelations made to him, and those as to one of the greatest of the prophets, insomuch, that while he was alive

he had the esteem and applause both of the kings and of the multitude; and now he is dead, he retains a

remembrance that will never fail, for the several books that he wrote and left behind him are still read by us

till this time; and from them we believe that Daniel conversed with God; for he did not only prophesy of

future events, as did the other prophets, but he also determined the time of their accomplishment. And while

prophets used to foretell misfortunes, and on that account were disagreeable both to the kings and to the

multitude, Daniel was to them a prophet of good things, and this to such a degree, that by the agreeable nature

of his predictions, he procured the goodwill of all men; and by the accomplishment of them, he procured the

belief of their truth, and the opinion of [a sort of] divinity for himself, among the multitude. He also wrote

and left behind him what made manifest the accuracy and undeniable veracity of his predictions; for he saith,

that when he was in Susa, the metropolis of Persia, and went out into the field with his companions, there

was, on the sudden, a motion and concussion of the earth, and that he was left alone by himself, his friends

fleeing away from him, and that he was disturbed, and fell on his face, and on his two hands, and that a

certain person touched him, and, at the same time, bid him rise, and see what would befall his countrymen

after many generations. He also related, that when he stood up, he was shown a great rain, with many horns

growing out of his head, and that the last was higher than the rest: that after this he looked to the west, and

saw a hegoat carried through the air from that quarter; that he rushed upon the ram with violence, and smote

him twice with his horns, and overthrew him to the ground, and trampled upon him: that afterward he saw a

very great horn growing out of the head of the hegoat, and that when it was broken off, four horns grew up

that were exposed to each of the four winds, and he wrote that out of them arose another lesser horn, which,

as he said, waxed great; and that God showed to him that it should fight against his nation, and take their city

by force, and bring the temple worship to confusion, and forbid the sacrifices to be offered for one thousand

two hundred and ninetysix days. Daniel wrote that he saw these visions in the Plain of Susa; and he hath

informed us that God interpreted the appearance of this vision after the following manner: He said that the

ram signified the kingdoms of the Medes and Persians, and the horns those kings that were to reign in them;

and that the last horn signified the last king, and that he should exceed all the kings in riches and glory: that

the hegoat signified that one should come and reign from the Greeks, who should twice fight with the

Persian, and overcome him in battle, and should receive his entire dominion: that by the great horn which

sprang out of the forehead of the hegoat was meant the first king; and that the springing up of four horns

upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the

successors that should arise after the death of the first king, and the partition of the kingdom among them, and

that they should be neither his children, nor of his kindred, that should reign over the habitable earth for many

years; and that from among them there should arise a certain king that should overcome our nation and their

laws, and should take away their political government, and should spoil the temple, and forbid the sacrifices

to be offered for three years' time. And indeed it so came to pass, that our nation suffered these things under

Antiochus Epiphanes, according to Daniel's vision, and what he wrote many years before they came to pass.

In the very same manner Daniel also wrote concerning the Roman government, and that our country should

be made desolate by them. All these things did this man leave in writing, as God had showed them to him,

insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor

wherewith God honored Daniel; and may thence discover how the Epicureans are in an error, who cast

Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the

universe is governed and continued in being by that blessed and immortal nature, but say that the world is

carried along of its own accord, without a ruler and a curator; which, were it destitute of a guide to conduct it,

as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots

without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a

Providence, and so perish, and come to nought. So that, by the forementioned predictions of Daniel, those

men seem to me very much to err from the truth, who determine that God exercises no providence over

human affairs; for if that were the case, that the world went on by mechanical necessity, we should not see

that all things would come to pass according to his prophecy. Now as to myself, I have so described these

matters as I have found them and read them; but if any one is inclined to another opinion about them, let him

How Cyrus, King Of The Persians, Delivered The Jews Out Of Babylon And Suffered Them To Return To

1. In the first year of the reign of Cyrus (1) which was the seventieth from the day that our people were

removed out of their own land into Babylon, God commiserated the captivity and calamity of these poor

people, according as he had foretold to them by Jeremiah the prophet, before the destruction of the city, that

after they had served Nebuchadnezzar and his posterity, and after they had undergone that servitude seventy

years, he would restore them again to the land of their fathers, and they should build their temple, and enjoy

their ancient prosperity. And these things God did afford them; for he stirred up the mind of Cyrus, and made

him write this throughout all Asia: "Thus saith Cyrus the king: Since God Almighty hath appointed me to be

king of the habitable earth, I believe that he is that God which the nation of the Israelites worship; for indeed

he foretold my name by the prophets, and that I should build him a house at Jerusalem, in the country of

2. This was known to Cyrus by his reading the book which Isaiah left behind him of his prophecies; for this

prophet said that God had spoken thus to him in a secret vision: "My will is, that Cyrus, whom I have

appointed to be king over many and great nations, send back my people to their own land, and build my

temple." This was foretold by Isaiah one hundred and forty years before the temple was demolished.

Accordingly, when Cyrus read this, and admired the Divine power, an earnest desire and ambition seized

upon him to fulfill what was so written; so he called for the most eminent Jews that were in Babylon, and said

to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, (2) and

the temple of God, for that he would be their assistant, and that he would write to the rulers and governors

that were in the neighborhood of their country of Judea, that they should contribute to them gold and silver

3. When Cyrus had said this to the Israelites, the rulers of the two tribes of Judah and Benjamin, with the

Levites and priests, went in haste to Jerusalem; yet did many of them stay at Babylon, as not willing to leave

their possessions; and when they were come thither, all the king's friends assisted them, and brought in, for

the building of the temple, some gold, and some silver, and some a great many cattle and horses. So they

performed their vows to God, and offered the sacrifices that had been accustomed of old time; I mean this

upon the rebuilding of their city, and the revival of the ancient practices relating to their worship. Cyrus also

sent back to them the vessels of God which king Nebuchadnezzar had pillaged out of the temple, and had

carried to Babylon. So he committed these things to Mithridates, the treasurer, to be sent away, with an order

to give them to Sanabassar, that he might keep them till the temple was built; and when it was finished, he

might deliver them to the priests and rulers of the multitude, in order to their being restored to the temple.

Cyrus also sent an epistle to the governors that were in Syria, the contents whereof here follow:

"I have given leave to as many of the Jews that dwell in my country as please to return to their own country,

and to rebuild their city, and to build the temple of God at Jerusalem on the same place where it was before. I

have also sent my treasurer Mithridates, and Zorobabel, the governor of the Jews, that they may lay the

foundations of the temple, and may build it sixty cubits high, and of the same latitude, making three edifices

of polished stones, and one of the wood of the country, and the same order extends to the altar whereon they

offer sacrifices to God. I require also that the expenses for these things may be given out of my revenues.

Moreover, I have also sent the vessels which king Nebuchadnezzar pillaged out of the temple, and have given

them to Mithridates the treasurer, and to Zorobabel the governor of the Jews, that they may have them carried

to Jerusalem, and may restore them to the temple of God. Now their number is as follows: Fifty chargers of

gold, and five hundred of silver; forty Thericlean cups of gold, and five hundred of silver; fifty basons of

gold, and five hundred of silver; thirty vessels for pouring [the drinkofferings], and three hundred of silver;

thirty vials of gold, and two thousand four hundred of silver; with a thousand other large vessels. (3) I permit

them to have the same honor which they were used to have from their forefathers, as also for their small

cattle, and for wine and oil, two hundred and five thousand and five hundred drachme; and for wheat flour,

twenty thousand and five hundred artabae; and I give order that these expenses shall be given them out of the

tributes due from Samaria. The priests shall also offer these sacrifices according to the laws of Moses in

Jerusalem; and when they offer them, they shall pray to God for the preservation of the king and of his

family, that the kingdom of Persia may continue. But my will is, that those who disobey these injunctions,

and make them void, shall be hung upon a cross, and their substance brought into the king's treasury." And

such was the import of this epistle. Now the number of those that came out of captivity to Jerusalem, were

How Upon The Death Of Cyrus The Jews Were Hindered In Building Of The Temple By The Cutheans, And

The Neighboring Governors; And How Cambyses Entirely Forbade The Jews To Do Any Such Thing.

1. When the foundations of the temple were laying, and when the Jews were very zealous about building it,

the neighboring nations, and especially the Cutheans, whom Shalmanezer, king of Assyria, had brought out

of Persia and Media, and had planted in Samaria, when he carried the people of Israel captives, besought the

governors, and those that had the care of such affairs, that they would interrupt the Jews, both in the

rebuilding of their city, and in the building of their temple. Now as these men were corrupted by them with

money, they sold the Cutheans their interest for rendering this building a slow and a careless work, for Cyrus,

who was busy about other wars, knew nothing of all this; and it so happened, that when he had led his army

against the Massagetae, he ended his life. (4) But when Cambyses, the son of Cyrus, had taken the kingdom,

the governors in Syria, and Phoenicia, and in the countries of Amlnon, and Moab, and Samaria, wrote an

epistle to Calnbyses; whose contents were as follow: "To our lord Cambyses. We thy servants, Rathumus the

historiographer, and Semellius the scribe, and the rest that are thy judges in Syria and Phoenicia, send

greeting. It is fit, O king, that thou shouldst know that those Jews which were carried to Babylon are come

into our country, and are building that rebellious and wicked city, and its marketplaces, and setting up its

walls, and raising up the temple; know therefore, that when these things are finished, they will not be willing

to pay tribute, nor will they submit to thy commands, but will resist kings, and will choose rather to rule over

others than be ruled over themselves. We therefore thought it proper to write to thee, O king, while the works

about the temple are going on so fast, and not to overlook this matter, that thou mayst search into the books

of thy fathers, for thou wilt find in them that the Jews have been rebels, and enemies to kings, as hath their

city been also, which, for that reason, hath been till now laid waste. We thought proper also to inform thee of

this matter, because thou mayst otherwise perhaps be ignorant of it, that if this city be once inhabited and be

entirely encompassed with walls, thou wilt be excluded from thy passage to Celesyria and Phoenicia."

2. When Cambyses had read the epistle, being naturally wicked, he was irritated at what they told him, and

wrote back to them as follows: "Cambyses the king, to Rathumus the historiographer, to Beeltethmus, to

Semellius the scribe, and the rest that are in commission, and dwelling in Samaria and Phoenicia, after this

manner: I have read the epistle that was sent from you; and I gave order that the books of my forefathers

should be searched into, and it is there found that this city hath always been an enemy to kings, and its

inhabitants have raised seditions and wars. We also are sensible that their kings have been powerful and

tyrannical, and have exacted tribute of Celesyria and Phoenicia. Wherefore I gave order, that the Jews shall

not be permitted to build that city, lest such mischief as they used to bring upon kings be greatly augmented."

When this epistle was read, Rathumus, and Semellius the scribe, and their associates, got suddenly on

horseback, and made haste to Jerusalem; they also brought a great company with them, and forbade the Jews

to build the city and the temple. Accordingly, these works were hindered from going on till the second year of

the reign of Darius, for nine years more; for Cambyses reigned six years, and within that time overthrew

How After The Death Of Cambyses And The Slaughter Of The Magi But Under The Reign Of Darius,

Zorobabel Was Superior To The Rest 1n The Solution Of Problems And Thereby Obtained This Favor Of

1. After the slaughter of file Magi, who, upon the death of Cambyses, attained the government of the Persians

for a year, those families which were called the seven families of the Persians appointed Darius, the son of

Hystaspes, to be their king. Now he, while he was a private man, had made a vow to God, that if he came to

be king, he would send all the vessels of God that were in Babylon to the temple at Jerusalem. Now it so fell

out, that about this time Zorobabel, who had been made governor of the Jews that had been in captivity, came

to Darius, from Jerusalem; for there had been an old friendship between him and the king. He was also, with

two others, thought worthy to be guard of the king's body; and obtained that honor which he hoped for.

2. Now, in the first year of the king's reign, Darius feasted those that were about him, and those born in his

house, with the rulers of the Medes, and princes of the Persians, and the toparchs of India and Ethiopia, and

the generals of the armies of his hundred and twentyseven provinces. But when they had eaten and drunk to

satiety, and abundantly, they every one departed to go to bed at their own houses, and Darius the king went to

bed; but after he had rested a little part of the night, he awaked, and not being able to sleep any more, he fell

into conversation with the three guards of his body, and promised, that to him who should make an oration

about points that he should inquire of, such as should be most agreeable to truth, and to the dictates of

wisdom, he would grant it as a reward of his victory, to put on a purple garment, and to drink in cups of gold,

and to sleep upon gold, and to have a chariot with bridles of gold, and a head tire of fine linen, and a chain of

gold about his neck, and to sit next to himself, on account of his wisdom; "and," says he, "he shall be called

my cousin." Now when he had promised to give them these gifts, he asked the first of them, "Whether wine

was not the strongest?"the second, "Whether kings were not such?" and the third, "Whether women were

not such? or whether truth was not the strongest of all?" When he had proposed that they should make their

inquiries about these problems, he went to rest; but in the morning he sent for his great men, his princes, and

toparchs of Persia and Media, and set himself down in the place where he used to give audience, and bid each

of the guards of his body to declare what they thought proper concerning the proposed questions, in the

3. Accordingly, the first of them began to speak of the strength of wine, and demonstrated it thus: "When,"

said he," I am to give my opinion of wine, O you men, I find that it exceeds every thing, by the following

indications: It deceives the mind of those that drink it, and reduces that of the king to the same state with that

of the orphan, and he who stands in need of a tutor; and erects that of the slave to the boldness of him that is

free; and that of the needy becomes like that of the rich man, for it changes and renews the souls of men when

it gets into them; and it quenches the sorrow of those that are under calamities, and makes men forget the

debts they owe to others, and makes them think themselves to be of all men the richest; it makes them talk of

no small things, but of talents, and such other names as become wealthy men only; nay more, it makes them

insensible of their commanders, and of their kings, and takes away the remembrance of their friends and

companions, for it arms men even against those that are dearest to them, and makes them appear the greatest

strangers to them; and when they are become sober, and they have slept out their wine in the night, they arise

without knowing any thing they have done in their cups. I take these for signs of power, and by them discover

4. As soon as the first had given the forementioned demonstrations of the strength of wine, he left off; and the

next to him began to speak about the strength of a king, and demonstrated that it was the strongest of all, and

more powerful than any thing else that appears to have any force or wisdom. He began his demonstration

after the following manner; and said," They are men who govern all things; they force the earth and the sea to

become profitable to them in what they desire, and over these men do kings rule, and over them they have

authority. Now those who rule over that animal which is of all the strongest and most powerful, must needs

deserve to be esteemed insuperable in power and force. For example, when these kings command their

subjects to make wars, and undergo dangers, they are hearkened to; and when they send them against their

enemies, their power is so great that they are obeyed. They command men to level mountains, and to pull

down walls and towers; nay, when they are commanded to be killed and to kill, they submit to it, that they

may not appear to transgress the king's commands; and when they have conquered, they bring what they have

gained in the war to the king. Those also who are not soldiers, but cultivate the ground, and plough it, and

when, after they have endured the labor and all the inconveniences of such works of husbandry, they have

reaped and gathered in their fruits, they bring tributes to the king; and whatsoever it is which the king says or

commands, it is done of necessity, and that without any delay, while he in the mean time is satiated with all

sorts of food and pleasures, and sleeps in quiet. He is guarded by such as watch, and such as are, as it were,

fixed down to the place through fear; for no one dares leave him, even when he is asleep, nor does any one go

away and take care of his own affairs; but he esteems this one thing the only work of necessity, to guard the

king, and accordingly to this he wholly addicts himself. How then can it be otherwise, but that it must appear

that the king exceeds all in strength, while so great a multitude obeys his injunctions?"

5. Now when this man had held his peace, the third of them, who was Zorobabel, began to instruct them

about women, and about truth, who said thus: "Wine is strong, as is the king also, whom all men obey, but

women are superior to them in power; for it was a woman that brought the king into the world; and for those

that plant the vines and make the wine, they are women who bear them, and bring them up: nor indeed is

there any thing which we do not receive from them; for these women weave garments for us, and our

household affairs are by their means taken care of, and preserved in safety; nor can we live separate from

women. And when we have gotten a great deal of gold and silver, and any other thing that is of great value,

and deserving regard, and see a beautiful woman, we leave all these things, and with open mouth fix our eyes

upon her countenance, and are willing to forsake what we have, that we may enjoy her beauty, and procure it

to ourselves. We also leave father, and mother, and the earth that nourishes us, and frequently forget our

dearest friends, for the sake of women; nay, we are so hardy as to lay down our lives for them. But what will

chiefly make you take notice of the strength of women is this that follows: Do not we take pains, and endure

a great deal of trouble, and that both by land and sea, and when we have procured somewhat as the fruit of

our labors, do not we bring them to the women, as to our mistresses, and bestow them upon them? Nay, I

once saw the king, who is lord of so many people, smitten on the face by Apame, the daughter of Rabsases

Themasius, his concubine, and his diadem taken away from him, and put upon her own head, while he bore it

patiently; and when she smiled he smiled, and when she was angry he was sad; and according to the change

of her passions, he flattered his wife, and drew her to reconciliation by the great humiliation of himself to her,

6. And when the princes and rulers looked one upon another, he began to speak about truth; and he said, "I

have already demonstrated how powerful women are; but both these women themselves, and the king

himself, are weaker than truth; for although the earth be large, and the heaven high, and the course of the sun

swift, yet are all these moved according to the will of God, who is true and righteous, for which cause we also

ought to esteem truth to be the strongest of all things, and that what is unrighteous is of no force against it.

Moreover, all things else that have any strength are mortal and shortlived, but truth is a thing that is

immortal and eternal. It affords us not indeed such a beauty as will wither away by time, nor such riches as

may be taken away by fortune, but righteous rules and laws. It distinguishes them from injustice, and puts

7. So when Zorobabel had left off his discourse about truth, and the multitude had cried out aloud that he had

spoken the most wisely, and that it was truth alone that had immutable strength, and such as never would wax

old, the king commanded that he should ask for somewhat over and above what he had promised, for that he

would give it him because of his wisdom, and that prudence wherein he exceeded the rest; "and thou shalt sit

with me," said the king, "and shalt be called my cousin." When he had said this, Zorobabel put him in mind

of the vow he had made in case he should ever have the kingdom. Now this vow was, "to rebuild Jerusalem,

and to build therein the temple of God; as also to restore the vessels which Nebuchadnezzar had pillaged, and

carried to Babylon. And this," said he, "is that request which thou now permittest me to make, on account that

8. So the king was pleased with what he had said, and arose and kissed him; and wrote to the toparchs and

governors, and enjoined them to conduct Zorobabel and those that were going with him to build the temple.

He also sent letters to those rulers that were in Syria and Phoenicia to cut down and carry cedar trees from

Lebanon to Jerusalem, and to assist him in building the city. He also wrote to them, that all the captives who

should go to Judea should be free; and he prohibited his deputies and governors to lay any king's taxes upon

the Jews; he also permitted that they should have all that land which they could possess themselves of

without tributes. He also enjoined the Idumeans and Samaritans, and the inhabitants of Celesyria, to restore

those villages which they had taken from the Jews; and that, besides all this, fifty talents should be given

them for the building of the temple. He also permitted them to offer their appointed sacrifices, and that

whatsoever the high priest and the priests wanted, and those sacred garments wherein they used to worship

God, should be made at his own charges; .and that the musical instruments which the Levites used in singing

hymns to God should be given them. Moreover, he charged them, that portions of land should be given to

those that guarded the city and the temple, as also a determinate sum of money every year for their

maintenance; and withal he sent the vessels. And all that Cyrus intended to do before him relating to the

9. Now when Zorobabel had obtained these grants from the king, he went out of the palace, and looking up to

heaven, he began to return thanks to God for the wisdom he had given him, and the victory he had gained

thereby, even in the presence of Darius himself; for, said he, "I had not been thought worthy of these

advantages, O Lord, unless thou hadst been favorable to me." When therefore he had returned these thanks to

God for the present circumstances he was in, and had prayed to him to afford him the like favor for the time

to come, he came to Babylon, and brought the good news to his countrymen of what grants he had procured

for them from the king; who, when they heard the same, gave thanks also to God that he restored the land of

their forefathers to them again. So they betook themselves to drinking and eating, and for seven days they

continued feasting, and kept a festival, for the rebuilding and restoration of their country: after this they chose

themselves rulers, who should go up to Jerusalem, out of the tribes of their forefathers, with their wives, and

children, and cattle, who traveled to Jerusalem with joy and pleasure, under the conduct of those whom

Darius sent along with them, and making a noise with songs, and pipes, and cymbals. The rest of the Jewish

10. And thus did these men go, a certain and determinate number out of every family, though I do not think it

proper to recite particularly the names of those families, that I may not take off the mind of my readers from

the connexion of the historical facts, and make it hard for them to follow the coherence of my narrations; but

the sum of those that went up, above the age of twelve years, of the tribes of Judah and Benjamin, was four

hundred and sixtytwo myriads and eight thousand (6) the Levites were seventyfour; the number of the

women and children mixed together was forty thousand seven hundred and fortytwo; and besides these,

there were singers of the Levites one hundred and twentyeight, and porters one hundred and ten, and of the

sacred ministers three hundred and ninetytwo; there were also others besides these, who said they were of

the Israelites, but were not able to show their genealogies, six hundred and sixtytwo: some there were also

who were expelled out of the number and honor of the priests, as having married wives whose genealogies

they could not produce, nor were they found in the genealogies of the Levites and priests; they were about

five hundred and twentyfive: the multitude also of servants that followed those that went up to Jerusalem

were seven thousand three hundred and thirtyseven; the singing men and singing women were two hundred

and fortyfive; the camels were four hundred and thirtyfive; the beasts used to the yoke were five thousand

five hundred and twentyfive; and the governors of all this multitude thus numbered were Zorobabel, the son

of Salathiel, of the posterity of David, and of the tribe of Judah; and Jeshua, the son of Josedek the high

priest; and besides these there were Mordecai and Serebeus, who were distinguished from the multitude, and

were rulers, who also contributed a hundred pounds of gold, and five thousand of silver. By this means

therefore the priests and the Levites, and a certain part of the entire people of the Jews that were in Babylon,

came and dwelt in Jerusalem; but the rest of the multitude returned every one to their own countries.

How The Temple Was Built While The Cutheans Endeavored In Vain To Obstruct The Work.

1. Now in the seventh month after they were departed out of Babylon, both Jeshua the high priest, and

Zorobabel the governor, sent messengers every way round about, and gathered those that were in the country

together to Jerusalem universally, who came very gladly thither. He then built the altar on the same place it

had formerly been built, that they might offer the appointed sacrifices upon it to God, according to the laws of

Moses. But while they did this, they did not please the neighboring nations, who all of them bare an illwill

to them. They also celebrated the feast of tabernacles at that time, as the legislator had ordained concerning it;

and after they offered sacrifices, and what were called the daily sacrifices, and the oblations proper for the

Sabbaths, and for all the holy festivals. Those also that had made vows performed them, and offered their

sacrifices from the first day of the seventh month. They also began to build the temple, and gave a great deal

of money to the masons and to the carpenters, and what was necessary for the maintenance of the workmen.

The Sidonians also were very willing and ready to bring the cedar trees from Libanus, to bind them together,

and to make a united float of them, and to bring them to the port of Joppa, for that was what Cyrus had

2. In the second year of their coming to Jerusalem, as the Jews were there in the second month, the building

of the temple went on apace; and when they had laid its foundations on the first day of the second month of

that second year, they set, as overseers of the work, such Levites as were full twenty years old; and Jeshua

and his sons and brethren, and Codmiel the brother of Judas, the son of Aminadab, with his sons; and the

temple, by the great diligence of those that had the care of it, was finished sooner than any one would have

expected. And when the temple was finished, the priests, adorned with their accustomed garments, stood with

their trumpets, while the Levites, and the sons of Asaph, stood and sung hymns to God, according as David

first of all appointed them to bless God. Now the priests and Levites, and the elder part of the families,

recollecting with themselves how much greater and more sumptuous the old temple had been, seeing that

now made how much inferior it was, on account of their poverty, to that which had been built of old,

considered with themselves how much their happy state was sunk below what it had been of old, as well as

their temple. Hereupon they were disconsolate, and not able to contain their grief, and proceeded so far as to

lament and shed tears on those accounts; but the people in general were contented with their present

condition; and because they were allowed to build them a temple, they desired no more, and neither regarded

nor remembered, nor indeed at all tormented themselves with the comparison of that and the former temple,

as if this were below their expectations; but the wailing of the old men and of the priests, on account of the

deficiency of this temple, in their opinion, if compared with that which had been demolished, overcame the

3. But when the Samaritans, who were still enemies to the tribes of Judah and Benjamin, heard the sound of

the trumpets, they came running together, and desired to know what was the occasion of this tumult; and

when they perceived that it was from the Jews, who had been carried captive to Babylon, and were rebuilding

their temple, they came to Zorobabel and to Jeshua, and to the heads of the families, and desired that they

would give them leave to build the temple with them, and to be partners with them in building it; for they

said, "We worship their God, and especially pray to him, and are desirous of their religious settlement, and

this ever since Shalmanezer, the king of Assyria, transplanted us out of Cuthah and Media to this place."

When they said thus, Zorobabel and Jeshua the high priest, and the heads of the families of the Israelites,

replied to them, that it was impossible for them to permit them to be their partners, whilst they [only] had

been appointed to build that temple at first by Cyrus, and now by Darius, although it was indeed lawful for

them to come and worship there if they pleased, and that they could allow them nothing but that in common

with them, which was common to them with all other men, to come to their temple and worship God there.

4. When the Cuthearts heard this, for the Samaritans have that appellation, they had indignation at it, and

persuaded the nations of Syria to desire of the governors, in the same manner as they had done formerly in

the days of Cyrus, and again in the days of Cambyses afterwards, to put a stop to the building of the temple,

and to endeavor to delay and protract the Jews in their zeal about it. Now at this time Sisinnes, the governor

of Syria and Phoenicia, and Sathrabuzanes, with certain others, came up to Jerusalem, and asked the rulers of

the Jews, by. whose grant it was that they built the temple in this manner, since it was more like to a citadel

than a temple? and for what reason it was that they built cloisters and walls, and those strong ones too, about

the city? To which Zorobabel and Jeshua the high priest replied, that they were the servants of God Almighty;

that this temple was built for him by a king of theirs, that lived in great prosperity, and one that exceeded all

men in virtue; and that it continued a long time, but that because of their fathers' impiety towards God,

Nebuchadnezzar, king of the Babylonians and of the Chaldeans, took their city by force, and destroyed it, and

pillaged the temple, and burnt it down, and transplanted the people whom he had made captives, and removed

them to Babylon; that Cyrus, who, after him, was king of Babylonia and Persia, wrote to them to build the

temple, and committed the gifts and vessels, and whatsoever Nebuchadnezzar had carried out of it, to

Zorobabel, and Mithridates the treasurer; and gave order to have them carried to Jerusalem, and to have them

restored to their own temple, when it was built; for he had sent to them to have that done speedily, and

commanded Sanabassar to go up to Jerusalem, and to take care of the building of the temple; who, upon

receiving that epistle from Cyrus, came, and immediately laid its foundations; "and although it hath been in

building from that time to this, it hath not yet been finished, by reason of the malignity of our enemies. If

therefore you have a mind, and think it proper, write this account to Darius, that when he hath consulted the

records of the kings, he may find that we have told you nothing that is false about this matter."

5. When Zorobabel and the high priest had made this answer, Sisinnes, and those that were with him, did not

resolve to hinder the building, until they had informed king Darius of all this. So they immediately wrote to

him about these affairs; but as the Jews were now under terror, and afraid lest the king should change his

resolutions as to the building of Jerusalem and of the temple, there were two prophets at that time among

them, Haggai and Zechariah, who encouraged them, and bid them be of good cheer, and to suspect no

discouragement from the Persians, for that God foretold this to them. So, in dependence on those prophets,

6. Now Darius, when the Samaritans had written to him, and in their epistle had accused the Jews, how they

fortified the city, and built the temple more like to a citadel than to a temple; and said, that their doings were

not expedient for the king's affairs; and besides, they showed the epistle of Cambyses, wherein he forbade

them to build the temple: and when Darius thereby understood that the restoration of Jerusalem was not

expedient for his affairs, and when he had read the epistle that was brought him from Sisinnes, and those that

were with him, he gave order that what concerned these matters should be sought for among the royal

records. Whereupon a book was found at Ecbatana, in the tower that was in Media, wherein was written as

follows: "Cyrus the king, in the first year of his reign, commanded that the temple should be built in

Jerusalem; and the altar in height threescore cubits, and its breadth of the same, with three edifices of

polished stone, and one edifice of stone of their own country; and he ordained that the expenses of it should

be paid out of the king's revenue. He also commanded that the vessels which Nebuchadnezzar had pillaged

[out of the temple], and had carried to Babylon, should be restored to the people of Jerusalem; and that the

care of these things should belong to Sanabassar, the governor and president of Syria and Phoenicia, and his

associates, that they may not meddle with that place, but may permit the servants of God, the Jews and their

rulers, to build the temple. He also ordained that they should assist them in the work; and that they should pay

to the Jews, out of the tribute of the country where they were governors, on account of the sacrifices, bulls,

and rams, and lambs, and kids of the goats, and fine flour, and oil, and wine, and all other things that the

priests should suggest to them; and that they should pray for the preservation of the king, and of the Persians;

and that for such as transgressed any of these orders thus sent to them, he commanded that they should be

caught, and hung upon a cross, and their substance confiscated to the king's use. He also prayed to God

against them, that if any one attempted to hinder the building of the temple, God would strike him dead, and

7. When Darius had found this book among the records of Cyrus, he wrote an answer to Sisinnes and his

associates, whose contents were these: "King Darius to Sisinnes the governor, and to Sathrabuzanes, sendeth

greeting. Having found a copy of this epistle among the records of Cyrus, I have sent it you; and I will that all

things be done as is therein written. Fare ye well." So when Sisinnes, and those that were with him,

understood the intention of the king, they resolved to follow his directions entirely for the time to come. So

they forwarded the sacred works, and assisted the elders of the Jews, and the princes of the Sanhedrim; and

the structure of the temple was with great diligence brought to a conclusion, by the prophecies of Haggai and

Zechariah, according to God's commands, and by the injunctions of Cyrus and Darius the kings. Now the

temple was built in seven years' time. And in the ninth year of the reign of Darius, on the twentythird day of

the twelfth month, which is by us called Adar, but by the Macedonians Dystrus, the priests, and Levites, and

the other multitude of the Israelites, offered sacrifices, as the renovation of their former prosperity after their

captivity, and because they had now the temple rebuilt, a hundred bulls, two hundred rains, four hundred

lambs, and twelve kids of the goats, according to the number of their tribes, (for so many are the tribes of the

Israelites,) and this last for the sins of every tribe. The priests also and the Levites set the porters at every

gate, according to the laws of Moses. The Jews also built the cloisters of the inner temple that were round

8. And as the feast of unleavened bread was at hand, in the first month, which, according to the Macedonians,

is called Xanthicus, but according to us Nisan, all the people ran together out of the villages to the city, and

celebrated the festival, having purified themselves, with their wives and children, according to the law of

their country; and they offered the sacrifice which was called the Passover, on the fourteenth day of the same

month, and feasted seven days, and spared for no cost, but offered whole burntofferings to God, and

performed sacrifices of thanksgiving, because God had led them again to the land of their fathers, and to the

laws thereto belonging, and had rendered the mind of the king of Persia favorable to them. So these men

offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt

in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for

the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly

government; for before their captivity, and the dissolution of their polity, they at first had kingly government

from Saul and David for five hundred and thirtytwo years, six months, and ten days; but before those kings,

such rulers governed them as were called judges and monarchs. Under this form of government they

continued for more than five hundred years after the death of Moses, and of Joshua their commander. And

this is the account I had to give of the Jews who had been carried into captivity, but were delivered from it in

9. (7) But the Samaritans, being evil and enviously disposed to the Jews, wrought them many mischiefs, by

reliance on their riches, and by their pretense that they were allied to the Persians, on account that thence they

came; and whatsoever it was that they were enjoined to pay the Jews by the king's order out of their tributes

for the sacrifices, they would not pay it. They had also the governors favorable to them, and assisting them

for that purpose; nor did they spare to hurt them, either by themselves or by others, as far as they were able.

So the Jews determined to send an embassage to king Darius, in favor of the people of Jerusalem, and in

order to accuse the Samaritans. The ambassadors were Zorobabel, and four others of the rulers; and as soon

as the king knew from the ambassadors the accusations and complaints they brought against the Samaritans,

he gave them an epistle to be carried to the governors and council of Samaria; the contents of which epistle

were these: "King Darius to Tanganas and Sambabas, the governors of the Sainaritans, to Sadraces and

Bobelo, and the rest of their fellow servants that are in Samaria: Zorobabel, Ananias, and Mordecai, the

ambassadors of the Jews, complain of you, that you obstruct them in the building of the temple, and do not

supply them with the expenses which I commanded you to do for the offering their sacrifices. My will

therefore is this, That upon the reading of this epistle, you supply them with whatsoever they want for their

sacrifices, and that out of the royal treasury, of the tributes of Samaria, as the priest shall desire, that they may

not leave off offering their daily sacrifices, nor praying to God for me and the Persians." And these were the

How Xerxes The Son Of Darius Was Well Disposed To The Jews; As Also Concerning Esdras And

1. Upon the death of Darius, Xerxes his son took the kingdom, who, as he inherited his father's kingdom, so

did he inherit his piety towards God, and honor of him; for he did all things suitably to his father relating to

Divine worship, and he was exceeding friendly to the Jews. Now about this time a son of Jeshua, whose name

was Joacim, was the high priest. Moreover, there was now in Babylon a righteous man, and one that enjoyed

a great reputation among the multitude. He was the principal priest of the people, and his name was Esdras.

He was very skillful in the laws of Moses, and was well acquainted with king Xerxes. He had determined to

go up to Jerusalem, and to take with him some of those Jews that were in Babylon; and he desired that the

king would give him an epistle to the governors of Syria, by which they might know who he was.

Accordingly, the king wrote the following epistle to those governors: "Xerxes, king of kings, to Esdras the

priest, and reader of the Divine law, greeting. I think it agreeable to that love which I bear to mankind, to

permit those of the Jewish nation that are so disposed, as well as those of the priests and Levites that are in

our kingdom, to go together to Jerusalem. Accordingly, I have given command for that purpose; and let every

one that hath a mind go, according as it hath seemed good to me, and to my seven counselors, and this in

order to their review of the affairs of Judea, to see whether they be agreeable to the law of God. Let them also

take with them those presents which I and my friends have vowed, with all that silver and gold that is found

in the country of the Babylonians, as dedicated to God, and let all this be carried to Jerusalem to God for

sacrifices. Let it also be lawful for thee and thy brethren to make as many vessels of silver and gold as thou

pleasest. Thou shalt also dedicate those holy vessels which have been given thee, and as many more as thou

hast a mind to make, and shall take the expenses out of the king's treasury. I have, moreover, written to the

treasurers of Syria and Phoenicia, that they take care of those affairs that Esdras the priest, and reader of the

laws of God, is sent about. And that God may not be at all angry with me, or with my children, I grant all that

is necessary for sacrifices to God, according to the law, as far as a hundred cori of wheat. And I enjoin you

not to lay any treacherous imposition, or any tributes, upon their priests or Levites, or. sacred singers, or

porters, or sacred servants, or scribes of the temple. And do thou, O Esdras, appoint judges according to the

wisdom [given thee] of God, and those such as understand the law, that they may judge in all Syria and

Phoenicia; and do thou instruct those also which are ignorant of it, that if any one of thy countrymen

transgress the law of God, or that of the king, he may be punished, as not transgressing it out of ignorance,

but as one that knows it indeed, but boldly despises and contemns it; and such may be punished by death, or

2. When Esdras had received this epistle, he was very joyful, and began to worship God, and confessed that

he had been the cause of the king's great favor to him, and that for the same reason he gave all the thanks to

God. So he read the epistle at Babylon to those Jews that were there; but he kept the epistle itself, and sent a

copy of it to all those of his own nation that were in Media. And when these Jews had understood what piety

the king had towards God, and what kindness he had for Esdras, they were all greatly pleased; nay, many of

them took their effects with them, and came to Babylon, as very desirous of going down to Jerusalem; but

then the entire body of the people of Israel remained in that country; wherefore there are but two tribes in

Asia and Europe subject to the Iomans, while the ten tribes are beyond Euphrates till now, and are an

immense multitude, and not to be estimated by numbers. Now there came a great number of priests, and

Levites, and porters, and sacred singers, and sacred servants to Esdras. So he gathered those that were in the

captivity together beyond Euphrates, and staid there three days, and ordained a fast for them, that they might

make their prayers to God for their preservation, that they might suffer no misfortunes by the way, either

from their enemies, or from any other ill accident; for Esdras had said beforehand that he had told the king

how God would preserve them, and so he had not thought fit to request that he would send horsemen to

conduct them. So when they had finished their prayers, they removed from Euphrates on the twelfth day of

the first month of the seventh year of the reign of Xerxes, and they came to Jerusalem on the fifth month of

the same year. Now Esdras presented the sacred money to the treasurers, who were of the family of the

priests, of silver six hundred and fifty talents, vessels of silver one hundred talents, vessels of gold twenty

talents, vessels of brass, that was more precious than gold, (8) twelve talents by weight; for these Presents had

been made by the king and his counselors, and by all the Israelites that staid at Babylon. So when Esdras had

delivered these things to the priests, he gave to God, as the appointed sacrifices of whole burntofferings,

twelve bulls on account of the common preservation of the people, ninety rams, seventytwo lambs, and

twelve kids of the goats, for the remission of sins. He also delivered the king's epistle to the king's officers,

and to the governors of Celesyria and Phoenicia; and as they were under a necessity of doing what was

enjoined by him, they honored our nation, and were assistant to them in all their necessities.

3. Now these things were truly done under the conduct of Esdras; and he succeeded in them, because God

esteemed him worthy of the success of his conduct, on account of his goodness and righteousness. But some

time afterward there came some persons to him, and brought an accusation against certain of the multitude,

and of the priests and Levites, who had transgressed their settlement, and dissolved the laws of their country,

by marrying strange wives, and had brought the family of the priests into confusion. These persons desired

him to support the laws, lest God should take up a general anger against them all, and reduce them to a

calamitous condition again. Hereupon he rent his garment immediately, out of grief, and pulled off the hair of

his head and beard, and cast himself upon the ground, because this crime had reached the principal men

among the people; and considering that if he should enjoin them to cast out their wives, and the children they

had by them, he should not be hearkener to, he continued lying upon the ground. However, all the better sort

came running to him, who also themselves wept, and partook of the grief he was under for what had been

done. So Esdras rose up from the ground, and stretched out his hands towards heaven, and said that he was

ashamed to look towards it, because of the sins which the people had committed, while they had cast out of

their memories what their fathers had undergone on account of their wickedness; and he besought God, who

had saved a seed and a remnant out of the calamity and captivity they had been in, and had restored them

again to Jerusalem, and to their own land, and had obliged the kings of Persia to have compassion on them,

that he would also forgive them their sins they had now committed, which, though they deserved death, yet,

was it agreeable to the mercy of God, to remit even to these the punishment due to them.

4. After Esdras had said this, he left off praying; and when all those that came to him with their wives and

children were under lamentation, one whose name was Jechonias, a principal man in Jerusalem, came to him,

and said that they had sinned in marrying strange wives; and he persuaded him to adjure them all to cast those

wives out, and the children born of them, and that those should be punished who would not obey the law. So

Esdras hearkened to this advice, and made the heads of the priests, and of the Levites, and of the Israelites,

swear that they would put away those wives and children, according to the advice of Jechonias. And when he

had received their oaths, he went in haste out of the temple into the chamber of Johanan, the son of Eliasib,

and as he had hitherto tasted nothing at all for grief, so he abode there that day. And when proclamation was

made, that all those of the captivity should gather themselves together to Jerusalem, and those that did not

meet there in two or three days should be banished from the multitude, and that their substance should b

appropriated to the uses of the temple, according to the sentence of the elders, those that were of the tribes of

Judah and Benjamin came together in three days, viz. on the twentieth day of the ninth month, which,

according to the Hebrews, is called Tebeth, and according to the Macedonians, Apelleius. Now as they were

sitting in the upper room of the temple, where the elders also were present, but were uneasy because of the

cold, Esdras stood up and accused them, and told them that they had sinned in marrying wives that were not

of their own nation; but that now they would do a thing both pleasing to God, and advantageous to

themselves, if they would put those wives away. Accordingly, they all cried out that they would do so. That,

however, the multitude was great, and that the season of the year was winter, and that this work would

require more than one or two days. "Let their rulers, therefore, [said they,] and those that have married

strange wives, come hither at a proper time, while the elders of every place, that are in common to estimate

the number of those that have thus married, are to be there also." Accordingly, this was resolved on by them,

and they began the inquiry after those that had married strange wives on the first day of the tenth month, and

continued the inquiry to the first day of the next month, and found a great many of the posterity of Jeshua the

high priest, and of the priests and Levites, and Israelites, who had a greater regard to the observation of the

law than to their natural affection, (9) and immediately cast out their wives, and the children which were born

of them. And in order to appease God, they offered sacrifices, and slew rams, as oblations to him; but it does

not seem to me to be necessary to set down the names of these men. So when Esdras had reformed this sin

about the marriages of the forementioned persons, he reduced that practice to purity, so that it continued in

5. Now when they kept the feast of tabernacles in the seventh month (10) and almost all the people were

come together to it, they went up to the open part of the temple, to the gate which looked eastward, and

desired of Esdras that the laws of Moses might be read to them. Accordingly, he stood in the midst of the

multitude and read them; and this he did from morning to noon. Now, by hearing the laws read to them, they

were instructed to be righteous men for the present and for the future; but as for their past offenses, they were

displeased at themselves, and proceeded to shed tears on their account, as considering with themselves that if

they had kept the law, they had endured none of these miseries which they had experienced. But when Esdras

saw them in that disposition, he bade them go home, and not weep, for that it was a festival, and that they

ought not to weep thereon, for that it was not lawful so to do. (11) He exhorted them rather to proceed

immediately to feasting, and to do what was suitable to a feast, and what was agreeable to a day of joy; but to

let their repentance and sorrow for their former sins be a security and a guard to them, that they fell no more

into the like offenses. So upon Esdras's exhortation they began to feast; and when they had so done for eight

days, in their tabernacles, they departed to their own homes, singing hymns to God, and returning thanks to

Esdras for his reformation of what corruptions had been introduced into their settlement. So it came to pass,

that after he had obtained this reputation among the people, he died an old man, and was buried in a

magnificent manner at Jerusalem. About the same time it happened also that Joacim, the high priest, died;

and his son Eliasib succeeded in the high priesthood. 6. Now there was one of those Jews that had been

carried captive who was cupbearer to king Xerxes; his name was Nehemiah. As this man was walking

before Susa, the metropolis of the Persians, he heard some strangers that were entering the city, after a long

journey, speaking to one another in the Hebrew tongue; so he went to them, and asked them whence they

came. And when their answer was, that they came from Judea, he began to inquire of them again in what state

the multitude was, and in what condition Jerusalem was; and when they replied that they were in a bad state

(12) for that their walls were thrown down to the ground, and that the neighboring nations did a great deal of

mischief to the Jews, while in the day time they overran the country, and pillaged it, and in the night did them

mischief, insomuch that not a few were led away captive out of the country, and out of Jerusalem itself, and

that the roads were in the day time found full of dead men. Hereupon Nehemiah shed tears, out of

commiseration of the calamities of his countrymen; and, looking up to heaven, he said, "How long, O Lord,

wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and spoil of

all men?" And while he staid at the gate, and lamented thus, one told him that the king was going to sit down

to supper; so he made haste, and went as he was, without wishing himself, to minister to the king in his office

of cupbearer. But as the king was very pleasant after supper, and more cheerful than usual, he cast his eyes

on Nehemiah, and seeing him look sad, he asked him why he was sad. Whereupon he prayed to God to give

him favor, and afford him the power of persuading by his words, and said, "How can I, O king, appear

otherwise than thus, and not be in trouble, while I hear that the walls of Jerusalem, the city where are the

sepulchers of my fathers, are thrown down to the ground, and that its gates are consumed by fire? But do thou

grant me the favor to go and build its wall, and to finish the building of the temple." Accordingly, the king

gave him a signal that he freely granted him what he asked; and told him that he should carry an epistle to the

governors, that they might pay him due honor, and afford him whatsoever assistance he wanted, and as he

pleased. "Leave off thy sorrow then," said the king, "and be cheerful in the performance of thy office

hereafter." So Nehemiah worshipped God, and gave the king thanks for his promise, and cleared up his sad

and cloudy countenance, by the pleasure he had from the king's promises. Accordingly, the king called for

him the next day, and gave him an epistle to be carried to Adeus, the governor of Syria, and Phoenicia, and

Samaria; wherein he sent to him to pay due honor to Nehemiah, and to supply him with what he wanted for

7. Now when he was come to Babylon, and had taken with him many of his countrymen, who voluntarily

followed him, he came to Jerusalem in the twenty and fifth year of the reign of Xerxes. And when he had

shown the epistles to God (13) he gave them to Adeus, and to the other governors. He also called together all

the people to Jerusalem, and stood in the midst of the temple, and made the following speech to them: "You

know, O Jews, that God hath kept our fathers, Abraham, and Isaac, and Jacob, in mind continually, and for

the sake of their righteousness hath not left off the care of you. Indeed he hath assisted me in gaining this

authority of the king to raise up our wall, and finish what is wanting of the temple. I desire you, therefore

who well know the illwill our neighboring nations bear to us, and that when once they are made sensible

that we are in earnest about building, they will come upon us, and contrive many ways of obstructing our

works, that you will, in the first place, put your trust in God, as in him that will assist us against their hatred,

and to intermit building neither night nor day, but to use all diligence, and to hasten on the work, now we

have this especial opportunity for it." When he had said this, he gave order that the rulers should measure the

wall, and part the work of it among the people, according to their villages and cities, as every one's ability

should require. And when he had added this promise, that he himself, with his servants, would assist them, he

dissolved the assembly. So the Jews prepared for the work: that is the name they are called by from the day

that they came up from Babylon, which is taken from the tribe of Judah,. which came first to these places,

8. But now when the Ammonites, and Moabites, and Samaritans, and all that inhabited Celesyria, heard that

the building went on apace, they took it heinously, and proceeded to lay snares for them, and to hinder their

intentions. They also slew many of the Jews, and sought how they might destroy Nehemiah himself, by hiring

some of the foreigners to kill him. They also put the Jews in fear, and disturbed them, and spread abroad

rumors, as if many nations were ready to make an expedition against them, by which means they were

harassed, and had almost left off the building. But none of these things could deter Nehemiah from being

diligent about the work; he only set a number of men about him as a guard to his body, and so unweariedly

persevered therein, and was insensible of any trouble, out of his desire to perfect this work. And thus did he

attentively, and with great forecast, take care of his own safety; not that he feared death, but of this

persuasion, that if he were dead, the walls for his citizens would never be raised. He also gave orders that the

builders should keep their ranks, and have their armor on while they were building. Accordingly, the mason

had his sword on, as well as he that brought the materials for building. He also appointed that their shields

should lie very near them; and he placed trumpeters at every five hundred feet, and charged them, that if their

enemies appeared, they should give notice of it to the people, that they might fight in their armor, and their

enemies might not fall upon them naked. He also went about the compass of the city by night, being never

discouraged, neither about the work itself, nor about his own diet and sleep, for he made no use of those

things for his pleasure, but out of necessity. And this trouble he underwent for two years and four months;

(14) for in so long a time was the wall built, in the twentyeighth year of the reign of Xerxes, in the ninth

month. Now when the walls were finished, Nehemiah and the multitude offered sacrifices to God for the

building of them, and they continued in feasting eight days. However, when the nations which dwelt in Syria

heard that the building of the wall was finished, they had indignation at it. But when Nehemiah saw that the

city was thin of people, he exhorted the priests and the Levites that they would leave the country, and remove

themselves to the city, and there continue; and he built them houses at his own expenses; and he commanded

that part of the people which were employed in cultivating the land to bring the tithes of their fruits to

Jerusalem, that the priests and Levites having whereof they might live perpetually, might not leave the Divine

worship; who willingly hearkened to the constitutions of Nehemiah, by which means the city Jerusalem came

to be fuller of people than it was before. So when Nehemiah had done many other excellent things, and things

worthy of commendation, in a glorious manner, he came to a great age, and then died. He was a man of a

good and righteous disposition, and very ambitious to make his own nation happy; and he hath left the walls

of Jerusalem as an eternal monument for himself. Now this was done in the days of Xerxes.

Concerning Esther And Mordecai And Haman; And How In The Reign Of Artaxerxes The Whole Nation Of

1. After the death of Xerxes, the kingdom came to be transferred to his son Cyrus, whom the Greeks called

Artaxerxes. When this man had obtained the government over the Persians, the whole nation of the Jews, (15)

with their wives and children, were in danger of perishing; the occasion whereof we shall declare in a little

time; for it is proper, in the first place, to explain somewhat relating to this king, and how he came to marry a

Jewish wife, who was herself of the royal family also, and who is related to have saved our nation; for when

Artaxerxes had taken the kingdom, and had set governors over the hundred twenty and seven provinces, from

India even unto Ethiopia, in the third year of his reign, he made a costly feast for his friends, and for the

nations of Persia, and for their governors, such a one as was proper for a king to make, when he had a mind to

make a public demonstration of his riches, and this for a hundred and fourscore days; after which he made a

feast for other nations, and for their ambassadors, at Shushan, for seven days. Now this feast was ordered

after the manner following: He caused a tent to be pitched, which was supported by pillars of gold and silver,

with curtains of linen and purple spread over them, that it might afford room for many ten thousands to sit

down. The cups with which the waiters ministered were of gold, and adorned with precious stones, for

pleasure and for sight. He also gave order to the servants that they should not force them to drink, by bringing

them wine continually, as is the practice of the Persians, but to permit every one of the guests to enjoy

himself according to his own inclination. Moreover, he sent messengers through the country, and gave order

that they should have a remission of their labors, and should keep a festival many days, on account of his

kingdom. In like manner did Vashti the queen gather her guests together, and made them a feast in the palace.

Now the king was desirous to show her, who exceeded all other women in beauty, to those that feasted with

him, and he sent some to command her to come to his feast. But she, out of regard to the laws of the Persians,

which forbid the wives to be seen by strangers, did not go to the king (16) and though he oftentimes sent the

eunuchs to her, she did nevertheless stay away, and refused to come, till the king was so much irritated, that

he brake up the entertainment, and rose up, and called for those seven who had the interpretation of the laws

committed to them, and accused his wife, and said that he had been affronted by her, because that when she

was frequently called by him to his feast, she did not obey him once. He therefore gave order that they should

inform him what could be done by the law against her. So one of them, whose name was Memucan, said that

this affront was offered not to him alone, but to all the Persians, who were in danger of leading their lives

very ill with their wives, if they must be thus despised by them; for that none of their wives would have any

reverence for their husbands, if they had" such an example of arrogance in the queen towards thee, who rulest

over all." Accordingly, he exhorted him to punish her, who had been guilty of so great an affront to him, after

a severe manner; and when he had so done, to publish to the nations what had been decreed about the queen.

So the resolution was to put Vashti away, and to give her dignity to another woman.

2. But the king having been fond of her, did not well bear a separation, and yet by the law he could not admit

of a reconciliation; so he was under trouble, as not having it in his power to do what he desired to do. But

when his friends saw him so uneasy, they advised him to cast the memory of his wife, and his love for her,

out of his mind, but to send abroad over all the habitable earth, and to search out for comely virgins, and to

take her whom he should best like for his wife, because his passion for his former wife would be quenched by

the introduction of another, and the kindness he had for Vashti would be withdrawn from her, and be placed

on her that was with him. Accordingly, he was persuaded to follow this advice, and gave order to certain

persons to choose out of the virgins that were in his kingdom those that were esteemed the most comely. So

when a great number of these virgins were gathered together, there was found a damsel in Babylon, whose

parents were both dead, and she was brought up with her uncle Mordecai, for that was her uncle's name. This

uncle was of the tribe of Benjamin, and was one of the principal persons among the Jews. Now it proved that

this damsel, whose name was Esther, was the most beautiful of all the rest, and that the grace of her

countenance drew the eyes of the spectators principally upon her. So she was committed to one of the

eunuchs to take the care of her; and she was very exactly provided with sweet odors, in great plenty, and with

costly ointments, such as her body required to be anointed withal; and this was used for six months by the

virgins, who were in number four hundred. And when the eunuch thought the virgins had been sufficiently

purified, in the forementioned time, and were now fit to go to the king's bed, he sent one to be with the king

ever day. So when he had accompanied with her, he sent her back to the eunuch; and when Esther had come

to him, he was pleased with her, and fell in love with the damsel, and married her, and made her his lawful

wife, and kept a wedding feast for her on the twelfth month of the seventh year of his reign, which was called

Adar. He also sent angari, as they are called, or messengers, unto every nation, and gave orders that they

should keep a feast for his marriage, while he himself treated the Persians and the Medes, and the principal

men of the nations, for a whole month, on account of this his marriage. Accordingly, Esther came to his royal

palace, and he set a diadem on her head. And thus was Esther married, without making known to the king

what nation she was derived from. Her uncle also removed from Babylon to Shushan, and dwelt there, being

every day about the palace, and inquiring how the damsel did, for he loved her as though she had been his

3. Now the king had made a law, (17) that none of his own people should approach him unless he were

called, when he sat upon his throne and men, with axes in their hands, stood round about his throne, in order

to punish such as approached to him without being called. However, the king sat with a golden scepter in his

hand, which he held out when he had a mind to save any one of those that approached to him without being

called, and he who touched it was free from danger. But of this matter we have discoursed sufficiently.

4. Some time after this [two eunuchs], Bigthan and Teresh, plotted against the king; and Barnabazus, the

servant of one of the eunuchs, being by birth a Jew, was acquainted with their conspiracy, and discovered it

to the queen's uncle; and Mordecai, by the means of Esther, made the conspirators known to the king. This

troubled the king; but he discovered the truth, and hanged the eunuchs upon a cross, while at that time he

gave no reward ]: to Mordecai, who had been the occasion of his preservation. He only bid the scribes to set

down his name in the records, and bid him stay in the palace, as an intimate friend of the king.

5. Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and

the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to

him; but Mordecai was so wise, and so observant of his own country's laws, that he would not worship the

man (18) When Haman observed this, he inquired whence he came; and when he understood that he was a

Jew, he had indignation at him, and said within himself, that whereas the Persians, who were free men,

worshipped him, this man, who was no better than a slave, does not vouchsafe to do so. And when he desired

to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he

rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation

of the Amalekites, of which he was; had been destroyed by them. Accordingly he came to the king, and

accused them, saying, "There is a certain wicked nation, and it is dispersed over all the habitable earth the

was under his dominion; a nation separate from others, unsociable, neither admitting the same sort of Divine

worship that others do, nor using laws like to the laws of others, at enmity with thy people, and with all men,

both in their manners and practices. Now, if thou wilt be a benefactor to thy subjects, thou wilt give order to

destroy them utterly, and not leave the least remains of them, nor preserve any of them, either for slaves or

for captives." :But that the king might not be damnified by the loss of the tributes which the Jews paid him,

Haman promised to give him out of his own estate forty thousand talents whensoever he pleased; and he said

he would pay this money very willingly, that the kingdom might. be freed from such a misfortune.

6. When Haman had made this petition, the king both forgave him the money, and granted him the men, to do

what he would with them. So Haman, having gained what he desired, sent out immediately a decree, as from

the king, to all nations, the contents whereof were these: "Artaxerxes, the great king, to the rulers of the

hundred twenty and seven provinces, from India to Ethiopia, sends this writing. Whereas I have governed

many nations, and obtained the dominions of all the habitable earth, according to my desire, and have not

been obliged to do any thing that is insolent or cruel to my subjects by such my power, but have showed

myself mild and gentle, by taking care of their peace and good order, and have sought how they might enjoy

those blessings for all time to come. And whereas I have been kindly informed by Haman, who, on account

of his prudence and justice, is the first in my esteem, and in dignity, and only second to myself, for his

fidelity and constant goodwill to me, that there is an illnatured nation intermixed with all mankind, that is

averse to our laws, and not subject to kings, and of a different conduct of life from others, that hateth

monarchy, and of a disposition that is pernicious to our affairs, I give order that all these men, of whom

Haman our second father hath informed us, be destroyed, with their wives and children, and that none of

them be spared, and that none prefer pity to them before obedience to this decree. And this I will to be

executed on the fourteenth day of the twelfth month of this present year, that so when all that have enmity to

us are destroyed, and this in one day, we may be allowed to lead the rest of our lives in peace hereafter." Now

when this decree was brought to the cities, and to the country, all were ready for the destruction and entire

abolishment of the Jews, against the day before mentioned; and they were very hasty about it at Shushan, in

particular. Accordingly, the king and Haman spent their time in feasting together with good cheer and wine,

7. Now when Mordecai was informed of what was done, he rent his clothes, and put on sackcloth, and

sprinkled ashes upon his head, and went about the city, crying out, that "a nation that had been injurious to no

man was to be destroyed." And he went on saying thus as far as to the king's palace, and there he stood, for it

was not lawful for him to go into it in that habit. The same thing was done by all the Jews that were in the

several cities wherein this decree was published, with lamentation and mourning, on account of the calamities

denounced against them. But as soon as certain persons had told the queen that Mordecai stood before the

court in a mourning habit, she was disturbed at this report, and sent out such as should change his garments;

but when he could not be induced to put off his sackcloth, because the sad occasion that forced him to put it

on was not yet ceased, she called the eunuch Acratheus, for he was then present, and sent him to Mordecai, in

order to know of him what sad accident had befallen him, for which he was in mourning, and would not put

off the habit he had put on at her desire. Then did Mordecai inform the eunuch of the occasion of his

mourning, and of the decree which was sent by the king into all the country, and of the promise of money

whereby Haman brought the destruction of their nation. He also gave him a copy of what was proclaimed at

Shushan, to be carried to Esther; and he charged her to petition the king about this matter, and not to think it a

dishonorable thing in her to put on a humble habit, for the safety of her nation, wherein she might deprecate

the ruin of the Jews, who were in danger of it; for that Haman, whose dignity was only inferior to that of the

king, had accused the Jews, and had irritated the king against them. When she was informed of this, she sent

to Mordecai again, and told him that she was not called by the king, and that he who goes in to him without

being called, is to be slain, unless when he is willing to save any one, he holds out his golden scepter to him;

but that to whomsoever he does so, although he go in without being called, that person is so far from being

slain, that he obtains pardon, and is entirely preserved. Now when the eunuch carried this message from

Esther to Mordecai, he bade him also tell her that she must not only provide for her own preservation, but for

the common preservation of her nation, for that if she now neglected this opportunity, there would certainly

arise help to them from God some other way, but she and her father's house would be destroyed by those

whom she now despised. But Esther sent the very same eunuch back to Mordecai [to desire him] to go to

Shushan, and to gather the Jews that were there together to a congregation, and to fast and abstain from all

sorts of food, on her account, and [to let him know that] she with her maidens would do the same: and then

she promised that she would go to the king, though it were against the law, and that if she must die for it, she

8. Accordingly, Mordecai did as Esther had enjoined him, and made the people fast; and he besought God,

together with them, not to overlook his nation, particularly at this time, when it was going to be destroyed;

but that, as he had often before provided for them, and forgiven, when they had sinned, so he would now

deliver them from that destruction which was denounced against them; for although it was not all the nation

that had offended, yet must they so ingloriously be slain, and that he was himself the occasion of the wrath of

Haman, "Because," said he, "I did not worship him, nor could I endure to pay that honor to him which I used

to pay to thee, O Lord; for upon that his anger hath he contrived this present mischief against those that have

not transgressed thy laws." The same supplications did the multitude put up, and entreated that God would

provide for their deliverance, and free the Israelites that were in all the earth from this calamity which was

now coming upon them, for they had it before their eyes, and expected its coming. Accordingly, Esther made

supplication to God after the manner of her country, by casting herself down upon the earth, and putting on

her mourning garments, and bidding farewell to meat and drink, and all delicacies, for three days' time; and

she entreated God to have mercy upon her, and make her words appear persuasive to the king, and render her

countenance more beautiful than it was before, that both by her words and beauty she might succeed, for the

averting of the king's anger, in case he were at all irritated against her, and for the consolation of those of her

own country, now they were in the utmost danger of perishing; as also that he would excite a hatred in the

king against the enemies of the Jews, and those that had contrived their future destruction, if they proved to

9. When Esther had used this supplication for three days, she put off those garments, and changed her habit,

and adorned herself as became a queen, and took two of her handmaids with her, the one of which supported

her, as she gently leaned upon her, and the other followed after, and lifted up her large train (which swept

along the ground) with the extremities of her fingers. And thus she came to the king, having a blushing

redness in her countenance, with a pleasant agreeableness in her behavior; yet did she go in to him with fear;

and as soon as she was come over against him, as he was sitting on his throne, in his royal apparel, which was

a garment interwoven with gold and precious stones, which made him seem to her more terrible, especially

when he looked at her somewhat severely, and with a countenance on fire with anger, her joints failed her

immediately, out of the dread she was in, and she fell down sideways in a swoon: but the king changed his

mind, which happened, as I suppose, by the will of God, and was concerned for his wife, lest her fear should

bring some very ill thing upon her, and he leaped from his throne, and took her in his arms, and recovered

her, by embracing her, and speaking comfortably to her, and exhorting her to be of good cheer, and not to

suspect any thing that was sad on account of her coming to him without being called, because that law was

made for subjects, but that she, who was a queen, as well as he a king, might be entirely secure; and as he

said this, he put the scepter into her hand, and laid his rod upon her neck, on account of the law; and so freed

her from her fear. And after she had recovered herself by these encouragements, she said, "My lord, it is not

easy for me, on the sudden, to say what hath happened, for as soon as I saw thee to be great, and comely, and

terrible, my spirit departed from me, and I had no soul left in me." And while it was with difficulty, and in a

low voice, that she could say thus much, the king was in a great agony and disorder, and encouraged Esther to

be of good cheer, and to expect better fortune, since he was ready, if occasion should require it, to grant her

the half of his kingdom. Accordingly, Esther desired that he and his friend Haman would come to her to a

banquet, for she said she had prepared a supper for him. He consented to it; and when they were there, as they

were drinking, he bid Esther to let him know what she desired; for that she should not be disappointed though

she should desire the half of his kingdom. But she put off the discovery of her petition till the next day, if he

10. Now when the king had promised so to do, Haman went away very glad, because he alone had the honor

of supping with the king at Esther's banquet, and because no one else partook of the same honor with kings

but himself; yet when he saw Mordecai in the court, he was very much displeased, for he paid him no manner

of respect when he saw him. So he went home and called for his wife Zeresh, and his friends, and when they

were come, he showed them what honor he enjoyed not only from the king, but from the queen also, for as he

alone had that day supped with her, together with the king, so was he also invited again for the next day; yet,"

said he, "am I not pleased to see Mordecai the Jew in the court." Hereupon his wife Zeresh advised him to

give order that a gallows should be made fifty cubits high, and that in the morning he should ask it of the king

that Mordecai might be hanged thereon. So he commended her advice, and gave order to his servants to

prepare the gallows, and to place it in the court, for the punishment of Mordecai thereon, which was

accordingly prepared. But God laughed to scorn the wicked expectations of Haman; and as he knew what the

event would be, he was delighted at it, for that night he took away the king's sleep; and as the king was not

willing to lose the time of his lying awake, but to spend it in something that might be of advantage to his

kingdom, he commanded the scribe to bring him the chronicles of the former kings, and the records of his

own actions; and when he had brought them, and was reading them, one was found to have received a

country on account of his excellent management on a certain occasion, and the name of the country was set

down; another was found to have had a present made him on account of his fidelity: then the scribe came to

Bigthan and Teresh, the eunuchs that had made a conspiracy against the king, which Mordecai had

discovered; and when the scribe said no more but that, and was going on to another history, the king stopped

him, and inquired "whether it was not added that Mordecai had a reward given him?" and when he said there

was no such addition, he bade him leave off; and he inquired of those that were appointed for that purpose,

what hour of the night it was; and when he was informed that it was already day, he gave order, that if they

found any one of his friends already come, and standing before the court, they should tell him. Now it

happened that Haman was found there, for he was come sooner than ordinary to petition the king to have

Mordecai put to death; and when the servants said that Haman was before the court, he bid them call him in;

and when he was come in, he said, "Because I know that thou art my only fast friend, I desire thee to give me

advice how I may honor one that I greatly love, and that after a manner suitable to my magnificence." Now

Haman reasoned with himself, that what opinion he should give it would be for himself, since it was he alone

who was beloved by the king: so he gave that advice which he thought of all other the best; for he said, "If

thou wouldst truly honor a man whom thou sayest thou dost love, give order that he may ride on horseback,

with the same garment on which thou wearest, and with a gold chain about his neck, and let one of thy

intimate friends go before him, and proclaim through the whole city, that whosoever the king honoreth

obtaineth this mark of his honor." This was the advice which Haman gave, out of a supposal that such a

reward would come to himself. Hereupon the king was pleased with the advice, and said, "Go thou therefore,

for thou hast the horse, the garment, and the chain, ask for Mordecai the Jew, and give him those things, and

go before his horse and proclaim accordingly; for thou art," said he, "my intimate friend, and hast given me

good advice; be thou then the minister of what thou hast advised me to. This shall be his reward from us, for

preserving my life." When he heard this order, which was entirely unexpected, he was confounded in his

mind, and knew not what to do. However, he went out and led the horse, and took the purple garment, and the

golden chain for the neck, and finding Mordecai before the court, clothed in sackcloth, he bid him put that

garment off, and put the purple garment on. But Mordecai, not knowing the truth of the matter, but thinking

that it was done in mockery, said, "O thou wretch, the vilest of all mankind, dost thou thus laugh at our

calamities?" But when he was satisfied that the king bestowed this honor upon him, for the deliverance he

had procured him when he convicted the eunuchs who had conspired against him, he put on that purple

garment which the king always wore, and put the chain about his neck, and got on horseback, and went round

the city, while Haman went before and proclaimed, "This shall be the reward which the king will bestow on

every one whom he loves, and esteems worthy of honor." And when they had gone round the city, Mordecai

went in to the king; but Haman went home, out of shame, and informed his wife and friends of what had

happened, and this with tears; who said, that he would never be able to be revenged of Mordecai, for that God

11. Now while these men were thus talking one to another, Esther's eunuchs hastened Haman away to come

to supper; but one of the eunuchs, named Sabuchadas, saw the gallows that was fixed in Haman's house, and

inquired of one of his servants for what purpose they had prepared it. So he knew that it was for the queen's

uncle, because Haman was about to petition the king that he might be punished; but at present he held his

peace. Now when the king, with Haman, were at the banquet, he desired the queen to tell him what gifts she

desired to obtain, and assured her that she should have whatsoever she had a mind to. She then lamented the

danger her people were in; and said that "she and her nation were given up to be destroyed, and that she, on

that account, made this her petition; that she would not have troubled him if he had only given order that they

should be sold into bitter servitude, for such a misfortune would not have been intolerable; but she desired

that they might be delivered from such destruction." And when the king inquired of her whom was the author

of this misery to them, she then openly accused Haman, and convicted him, that he had been the wicked

instrument of this, and had formed this plot against them. When the king was hereupon in disorder, and was

gone hastily out of the banquet into the gardens, Haman began to intercede with Esther, and to beseech her to

forgive him, as to what he had offended, for he perceived that he was in a very bad case. And as he had fallen

upon the queen's bed, and was making supplication to her, the king came in, and being still more provoked at

what he saw, "O thou wretch," said he, "thou vilest of mankind, dost thou aim to force in wife?" And when

Haman was astonished at this, and not able to speak one word more, Sabuchadas the eunuch came in and

accused Haman, and said," He found a gallows at his house, prepared for Mordecai; for that the servant told

him so much upon his inquiry, when he was sent to him to call him to supper." He said further, that the

gallows was fifty cubits high: which, when the king heard, he determined that Haman should be punished

after no other manner than that which had been devised by him against Mordecai; so he gave order

immediately that he should be hung upon those gallows, and be put to death after that manner. And from

hence I cannot forbear to admire God, and to learn hence his wisdom and his justice, not only in punishing

the wickedness of Haman, but in so disposing it, that he should undergo the very same punishment which he

had contrived for another; as also because thereby he teaches others this lesson, that what mischiefs any one

prepares against another, he, without knowing of it, first contrives it against himself.

12. Wherefore Haman, who had immoderately abused the honor he had from the king, was destroyed after

this manner, and the king granted his estate to the queen. He also called for Mordecai, (for Esther had

informed him that she was akin to him,) and gave that ring to Mordecai which he had before given to Haman.

The queen also gave Haman's estate to Mordecai; and prayed the king to deliver the nation of the Jews from

the fear of death, and showed him what had been written over all the country by Haman the son of

Ammedatha; for that if her country were destroyed, and her countrymen were to perish, she could not bear to

live herself any longer. So the king promised her that he would not do any thing that should be disagreeable

to her, nor contradict what she desired; but he bid her write what she pleased about the Jews, in the king's

name, and seal it with his seal, and send it to all his kingdom, for that those who read epistles whose authority

is secured by having the king's seal to them, would no way contradict what was written therein. So he

commanded the king's scribes to be sent for, and to write to the nations, on the Jews' behalf, and to his

lieutenants and governors, that were over his hundred twenty and seven provinces, from India to Ethiopia.

Now the contents of this epistle were these: "The great king Artaxerxes to our rulers, and those that are our

faithful subjects, sendeth greeting. (19) Many men there are who, on account of the greatness of the benefits

bestowed on them, and because of the honor which they have obtained from the wonderful kind treatment of

those that bestowed it, are not only injurious to their inferiors, but do not scruple to do evil to those that have

been their benefactors, as if they would take away gratitude from among men, and by their insolent abuse of

such benefits as they never expected, they turn the abundance they have against those that are the authors of

it, and suppose they shall lie concealed from God in that case, and avoid that vengeance which comes from

him. Some of these men, when they have had the management of affairs committed to them by their friends,

and bearing private malice of their own against some others, by deceiving those that have the power,

persuade them to be angry at such as have done them no harm, till they are in danger of perishing, and this by

laying accusations and calumnies: nor is this state of things to be discovered by ancient examples, or such as

we have learned by report only, but by some examples of such impudent attempts under our own eyes; so that

it is not fit to attend any longer to calumnies and accusations, nor to the persuasions of others, but to

determine what any one knows of himself to have been really done, and to punish what justly deserves it, and

to grant favors to such as are innocent. This hath been the case of Haman, the son of Ammedatha, by birth an

Amalekite, and alien from the blood of the Persians, who, when he was hospitably entertained by us, and

partook of that kindness which we bear to all men to so great a degree, as to be called my father, and to be all

along worshipped, and to have honor paid him by all in the second rank after the royal honor due to

ourselves, he could not bear his good fortune, nor govern the magnitude of his prosperity with sound reason;

nay, he made a conspiracy against me and my life, who gave him his authority, by endeavoring to take away

Mordecai, my benefactor, and my savior, and by basely and treacherously requiring to have Esther, the

partner of my life, and of my dominion, brought to destruction; for he contrived by this means to deprive me

of my faithful friends, and transfer the government to others: (20) but since I perceived that these Jews, that

were by this pernicious fellow devoted to destruction, were not wicked men, but conducted their lives after

the best manner, and were men dedicated to the worship of that God who hath preserved the kingdom to me

and to my ancestors, I do not only free them from the punishment which the former epistle, which was sent

by Haman, ordered to be inflicted on them, to which if you refuse obedience, you shall do well; but I will that

they have all honor paid to them. Accordingly, I have hanged up the man that contrived such things against

them, with his family, before the gates of Shushan; that punishment being sent upon him by God, who seeth

all things. And I give you in charge, that you publicly propose a copy of this epistle through all my kingdom,

that the Jews may be permitted peaceably to use their own laws, and that you assist them, that at the same

season whereto their miserable estate did belong, they may defend themselves the very same day from unjust

violence, the thirteenth day of the twelfth month, which is Adar; for God hath made that day a day of

salvation instead of a day of destruction to them; and may it be a good day to those that wish us well, and a

memorial of the punishment of the conspirators against us: and I will that you take notice, that every city, and

every nation, that shall disobey any thing that is contained in this epistle, shall be destroyed by fire and

sword. However, let this epistle be published through all the country that is under our obedience, and let all

the Jews, by all means, be ready against the day before mentioned, that they may avenge themselves upon

13. Accordingly, the horsemen who carried the epistles proceeded on the ways which they were to go with

speed: but as for Mordecai, as soon as he had assumed the royal garment, and the crown of gold, and had put

the chain about his neck, he went forth in a public procession; and when the Jews who were at Shushan saw

him in so great honor with the king, they thought his good fortune was common to themselves also, and joy

and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the

countries, upon the publication of the king's letters, insomuch that many even of other nations circumcised

their foreskin for fear of the Jews, that they might procure safety to themselves thereby; for on the thirteenth

day of the twelfth month, which according to the Hebrews is called Adar, but according to the Macedonians,

Dystrus, those that carried the king's epistle gave them notice, that the same day wherein their danger was to

have been, on that very day should they destroy their enemies. But now the rulers of the provinces, and the

tyrants, and the kings, and the scribes, had the Jews in esteem; for the fear they were in of Mordecai forced

them to act with discretion. Now when the royal decree was come to all the country that was subject to the

king, it fell out that the Jews at Shushan slew five hundred of their enemies; and when the king had told

Esther the number of those that were slain in that city, but did not well know what had been done in the

provinces, he asked her whether she would have any thing further done against them, for that it should be

done accordingly: upon which she desired that the Jews might be permitted to treat their remaining enemies

in the same manner the next day; as also that they might hang the ten sons of Haman upon the gallows. So the

king permitted the Jews so to do, as desirous not to contradict Esther. So they gathered themselves together

again on the fourteenth day of the month Dystrus, and slew about three hundred of their enemies, but touched

nothing of what riches they had. Now there were slain by the Jews that were in the country, and in the other

cities, seventyfive thousand of their enemies, and these were slain on the thirteenth day of the month, and

the next day they kept as a festival. In like manner the Jews that were in Shushan gathered themselves

together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the

Jews that are in the habitable earth keep these days festival, and send portions to one another. Mordecai also

wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as

festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that

it might never be buried in oblivion; for since they were about to be destroyed on these days by Haman, they

would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their

enemies, to observe those days, and give thanks to God on them; for which cause the Jews still keep the

forementioned days, and call them days of Phurim [or Purim.] (21) And Mordecai became a great and

illustrious person with the king, and assisted him in the government of the people. He also lived with the

queen; so that the affairs of the Jews were, by their means, better than they could ever have hoped for. And

How John Slew His Brother Jesus In The Temple; And How Bagoses Offered Many Injuries To The Jews;

1. When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood; and when he was

dead, his son John took that dignity; on whose account it was also that Bagoses, the general of another

Artaxerxes's army, (22) polluted the temple, and imposed tributes on the Jews, that out of the public stock,

before they offered the daily sacrifices, they should pay for every lamb fifty shekels. Now Jesus was the

brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood. In

confidence of whose support, Jesus quarreled with John in the temple, and so provoked his brother, that in his

anger his brother slew him. Now it was a horrible thing for John, when he was high priest, to perpetrate so

great a crime, and so much the more horrible, that there never was so cruel and impious a thing done, neither

by the Greeks nor Barbarians. However, God did not neglect its punishment, but the people were on that very

account enslaved, and the temple was polluted by the Persians. Now when Bagoses, the general of

Artaxerxes's army, knew that John, the high priest of the Jews, had slain his own brother Jesus in the temple,

he came upon the Jews immediately, and began in anger to say to them," Have you had the impudence to

perpetrate a murder in your temple?" And as he was aiming to go into the temple, they forbade him so to do;

but he said to them," Am not I purer than he that was slain in the temple?" And when he had said these

words, he went into the temple. Accordingly, Bagoses made use of this pretense, and punished the Jews seven

2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother,

whose name was Manasseh. :Now there was one Sanballat, who was sent by Darius, the last king [of Persia],

into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. This man knew that the

city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and

the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to

Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews

Concerning Sanballat And Manasseh, And The Temple Which They Built On Mount Gerizzim; As Also How

Alexander Made His Entry Into The City Jerusalem, And What Benefits He Bestowed On The Jews.

1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by

Pausanias, the son of Cerastes, who was derived from the family of Oreste, and his son Alexander succeeded

him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius's army in a battle

fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the

2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to

a foreigner, should be a partner with him in the high priesthood, quarreled with him; for they esteemed this

man's marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives,

and that this would be the beginning of a mutual society with foreigners, although the offense of some about

marriages, and their having married wives that were not of their own country, had been an occasion of their

former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife,

or not to approach the altar, the high priest himself joining with the people in their indignation against his

brother, and driving him away from the altar. Whereupon Manasseh came to his fatherinlaw, Sanballat,

and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his

sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the

same family. And then Sanballat promised him not only to preserve to him the honor of his priesthood, but to

procure for him the power and dignity of a high priest, and would make him governor of all the places he

himself now ruled, if he would keep his daughter for his wife. He also told him further, that he would build

him a temple like that at Jerusalem, upon Mount Gerizzini, which is the highest of all the mountains that are

in Samaria; and he promised that he would do this with the approbation of Darius the king. Manasseh was

elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood,

as bestowed on him by Darius, for it happened that Sanballat was then in years. But there was now a great

disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in

such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among

them land for tillage, and habitations also, and all this in order every way to gratify his soninlaw.

3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his

lieutenants in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of

horse and foot, and determined that he would meet the Macedonians before they should assault and conquer

all Asia. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of

Cilicia he waited for the enemy, as ready there to give him battle. Upon which Sanballat was glad that Darius

was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as

ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia

also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on

account of their multitude. But the event proved otherwise than they expected; for the king joined battle with

the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and

children, were taken captives, and he fled into Persia. So Alexander came into Syria, and took Damascus; and

when he had obtained Sidon, he besieged Tyre, when he sent all epistle to the Jewish high priest, to send him

some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius,

he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of

so doing. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms

against him; and he said that he would not transgress this while Darius was in the land of the living. Upon

hearing this answer, Alexander was very angry; and though he determined not to leave Tyre, which was just

ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the

Jewish high priest, and through him teach all men to whom they must keep their oaths. So when he had, with

a good deal of pains during the siege, taken Tyre, and had settled its affairs, he came to the city of Gaza, and

besieged both the city and him that was governor of the garrison, whose name was Babemeses.

4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced

Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him

beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places

under his dominion, and did gladly accept of him for his lord instead of Darius. So when Alexander had

received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him

that he had a soninlaw, Manasseh, who was brother to the high priest Jaddua; and that there were many

others of his own nation, now with him, that were desirous to have a temple in the places subject to him; that

it would be for the king's advantage to have the strength of the Jews divided into two parts, lest when the

nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had

formerly proved to the kings of Assyria. Whereupon Alexander gave Sanballat leave so to do, who used the

utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his

daughter's children should have that dignity; but when the seven months of the siege of Tyre were over, and

the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to

go up to Jerusalem; and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not

knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience.

He therefore ordained that the people should make supplications, and should join with him in offering

sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were

coming upon them; whereupon God warned him in a dream, which came upon him after he had offered

sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in

white garments, but that he and the priests should meet the king in the habits proper to their order, without the

dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from

his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which

5. And when he understood that he was not far from the city, he went out in procession, with the priests and

the multitude of the citizens. The procession was venerable, and the manner of it different from that of other

nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you

have thence a prospect both of Jerusalem and of the temple. And when the Phoenicians and the Chaldeans

that followed him thought they should have liberty to plunder the city, and torment the high priest to death,

which the king's displeasure fairly promised them, the very reverse of it happened; for Alexander, when he

saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the

high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the

name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest.

The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the

kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his

mind. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others

adored him, he should adore the high priest of the Jews? To whom he replied, "I did not adore him, but that

God who hath honored him with his high priesthood; for I saw this very person in a dream, in this very habit,

when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the

dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would

conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other

in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had

in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius,

and destroy the power of the Persians, and that all things will succeed according to what is in my own mind."

And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by

him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according

to the high priest's direction, and magnificently treated both the high priest and the priests. And when the

Book of Daniel was showed him (23) wherein Daniel declared that one of the Greeks should destroy the

empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he

dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors

they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and

might pay no tribute on the seventh year. He granted all they desired. And when they entreared him that he

would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do

hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in

his army, on this condition, that they should continue under the laws of their forefathers, and live according to

them, he was willing to take them with him, many were ready to accompany him in his wars.

6. So when Alexander had thus settled matters at Jerusalem, he led his army into the neighboring cities; and

when all the inhabitants to whom he came received him with great kindness, the Samaritans, who had then

Shechem for their metropolis, (a city situate at Mount Gerizzim, and inhabited by apostates of the Jewish

nation,) seeing that Alexander had so greatly honored the Jews, determined to profess themselves Jews; for

such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in

adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that

some good fortune hath befallen them, they immediately pretend to have communion with them, saying that

they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh.

Accordingly, they made their address to the king with splendor, and showed great alacrity in meeting him at a

little distance from Jerusalem. And when Alexander had commended them, the Shechemites approached to

him, taking with them the troops that Sanballat had sent him, and they desired that he would come to their

city, and do honor to their temple also; to whom he promised, that when he returned he would come to them.

And when they petitioned that he would remit the tribute of the seventh year to them, because they did but

sow thereon, he asked who they were that made such a petition; and when they said that they were Hebrews,

but had the name of Sidonians, living at Shechem, he asked them again whether they were Jews; and when

they said they were not Jews, "It was to the Jews," said he, "that I granted that privilege; however, when I

return, and am thoroughly informed by you of this matter, I will do what I shall think proper." And in this

manner he took leave of the Shechenlites; but ordered that the troops of Sanballat should follow him into

Egypt, because there he designed to give them lands, which he did a little after in Thebais, when he ordered

7. Now when Alexander was dead, the government was parted among his successors, but the temple upon

Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things

common (24) or of having broken the sabbath, or of any other crime of the like nature, he fled away to the

Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died,

and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this

How Ptolemy The Son Of Lagus Took Jerusalem And Judea By Deceit And Treachery, And Carried Many

1. Now when Alexander, king of Macedon, had put an end to the dominion of the Persians, and had settled

the affairs in Judea after the forementioned manner, he ended his life. And as his government fell among

many, Antigonus obtained Asia, Seleucus Babylon; and of the other nations which were there, Lysimachus

governed the Hellespont, and Cassander possessed Macedonia; as did Ptolemy the son of Lagus seize upon

Egypt. And while these princes ambitiously strove one against another, every one for his own principality, it

came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost

a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy

the son of Lagus, underwent the reverse of that denomination of Savior, which he then had. He also seized

upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a sabbath

day, as if he would offer sacrifices (1) he, without any trouble, gained the city, while the Jews did not oppose

him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from

suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled

over it in a cruel manner. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander's successors,

reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus: "There is a nation

called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care,

but let it come into the hands of Ptolemy, as not willing to take arms, and thereby they submitted to be under

a hard master, by reason of their unseasonable superstition." This is what Agatharchides relates of our nation.

But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the

places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, (2) and

settled them there. And as he knew that the people of Jerusalem were most faithful in the observation of oaths

and covenants; and this from the answer they made to Alexander, when he sent an embassage to them, after

he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them

equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that

they would keep their fidelity to the posterity of those who committed these places to their care. Nay, there

were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil,

and by the liberality of Ptolemy. However, there were disoders among their posterity, with relation to the

Samaritans, on account of their resolution to preserve that conduct of life which was delivered to them by

their forefathers, and they thereupon contended one with another, while those of Jerusalem said that their

temple was holy, and resolved to send their sacrifices thither; but the Samaritans were resolved that they

How Ptolemy Philadelphus Procured The Laws Of The Jews To Be Translated Into The Greek Tongue And

1. When Alexander had reigned twelve years, and after him Ptolemy Soter forty years, Philadelphus then took

the kingdom of Egypt, and held it forty years within one. He procured the law to be interpreted, and set free

those that were come from Jerusalem into Egypt, and were in slavery there, who were a hundred and twenty

thousand. The occasion was this: Demetrius Phalerius, who was library keeper to the king, was now

endeavoring, if it were possible, to gather together all the books that were in the habitable earth, and buying

whatsoever was any where valuable, or agreeable to the king's inclination, (who was very earnestly set upon

collecting of books,) to which inclination of his Demetrius was zealously subservient. And when once

Ptolemy asked him how many ten thousands of books he had collected, he replied, that he had already about

twenty times ten thousand; but that, in a little time, he should have fifty times ten thousand. But be said he

had been informed that there were many books of laws among the Jews worthy of inquiring after, and worthy

of the king's library, but which, being written in characters and in a dialect of their own, will cause no small

pains in getting them translated into the Greek tongue; (3) that the character in which they are written seems

to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like

theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered

why they might not get those books to be translated also; for while nothing is wanting that is necessary for

that purpose, we may have their books also in this library. So the king thought that Demetrius was very

zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do;

and therefore he wrote to the Jewish high priest, that he should act accordingly.

2. Now there was one Aristeus, who was among the king's most intimate friends, and on account of his

modesty very acceptable to him. This Aristeus resolved frequently, and that before now, to petition the king

that he would set all the captive Jews in his kingdom free; and he thought this to be a convenient opportunity

for the making that petition. So he discoursed, in the first place, with the captains of the king's guards,

Sosibius of Tarentum, and Andreas, and persuaded them to assist him in what he was going to intercede with

the king for. Accordingly Aristeus embraced the same opinion with those that have been before mentioned,

and went to the king, and made the following speech to him: "It is not fit for us, O king, to overlook things

hastily, or to deceive ourselves, but to lay the truth open. For since we have determined not only to get the

laws of the Jews transcribed, but interpreted also, for thy satisfaction, by what means can we do this, while so

many of the Jews are now slaves in thy kingdom? Do thou then what will be agreeable to thy magnanimity,

and to thy good nature: free them from the miserable condition they are in, because that God, who supporteth

thy kingdom, was the author of their laws as I have learned by particular inquiry; for both these people, and

we also, worship the same God the framer of all things. We call him, and that truly, by the name of GREEK,

[or life, or Jupiter,] because he breathes life into all men. Wherefore do thou restore these men to their own

country, and this do to the honor of God, because these men pay a peculiarly excellent worship to him. And

know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do

I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is

wellpleased with those that do good. I do therefore put up this petition to thee, to do good to them."

3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countenance, and

said, "How many ten thousands dost thou suppose there are of such as want to be made free?" To which

Andreas replied, as he stood by, and said," A few more than ten times ten thousand." The king made answer,

"And is this a small gift that thou askest, Aristeus?" But Sosibius, and the rest that stood by, said that he

ought to offer such a thankoffering as was worthy of his greatness of soul, to that God who had given him

his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their

wages, they should lay down [a hundred and] twenty drachmas (4) for every one of the slaves? And he

promised to publish a magnificent decree, about what they requested, which should confirm what Aristeus

had proposed, and especially what God willed should be done; whereby he said he would not only set those

free who had been led away captive by his father and his army, but those who were in this kingdom before,

and those also, if any such there were, who had been brought away since. And when they said that their

redemption money would amount to above four hundred talents, he granted it. A copy of which decree I have

determined to preserve, that the magnanimity of this king may be made known. Its contents were as follows:

"Let ail those who were soldiers under our father, and who, when they overran Syria and Phoenicia, and laid

waste Judea, took the Jews captives, and made them slaves, and brought them into our cities, and into this

country, and then sold them; as also all those that were in my kingdom before them, and if there be any that

have been lately brought thither, be made free by those that possess them; and let them accept of [a hundred

and] twenty drachmas for every slave. And let the soldiers receive this redemption money with their pay, but

the rest out of the king's treasury: for I suppose that they were made captives without our father's consent, and

against equity; and that their country was harassed by the insolence of the soldiers, and that, by removing

them into Egypt, the soldiers have made a great profit by them. Out of regard therefore to justice, and out of

pity to those that have been tyrannized over, contrary to equity, I enjoin those that have such Jews in their

service to set them at liberty, upon the receipt of the beforementioned sum; and that no one use any deceit

about them, but obey what is here commanded. And I will that they give in their names within three days

after the publication of this edict, to such as are appointed to execute the same, and to produce the slaves

before them also, for I think it will be for the advantage of my affairs. And let every one that will inform

against those that do not obey this decree, and I will that their estates be confiscated into the king's treasury."

When this decree was read to the king, it at first contained the rest that is here inserted, and omitted only

those Jews that had formerly been brought, and those brought afterwards, which had not been distinctly

mentioned; so he added these clauses out of his humanity, and with great generosity. He also gave order that

the payment, which was likely to be done in a hurry, should be divided among the king's ministers, and

among the officers of his treasury. When this was over, what the king had decreed was quickly brought to a

conclusion; and this in no more than seven days' time, the number of the talents paid for the captives being

above four hundred and sixty, and this, because their masters required the [hundred and] twenty drachmas for

the children also, the king having, in effect, commanded that these should be paid for, when he said in his

4. Now when this had been done after so magnificent a manner, according to the king's inclinations, he gave

order to Demetrius to give him in writing his sentiments concerning the transcribing of the Jewish books; for

no part of the administration is done rashly by these kings, but all things are managed with great

circumspection. On which account I have subjoined a copy of these epistles, and set down the multitude of

the vessels sent as gifts [to Jerusalem], and the construction of every one, that the exactness of the artificers'

workmanship, as it appeared to those that saw them, and which workman made every vessel, may be made

manifest, and. this on account of the excellency of the vessels themselves. Now the copy of the epistle was to

this purpose: "Demetrius to the great king. When thou, O king, gavest me a charge concerning the collection

of books that were wanting to fill your library, and concerning the care that ought to be taken about such as

are imperfect, I have used the utmost diligence about those matters. And I let you know, that we want the

books of the Jewish legislation, with some others; for they are written in the Hebrew characters, and being in

the language of that nation, are to us unknown. It hath also happened to them, that they have been transcribed

more carelessly than they ought to have been, because they have not had hitherto royal care taken about them.

Now it is necessary that thou shouldst have accurate copies of them. And indeed this legislation is full of

hidden wisdom, and entirely blameless, as being the legislation of God; for which cause it is, as Hecateus of

Abdera says, that the poets and historians make no mention of it, nor of those men who lead their lives

according to it, since it is a holy law, and ought not to be published by profane mouths. If then it please thee,

O king, thou mayst write to the high priest of the Jews, to send six of the elders out of every tribe, and those

such as are most skillful of the laws, that by their means we may learn the clear and agreeing sense of these

books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these

5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the

Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that

had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials,

and cups, and an immense quantity of precious stones. He also gave order to those who had the custody of the

chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased.

He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other

uses. Now I will give a description of these vessels, and the manner of their construction, but not till after I

have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that

dignity on the occasion following: When Onias the high priest was dead, his son Simon became his

successor. He was called Simon the Just (5) because of both his piety towards God, and his kind disposition

to those of his own nation. When he was dead, and had left a young son, who was called Onias, Simon's

brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote,

and that in the manner following: "King Ptolemy to Eleazar the high priest, sendeth greeting. There are many

Jews who now dwell in my kingdom, whom the Persians, when they were in power, carried captives. These

were honored by my father; some of them he placed in the army, and gave them greater pay than ordinary; to

others of them, when they came with him into Egypt, he committed his garrisons, and the guarding of them,

that they might be a terror to the Egyptians. And when I had taken the government, I treated all men with

humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand

that were slaves, and paid the price of their redemption to their masters out of my own revenues; and those

that are of a fit age, I have admitted into them number of my soldiers. And for such as are capable of being

faithful to me, and proper for my court, I have put them in such a post, as thinking this [kindness done to

them] to be a very great and an acceptable gift, which I devote to God for his providence over me. And as I

am desirous to do what will be grateful to these, and to all the other Jews in the habitable earth, I have

determined to procure an interpretation of your law, and to have it translated out of Hebrew into Greek, and

to be deposited in my library. Thou wilt therefore do well to choose out and send to me men of a good

character, who are now elders in age, and six in number out of every tribe. These, by their age, must be

skillful in the laws, and of abilities to make an accurate interpretation of them; and when this shall be

finished, I shall think that I have done a work glorious to myself. And I have sent to thee Andreas, the captain

of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those firstfruits

which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents.

And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to

6. When this epistle of the king was brought to Eleazar, he wrote an answer to it with all the respect possible:

"Eleazar the high priest to king Ptolemy, sendeth greeting. If thou and thy queen Arsinoe, (6) and thy

children, be well, we are entirely satisfied. When we received thy epistle, we greatly rejoiced at thy

intentions; and when the multitude were gathered together, we read it to them, and thereby made them

sensible of the piety thou hast towards God. We also showed them the twenty vials of gold, and thirty of

silver, and the five large basons, and the table for the shewbread; as also the hundred talents for the

sacrifices, and for the making what shall be needful at the temple; which things Andreas and Aristeus, those

most honored friends of thine, have brought us; and truly they are persons of an excellent character, and of

great learning, and worthy of thy virtue. Know then that we will gratify thee in what is for thy advantage,

though we do what we used not to do before; for we ought to make a return for the numerous acts of kindness

which thou hast done to our countrymen. We immediately, therefore, offered sacrifices for thee and thy sister,

with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that

thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou

desirest, and be for thy advantage. We have also chosen six elders out of every tribe, whom we have sent, and

the law with them. It will be thy part, out of thy piety and justice, to send back the law, when it hath been

7. This was the reply which the high priest made. But it does not seem to me to be necessary to set down the

names of the seventy [two] elders who were sent by Eleazar, and carried the law, which yet were subjoined at

the end of the epistle. However, I thought it not improper to give an account of those very valuable and

artificially contrived vessels which the king sent to God, that all may see how great a regard the king had for

God; for the king allowed a vast deal of expenses for these vessels, and came often to the workmen, and

viewed their works, and suffered nothing of carelessness or negligence to be any damage to their operations.

And I will relate how rich they were as well as I am able, although perhaps the nature of this history may not

require such a description; but I imagine I shall thereby recommend the elegant taste and magnanimity of this

8. And first I will describe what belongs to the table. It was indeed in the king's mind to make this table vastly

large in its dimensions; but then he gave orders that they should learn what was the magnitude of the table

which was already at Jerusalem, and how large it was, and whether there was a possibility of making one

larger than it. And when he was informed how large that was which was already there, and that nothing

hindered but a larger might be made, he said that he was willing to have one made that should be five times

as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its

too great largeness; for he desired that the gifts he presented them should not only be there for show, but

should be useful also in their sacred ministrations. According to which reasoning, that the former table was

made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former

table in largeness; but would make it exceed it in the variety and elegancy of its materials. And as he was

sagacious in observing the nature of all things, and in having a just notion of what was new and surprising,

and where there was no sculptures, he would invent such as were proper by his own skill, and would show

them to the workmen, he commanded that such sculptures should now be made, and that those which were

delineated should be most accurately formed by a constant regard to their delineation.

9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits [and a

half], in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold.

They withal made a crown of a handbreadth round it, with wavework wreathed about it, and with an

engraving which imitated a cord, and was admirably turned on its three parts; for as they were of a triangular

figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same

form of them was turned about without any variation. Now that part of the crownwork that was enclosed

under the table had its sculptures very beautiful; but that part which went round on the outside was more

elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the

spectators; for which reason it was that both those sides which were extant above the rest were acute, and

none of the angles, which we before told you were three, appeared less than another, when the table was

turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the

other, enclosed in golden buttons, which had ouches in them; but the parts which were on the side of the

crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most

excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. But

under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all

sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the

stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them

fast with gold round the whole table. The like disposition of the oval figures, and of the engraved rods, was

framed under the crown, that the table might on each side show the same appearance of variety and elegancy

of its ornaments; so that neither the position of the wavework nor of the crown might be different, although

the table were turned on the other side, but that the prospect of the same artificial contrivances might be

extended as far as the feet; for there was made a plate of gold four fingers broad, through the entire breadth of

the table, into which they inserted the feet, and then fastened them to the table by buttons and buttonholes,

at the place where the crown was situate, that so on what side soever of the table one should stand, it might

exhibit the very same view of the exquisite workmanship, and of the vast expeses bestowed upon it: but upon

the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of

various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators;

with such stones of other sorts also as were most curious and best esteemed, as being most precious in their

kind. Hard by this meander a texture of network ran round it, the middle of which appeared like a rhombus,

into which were inserted rockcrystal and amber, which, by the great resemblance of the appearance they

made, gave wonderful delight to those that saw them. The chapiters of the feet imitated the first buddings of

lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright

within them. Their bases were made of a carbuncle; and the place at the bottom, which rested on that

carbuncle, was one palm deep, and eight fingers in breadth. Now they had engraven upon it with a very fine

tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes,

that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far

extended at their extremities, that they were moved with the wind, and made one believe that they were the

product of nature, and not the representation of art. They also made the entire workmanship of the table

appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the

places where they joined could not be distinguished. Now the thickness of the table was not less than half a

cubit. So that this gift, by the king's great generosity, by the great value of the materials, and the variety of its

exquisite structure, and the artificer's skill in imitating nature with graying tools, was at length brought to

perfection, while the king was very desirous, that though in largeness it were not to be different from that

which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances,

and in the splendor of its construction, it should far exceed it, and be more illustrious than that was.

10. Now of the cisterns of gold there were two, whose sculpture was of scalework, from its basis to its

beltlike circle, with various sorts of stones enchased in the spiral circles. Next to which there was upon it a

meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the

rodwork engraven; and next to that was a rhombus in a texture of network, drawn out to the brim of the

basin, while small shields, made of stones, beautiful in their kind, and of four fingers' depth, filled up the

middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the

tendrils of vines in a circular manner. And this was the construction of the two cisterns of gold, each

containing two firkins. But those which were of silver were much more bright and splendid than

lookingglasses, and you might in them see the images that fell upon them more plainly than in the other.

The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious

stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. And these were the

vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen,

who were admirable in such fine work, but much more by the diligence and generosity of the king, who not

only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade

public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this

was the cause why the workmen were so accurate in their performance, because they had regard to the king,

and to his great concern about the vessels, and so the more indefatigably kept close to the work.

11. And these were what gifts were sent by Ptolemy to Jerusalem, and dedicated to God there. But when

Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and

had given them presents to be carried to the king, he dismissed them. And when they were come to

Alexandria, and Ptolemy heard that they were come,and that the seventy elders were come also, he presently

sent for Andreas and Aristens, his ambassadors, who came to him, and delivered him the epistle which they

brought him from the high priest, and made answer to all the questions he put to them by word of mouth. He

then made haste to meet the elders that came from Jerusalem for the interpretation of the laws; and he gave

command, that every body who came on other occasions should be sent away, which was a thing surprising,

and what he did not use to do; for those that were drawn thither upon such occasions used to come to him on

the fifth day, but ambassadors at the month's end. But when he had sent those away, he waited for these that

were sent by Eleazar; but as the old men came in with the presents, which the high priest had given them to

bring to the king, and with the membranes, upon which they had their laws written in golden letters (7) he put

questions to them concerning those books; and when they had taken off the covers wherein they were wrapt

up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the

exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;)

and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still

greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be. Then did the

elders, and those that were present with them, cry out with one voice, and wished all happiness to the king.

Upon which he fell into tears by the violence of the pleasure he had, it being natural to men to afford the

same indications in great joy that they do under sorrows. And when he had bid them deliver the books to

those that were appointed to receive them, he saluted the men, and said that it was but just to discourse, in the

first place, of the errand they were sent about, and then to address himself to themselves. He promised,

however, that he would make this day on which they came to him remarkable and eminent every year through

the whole course of his life; for their coming to him, and the victory which he gained over Antigonus by sea,

proved to be on the very same day. He also gave orders that they should sup with him; and gave it in charge

that they should have excellent lodgings provided for them in the upper part of the city.

12. Now he that was appointed to take care of the reception of strangers, Nicanor by name, called for

Dorotheus, whose duty it was to make provision for them, and bid him prepare for every one of them what

should be requisite for their diet and way of living; which thing was ordered by the king after this manner: he

took care that those that belonged to every city, which did not use the same way of living, that all things

should be prepared for them according to the custom of those that came to him, that, being feasted according

to the usual method of their own way of living, they might be the better pleased, and might not be uneasy at

any thing done to them from which they were naturally averse. And this was now done in the case of these

men by Dorotheus, who was put into this office because of his great skill in such matters belonging to

common life; for he took care of all such matters as concerned the reception of strangers, and appointed them

double seats for them to sit on, according as the king had commanded him to do; for he had commanded that

half of their seats should be set at his right hand, and the other half behind his table, and took care that no

respect should be omitted that could be shown them. And when they were thus set down, he bid Dorotheus to

minister to all those that were come to him from Judea, after the manner they used to be ministered to; for

which cause he sent away their sacred heralds, and those that slew the sacrifices, and the rest that used to say

grace; but called to one of those that were come to him, whose name was Eleazar, who w a priest, and desired

him to say grace; (8) who then stood in the midst of them, and prayed, that all prosperity might attend the

king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy

and a great noise; and when that. was over, they fell to eating their supper, and to the enjoyment of what was

set before them. And at a little interval afterward, when the king thought a sufficient time had been

interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question

(9) and such a one as might give light in those inquiries; and when they had explained all the problems that

had been proposed by the king about every point, he was wellpleased with their answers. This took up the

twelve days in which they were treated; and he that pleases may learn the particular questions in that book of

13. And while not the king only, but the philosopher Menedemus also, admired them, and said that all things

were governed by Providence, and that it was probable that thence it was that such force or beauty was

discovered in these men's words, they then left off asking any more such questions. But the king said that he

had gained very great advantages by their coming, for that he had received this profit from them, that he had

learned how he ought to rule his subjects. And he gave order that they should have every one three talents

given them, and that those that were to conduct them to their lodging should do it. Accordingly, when three

days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the

sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed

them where they should meet, which was in a house that was built near the shore, and was a quiet place, and

fit for their discoursing together about their work. When he had brought them thither, he entreated them (now

they had all things about them which they wanted for the interpretation of their law) that they would suffer

nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal

and great pains, and this they continued to do till the ninth hour of the day; after which time they relaxed, and

took care of their body, while their food was provided for them in great plenty: besides, Dorotheus, at the

king's command, brought them a great deal of what was provided for the king himself. But in the morning

they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had

washed their hands, (10) and purified themselves, they betook themselves to the interpretation of the laws.

Now when the law was transcribed, and the labor of interpretation was over, which came to its conclusion in

seventytwo days, Demetrius gathered all the Jews together to the place where the laws were translated, and

where the interpreters were, and read them over. The multitude did also approve of those elders that were the

interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was

greatly for their happiness; and they desired that he would give leave to their rulers also to read the law.

Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their

commonwealth, made it their request, that since the interpretation was happily finished, it might continue in

the state it now was, and might not be altered. And when they all commended that determination of theirs,

they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take

a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when

14. So the king rejoiced when he saw that his design of this nature was brought to perfection, to so great

advantage; and he was chiefly delighted with hearing the Laws read to him; and was astonished at the deep

meaning and wisdom of the legislator. And he began to discourse with Demetrius, "How it came to pass, that

when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of

it." Demetrius made answer, "that no one durst be so bold as to touch upon the description of these laws,

because they were Divine and venerable, and because some that had attempted it were afflicted by God." He

also told him, that "Theopompus was desirous of writing somewhat about them, but was thereupon disturbed

in his mind for above thirty days' time; and upon some intermission of his distemper, he appeased God [by

prayer], as suspecting that his madness proceeded from that cause." Nay, indeed, he further saw in a dream,

that his distemper befell him while he indulged too great a curiosity about Divine matters, and was desirous

of publishing them among common men; but when he left off that attempt, he recovered his understanding

again. Moreover, he informed him of Theodectes, the tragic poet, concerning whom it was reported, that

when in a certain dramatic representation he was desirous to make mention of things that were contained in

the sacred books, he was afflicted with a darkness in his eyes; and that upon his being conscious of the

occasion of his distemper, and appeasing God [by prayer], he was freed from that affliction.

15. And when the king had received these books from Demetrius, as we have said already, he adored them,

and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired

that the interpreters would come often to him out of Judea, and that both on account of the respects that he

would pay them, and on account of the presents he would make them; for he said it was now but just to send

them away, although if, of their own accord, they would come to him hereafter, they should obtain all that

their own wisdom might justly require, and what his generosity was able to give them. So he then sent them

away, and gave to every one of them three garments of the best sort, and two talents of gold, and a cup of the

value of one talent, and the furniture of the room wherein they were feasted. And these were the things he

presented to them. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the

furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and

purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes,

and vessels for pouring, and two golden cisterns to be dedicated to God. He also desired him, by an epistle,

that he would give these interpreters leave, if any of them were desirous of coming to him, because he highly

valued a conversation with men of such learning, and should be very willing to lay out his wealth upon such

men. And this was what came to the Jews, and was much to their glory and honor, from Ptolemy

How The Kings Of Asia Honored The Nation Of The Jews And Made Them Citizens Of Those Cities Which

1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus

Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the

metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were

the inhabitants, insomuch that these privileges continue to this very day: an argument for which you have in

this, that whereas the Jews do not make use of oil prepared by foreigners, (11) they receive a certain sum of

money from the proper officers belonging to their exercises as the value of that oil; which money, when the

people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria,

preserved it to them. And when the people of Alexandria and of Antioch did after that, at the time that

Vespasian and Titus his son governed the habitable earth, pray that these privileges of citizens might be taken

away, they did not obtain their request. in which behavior any one may discern the equity and generosity of

the Romans, (12) especially of Vespasian and Titus, who, although they had been at a great deal of pains in

the war against the Jews, and were exasperated against them, because they did not deliver up their weapons to

them, but continued the war to the very last, yet did not they take away any of their forementioned privileges

belonging to them as citizens, but restrained their anger, and overcame the prayers of the Alexandrians and

Antiochians, who were a very powerful people, insomuch that they did not yield to them, neither out of their

favor to these people, nor out of their old grudge at those whose wicked opposition they had subdued in the

war; nor would they alter any of the ancient favors granted to the Jews, but said, that those who had borne

arms against them, and fought them, had suffered punishment already, and that it was not just to deprive

2. We also know that Marcus Agrippa was of the like disposition towards the Jews: for when the people of

Ionia were very angry at them, and besought Agrippa that they, and they only, might have those privileges of

citizens which Antiochus, the grandson of Seleucus, (who by the Greeks was called The God,) had bestowed

on them, and desired that, if the Jews were to be jointpartakers with them, they might be obliged to worship

the gods they themselves worshipped: but when these matters were brought to the trial, the Jews prevailed,

and obtained leave to make use of their own customs, and this under the patronage of Nicolaus of Damascus;

for Agrippa gave sentence that he could not innovate. And if any one hath a mind to know this matter

accurately, let him peruse the hundred and twentythird and hundred and twentyfourth books of the history

of this Nicolaus. Now as to this determination of Agrippa, it is not so much to be admired, for at that time our

nation had not made war against the Romans. :But one may well be astonished at the generosity of Vespasian

and Titus, that after so great wars and contests which they had from us, they should use such moderation. But

I will now return to that part of my history whence I made the present digression.

3. Now it happened that in the reign of Antiochus the Great, who ruled over all Asia, that the Jews, as well as

the inhabitants of Celesyria, suffered greatly, and their land was sorely harassed; for while he was at war with

Ptolemy Philopater, and with his son, who was called Epiphanes, it fell out that these nations were equally

sufferers, both when he was beaten, and when he beat the others: so that they were very like to a ship in a

storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle

between Antiochus's prosperity and its change to adversity. But at length, when Antiochus had beaten

Ptolemy, he seized upon Judea; and when Philopater was dead, his son sent out a great army under Scopas,

the general of his forces, against the inhabitants of Celesyria, who took many of their cities, and in particular

our nation; which when he fell upon them, went over to him. Yet was it not long afterward when Antiochus

overcame Scopas, in a battle fought at the fountains of Jordan, and destroyed a great part of his army. But

afterward, when Antiochus subdued those cities of Celesyria which Scopas had gotten into his possession,

and Samaria with them, the Jews, of their own accord, went over to him, and received him into the city

[Jerusalem], and gave plentiful provision to all his army, and to his elephants, and readily assisted him when

he besieged the garrison which was in the citadel of Jerusalem. Wherefore Antiochus thought it but just to

requite the Jews' diligence and zeal in his service. So he wrote to the generals of his armies, and to his

friends, and gave testimony to the good behavior of the Jews towards him, and informed them what rewards

he had resolved to bestow on them for that their behavior. I will set down presently the epistles themselves

which he wrote to the generals concerning them, but will first produce the testimony of Polybius of

Megalopolis; for thus does he speak, in the sixteenth book of his history: "Now Scopas, the general of

Ptolemy's army, went in haste to the superior parts of the country, and in the winter time overthrew the nation

of the Jews?' He also saith, in the same book, that "when Seopas was conquered by Antiochus, Antiochus

received Batanea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him

those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have

more to say, and particularly concerning the presence of God about that temple, yet do I put off that history

till another opportunity." This it is which Polybius relates. But we will return to the series of the history,

"Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when

we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate,

and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the

garrison of the Egyptians that were in the citadel, we have thought fit to reward them, and to retrieve the

condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants,

and to bring those that have been scattered abroad back to the city. And, in the first place, we have

determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of

animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of

silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat,

and three hundred and seventyfive medimni of salt. And these payments I would have fully paid them, as I

have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there

be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea

itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to

those other materials which will be necessary, in order to render the temple more glorious; and let all of that

nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of

the temple, and the sacred singers, be discharged from pollmoney and the crown tax and other taxes also.

And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its

present inhabitants, and to such as shall come to it, until the month Hyperheretus. We also discharge them for

the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those

citizens that have been carried away, and are become slaves, we grant them and their children their freedom,

4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of

the temple, which contained what follows: "It shall be lawful for no foreigner to come within the limits of the

temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own

custom, have purified themselves. Nor let any flesh of horses, or of mules, or of asses, he brought into the

city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal

which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred

up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they

have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let

him pay to the priests three thousand drachmae of silver." Moreover, this Antiochus bare testimony to our

piety and fidelity, in an epistle of his, written when he was informed of a sedition in Phrygia and Lydia, at

which time he was in the superior provinces, wherein he commanded Zenxis, the general of his forces, and

his most intimate friend, to send some of our nation out of Babylon into Phrygia. The epistle was this:

"If you are in health, it is well. I also am in health. Having been informed that a sedition is arisen in Lydia

and Phrygia, I thought that matter required great care; and upon advising with my friends what was fit to be

done, it hath been thought proper to remove two thousand families of Jews, with their effects, out of

Mesopotamia and Babylon, unto the castles and places that lie most convenient; for I am persuaded that they

will be welldisposed guardians of our possessions, because of their piety towards God, and because I know

that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are

desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise,

that they shall be permitted to use their own laws. And when thou shalt have brought them to the places

forementioned, thou shalt give everyone of their families a place for building their houses, and a portion of

the land for their husbandry, and for the plantation of their vines; and thou shalt discharge them from paying

taxes of the fruits of the earth for ten years; and let them have a proper quantity of wheat for the maintenance

of their servants, until they receive bread corn out of the earth; also let a sufficient share be given to such as

minister to them in the necessaries of life, that by enjoying the effects of our humanity, they may show

themselves the more willing and ready about our affairs. Take care likewise of that nation, as far as thou art

able, that they may not have any disturbance given them by any one." Now these testimonials which I have

produced are sufficient to declare the friendship that Antiochus the Great bare to the Jews.

How Antiochus Made A League With Ptolemy And How Onias Provoked Ptolemy Euergetes To Anger; And

How Joseph Brought All Things Right Again, And Entered Into Friendship With Him; And What Other

1. After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to

wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. And upon

the division of the taxes between the two kings, all the principal men framed the taxes of their several

countries, and collecting the sum that was settled for them, paid the same to the [two] kings. Now at this time

the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land,

and carrying off slaves. This happened when Onias was high priest; for after Eleazar's death, his uncle

Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of

Simon, who was called The Just: which Simon was the brother of Eleazar, as I said before. This Onias was

one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty

talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy

Euergetes to anger, who was the father of Philopater. Euergetes sent an ambassador to Jerusalem, and

complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize

upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were

confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed.

2. There was now one Joseph, young in age, but of great reputation among the people of Jerusalem, for

gravity, prudence, and justice. His father's name was Tobias; and his mother was the sister of Onias the high

priest, who informed him of the coming of the ambassador; for he was then sojourning at a village named

Phicol, (13) where he was born. Hereupon he came to the city [Jerusalem], and reproved Onias for not taking

care of the preservation of his countrymen, but bringing the nation into dangers, by not paying this money.

For which preservation of them, he told him he had received the authority over them, and had been made high

priest; but that, in case he was so great a lover of money, as to endure to see his country in danger on that

account, and his countrymen suffer the greatest damages, he advised him to go to the king, and petition him

to remit either the whole or a part of the sum demanded. Onias's answer was this: That he did not care for his

authority, and that he was ready, if the thing were practicable, to lay down his high priesthood; and that he

would not go to the king, because he troubled not himself at all about such matters. Joseph then asked him if

he would not give him leave to go ambassador on behalf of the nation. He replied, that he would give him

leave. Upon which Joseph went up into the temple, and called the multitude together to a congregation, and

exhorted them not to be disturbed nor aftrighted, because of his uncle Onias's carelessness, but desired them

to be at rest, and not terrify themselves with fear about it; for he promised them that he would be their

ambassador to the king, and persuade him that they had done him no wrong. And when the multitude heard

this, they returned thanks to Joseph. So he went down from the temple, and treated Ptolemy's ambassador in a

hospitable manner. He also presented him with rich gifts, and feasted him magnificently for many days, and

then sent him to the king before him, and told him that he would soon follow him; for he was now more

willing to go to the king, by the encouragement of the ambassador, who earnestly persuaded him to come into

Egypt, and promised him that he would take care that he should obtain every thing that he desired of

Ptolemy; for he was highly pleased with his frank and liberal temper, and with the gravity of his deportment.

3. When Ptolemy's ambassador was come into Egypt, he told the king of the thoughtless temper of Onias; and

informed him of the goodness of the disposition of Joseph; and that he was coming to him to excuse the

multitude, as not having done him any harm, for that he was their patron. In short, he was so very large in his

encomiums upon the young man, that he disposed both the king and his wife Cleopatra to have a kindness for

him before he came. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready

what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about

twenty thousand drachmae, and went to Alexandria. Now it happened that at this time all the principal men

and rulers went up out of the cities of Syria and Phoenicia, to bid for their taxes; for every year the king sold

them to the men of the greatest power in every city. So these men saw Joseph journeying on the way, and

laughed at him for his poverty and meanness. But when he came to Alexandria, and heard that king Ptolemy

was at Memphis, be went up thither to meet with him; which happened as the king was sitting in his chariot,

with his wife, and with his friend Athenion, who was the very person who had been ambassador at Jerusalem,

and had been entertained by Joseph. As soon therefore as Athenion saw him, he presently made him known

to the king, how good and generous a young man he was. So Ptolemy saluted him first, and desired him to

come up into his chariot; and as Joseph sat there, he began to complain of the management of Onias: to which

he answered, "Forgive him, on account of his age; for thou canst not certainly be unacquainted with this, that

old men and infants have their minds exactly alike; but thou shalt have from us, who are young men, every

thing thou desirest, and shalt have no cause to complain." With this good humor and pleasantry of the young

man, the king was so delighted, that he began already, as though he had had long experience of him, to have a

still greater affection for him, insomuch that he bade him take his diet in the king's palace, and be a guest at

his own table every day. But when the king was come to Alexandria, the principal men of Syria saw him

4. And when the day came on which the king was to let the taxes of the cities to farm, and those that were the

principal men of dignity in their several countries were to bid for them, the sum of the taxes together, of

Celesyria, and Phoenicia, and Judea, with Samaria, [as they were bidden for,] came to eight thousand talents.

Hereupon Joseph accused the bidders, as having agreed together to estimate the value of the taxes at too low

a rate; and he promised that he would himself give twice as much for them: but for those who did not pay, he

would send the king home their whole substance; for this privilege was sold together with the taxes

themselves. The king was pleased to hear that offer; and because it augmented his revenues, he said he would

confirm the sale of the taxes to him. But when he asked him this question, Whether he had any sureties that

would be bound for the payment of the money? he answered very pleasantly, "I will give such security, and

those of persons good and responsible, and which you shall have no reason to distrust." And when he bid him

name them who they were, he replied, "I give thee no other persons, O king, for my sureties, than thyself, and

this thy wife; and you shall be security for both parties." So Ptolemy laughed at the proposal, and granted him

the farming of the taxes without any sureties. This procedure was a sore grief to those that came from the

cities into Egypt, who were utterly disappointed; and they returned every one to their own country with

5. But Joseph took with him two thousand foot soldiers from the king, for he desired he might have some

assistance, in order to force such as were refractory in the cities to pay. And borrowing of the king's friends at

Alexandria five hundred talents, he made haste back into Syria. And when he was at Askelon, and demanded

the taxes of the people of Askelon, they refused to pay any thing, and affronted him also; upon which he

seized upon about twenty of the principal men, and slew them, and gathered what they had together, and sent

it all to the king, and informed him what he had done. Ptolemy admired the prudent conduct of the man, and

commended him for what he had done, and gave him leave to do as he pleased. When the Syrians heard of

this, they were astonished; and having before them a sad example in the men of Askelon that were slain, they

opened their gates, and willingly admitted Joseph, and paid their taxes. And when the inhabitants of

Scythopolis attempted to affront him, and would not pay him those taxes which they formerly used to pay,

without disputing about them, he slew also the principal men of that city, and sent their effects to the king. By

this means he gathered great wealth together, and made vast gains by this farming of the taxes; and he made

use of what estate he had thus gotten, in order to support his authority, as thinking it a piece of prudence to

keep what had been the occasion and foundation of his present good fortune; and this he did by the assistance

of what he was already possessed of, for he privately sent many presents to the king, and to Cleopatra, and to

their friends, and to all that were powerful about the court, and thereby purchased their goodwill to himself.

6. This good fortune he enjoyed for twentytwo years, and was become the father of seven sons by one wife;

he had also another son, whose name was Hyrcanus, by his brother Solymius's daughter, whom he married on

the following occasion. He once came to Alexandria with his brother, who had along with him a daughter

already marriageable, in order to give her in wedlock to some of the Jews of chief dignity there. He then

supped with the king, and falling in love with an actress that was of great beauty, and came into the room

where they feasted, he told his brother of it, and entreated him, because a Jew is forbidden by their law to

come near to a foreigner, to conceal his offense; and to be kind and subservient to him, and to give him an

opportunity of fulfilling his desires. Upon which his brother willingly entertained the proposal of serving

him, and adorned his own daughter, and brought her to him by night, and put her into his bed. And Joseph,

being disordered with drink, knew not who she was, and so lay with his brother's daughter; and this did he

many times, and loved her exceedingly; and said to his brother, that he loved this actress so well, that he

should run the hazard of his life [if he must part with her], and yet probably the king would not give him

leave [to take her with him]. But his brother bid him be in no concern about that matter, and told him he

might enjoy her whom he loved without any danger, and might have her for his wife; and opened the truth of

the matter to him, and assured him that he chose rather to have his own daughter abused, than to overlook

him, and se him come to [public] disgrace. So Joseph commended him for this his brotherly love, and

married his daughter; and by her begat a son, whose name was Hyrcanus, as we said before. And when this

his youngest son showed, at thirteen years old, a mind that was both courageous and wise, and was greatly

envied by his brethren, as being of a genius much above them, and such a one as they might well envy,

Joseph had once a mind to know which of his sons had the best disposition to virtue; and when he sent them

severally to those that had then the best reputation for instructing youth, the rest of his children, by reason of

their sloth and unwillingness to take pains, returned to him foolish and unlearned. After them he sent out the

youngest, Hyrcanus, and gave him three hundred yoke of oxen, and bid him go two days' journey into the

wilderness, and sow the land there, and yet kept back privately the yokes of the oxen that coupled them

together. When Hyrcanus came to the place, and found he had no yokes with him, he contenmed the drivers

of the oxen, who advised him to send some to his father, to bring them some yokes; but he thinking that he

ought not to lose his time while they should be sent to bring him the yokes, he invented a kind of stratagem,

and what suited an age older than his own; for he slew ten yoke of the oxen, and distributed their flesh among

the laborers, and cut their hides into several pieces, and made him yokes, and yoked the oxen together with

them; by which means he sowed as much land as his father had appointed him to sow, and returned to him.

And when he was come back, his father was mightily pleased with his sagacity, and commended the

sharpness of his understanding, and his boldness in what he did. And he still loved him the more, as if he

7. But when one told him that Ptolemy had a son just born, and that all the principal men of Syria, and the

other countries subject to him, were to keep a festival, on account of the child's birthday, and went away in

haste with great retinues to Alexandria, he was himself indeed hindered from going by old age; but he made

trial of his sons, whether any of them would be willing to go to the king. And when the elder sons excused

themselves from going, and said they were not courtiers good enough for such conversation, and advised him

to send their brother Hyrcanus, he gladly hearkened to that advice, and called Hyrcanus, and asked him

whether he would go to the king, and whether it was agreeable to him to go or not. And upon his promise that

he would go, and his saying that he should not want much money for his journey, because he would live

moderately, and that ten thousand drachmas would be sufficient, he was pleased with his son's prudence.

After a little while, the son advised his father not to send his presents to the king from thence, but to give him

a letter to his steward at Alexandria, that he might furnish him with money, for purchasing what should be

most excellent and most precious. So he thinking that the expense of ten talents would be enough for presents

to be made the king, and commending his son, as giving him good advice, wrote to Arion his steward, that

managed all his money matters at Alexandria; which money was not less than three thousand talents on his

account, for Joseph sent the money he received in Syria to Alexandria. And when the day appointed for the

payment of the taxes to the king came, he wrote to Arion to pay them. So when the son had asked his father

for a letter to the steward, and had received it, he made haste to Alexandria. And when he was gone, his

8. But when he was come to Alexaudria, he delivered his letter to Arion, who asked him how many talents he

would have (hoping he would ask for no more than ten, or a little more); he said he wanted a thousand talents.

At which the steward was angry, and rebuked him, as one that intended to live extravagantly; and he let him

know how his father had gathered together his estate by painstaking, and resisting his inclinations, and

wished him to imitate the example of his father: he assured him withal, that he would give him but ten talents,

and that for a present to the king also. The son was irritated at this, and threw Arion into prison. But when

Arion's wife had informed Cleopatra of this, with her entreaty, that she would rebuke the child for what he

had done, (for Arion was in great esteem with her,) Cleopatra informed the king of it. And Ptolemy sent for

Hyrcanus, and told him that he wondered, when he was sent to him by his father, that he had not yet come

into his presence, but had laid the steward in prison. And he gave order, therefore, that he should come to

him, and give an account of the reason of what he had done. And they report that the answer he made to the

king's messenger was this: That "there was a law of his that forbade a child that was born to taste of the

sacrifice, before he had been at the temple and sacrificed to God. According to which way of reasoning he did

not himself come to him in expectation of the present he was to make to him, as to one who had been his

father's benefactor; and that he had punished the slave for disobeying his commands, for that it mattered not

Whether a master was little or great: so that unless we punish such as these, thou thyself mayst also expect to

be despised by thy subjects." Upon hearing this his answer he fell a laughing, and wondered at the great soul

9. When Arion was apprized that this was the king's disposition, and that he had no way to help himself, he

gave the child a thousand talents, and was let out of prison. So after three days were over, Hyrcanus came and

saluted the king and queen. They saw him with pleasure, and feasted him in an obliging manner, out of the

respect they bare to his father. So he came to the merchants privately, and bought a hundred boys, that had

learning, and were in the flower of their ages, each at a talent apiece; as also he bought a hundred maidens,

each at the same price as the other. And when he was invited to feast with the king among the principal men

in the country, he sat down the lowest of them all, because he was little regarded, as a child in age still; and

this by those who placed every one according to their dignity. Now when all those that sat with him had laid

the bones Of the several parts on a heap before Hyrcanus, (for they had themselves taken away the flesh

belonging to them,) till the table where he sat was filled full with them, Trypho, who was the king's jester,

and was appointed for jokes and laughter at festivals, was now asked by the guests that sat at the table [to

expose him to laughter]. So he stood by the king, and said, "Dost thou not see, my lord, the bones that lie by

Hyrcanus? by this similitude thou mayst conjecture that his father made all Syria as bare as he hath made

these bones." And the king laughing at what Trypho said, and asking of Hyrcanus, How he came to have so

many bones before him? he replied," Very rightfully, my lord; for they are dogs that eat the flesh and the

bones together, as these thy guests have done, (looking in the mean time at those guests,) for there is nothing

before them; but they are men that eat the flesh, and cast away the hones, as I, who am also a man, have now

done." Upon which the king admired at his answer, which was so wisely made; and bid them all make an

acclamation, as a mark of their approbation of his jest, which was truly a facetious one. On the next day

Hyrcanus went to every one of the king's friends, and of the men powerful at court, and saluted them; but still

inquired of the servants what present they would make the king on his son's birthday; and when some said

that they would give twelve talents, and that others of greater dignity would every one give according to the

quantity of their riches, he pretended to every one of them to be grieved that he was not able to bring so large

a present; for that he had no more than five talents. And when the servants heard what he said, they told their

masters; and they rejoiced in the prospect that Joseph would be disapproved, and would make the king angry,

by the smallness of his present. When the day came, the others, even those that brought the most, offered the

king not above twenty talents; but Hyrcanus gave to every one of the hundred boys and hundred maidens that

he had bought a talent apiece, for them to carry, and introduced them, the boys to the king, and the maidens to

Cleopatra; every body wondering at the unexpected richness of the presents, even the king and queen

themselves. He also presented those that attended about the king with gifts to the value of a great number of

talents, that he might escape the danger he was in from them; for to these it was that Hyrcanus's brethren had

written to destroy him. Now Ptolemy admired at the young man's magnanimity, and commanded him to ask

what gift he pleased. But he desired nothing else to be done for him by the king than to write to his father and

brethren about him. So when the king had paid him very great respects, and had given him very large gifts,

and had written to his father and his brethren, and all his commanders and officers, about him, he sent him

away. But when his brethren heard that Hyrcanus had received such favors from the king, and was returning

home with great honor, they went out to meet him, and to destroy him, and that with the privity of their

father; for he was angry at him for the [large] sum of money that he bestowed for presents, and so had no

concern for his preservation. However, Joseph concealed the anger he had at his son, out of fear of the king.

And when Hyrcanus's brethren came to fight him, he slew many others of those that were with them, as also

two of his brethren themselves; but the rest of them escaped to Jerusalem to their father. But when Hyrcanus

came to the city, where nobody would receive him, he was afraid for himself, and retired beyond the river

10. At this time Seleucus, who was called Soter, reigned over Asia, being the son of Antiochus the Great.

And [now] Hyrcanus's father, Joseph, died. He was a good man, and of great magnanimity; and brought the

Jews out of a state of poverty and meanness, to one that was more splendid. He retained the farm of the taxes

of Syria, and Phoenicia, and Samaria twentytwo years. His uncle also, Onias, died [about this time], and left

the high priesthood to his son Simeon. And when he was dead, Onias his son succeeded him in that dignity.

To him it was that Areus, king of the Lacedemonians, sent an embassage, with an epistle; the copy whereof

"We have met with a certain writing, whereby we have discovered that both the Jews and the Lacedemonians

are of one stock, and are derived from the kindred of Abraham (14) It is but just therefore that you, who are

our brethren, should send to us about any of your concerns as you please. We will also do the same thing, and

esteem your concerns as our own, and will look upon our concerns as in common with yours. Demoteles,

who brings you this letter, will bring your answer back to us. This letter is foursquare; and the seal is an

11. And these were the contents of the epistle which was sent from the king of the Lacedemonians. But, upon

the death of Joseph, the people grew seditious, on account of his sons. For whereas the elders made war

against Hyrcanus, who was the youngest of Joseph's sons, the multitude was divided, but the greater part

joined with the elders in this war; as did Simon the high priest, by reason he was of kin to them. However,

Hyrcanus determined not to return to Jerusalem any more, but seated himself beyond Jordan, and was at

perpetual war with the Arabians, and slew many of them, and took many of them captives. He also erected a

strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude

engraven upon it. He also drew round it a great and deep canal of water. He also made caves of many

furlongs in length, by hollowing a rock that was over against him; and then he made large rooms in it, some

for feasting, and some for sleeping and living in. He introduced also a vast quantity of waters which ran along

it, and which were very delightful and ornamental in the court. But still he made the entrances at the mouth of

the caves so narrow, that no more than one person could enter by them at once. And the reason why he built

them after that manner was a good one; it was for his own preservation, lest he should be besieged by his

brethren, and run the hazard of being caught by them. Moreover, he built courts of greater magnitude than

ordinary, which he adorned with vastly large gardens. And when he had brought the place to this state, he

named it Tyre. This place is between Arabia and Judea, beyond Jordan, not far from the country of Heshbon.

And he ruled over those parts for seven years, even all the time that Seleucus was king of Syria. But when he

was dead, his brother Antiochus, who was called Epiphanes, took the kingdom. Ptolemy also, the king of

Egypt, died, who was besides called Epiphanes. He left two sons, and both young in age; the elder of which

was called Philometer, and the youngest Physcon. As for Hyrcanus, when he saw that Antiochus had a great

army, and feared lest he should be caught by him, and brought to punishment for what he had done to the

Arabians, he ended his life, and slew himself with his own hand; while Antiochus seized upon all his

How, Upon The Quarrels One Against Another About The High Priesthood Antiochus Made An Expedition

Against Jerusalem, Took The City And Pillaged The Temples. And Distressed The Jews' As Also How Many

Of The Jews Forsook The Laws Of Their Country; And How The Samaritans Followed The Customs Of The

Greeks And Named Their Temple At Mount Gerizzim The Temple Of Jupiter Hellenius.

1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother;

for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the

reader of all the circumstances that befell this child. But this Jesus, who was the brother of Onias, was

deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother,

whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we

have already informed the reader. This Jesus changed his name to Jason, but Onias was called Menelaus.

Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the

multitude were divided between them both. And the sons of Tobias took the part of Menelaus, but the greater

part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and

retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the

Jewish way of living according to them, and to follow the king's laws, and the Grecian way of living.

Wherefore they desired his permission to build them a Gymnasium at Jerusalem. (15) And when he had given

them leave, they also hid the circumcision of their genitals, that even when they were naked they might

appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and

2. Now Antiochus, upon the agreeable situation of the affairs of his kingdom, resolved to make an expedition

against Egypt, both because he had a desire to gain it, and because he contemned the son of Ptolemy, as now

weak, and not yet of abilities to manage affairs of such consequence; so he came with great forces to

Pelusium, and circumvented Ptolemy Philometor by treachery, and seized upon Egypt. He then came to the

places about Memphis; and when he had taken them, he made haste to Alexandria, in hopes of taking it by

siege, and of subduing Ptolemy, who reigned there. But he was driven not only from Alexandria, but out of

all Egypt, by the declaration of the Romans, who charged him to let that country alone; according as I have

elsewhere formerly declared. I will now give a particular account of what concerns this king, how he subdued

Judea and the temple; for in my former work I mentioned those things very briefly, and have therefore now

thought it necessary to go over that history again, and that with great accuracy.

3. King Antiochus returning out of Egypt (16) for fear of the Romans, made an expedition against the city

Jerusalem; and when he was there, in the hundred and fortythird year of the kingdom of the Seleucidse, he

took the city without fighting, those of his own party opening the gates to him. And when he had gotten

possession of Jerusalem, he slew many of the opposite party; and when he had plundered it of a great deal of

4. Now it came to pass, after two years, in the hundred forty and fifth year, on the twentyfifth day of that

month which is by us called Chasleu, and by the Macedonians Apelleus, in the hundred and fiftythird

olympiad, that the king came up to Jerusalem, and, pretending peace, he got possession of the city by

treachery; at which time he spared not so much as those that admitted him into it, on account of the riches

that lay in the temple; but, led by his covetous inclination, (for he saw there was in it a great deal of gold, and

many ornaments that had been dedicated to it of very great value,) and in order to plunder its wealth, he

ventured to break the league he had made. So he left the temple bare, and took away the golden candlesticks,

and the golden altar [of incense], and table [of shewbread], and the altar [of burntoffering]; and did not

abstain from even the veils, which were made of fine linen and scarlet. He also emptied it of its secret

treasures, and left nothing at all remaining; and by this means cast the Jews into great lamentation, for he

forbade them to offer those daily sacrifices which they used to offer to God, according to the law. And when

he had pillaged the whole city, some of the inhabitants he slew, and some he carried captive, together with

their wives and children, so that the multitude of those captives that were taken alive amounted to about ten

thousand. He also burnt down the finest buildings; and when he had overthrown the city walls, he built a

citadel in the lower part of the city, (17) for the place was high, and overlooked the temple; on which account

he fortified it with high walls and towers, and put into it a garrison of Macedonians. However, in that citadel

dwelt the impious and wicked part of the [Jewish] multitude, from whom it proved that the citizens suffered

many and sore calamities. And when the king had built an idol altar upon God's altar, he slew swine upon it,

and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He

also compelled them to forsake the worship which they paid their own God, and to adore those whom he took

to be gods; and made them build temples, and raise idol altars in every city and village, and offer swine upon

them every day. He also commanded them not to circumcise their sons, and threatened to punish any that

should be found to have transgressed his injunction. He also appointed overseers, who should compel them to

do what he commanded. And indeed many Jews there were who complied with the king's commands, either

voluntarily, or out of fear of the penalty that was denounced. But the best men, and those of the noblest souls,

did not regard him, but did pay a greater respect to the customs of their country than concern as to the

punishment which he threatened to the disobedient; on which account they every day underwent great

miseries and bitter torments; for they were whipped with rods, and their bodies were torn to pieces, and were

crucified, while they were still alive, and breathed. They also strangled those women and their sons whom

they had circumcised, as the king had appointed, hanging their sons about their necks as they were upon the

crosses. And if there were any sacred book of the law found, it was destroyed, and those with whom they

5. When the Samaritans saw the Jews under these sufferings, they no longer confessed that they were of their

kindred, nor that the temple on Mount Gerizzim belonged to Almighty God. This was according to their

nature, as we have already shown. And they now said that they were a colony of Medes and Persians; and

indeed they were a colony of theirs. So they sent ambassadors to Antiochus, and an epistle, whose contents

are these: "To king Antiochus the god, Epiphanes, a memorial from the Sidonians, who live at Shechem. Our

forefathers, upon certain frequent plagues, and as following a certain ancient superstition, had a custom of

observing that day which by the Jews is called the Sabbath. (18) And when they had erected a temple at the

mountain called Gerrizzim, though without a name, they offered upon it the proper sacrifices. Now, upon the

just treatment of these wicked Jews, those that manage their affairs, supposing that we were of kin to them,

and practiced as they do, make us liable to the same accusations, although we be originally Sidonians, as is

evident from the public records. We therefore beseech thee, our benefactor and Savior, to give order to

Apollonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us

no disturbance, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation,

and from their customs; but let our temple, which at present hath no name at all be named the Temple of

Jupiter Hellenius. If this were once done, we should be no longer disturbed, but should be more intent on our

own occupation with quietness, and so bring in a greater revenue to thee." When the Samaritans had

petitioned for this, the king sent them back the following answer, in an epistle: "King Antiochus to Nicanor.

The Sidonians, who live at Shechem, have sent me the memorial enclosed. When therefore we were advising

with our friends about it, the messengers sent by them represented to us that they are no way concerned with

accusations which belong to the Jews, but choose to live after the customs of the Greeks. Accordingly, we

declare them free from such accusations, and order that, agreeable to their petition, their temple be named the

Temple of Jupiter Hellenius." He also sent the like epistle to Apollonius, the governor of that part of the

country, in the fortysixth year, and the eighteenth day of the month Hecatorabeom

How, Upon Antiochus's Prohibition To The Jews To Make Use Of The Laws Of Their Country Mattathias,

The Son Of Asamoneus, Alone Despised The King, And Overcame The Generals Of Antiochus's Army; As

1. Now at this time there was one whose name was Mattathias, who dwelt at Modin, the son of John, the son

of Simeon, the son of Asamoneus, a priest of the order of Joarib, and a citizen of Jerusalem. He had five sons;

John, who was called Gaddis, and Simon, who was called Matthes, and Judas, who was called Maccabeus,

(19) and Eleazar, who was called Auran, and Jonathan, who was called Apphus. Now this Mattathias

lamented to his children the sad state of their affairs, and the ravage made in the city, and the plundering of

the temple, and the calamities the multitude were under; and he told them that it was better for them to die for

2. But when those that were appointed by the king were come to Modin, that they might compel the Jews to

do what they were commanded, and to enjoin those that were there to offer sacrifice, as the king had

commanded, they desired that Mattathias, a person of the greatest character among them, both on other

accounts, and particularly on account of such a numerous and so deserving a family of children, would begin

the sacrifice, because his fellow citizens would follow his example, and because such a procedure would

make him honored by the king. But Mattathias said he would not do it; and that if all the other nations would

obey the commands of Antiochus, either out of fear, or to please him, yet would not he nor his sons leave the

religious worship of their country. But as soon as he had ended his speech, there came one of the Jews into

the midst of them, and sacrificed, as Antiochus had commanded. At which Mattathias had great indignation,

and ran upon him violently, with his sons, who had swords with them, and slew both the man himself that

sacrificed, and Apelles the king's general, who compelled them to sacrifice, with a few of his soldiers. He

also overthrew the idol altar, and cried out, "If," said he," any one be zealous for the laws of his country, and

for the worship of God, let him follow me." And when he had said this, he made haste into the desert with his

sons, and left all his substance in the village. Many others did the same also, and fled with their children and

wives into the desert, and dwelt in caves. But when the king's generals heard this, they took all the forces they

then had in the citadel at Jerusalem, and pursued the Jews into the desert; and when they had overtaken them,

they in the first place endeavored to persuade them to repent, and to choose what was most for their

advantage, and not put them to the necessity of using them according to the law of war. But when they would

not comply with their persuasions, but continued to be of a different mind, they fought against them on the

sabbath day, and they burnt them as they were in the caves, without resistance, and without so much as

stopping up the entrances of the caves. And they avoided to defend themselves on that day, because they

were not willing to break in upon the honor they owed the sabbath, even in such distresses; for our law

requires that we rest upon that day. There were about a thousand, with their wives and children, who were

smothered and died in these caves; but many of those that escaped joined themselves to Mattathias, and

appointed him to be their ruler, who taught them to fight, even on the sabbath day; and told them that unless

they would do so, they would become their own enemies, by observing the law [so rigorously], while their

adversaries would still assault them on this day, and they would not then defend themselves, and that nothing

could then hinder but they must all perish without fighting. This speech persuaded them. And this rule

continues among us to this day, that if there be a necessity, we may fight on sabbath days. So Mattathias got a

great army about him, and overthrew their idol altars, and slew those that broke the laws, even all that he

could get under his power; for many of them were dispersed among the nations round about them for fear of

him. He also commanded that those boys which were not yet circumcised should be circumcised now; and he

3. But when he had ruled one year, and was fallen into a distemper, he called for his sons, and set them round

about him, and said, "O my sons, I am going the way of all the earth; and I recommend to you my resolution,

and beseech you not to be negligent in keeping it, but to be mindful of the desires of him who begat you, and

brought you up, and to preserve the customs of your country, and to recover your ancient form of

government, which is in danger of being overturned, and not to be carried away with those that, either by

their own inclination, or out of necessity, betray it, but to become such sons as are worthy of me; to be above

all force and necessity, and so to dispose your souls, as to be ready, when it shall be necessary, to die for your

laws; as sensible of this, by just reasoning, that if God see that you are so disposed he will not overlook you,

but will have a great value for your virtue, and will restore to you again what you have lost, and will return to

you that freedom in which you shall live quietly, and enjoy your own customs. Your bodies are mortal, and

subject to fate; but they receive a sort of immortality, by the remembrance of what actions they have done.

And I would have you so in love with this immortality, that you may pursue after glory, and that, when you

have undergone the greatest difficulties, you may not scruple, for such things, to lose your lives. I exhort you,

especially, to agree one with another; and in what excellency any one of you exceeds another, to yield to him

so far, and by that means to reap the advantage of every one's own virtues. Do you then esteem Simon as

your father, because he is a man of extraordinary prudence, and be governed by him in what counsels be

gives you. Take Maccabeus for the general of your army, because of his courage and strength, for he will

avenge your nation, and will bring vengeance on your enemies. Admit among you the righteous and religious,

4. When Mattathias had thus discoursed to his sons, and had prayed to God to be their assistant, and to

recover to the people their former constitution, he died a little afterward, and was buried at Modin; all the

people making great lamentation for him. Whereupon his son Judas took upon him the administration of

public affairs, in the hundred fbrty and sixth year; and thus, by the ready assistance of his brethren, and of

others, Judas cast their enemies out of the country, and put those of their own country to death who had

transgressed its laws, and purified the land of all the pollutions that were in it.

How Judas Overthrew The Forces Of Apollonius And Seron And Killed The Generals Of Their Armies

Themselves; And How When, A Little While Afterwards Lysias And Gorgias Were Beaten He Went Up To

1. When Apollonius, the general of the Samaritan forces, heard this, he took his army, and made haste to go

against Judas, who met him, and joined battle with him, and beat him, and slew many of his men, and among

them Apollonius himself, their general, whose sword being that which he happened then to wear, he seized

upon, and kept for himself; but he wounded more than he slew, and took a great deal of prey from the

enemy's camp, and went his way. But when Seron, who was general of the army of Celesyria, heard that

many had joined themselves to Judas, and that he had about him an army sufficient for fighting, and for

making war, he determined to make an expedition against him, as thinking it became him to endeavor to

punish those that transgressed the king's injunctions. He then got together an army, as large as he was able,

and joined to it the runagate and wicked Jews, and came against Judas. He came as far as Bethhoron, a village

of Judea, and there pitched his camp; upon which Judas met him; and when he intended to give him battle, he

saw that his soldiers were backward to fight, because their number was small, and because they wanted food,

for they were fasting, he encouraged them, and said to them, that victory and conquest of enemies are not

derived from the multitude in armies, but in the exercise of piety towards God; and that they had the plainest

instances in their forefathers, who, by their righteousness, exerting themselves on behalf of their own laws,

and their own children, had frequently conquered many ten thousands, for innocence is the strongest army.

By this speech he induced his men to contenm the multitude of the enemy, and to fall upon Seron. And upon

joining battle with him, he beat the Syrians; and when their general fell among the rest, they all ran away with

speed, as thinking that to be their best way of escaping. So he pursued them unto the plain, and slew about

eight hundred of the enemy; but the rest escaped to the region which lay near to the sea.

2. When king Antiochus heard of these things, he was very angry at what had happened; so he got together all

his own army, with many mercenaries, whom he had hired from the islands, and took them with him, and

prepared to break into Judea about the beginning of the spring. But when, upon his mustering his soldiers, he

perceived that his treasures were deficient, and there was a want of money in them, for all the taxes were not

paid, by reason of the seditions there had been among the nations he having been so magnanimous and so

liberal, that what he had was not sufficient for him, he therefore resolved first to go into Persia, and collect

the taxes of that country. Hereupon he left one whose name was Lysias, who was in great repute with him

governor of the kingdom, as far as the bounds of Egypt, and of the Lower Asia, and reaching from the river

Euphrates, and committed to him a certain part of his forces, and of his elephants, and charged him to bring

up his son Antiochus with all possible care, until he came back; and that he should conquer Judea, and take

its inhabitants for slaves, and utterly destroy Jerusalem, and abolish the whole nation. And when king

Antiochus had given these things in charge to Lysias, he went into Persia; and in the hundred and

3. Upon this Lysias chose Ptolemy, the son of Dorymenes, and Nicanor, and Gorgias, very potent men among

the king's friends, and delivered to them forty thousand foot soldiers, and seven thousand horsemen, and sent

them against Judea, who came as far as the city Emmaus, and pitched their camp in the plain country. There

came also to them auxiliaries out of Syria, and the country round about; as also many of the runagate Jews.

And besides these came some merchants to buy those that should be carried captives, (having bonds with

them to bind those that should be made prisoners,) with that silver and gold which they were to pay for their

price. And when Judas saw their camp, and how numerous their enemies were, he persuaded his own soldiers

to be of good courage, and exhorted them to place their hopes of victory in God, and to make supplication to

him, according to the custom of their country, clothed in sackcloth; and to show what was their usual habit of

supplication in the greatest dangers, and thereby to prevail with God to grant you the victory over your

enemies. So he set them in their ancient order of battle used by their forefathers, under their captains of

thousands, and other officers, and dismissed such as were newly married, as well as those that had newly

gained possessions, that they might not fight in a cowardly manner, out of an inordinate love of life, in order

to enjoy those blessings. When he had thus disposed his soldiers, he encouraged them to fight by the

following speech, which he made to them: "O my fellow soldiers, no other time remains more opportune than

the present for courage and contempt of dangers; for if you now fight manfully, you may recover your liberty,

which, as it is a thing of itself agreeable to all men, so it proves to be to us much more desirable, by its

affording us the liberty of worshipping God. Since therefore you are in such circumstances at present, you

must either recover that liberty, and so regain a happy and blessed way of living, which is that according to

our laws, and the customs of our country, or to submit to the most opprobrious sufferings; nor will any seed

of your nation remain if you be beat in this battle. Fight therefore manfully; and suppose that you must die,

though you do not fight; but believe, that besides such glorious rewards as those of the liberty of your

country, of your laws, of your religion, you shall then obtain everlasting glory. Prepare yourselves, therefore,

and put yourselves into such an agreeable posture, that you may be ready to fight with the enemy as soon as it

4. And this was the speech which Judas made to encourage them. But when the enemy sent Gorgias, with five

thousand foot and one thousand horse, that he might fall upon Judas by night, and had for that purpose certain

of the runagate Jews as guides, the son of Mattathias perceived it, and resolved to fall upon those enemies

that were in their camp, now their forces were divided. When they had therefore supped in good time, and

had left many fires in their camp, he marched all night to those enemies that were at Emmaus. So that when

Gorgias found no enemy in their camp, but suspected that they were retired, and had hidden themselves

among the mountains, he resolved to go and seek them wheresoever they were. But about break of day Judas

appeared to those enemies that were at Emmaus, with only three thousand men, and those ill armed, by

reason of their poverty; and when he saw the enemy very well and skillfully fortified in their camp, he

encouraged the Jews, and told them that they ought to fight, though it were with their naked bodies, for that

God had sometimes of old given such men strength, and that against such as were more in number, and were

armed also, out of regard to their great courage. So he commanded the trumpeters to sound for the battle; and

by thus falling upon the enemies when they did not expect it, and thereby astonishing and disturbing their

minds, he slew many of those that resisted him, and went on pursuing the rest as far as Gadara, and the plains

of Idumea, and Ashdod, and Jamnia; and of these there fell about three thousand. Yet did Judas exhort his

soldiers not to be too desirous of the spoils, for that still they must have a contest and battle with Gorgias, and

the forces that were with him; but that when they had once overcome them, then they might securely plunder

the camp, because they were the only enemies remaining, and they expected no others. And just as he was

speaking to his soldiers, Gorgias's men looked down into that army which they left in their camp, and saw

that it was overthrown, and the camp burnt; for the smoke that arose from it showed them, even when they

were a great way off, what had happened. When therefore those that were with Gorgias understood that

things were in this posture, and perceived that those that were with Judas were ready to fight them, they also

were affrighted, and put to flight; but then Judas, as though he had already beaten Gorgias's soldiers without

fighting, returned and seized on the spoils. He took a great quantity of gold, and silver, and purple, and blue,

and then returned home with joy, and singing hymns to God for their good success; for this victory greatly

5. Hereupon Lysias was confounded at the defeat of the army which he had sent, and the next year he got

together sixty thousand chosen men. He also took five thousand horsemen, and fell upon Judea; and he went

up to the hill country of Bethsur, a village of Judea, and pitched his camp there, where Judas met him with

ten thousand men; and when he saw the great number of his enemies, he prayed to God that he would assist

him, and joined battle with the first of the enemy that appeared, and beat them, and slew about five thousand

of them, and thereby became terrible to the rest of them. Nay, indeed, Lysias observing the great spirit of the

Jews, how they were prepared to die rather than lose their liberty, and being afraid of their desperate way of

fighting, as if it were real strength, he took the rest of the army back with him, and returned to Antioch, where

he listed foreigners into the service, and prepared to fall upon Judea with a greater army.

6. When therefore the generals of Antiochus's armies had been beaten so often, Judas assembled the people

together, and told them, that after these many victories which God had given them, they ought to go up to

Jerusalem, and purify the temple, and offer the appointed sacrifices. But as soon as he, with the whole

multitude, was come to Jerusalem, and found the temple deserted, and its gates burnt down, and plants

growing in the temple of their own accord, on account of its desertion, he and those that were with him began

to lament, and were quite confounded at the sight of the temple; so he chose out some of his soldiers, and

gave them order to fight against those guards that were in the citadel, until he should have purified the

temple. When therefore he had carefully purged it, and had brought in new vessels, the candlestick, the table

[of shewbread], and the altar [of incense], which were made of gold, he hung up the veils at the gates, and

added doors to them. He also took down the altar [of burntoffering], and built a new one of stones that he

gathered together, and not of such as were hewn with iron tools. So on the five and twentieth day of the

month Casleu, which the Macedonians call Apeliens, they lighted the lamps that were on the candlestick, and

offered incense upon the altar [of incense], and laid the loaves upon the table [of shewbread], and offered

burntofferings upon the new altar [of burntoffering]. Now it so fell out, that these things were done on the

very same day on which their Divine worship had fallen off, and was reduced to a profane and common use,

after three years' time; for so it was, that the temple was made desolate by Antiochus, and so continued for

three years. This desolation happened to the temple in the hundred forty and fifth year, on the twentyfifth

day of the month Apeliens, and on the hundred fifty and third olympiad: but it was dedicated anew, on the

same day, the twentyfifth of the month Apeliens, on the hundred and fortyeighth year, and on the hundred

and fiftyfourth olympiad. And this desolation came to pass according to the prophecy of Daniel, which was

given four hundred and eight years before; for he declared that the Macedonians would dissolve that worship

7. Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days, and

omitted no sort of pleasures thereon; but he feasted them upon very rich and splendid sacrifices; and he

honored God, and delighted them by hymns and psalms. Nay, they were so very glad at the revival of their

customs, when, after a long time of intermission, they unexpectedly had regained the freedom of their

worship, that they made it a law for their posterity, that they should keep a festival, on account of the

restoration of their temple worship, for eight days. And from that time to this we celebrate this festival, and

call it Lights. I suppose the reason was, because this liberty beyond our hopes appeared to us; and that thence

was the name given to that festival. Judas also rebuilt the walls round about the city, and reared towers of

great height against the incursions of enemies, and set guards therein. He also fortified the city Bethsura, that

it might serve as a citadel against any distresses that might come from our enemies.

How Judas Subdued The Nations Round About; And How Simon Beat The People Of Tyre And Ptolemais;

And How Judas Overcame Timotheus, And Forced Him To Fly Away, And Did Many Other Things After

1. When these things were over, the nations round about the Jews were very uneasy at the revival of their

power, and rose up together, and destroyed many of them, as gaining advantage over them by laying snares

for them, and making secret conspiracies against them. Judas made perpetual expeditions against these men,

and endeavored to restrain them from those incursions, and to prevent the mischiefs they did to the Jews. So

he fell upon the Idumeans, the posterity of Esau, at Acrabattene, and slew a great many of them, and took

their spoils. He also shut up the sons of Bean, that laid wait for the Jews; and he sat down about them, and

besieged them, and burnt their towers, and destroyed the men [that were in them]. After this he went thence

in haste against the Ammonites, who had a great and a numerous army, of which Timotheus was the

commander. And when he had subdued them, he seized on the city Jazer, and took their wives and their

children captives, and burnt the city, and then returned into Judea. But when the neighboring nations

understood that he was returned, they got together in great numbers in the land of Gilead, and came against

those Jews that were at their borders, who then fled to the garrison of Dathema; and sent to Judas, to inform

him that Timotheus was endeavoring to take the place whither they were fled. And as these epistles were

reading, there came other messengers out of Galilee, who informed him that the inhabitants of Ptolemais, and

2. Accordingly Judas, upon considering what was fit to be done, with relation to the necessity both these

cases required, gave order that Simon his brother should take three thousand chosen men, and go to the

assistance of the Jews in Galilee, while he and another of his brothers, Jonathan, made haste into the land of

Gilead, with eight thousand soldiers. And he left Joseph, the son of Zacharias, and Azarias, to be over the rest

of the forces; and charged them to keep Judea very carefully, and to fight no battles with any persons

whomsoever until his return. Accordingly, Simonwent into Galilee, and fought the enemy, and put them to

flight, and pursued them to the very gates of Ptolemais, and slew about three thousand of them, and took the

spoils of those that were slain, and those Jews whom they had made captives, with their baggage, and then

3. Now as for Judas Maccabeus, and his brother Jonathan, they passed over the river Jordan; and when they

had gone three days journey, they lighted upon the Nabateans, who came to meet them peaceably, and who

told them how the affairs of those in the land of Gilead stood; and how many of them were in distress, and

driven into garrisons, and into the cities of Galilee; and exhorted him to make haste to go against the

foreigners, and to endeavor to save his own countrymen out of their hands. To this exhortation Judas

hearkened, and returned to the wilderness; and in the first place fell upon the inhabitants of Bosor, and took

the city, and beat the inhabitants, and destroyed all the males, and all that were able to fight, and burnt the

city. Nor did he stop even when night came on, but he journeyed in it to the garrison where the Jews

happened to be then shut up, and where Timotheus lay round the place with his army. And Judas came upon

the city in the morning; and when he found that the enemy were making an assault upon the walls, and that

some of them brought ladders, on which they might get upon those walls, and that others brought engines [to

batter them], he bid the trumpeter to sound his trumpet, and he encouraged his soldiers cheerfully to undergo

dangers for the sake of their brethren and kindred; he also parted his army into three bodies, and fell upon the

backs of their enemies. But when Timotheus's men perceived that it was Maccabeus that was upon them, of

both whose courage and good success in war they had formerly had sufficient experience, they were put to

flight; but Judas followed them with his army, and slew about eight thousand of them. He then turned aside to

a city of the foreigners called Malle, and took it, and slew all the males, and burnt the city itself. He then

removed from thence, and overthrew Casphom and Bosor, and many other cities of the land of Gilead.

4. But not long after this, Timotheus prepared a great army, and took many others as auxiliaries; and induced

some of the Arabians, by the promise of rewards, to go with him in this expedition, and came with his army

beyond the brook, over against the city Raphon; and he encouraged his soldiers, if it came to a battle with the

Jews, to fight courageously, and to hinder their passing over the brook; for he said to them beforehand, that

"if they come over it, we shall be beaten." And when Judas heard that Timotheus prepared himself to fight, he

took all his own army, and went in haste against Timotheus his enemy; and when he had passed over the

brook, he fell upon his enemies, and some of them met him, whom he slew, and others of them he so

terrified, that he compelled them to throw down their arms and fly; and some of them escaped, but some of

them fled to what was called the Temple of Camaim, and hoped thereby to preserve themselves; but Judas

took the city, and slew them, and burnt the temple, and so used several ways of destroying his enemies.

5. When he had done this, he gathered the Jews together, with their children and wives, and the substance that

belonged to them, and was going to bring them back into Judea; but as soon as he was come to a certain city,

whose name was Ephron, that lay upon the road, (and it was not possible for him to go any other way, so he

was not willing to go back again,) he then sent to the inhabitants, and desired that they would open their

gates, and permit them to go on their way through the city; for they had stopped up the gates with stones, and

cut off their passage through it. And when the inhabitants of Ephron would not agree to this proposal, he

encouraged those that were with him, and encompassed the city round, and besieged it, and, lying round it by

day and night, took the city, and slew every male in it, and burnt it all down, and so obtained a way through

it; and the multitude of those that were slain was so great, that they went over the dead bodies. So they came

over Jordan, and arrived at the great plain, over against which is situate the city Bethshah, which is called by

the Greeks Scythopolis. (20) And going away hastily from thence, they came into Judea, singing psalms and

hymns as they went, and indulging such tokens of mirth as are usual in triumphs upon victory. They also

offered thankofferings, both for their good success, and for the preservation of their army, for not one of the

6. But as to Joseph, the son of Zacharias, and Azarias, whom Judas left generals [of the rest of his forces] at

the same time when Simon was in Galilee, fighting against the people of Ptolemais, and Judas himself, and

his brother Jonathan, were in the land of Gilead, did these men also affect the glory of being courageous

generals in war, in order whereto they took the army that was under their command, and came to Jamnia.

There Gorgias, the general of the forces of Jamnia, met them; and upon joining battle with him, they lost two

thousand of their army, (22) and fled away, and were pursued to the very borders of Judea. And this

misfortune befell them by their disobedience to what injunctions Judas had given them, not to fight with any

one before his return. For besides the rest of Judas's sagacious counsels, one may well wonder at this

concerning the misfortune that befell the forces commanded by Joseph and Azarias, which he understood

would happen, if they broke any of the injunctions he had given them. But Judas and his brethren did not

leave off fighting with the Idumeans, but pressed upon them on all sides, and took from them the city of

Hebron, and demolished all its fortifications, and set all its towers on fire, and burnt the country of the

foreigners, and the city Marissa. They came also to Ashdod, and took it, and laid it waste, and took away a

Concerning The Death Of Antiochus Epiphane. How Antiochus Eupator Fought Against Juda And Besieged

Him In The Temple And Afterwards Made Peace With Him And Departed; Of Alcimus And Onias.

1. About this time it was that king Antiochus, as he was going over the upper countries, heard that there was a

very rich city in Persia, called Elymais; and therein a very rich temple of Diana, and that it was full of all

sorts of donations dedicated to it; as also weapons and breastplates, which, upon inquiry, he found had been

left there by Alexander, the son of Philip, king of Macedonia. And being incited by these motives, he went in

haste to Elymais, and assaulted it, and besieged it. But as those that were in it were not terrified at his assault,

nor at his siege, but opposed him very courageously, he was beaten off his hopes; for they drove him away

from the city, and went out and pursued after him, insomuch that he fled away as far as Babylon, and lost a

great many of his army. And when he was grieving for this disappointment, some persons told him of the

defeat of his commanders whom he had left behind him to fight against Judea, and what strength the Jews

had already gotten. When this concern about these affairs was added to the former, he was confounded, and

by the anxiety he was in fell into a distemper, which, as it lasted a great while, and as his pains increased

upon him, so he at length perceived he should die in a little time; so he called his friends to him, and told

them that his distemper was severe upon him; and confessed withal, that this calamity was sent upon him for

the miseries he had brought upon the Jewish nation, while he plundered their temple, and contemned their

God; and when he had said this, he gave up the ghost. Whence one may wonder at Polybius of Megalopolis,

who, though otherwise a good man, yet saith that "Antiochus died because he had a purpose to plunder the

temple of Diana in Persia;" for the purposing to do a thing, (23) but not actually doing it, is not worthy of

punishment. But if Polybius could think that Antiochus thus lost his life on that account, it is much more

probable that this king died on account of his sacrilegious plundering of the temple at Jerusalem. But we will

not contend about this matter with those who may think that the cause assigned by this Polybius of

2. However, Antiochus, before he died, called for Philip, who was one of his companions, and made him the

guardian of his kingdom; and gave him his diadem, and his garment, and his ring, and charged him to carry

them, and deliver them to his son Antiochus; and desired him to take care of his education, and to preserve

the kingdom for him. (24) This Antiochus died in the hundred forty and ninth year; but it was Lysias that

declared his death to the multitude, and appointed his son Antiochus to be king, (of whom at present he had

3. At this time it was that the garrison in the citadel of Jerusalem, with the Jewish runagates, did a great deal

of harm to the Jews; for the soldiers that were in that garrison rushed out upon the sudden, and destroyed such

as were going up to the temple in order to offer their sacrifices, for this citadel adjoined to and overlooked the

temple. When these misfortunes had often happened to them, Judas resolved to destroy that garrison;

whereupon he got all the people together, and vigorously besieged those that were in the citadel. This was in

the hundred and fiftieth year of the dominion of the Seleucidse. So he made engines of war, and erected

bulwarks, and very zealously pressed on to take the citadel. But there were not a few of the runagates who

were in the place that went out by night into the country, and got together some other wicked men like

themselves, and went to Antiochus the king, and desired of him that he would not suffer them to be

neglected, under the great hardships that lay upon them from those of their own nation; and this because their

sufferings were occasioned on his father's account, while they left the religious worship of their fathers, and

preferred that which he had commanded them to follow: that there was danger lest the citadel, and those

appointed to garrison it by the king, should be taken by Judas, and those that were with him, unless he would

send them succors. When Antiochus, who was but a child, heard this, he was angry, and sent for his captains

and his friends, and gave order that they should get an army of mercenaries together, with such men also of

his own kingdom as were of an age fit for war. Accordingly, an army was collected of about a hundred

4. So the king took this army, and marched hastily out of Antioch, with Lysias, who had the command of the

whole, and came to Idumea, and thence went up to the city Bethsnra, a city that was strong, and not to be

taken without great difficulty. He set about this city, and besieged it. And while the inhabitants of Bethsura

courageously opposed him, and sallied out upon him, and burnt his engines of war, a great deal of time was

spent in the siege. But when Judas heard of the king's coming, he raised the siege of the citadel, and met the

king, and pitched his camp in certain straits, at a place called Bethzachriah, at the distance of seventy furlongs

from the enemy; but the king soon drew his forces from Bethsura, and brought them to those straits. And as

soon as it was day, he put his men in battlearray, and made his elephants follow one another through the

narrow passes, because they could not be set sideways by one another. Now round about every elephant there

were a thousand footmen, and five hundred horsemen. The elephants also had high towers [upon their backs],

and archers [in them]. And he also made the rest of his army to go up the mountains, and put his friends

before the rest; and gave orders for the army to shout aloud, and so he attacked the enemy. He also exposed to

sight their golden and brazen shields, so that a glorious splendor was sent from them; and when they shouted

the mountains echoed again. When Judas saw this, he was not terrified, but received the enemy with great

courage, and slew about six hundred of the first ranks. But when his brother Eleazar, whom they called

Auran, saw the tallest of all the elephants armed with royal breastplates, and supposed that the king was upon

him, he attacked him with great quickness and bravery. He also slew many of those that were about the

elephant, and scattered the rest, and then went under the belly of the elephant, and smote him, and slew him;

so the elephant fell upon Eleazar, and by his weight crushed him to death. And thus did this man come to his

5. But Judas, seeing the strength of the enemy, retired to Jerusalem, and prepared to endure a siege. As for

Antiochus, he sent part of his army to Bethsura, to besiege it, and with the rest of his army he came against

Jerusalem; but the inhabitants of Bethsura were terrified at his strength; and seeing that their provisions grew

scarce,. they delivered themselves up on the security of oaths that they should suffer no hard treatment from

the king. And when Antiochus had thus taken the city, he did them no other harm than sending them out

naked. He also placed a garrison of his own in the city. But as for the temple of Jerusalem, he lay at its siege a

long time, while they within bravely defended it; for what engines soever the king set against them, they set

other engines again to oppose them. But then their provisions failed them; what fruits of the ground they had

laid up were spent and the land being not ploughed that year, continued unsowed, because it was the seventh

year, on which, by our laws, we are obliged to let it lay uncultivated. And withal, so many of the besieged ran

6. And these happened to be the circumstances of such as were besieged in the temple. But then, because

Lysias, the general of the army, and Antiochus the king, were informed that Philip was coming upon them

out of Persia, and was endeavoring to get the management of public affairs to himself, they came into these

sentiments, to leave the siege, and to make haste to go against Philip; yet did they resolve not to let this be

known to the soldiers or to the officers: but the king commanded Lysias to speak openly to the soldiers and

the officers, without saying a word about the business of Philip; and to intimate to them that the siege would

be very long; that the place was very strong; that they were already in want of provisions; that many affairs of

the kingdom wanted regulation; and that it was much better to make a league with the besieged, and to

become friends to their whole nation, by permitting them to observe the laws of their fathers, while they

broke out into this war only because they were deprived of them, and so to depart home. When Lysias had

discoursed thus to them, both the army and the officers were pleased with this resolution.

7. Accordingly the king sent to Judas, and to those that were besieged with them, and promised to give them

peace, and to permit them to make use of, and live according to, the laws of their fathers; and they gladly

received his proposals; and when they had gained security upon oath for their performance, they went out of

the temple. But when Antiochus came into it, and saw how strong the place was, he broke his oaths, and

ordered his army that was there to pluck down the walls to the ground; and when he had so done, he returned

to Antioch. He also carried with him Onias the high priest, who was also called Menelaus; for Lysias advised

the king to slay Menelaus, if he would have the Jews be quiet, and cause him no further disturbance, for that

this man was the origin of all the mischief the Jews had done them, by persuading his father to compel the

Jews to leave the religion of their fathers. So the king sent Menelaus to Berea, a city of Syria, and there had

him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in

order to get the government to himself, had compelled his nation to transgress their own laws. After the death

of Menelaus, Alcimus, who was also called Jacimus, was made high priest. But when king Antiochus found

that Philip had already possessed himself of the government, he made war against him, and subdued him, and

took him, and slew him. Now as to Onias, the son of the high priest, who, as we before informed you, was

left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high

priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that

dignity from his family to another house, he fled to Ptolemy, king of Egypt; and when he found he was in

great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of

Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an

How Bacchides, The General Of Demetrius's Army, Made An Expedition Against Judea, And Returned

Without Success; And How Nicanor Was Sent A Little Afterward Against Judas And Perished, Together

With His Army; As Also Concerning The Death Of Alcimus And The Succession Of Judas.

1. About the same time Demetrius, the son of Seleucus, fled away from Rome, and took Tripoli, a city of

Syria, and set the diadem on his own head. He also gathered certain mercenary soldiers together, and entered

into his kingdom, and was joyfully received by all, who delivered themselves up to him. And when they had

taken Autiochus the king, and Lysias, they brought them to him alive; both which were immediately put to

death by the command of Demetrius, when Antiochus had reigned two years, as we have already elsewhere

related. But there were now many of the wicked Jewish runagates that came together to him, and with them

Alcimus the high priest, who accused the whole nation, and particularly Judas and his brethren; and said that

they had slain all his friends, and that those in his kingdom that were of his party, and waited for his return,

were by them put to death; that these men had ejected them out of their own country, and caused them to be

sojourners in a foreign land; and they desired that he would send some one of his own friends, and know from

2. At this Demetrius was very angry, and sent Bacchides, a friend of Antiochus Epiphanes, (25) a good man,

and one that had been intrusted with all Mesopotamia, and gave him an army, and committed Alcimus the

high priest to his care; and gave him charge to slay Judas, and those that were with him. So Bacchides made

haste, and went out of Antioch with his army; and when he was come into Judea, he sent to Judas and his

brethren, to discourse with them about a league of friendship and peace, for he had a mind to take him by

treachery. But Judas did not give credit to him, for he saw that he came with so great an army as men do not

bring when they come to make peace, but to make war. However, some of the people acquiesced in what

Bacchides caused to be proclaimed; and supposing they should undergo no considerable harm from Alcimus,

who was their countryman, they went over to them; and when they had received oaths from both of them, that

neither they themselves, nor those of the same sentiments, should come to any harm, they intrusted

themselves with them. But Bacchides troubled not himself about the oaths he had taken, but slew threescore

of them, although, by not keeping his faith with those that first went over, he deterred all the rest, who had

intentions to go over to him, from doing it. But as he was gone out of Jerusalem, and was at the village called

Bethzetho, he sent out, and caught many of the deserters, and some of the people also, and slew them all; and

enjoined all that lived in the country to submit to Alcimus. So he left him there, with some part of the army,

that he might have wherewith to keep the country in obedience and returned to Antioch to king Demetrius.

3. But Alcimus was desirous to have the dominion more firmly assured to him; and understanding that, if he

could bring it about that the multitude should be his friends, he should govern with greater security, he spake

kind words to them all, and discoursed to each of them after an agreeable and pleasant manner; by which

means he quickly had a great body of men and an army about him, although the greater part of them were of

the wicked, and the deserters. With these, whom he used as his servants and soldiers, he went all over the

country, and slew all that he could find of Judas's party. But when Judas saw that Alcimus was already

become great, and had destroyed many of the good and holy men of the country, he also went all over the

country, and destroyed those that were of the other party. But when Alcimus saw that he was not able to

oppose Judas, nor was equal to him in strength, he resolved to apply himself to king Demetrius for his

assistance; so he came to Antioch, and irritated him against Judas, and accused him, alleging that he had

undergone a great many miseries by his means, and that he would do more mischief unless he were

prevented, and brought to punishment, which must be done by sending a powerful force against him.

4. So Demetrius, being already of opinion that it would be a thing pernicious to his own affairs to overlook

Judas, now he was becoming so great, sent against him Nicanor, the most kind and most faithful of all his

friends; for he it was who fled away with him from the city of Rome. He also gave him as many forces as he

thought sufficient for him to conquer Judas withal, and bid him not to spare the nation at all. When Nicanor

was come to Jerusalem, he did not resolve to fight Judas immediately, but judged it better to get him into his

power by treachery; so he sent him a message of peace, and said there was no manner of necessity for them to

fight and hazard themselves; and that he would give him his oath that he would do him no harm, for that he

only came with some friends, in order to let him know what king Demetrius's intentions were, and what

opinion he had of their nation. When Nicanor had delivered this message, Judas and his brethren complied

with him, and suspecting no deceit, they gave him assurances of friendship, and received Nicanor and his

army; but while he was saluting Judas, and they were talking together, he gave a certain signal to his own

soldiers, upon which they were to seize upon Judas; but he perceived the treachery, and ran back to his own

soldiers, and fled away with them. So upon this discovery of his purpose, and of the snares laid for Judas,

Nicanor determined to make open war with him, and gathered his army together, and prepared for fighting

him; and upon joining battle with him at a certain village called Capharsalama, he beat Judas, (26) and forced

5. And when Nicanor came down from the citadel unto the temple, some of the priests and elders met him,

and saluted him; and showed him the sacrifices which they offered to God for the king: upon which he

blasphemed, and threatened them, that unless the people would deliver up Judas to him, upon his return he

would pull clown their temple. And when he had thus threatened them, he departed from Jerusalem. But the

priests fell into tears out of grief at what he had said, and besought God to deliver them from their enemies

But now for Nicanor, when he was gone out of Jerusalem, and was at a certain village called Bethoron, he

there pitched his camp, another army out of Syria having joined him. And Judas pitched his camp at Adasa,

another village, which was thirty furlongs distant from Bethoron, having no more than one thousand soldiers.

And when he had encouraged them not to be dismayed at the multitude of their enemies, nor to regard how

many they were against whom they were going to fight, but to consider who they themselves were, and for

what great rewards they hazarded themselves, and to attack the enemy courageously, he led them out to fight,

and joining battle with Nicanor, which proved to be a severe one, he overcame the enemy, and slew many of

them; and at last Nicanor himself, as he was fighting gloriously, fell: upon whose fall the army did not stay;

but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued

them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had

conquered the enemy; which, when the inhabitants heard, they put on their armor hastily, and met their

enemies in the face as they were running away, and slew them, insomuch that not one of them escaped out of

this battle, who were in number nine thousand This victory happened to fall on the thirteenth day of that

month which by the Jews is called Adar and by the Macedonians Dystrus; and the Jews thereon celebrate this

victory every year, and esteem it as a festival day. After which the Jewish nation were, for a while, free from

wars, and enjoyed peace; but afterward they returned into their former state of wars and hazards.

6. But now as the high priest Alcimus, was resolving to pull down the wall of the sanctuary, which had been

there of old time, and had been built by the holy prophets, he was smitten suddenly by God, and fell down.

(27) This stroke made him fall down speechless upon the ground; and undergoing torments for many days, he

at length died, when he had been high priest four years. And when he was dead, the people bestowed the high

priesthood on Judas; who hearing of the power of the Romans, and that they had conquered in war Galatia,

and Iberia, and Carthage, and Libya; and that, besides these, they had subdued Greece, and their kings,

Perseus, and Philip, and Antiochus the Great also; he resolved to enter into a league of friendship with them.

He therefore sent to Rome some of his friends, Eupolemus the son of John, and Jason the son of Eleazar, and

by them desired the Romans that they would assist them, and be their friends, and would write to Demetrius

that he would not fight against the Jews. So the senate received the ambassadors that came from Judas to

Rome, and discoursed with them about the errand on which they came, and then granted them a league of

assistance. They also made a decree concerning it, and sent a copy of it into Judea. It was also laid up in the

capitol, and engraven in brass. The decree itself was this: "The decree of the senate concerning a league of

assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the

Romans to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn,

or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them, as far as they are

able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a

mind to add to, or to take away any thing from, this league of assistance, that shall be done with the common

consent of the Romans. And whatsoever addition shall thus be made, it shall be of force." This decree was

written by Eupolemus the son of John, and by Jason the son of Eleazar, (28) when Judas was high priest of

the nation, and Simon his brother was general of the army. And this was the first league that the Romans

That Bacchides Was Again Sent Out Against Judas; And How Judas Fell As He Was Courageously Fighting.

1. But when Demetrius was informed of the death of Nicanor, and of the destruction of the army that was

with him, he sent Bacchides again with an army into Judea, who marched out of Antioch, and came into

Judea, and pitched his camp at Arbela, a city of Galilee; and having besieged and taken those that were there

in caves, (for many of the people fled into such places,) he removed, and made all the haste he could to

Jerusalem. And when he had learned that Judas had pitched his camp at a certain village whose name was

Bethzetho, he led his army against him: they were twenty thousand footmen, and two thousand horsemen.

Now Judas had no more soldiers than one thousand. (29) When these saw the multitude of Bacchides's men,

they were afraid, and left their camp, and fled all away, excepting eight hundred. Now when Judas was

deserted by his own soldiers, and the enemy pressed upon him, and gave him no time to gather his army

together, he was disposed to fight with Bacchides's army, though he had but eight hundred men with him; so

he exhorted these men to undergo the danger courageously, and encouraged them to attack the enemy. And

when they said they were not a body sufficient to fight so great an army, and advised that they should retire

now, and save themselves and that when he had gathered his own men together, then he should fall upon the

enemy afterwards, his answer was this: "Let not the sun ever see such a thing, that I should show my back to

the enemy and although this be the time that will bring me to my end, and I must die in this battle, I will

rather stand to it courageously, and bear whatsoever comes upon me, than by now running away bring

reproach upon my former great actions, or tarnish their glory." This was the speech he made to those that

2. But Bacchldes drew his army out of their camp, and put them in array for the battle. He set the horsemen

on both the wings, and the light soldiers and the archers he placed before the whole army, but he was himself

on the right wing. And when he had thus put his army in order of battle, and was going to join battle with the

enemy, he commanded the trumpeter to give a signal of battle, and the army to make a shout, and to fall on

the enemy. And when Judas had done the same, he joined battle with them; and as both sides fought

valiantly, and the battle continued till sunset, Judas saw that Bacehides and the strongest part of the army

was in the right wing, and thereupon took the most courageous men with him, and ran upon that part of the

army, and fell upon those that were there, and broke their ranks, and drove them into the middle, and forced

them to run away, and pursued them as far as to a mountain called Aza: but when those of the left wing saw

that the right wing was put to flight, they encompassed Judas, and pursued him, and came behind him, and

took him into the middle of their army; so being not able to fly, but encompassed round about with enemies,

he stood still, and he and those that were with him fought; and when he had slain a great many of those that

came against him, he at last was himself wounded, and fell and gave up the ghost, and died in a way like to

his former famous actions. When Judas was dead, those that were with him had no one whom they could

regard [as their commander]; but when they saw themselves deprived of such a general, they fled. But Simon

and Jonathan, Judas's brethren, received his dead body by a treaty from the enemy, and carried it to the

village of Modin, where their father had been buried, and there buried him; while the multitude lamented him

many days, and performed the usual solemn rites of a funeral to him. And this was the end that Judas came

to. He had been a man of valor and a great warrior, and mindful of the commands of their father Matrathins;

and had undergone all difficulties, both in doing and suffering, for the liberty of his countrymen. And when

his character was so excellent [while he was alive], he left behind him a glorious reputation and memorial, by

gaining freedom for his nation, and delivering them from slavery under the Macedonians. And when he had

How Jonathan Took The Government After His Brother Judas; And How He, Together With His Brother

1. By what means the nation of the Jews recovered their freedom when they had been brought into slavery by

the Macedonians, and what struggles, and how great battles, Judas, the general of their army, ran through, till

he was slain as he was fighting for them, hath been related in the foregoing book; but after he was dead, all

the wicked, and those that transgressed the laws of their forefathers, sprang up again in Judea, and grew upon

them, and distressed them on every side. A famine also assisted their wickedness, and afflicted the country,

till not a few, who by reason of their want of necessaries, and because they were not able to bear up against

the miseries that both the famine and their enemies brought upon them, deserted their country, and went to

the Macedonians. And now Bacchides gathered those Jews together who had apostatized from the

accustomed way of living of their forefathers, and chose to live like their neighbors, and committed the care

of the country to them, who also caught the friends of Judas, and those of his party, and delivered them up to

Bacchides, who when he had, in the first place, tortured and tormented them at his pleasure, he, by that

means, at length killed them. And when this calamity of the Jews was become so great, as they had never had

experience of the like since their return out of Babylon, those that remained of the companions of Judas,

seeing that the nation was ready to be destroyed after a miserable manner, came to his brother Jonathan, and

desired him that he would imitate his brother, and that care which he took of his countrymen, for whose

liberty in general he died also; and that he would not permit the nation to be without a governor, especially in

those destructive circumstances wherein it now was. And where Jonathan said that he was ready to die for

them, and esteemed no inferior to his brother, he was appointed to be the general of the Jewish army.

2. When Bacchides heard this, and was afraid that Jonathan might be very troublesome to the king and the

Macedonians, as Judas had been before him, he sought how he might slay him by treachery. But this

intention of his was not unknown to Jonathan, nor to his brother Simon; but when these two were apprized of

it, they took all their companions, and presently fled into that wilderness which was nearest to the city; and

when they were come to a lake called Asphar, they abode there. But when Bacchides was sensible that they

were in a low state, and were in that place, he hasted to fall upon them with all his forces, and pitching his

camp beyond Jordan, he recruited his army. But when Jonathan knew that Bacchides Was coming upon him,

he sent his brother John, who was also called Gaddis, to the Nabatean Arabs, that he might lodge his baggage

with them until the battle with Bacchides should be over, for they were the Jews' friends. And the sons of

Ambri laid an ambush for John from the city Medaba, and seized upon him, and upon those that were with

him, and plundered all that they had with them. They also slew John, and all his companions. However, they

were sufficiently punished for what they now did by John's brethren, as we shall relate presently.

3. But when Bacchides knew that Jonathan had pitched his camp among the lakes of Jordan, he observed

when their sabbath day came, and then assaulted him, [as supposing that he would not fight because of the

law for resting on that day]: but he exhorted his companions [to fight]; and told them that their lives were at

stake, since they were encompassed by the river, and by their enemies, and had no way to escape, for that

their enemies pressed upon them from before, and the river was behind them. So after he had prayed to God

to give them the victory, he joined battle with the enemy, of whom he overthrew many; and as he saw

Bacchides coming up boldly to him, he stretched out his right hand to smite him; but the other foreseeing and

avoiding the stroke, Jonathan with his companions leaped into the river, and swam over it, and by that means

escaped beyond Jordan while the enemies did not pass over that river; but Bacchides returned presently to the

citadel at Jerusalem, having lost about two thousand of his army. He also fortified many cities of Judea,

whose walls had been demolished; Jericho, and Emmaus, and Betboron, and Bethel, and Tinma, and

Pharatho, and Tecoa, and Gazara, and built towers in every one of these cities, and encompassed them with

strong walls, that were very large also, and put garrisons into them, that they might issue out of them, and do

mischief to the Jews. He also fortified the citadel at Jerusalem more than all the rest. Moreover, he took the

sons of the principal Jews as pledges, and hut them up in the citadel, and in that manner guarded it.

4. About the same time one came to Jonathan, and to his brother Simon, and told them that the sons of Ambri

were celebrating a marriage, and bringing the bride from the city Gabatha, who was the daughter of one of

the illustrious men among the Arabians, and that the damsel was to be conducted with pomp, and splendor,

and much riches: so Jonathan and Simon thinking this appeared to be the fittest time for them to avenge the

death of their brother, and that they had forces sufficient for receiving satisfaction from them for his death,

they made haste to Medaba, and lay in wait among the mountains for the coming of their enemies; and as

soon as they saw them conducting the virgin, and her bridegroom, and such a great company of their friends

with them as was to be expected at this wedding, they sallied out of their ambush, and slew them all, and took

their ornaments, and all the prey that then followed them, and so returned, and received this satisfaction for

their brother John from the sons of Ambri; for as well those sons themselves, as their friends, and wives, and

5. However, Simon and Jonathan returned to the lakes of the river, and abode there. But Bacchides, when he

had secured all Judea with his garrisons, returned to the king; and then it was that the affairs of Judea were

quiet for two years. But when the deserters and the wicked saw that Jonathan and those that were with him

lived in the country very quietly, by reason of the peace, they sent to king Demetrius, and excited him to send

Bacchides to seize upon Jonathan, which they said was to be done without any trouble, and in one night's

time; and that if they fell upon them before they were aware, they might slay them all. So the king sent

Bacchides, who, when he was come into Judea, wrote to all his friends, both Jews and auxiliaries, that they

should seize upon Jonathan, and bring him to him; and when, upon all their endeavors, they were not able to

seize upon Jonathan, for he was sensible of the snares they laid for him, and very carefully guarded against

them, Bacchides was angry at these deserters, as having imposed upon him, and upon the king, and slew fifty

of their leaders: whereupon Jonathan, with his brother, and those that were with him, retired to Bethagla, a

village that lay in the wilderness, out of his fear of Bacchides. He also built towers in it, and encompassed it

with walls, and took care that it should be safely guarded. Upon the hearing of which Bacchides led his own

army along with him, and besides took his Jewish auxiliaries, and came against Jonathan, and made an

assault upon his fortifications, and besieged him many days; but Jonathan did not abate of his courage at the

zeal Bacchides used in the siege, but courageously opposed him. And while he left his brother Simon in the

city to fight with Bacchides, he went privately out himself into the country, and got a great body of men

together of his own party, and fell upon Bacchides's camp in the night time, and destroyed a great many of

them. His brother Simon knew also of this his falling upon them, because he perceived that the enemies were

slain by him; so he sallied out upon them, and burnt the engines which the Macedonians used, and made a

great slaughter of them. And when Bacchides saw himself encompassed with enemies, and some of them

before and some behind him, he fell into despair and trouble of mind, as confounded at the unexpected ill

success of this siege. However, he vented his displeasure at these misfortunes upon those deserters who sent

for him from the king, as having deluded him. So he had a mind to finish this siege after a decent manner, if it

6. When Jonathan understood these his intentions, he sent ambassadors to him about a league of friendship

and mutual assistance, and that they might restore those they had taken captive on both sides. So Bacchides

thought this a pretty decent way of retiring home, and made a league of friendship with Jonathan, when they

sware that they would not any more make war one against another. Accordingly, he restored the captives, and

took his own men with him, and returned to the king at Antioch; and after this his departure, he never came

into Judea again. Then did Jonathan take the opportunity of this quiet state of things, and went and lived in

the city Michmash; and there governed the multitude, and punished the wicked and ungodly, and by that

How Alexander [Bala] In His War With Demetrius, Granted Jonathan Many Advantages And Appointed Him

To Be High Priest And Persuaded Him To Assist Him Although Demetrius Promised Him Greater

1. Now in the hundred and sixtieth year, it fell out that Alexander, the son of Antiochus Epiphanes, (1) came

up into Syria, and took Ptolemais the soldiers within having betrayed it to him; for they were at enmity with

Demetrius, on account of his insolence and difficulty of access; for he shut himself up in a palace of his that

had four towers which he had built himself, not far from Antioch and admitted nobody. He was withal

slothful and negligent about the public affairs, whereby the hatred of his subjects was the more kindled

against him, as we have elsewhere already related. When therefore Demetrius heard that Alexander was in

Ptolemais, he took his whole army, and led it against him; he also sent ambassadors to Jonathan about a

league of mutual assistance and friendship, for he resolved to be beforehand with Alexander, lest the other

should treat with him first, and gain assistance from him; and this he did out of the fear he had lest Jonathan

should remember how ill Demetrius had formerly treated him, and should join with him in this war against

him. He therefore gave orders that Jonathan should be allowed to raise an army, and should get armor made,

and should receive back those hostages of the Jewish nation whom Baechides had shut up in the citadel of

Jerusalem. When this good fortune had befallen Jonathan, by the concession of Demetrius, he came to

Jerusalem, and read the king's letter in the audience of the people, and of those that kept the citadel. When

these were read, these wicked men and deserters, who were in the citadel, were greatly afraid, upon the king's

permission to Jonathan to raise an army, and to receive back the hostages. So he delivered every one of them

to his own parents. And thus did Jonathan make his abode at Jerusalem, renewing the city to a better state,

and reforming the buildings as he pleased; for he gave orders that the walls of the city should be rebuilt with

square stones, that it might be more secure from their enemies. And when those that kept the garrisons that

were in Judea saw this, they all left them, and fled to Antioch, excepting those that were in the city Bethsura,

and those that were in the citadel of Jerusalem, for the greater part of these was of the wicked Jews and

2. When Alexander knew what promises Demetrius had made Jonathan, and withal knew his courage, and

what great things he had done when he fought the Macedonians, and besides what hardships he had

undergone by the means of Demetrius, and of Bacchides, the general of Demetrius's army, he told his friends

that he could not at present find any one else that might afford him better assistance than Jonathan, who was

both courageous against his enemies, and had a particular hatred against Demetrius, as having both suffered

many hard things from him, and acted many hard things against him. If therefore they were of opinion that

they should make him their friend against Demetrius, it was more for their advantage to invite him to assist

them now than at another time. It being therefore determined by him and his friends to send to Jonathan, he

wrote to him this epistle: "King Alexander to his brother Jonathan, sendeth greeting. We have long ago heard

of thy courage and thy fidelity, and for that reason have sent to thee, to make with thee a league of friendship

and mutual assistance. We therefore do ordain thee this day the high priest of the Jews, and that thou beest

called my friend. I have also sent thee, as presents, a purple robe and a golden crown, and desire that, now

3. When Jonathan had received this letter, he put on the pontifical robe at the time of the feast of tabernacles,

(2) four years after the death of his brother Judas, for at that time no high priest had been made. So he raised

great forces, and had abundance of armor got ready. This greatly grieved Demetrius when he heard of it, and

made him blame himself for his slowness, that he had not prevented Alexander, and got the goodwill of

Jonathan, but had given him time so to do. However, he also himself wrote a letter to Jonathan, and to the

people, the contents whereof are these: "King Demetrius to Jonathan, and to the nation of the Jews, sendeth

greeting. Since you have preserved your friendship for us, and when you have been tempted by our enemies,

you have not joined yourselves to them, I both commend you for this your fidelity, and exhort you to

continue in the same disposition, for which you shall be repaid, and receive rewards from us; for I will free

you from the greatest part of the tributes and taxes which you formerly paid to the kings my predecessors,

and to myself; and I do now set you free from those tributes which you have ever paid; and besides, I forgive

you the tax upon salt, and the value of the crowns which you used to offer to me (3) and instead of the third

part of the fruits [of the field], and the half of the fruits of the trees, I relinquish my part of them from this

day: and as to the pollmoney, which ought to be given me for every head of the inhabitants of Judea, and of

the three toparchies that adjoin to Judea, Samaria, and Galilee, and Peres, that I relinquish to you for this

time, and for all time to come. I will also that the city of Jerusalem be holy and inviolable, and free from the

tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit

Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity

and goodwill to himself, that they may keep it for us. I also make free all those Jews who have been made

captives and slaves in my kingdom. I also give order that the beasts of the Jews be not pressed for our

service; and let their sabbaths, and all their festivals, and three days before each of them, be free from any

imposition. In the same manner, I set free the Jews that are inhabitants of my kingdom, and order that no

injury be done them. I also give leave to such of them as are willing to list themselves in my army, that they

may do it, and those as far as thirty thousand; which Jewish soldiers, wheresoever they go, shall have the

same pay that my own army hath; and some of them I will place in my garrisons, and some as guards about

mine own body, and as rulers over those that are in my court. I give them leave also to use the laws of their

forefathers, and to observe them; and I will that they have power over the three toparchies that are added to

Judea; and it shall be in the power of the high priest to take care that no one Jew shall have any other temple

for worship but only that at Jerusalem. I bequeath also, out of my own revenues, yearly, for the expenses

about the sacrifices, one hundred and fifty thousand [drachmae]; and what money is to spare, I will that it

shall be your own. I also release to you those ten thousand drachmae which the kings received from the

temple, because they appertain to the priests that minister in that temple. And whosoever shall fly to the

temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other

account, let them be set free, and let their goods be in safety. I also give you leave to repair and rebuild your

temple, and that all be done at my expenses. I also allow you to build the walls of your city, and to erect high

towers, and that they be erected at my charge. And if there be any fortified town that would be convenient for

4. This was what Demetrius promised and granted to the Jews by this letter. But king Alexander raised a great

army of mercenary soldiers, and of those that deserted to him out of Syria, and made an expedition against

Demetrius. And when it was come to a battle, the left wing of Demetrius put those who opposed them to

flight, and pursued them a great way, and slew many of them, and spoiled their camp; but the right wing,

where Demetrius happened to be, was beaten; and as for all the rest, they ran away. But Demetrius fought

courageously, and slew a great many of the enemy; but as he was in the pursuit of the rest, his horse carried

him into a deep bog, where it was hard to get out, and there it happened, that upon his horse's falling down,

he could not escape being killed; for when his enemies saw what had befallen him, they returned back, and

encompassed Demetrius round, and they all threw their darts at him; but he, being now on foot, fought

bravely. But at length he received so many wounds, that he was not able to bear up any longer, but fell. And

this is the end that Demetrius came to, when he had reigned eleven years, (4) as we have elsewhere related.

The Friendship That Was Between Onias And Ptolemy Philometor; And How Onias Built A Temple In

1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king

Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw

that Judea was oppressed by the Macedonians and their kings, out of a desire to purchase to himself a

memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them

that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of

their own stock. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah,

who lived above six hundred years before, and foretold that there certainly was to be a temple built to

Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the

following epistle to Ptolemy and Cleopatra: "Having done many and great things for you in the affairs of the

war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to

Leontopolis, and to other places of your nation, where I found that the greatest part of your people had

temples in an improper manner, and that on this account they bare illwill one against another, which

happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about

Divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place

is full of materials of several sorts, and replenished with sacred animals; I desire therefore that you will grant

me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple

to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the

benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither

they may come and meet together in mutual harmony one with another, and he subservient to thy advantages;

for the prophet Isaiah foretold that "there should be an altar in Egypt to the Lord God; (5) and many other

2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister

and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the

transgression of the law upon the head of Onias. And this was their reply: "King Ptolemy and queen

Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to

purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from

the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a

temple erected in a place so unclean, and so full of sacred animals. But since thou sayest that Isaiah the

prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that

3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but

smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have

been already described in my seventh book of the Wars of the Jews. However, Onias found other Jews like to

himself, together with priests and Levites, that there performed Divine service. But we have said enough

4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple

that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and

disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses,

the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. They

desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those

with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and

Andronicus, the son of Messalamus, for the people of Jerusalem; and they took an oath by God and the king

to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should

find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several

of his friends into the council, and sat down, in order to hear what the pleaders said. Now the Jews that were

at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem;

for they took it very ill that any should take away the reputation of that temple, which was so ancient and so

celebrated all over the habitable earth. Now when Sabbeus and Tlteodosius had given leave to Andronicus to

speak first, he began to demonstrate out of the law, and out of the successions of the high priests, how they

every one in succession from his father had received that dignity, and ruled over the temple; and how all the

kings of Asia had honored that temple with their donations, and with the most splendid gifts dedicated

thereto. But as for that at Gerizzm, he made no account of it, and regarded it as if it had never had a being. By

this speech, and other arguments, Andronicus persuaded the king to determine that the temple at Jerusalem

was built according to the laws of Moses, (6) and to put Sabbeus and Theodosius to death. And these were

the events that befell the Jews at Alexandria in the days of Ptolemy Philometor.

How Alexander Honored Jonathan After An Extraordinary Manner; And How Demetrius, The Son Of

1. Demetrius being thus slain in battle, as we have above related, Alexander took the kingdom of Syria; and

wrote to Ptolemy Philometor, and desired his daughter in marriage; and said it was but just that he should be

joined an affinity to one that had now received the principality of his forefathers, and had been promoted to it

by God's providence, and had conquered Demetrius, and that was on other accounts not unworthy of being

related to him. Ptolemy received this proposal of marriage gladly; and wrote him an answer, saluting him on

account of his having received the principality of his forefathers; and promising him that he would give him

his daughter in marriage; and assured him that he was coming to meet him at Ptolemais, and desired that he

would there meet him, for that he would accompany her from Egypt so far, and would there marry his child

to him. When Ptolemy had written thus, he came suddenly to Ptolemais, and brought his daughter Cleopatra

along with him; and as he found Alexander there before him, as he desired him to come, he gave him his

child in marriage, and for her portion gave her as much silver and gold as became such a king to give.

2. When the wedding was over, Alexander wrote to Jonathan the high priest, and desired him to come to

Ptolemais. So when he came to these kings, and had made them magnificent presents, he was honored by

them both. Alexander compelled him also to put off his own garment, and to take a purple garment, and made

him sit with him in his throne; and commanded his captains that they should go with him into the middle of

the city, and proclaim, that it was not permitted to any one to speak against him, or to give him any

disturbance. And when the captains had thus done, those that were prepared to accuse Jonathan, and who

bore him illwill, when they saw the honor that was done him by proclamation, and that by the king's order,

ran away, and were afraid lest some mischief should befall them. Nay, king Alexander was so very kind to

3. But then, upon the hundred and sixtyfifth year, Demetrius, the son of Demetrius, came from Crete with a

great number of mercenary soldiers, which Lasthenes, the Cretian, brought him, and sailed to Cilicia. This

thing cast Alexander into great concern and disorder when he heard it; so he made haste immediately out of

Phoenicia, and came to Antioch, that he might put matters in a safe posture there before Demetrius should

come. He also left Apollonius Daus (7) governor of Celesyria, who coming to Jamnia with a great army, sent

to Jonathan the high priest, and told him that it was not right that he alone should live at rest, and with

authority, and not be subject to the king; that this thing had made him a reproach among all men, that he had

not yet made him subject to the king. "Do not thou therefore deceive thyself, and sit still among the

mountains, and pretend to have forces with thee; but if thou hast any dependence on thy strength, come down

into the plain, and let our armies be compared together, and the event of the battle will demonstrate which of

us is the most courageous. However, take notice, that the most valiant men of every city are in my army, and

that these are the very men who have always beaten thy progenitors; but let us have the battle in such a place

of the country where we may fight with weapons, and not with stones, and where there may be no place

4. With this Jonathan was irritated; and choosing himself out ten thousand of his soldiers, he went out of

Jerusalem in haste, with his brother Simon, and came to Joppa, and pitched his camp on the outside of the

city, because the people of Joppa had shut their gates against him, for they had a garrison in the city put there

by Apollonius. But when Jonathan was preparing to besiege them, they were afraid he would take them by

force, and so they opened the gates to him. But Apollonius, when he heard that Joppa was taken by Jonathan,

took three thousand horsemen, and eight thousand footmen and came to Ashdod; and removing thence, he

made his journey silently and slowly, and going up to Joppa, he made as if he was retiring from the place, and

so drew Jonathan into the plain, as valuing himself highly upon his horsemen, and having his hopes of victory

principally in them. However, Jonathan sallied out, and pursued Apollonius to Ashdod; but as soon as

Apollonius perceived that his enemy was in the plain, he came back and gave him battle. But Apollonius had

laid a thousand horsemen in ambush in a valley, that they might be seen by their enemies as behind them;

which when Jonathan perceived, he was under no consternation, but ordering his army to stand in a square

battlearray, he gave them a charge to fall on the enemy on both sides, and set them to face those that

attacked them both before and behind; and while the fight lasted till the evening, he gave part of his forces to

his brother Simon, and ordered him to attack the enemies; but for himself, he charged those that were with

him to cover themselves with their armor, and receive the darts of the horsemen, who did as they were

commanded; so that the enemy's horsemen, while they threw their darts till they had no more left, did them

no harm, for the darts that were thrown did not enter into their bodies, being thrown upon the shields that

were united and conjoined together, the closeness of which easily overcame the force of the darts, and they

flew about without any effect. But when the enemy grew remiss in throwing their darts from morning till late

at night, Simon perceived their weariness, and fell upon the body of men before him; and because his soldiers

showed great alacrity, he put the enemy to flight. And when the horsemen saw that the footmen ran away,

neither did they stay themselves, but they being very weary, by the duration of the fight till the evening, and

their hope from the footmen being quite gone, they basely ran away, and in great confusion also, till they

were separated one from another, and scattered over all the plain. Upon which Jonathan pursued them as far

as Ashdod, and slew a great many of them, and compelled the rest, in despair of escaping, to fly to the temple

of Dagon, which was at Ashdod; but Jonathan took the city on the first onset, and burnt it, and the villages

about it; nor did he abstain from the temple of Dagon itself, but burnt it also, and destroyed those that had

fled to it. Now the entire multitude of the enemies that fell in the battle, and were consumed in the temple,

were eight thousand. When Jonathan therefore had overcome so great an army, he removed from Ashdod,

and came to Askelon; and when he had pitched his camp without the city, the people of Askelon came out

and met him, bringing him hospitable presents, and honoring him; so he accepted of their kind intentions, and

returned thence to Jerusalem with a great deal of prey, which he brought thence when he conquered his

enemies. But when Alexander heard that Apollonius, the general of his army, was beaten, he pretended to be

glad of it, because he had fought with Jonathan his friend and ally against his directions. Accordingly, he sent

to Jonathan, and gave testimony to his worth; and gave him honorary rewards, as a golden button, (8) which

it is the custom to give the king's kinsmen, and allowed him Ekron and its toparchy for his own inheritance.

5. About this time it was that king Ptolemy, who was called Philometor, led an army, part by the sea, and part

by land, and came to Syria, to the assistance of Alexander, who was his soninlaw; and accordingly all the

cities received him willingly, as Alexander had commanded them to do, and conducted him as far as Ashdod;

where they all made loud complaints about the temple of Dagon, which was burnt, and accused Jonathan of

having laid it waste, and destroyed the country adjoining with fire, and slain a great number of them. Ptolemy

heard these accusations, but said nothing. Jonathan also went to meet Ptolemy as far as Joppa, and obtained

from him hospitable presents, and those glorious in their kinds, with all the marks of honor; and when he had

conducted him as far as the river called Eleutherus, he returned again to Jerusalem.

6. But as Ptolemy was at Ptolemais, he was very near to a most unexpected destruction; for a treacherous

design was laid for his life by Alexander, by the means of Ammonius, who was his friend; and as the

treachery was very plain, Ptolemy wrote to Alexander, and required of him that he should bring Ammonius to

condign punishment, informing him what snares had been laid for him by Ammonius, and desiring that he

might he accordingly punished for it. But when Alexander did not comply with his demands, he perceived

that it was he himself who laid the design, and was very angry at him. Alexander had also formerly been on

very ill terms with the people of Antioch, for they had suffered very much by his means; yet did Ammonius

at length undergo the punishment his insolent crimes had deserved, for he was killed in an opprobrious

manner, like a woman, while he endeavored to conceal himself in a feminine habit, as we have elsewhere

7. Hereupon Ptolemy blamed himself for having given his daughter in marriage to Alexander, and for the

league he had made with him to assist him against Demetrius; so he dissolved his relation to him, and took

his daughter away from him, and immediately sent to Demetrius, and offered to make a league of mutual

assistance and friendship with him, and agreed with him to give him his daughter in marriage, and to restore

him to the principality of his fathers. Demetrius was well pleased with this embassage, and accepted of his

assistance, and of the marriage of his daughter. But Ptolemy had still one more hard task to do, and that was

to persuade the people of Antioch to receive Demetrius, because they were greatly displeased at him, on

account of the injuries his father Demetrius had done them; yet did he bring this about; for as the people of

Antioch hated Alexander on Ammonius's account, as we have shown already, they were easily prevailed with

to cast him out of Antioch; who, thus expelled out of Antioch, came into Cilicia. Ptolemy came then to

Antioch, and was made king by its inhabitants, and by the army; so that he was forced to put on two diadems,

the one of Asia, the other of Egypt: but being naturally a good and a righteous man, and not desirous of what

belonged to others, and besides these dispositions, being also a wise man in reasoning about futurities, he

determined to avoid the envy of the Romans; so he called the people of Antioch together to an assembly, and

persuaded them to receive Demetrius; and assured them that he would not be mindful of what they did to his

father in case he should he now obliged by them; and he undertook that he would himself be a good monitor

and governor to him, and promised that he would not permit him to attempt any bad actions; but that, for his

own part, he was contented with the kingdom of Egypt. By which discourse he persuaded the people of

8. But now Alexander made haste with a numerous and great army, and came out of Cilicia into Syria, and

burnt the country belonging to Antioch, and pillaged it; whereupon Ptolemy, and his soninlaw Demetrius,

brought their army against him, (for he had already given him his daughter in marriage,) and beat Alexander,

and put him to flight; and accordingly he fled into Arabia. Now it happened in the time of the battle that

Ptolemy' horse, upon hearing the noise of an elephant, cast him off his back, and threw him on the ground;

upon the sight of which accident, his enemies fell upon him, and gave him many wounds upon his head, and

brought him into danger of death; for when his guards caught him up, he was so very ill, that for four days'

time he was not able either to understand or to speak. However, Zabdiel, a prince among the Arabians, cut off

Alexander's head, and sent it to Ptolemy, who recovering of his wounds, and returning to his understanding,

on the fifth day, heard at once a most agreeable hearing, and saw a most agreeable sight, which were the

death and the head of Alexander; yet a little after this his joy for the death of Alexander, with which he was

so greatly satisfied, he also departed this life. Now Alexander, who was called Balas, reigned over Asia five

9. But when Demetrius, who was styled Nicator, (9) had taken the kingdom, he was so wicked as to treat

Ptolemy's soldiers very hardly, neither remembering the league of mutual assistance that was between them,

nor that he was his soninlaw and kinsman, by Cleopatra's marriage to him; so the soldiers fled from his

wicked treatment to Alexandria; but Demetrius kept his elephants. But Jonathan the high priest levied an

army out of all Judea, and attacked the citadel at Jerusalem, and besieged it. It was held by a garrison of

Macedonians, and by some of those wicked men who had deserted the customs of their forefathers. These

men at first despised the attempts of Jonathan for taking the place, as depending on its strength; but some of

those wicked men went out by night, and came to Demetrius, and informed him that the citadel was besieged;

who was irritated with what he heard, and took his army, and came from Antioch, against Jonathan. And

when he was at Antioch, he wrote to him, and commanded him to come to him quickly to Ptolemais: upon

which Jonathan did not intermit the siege of the citadel, but took with him the elders of the people, and the

priests, and carried with him gold, and silver, and garments, and a great number of presents of friendship, and

came to Demetrius, and presented him with them, and thereby pacified the king's anger. So he was honored

by him, and received from him the confirmation of his high priesthood, as he had possessed it by the grants of

the kings his predecessors. And when the Jewish deserters accused him, Demetrius was so far from giving

credit to them, that when he petitioned him that he would demand no more than three hundred talents for the

tribute of all Judea, and the three toparchies of Samaria, and Perea, and Galilee, he complied with the

proposal, and gave him a letter confirming all those grants; whose contents were as follows: "King Demetrius

to Jonathan his brother, and to the nation of the Jews, sendeth greeting. We have sent you a copy of that

epistle which we have written to Lasthones our kinsman, that you may know its contents. "King Demetrus to

Lasthenes our father, sendeth greeting. I have determined to return thanks, and to show favor to the nation of

the Jews, which hath observed the rules of justice in our concerns. Accordingly, I remit to them the three

prefectures, Apherims, and Lydda, and Ramatha, which have been added to Judea out of Samaria, with their

appurtenances; as also what the kings my predecessors received from those that offered sacrifices in

Jerusalem, and what are due from the fruits of the earth, and of the trees, and what else belongs to us; with the

saltpits, and the crowns that used to be presented to us. Nor shall they be compelled to pay any of those

taxes from this time to all futurity. Take care therefore that a copy of this epistle be taken, and given to

Jonathan, and be set up in an eminent place of their holy temple.'" And these were the contents of this

writing. And now when Demetrius saw that there was peace every where, and that there was no danger, nor

fear of war, he disbanded the greatest part of his army, and diminished their pay, and even retained in pay no

others than such foreigners as came up with him from Crete, and from the other islands. However, this

procured him illwill and hatred from the soldiers; on whom he bestowed nothing from this time, while the

kings before him used to pay them in time of peace as they did before, that they might have their goodwill,

and that they might be very ready to undergo the difficulties of war, if any occasion should require it.

How Trypho After He Had Beaten Demetrius Delivered The Kingdom To Antiochus The Son Of Alexander,

And Gained Jonathan For His Assistant; And Concerning The Actions And Embassies Of Jonathan.

1. Now there was a certain commander of Alexander's forces, an Apanemian by birth, whose name was

Diodotus, and was also called Trypho, took notice the illwill of the soldiers bare to Demetrius, and went to

Malchus the Arabian, who brought up Antiochus, the son of Alexander, and told him what illwill the army

bare Demetrius, and persuaded him to give him Antiochus, because he would make him king, and recover to

him the kingdom of his father. Malchus at the first opposed him in this attempt, because he could not believe

him; but when Trypho lay hard at him for a long time, he overpersuaded him to comply with Trypho's

2. But Jonathan the high priest, being desirous to get clear of those that were in the citadel of Jerusalem, and

of the Jewish deserters, and wicked men, as well as of those in all the garrisons in the country, sent presents

and ambassadors to Demetrius, and entreated him to take away his soldiers out of the strong holds of Judea.

Demetrius made answer, that after the war, which he was now deeply engaged in, was over, he would not

only grant him that, but greater things than that also; and he desired he would send him some assistance, and

informed him that his army had deserted him. So Jonathan chose out three thousand of his soldiers, and sent

3. Now the people of Antioch hated Demetrius, both on account of what mischief he had himself done them,

and because they were his enemies also on account of his father Demetrius, who had greatly abused them; so

they watched some opportunity which they might lay hold on to fall upon him. And when they were informed

of the assistance that was coming to Demetrius from Jonathan, and considered at the same time that he would

raise a numerous army, unless they prevented him, and seized upon him, they took their weapons

immediately, and encompassed his palace in the way of a siege, and seizing upon all the ways of getting out,

they sought to subdue their king. And when he saw that the people of Antioch were become his bitter

enemies and that they were thus in arms, he took the mercenary soldiers which he had with them, and those

Jews who were sent by Jonathan, and assaulted the Antiochians; but he was overpowered by them, for they

were many ten thousands, and was beaten. But when the Jews saw that the Antiochians were superior, they

went up to the top of the palace, and shot at them from thence; and because they were so remote from them

by their height, that they suffered nothing on their side, but did great execution on the others, as fighting from

such an elevation, they drove them out of the adjoining houses, and immediately set them on fire, whereupon

the flame spread itself over the whole city, and burnt it all down. This happened by reason of the closeness of

the houses, and because they were generally built of wood. So the Antioehians, when they were not able to

help themselves, nor to stop the fire, were put to flight. And as the Jews leaped from the top of one house to

the top of another, and pursued them after that manner, it thence happened that the pursuit was so very

surprising. But when the king saw that the Antiochians were were busy in saving their children and their

wives, and so did not fight any longer, he fell upon them in the narrow passages, and fought them, and slew a

great many of them, till at last they were forced to throw down their arms, and to deliver themselves up to

Demetrius. So he forgave them this their insolent behavior, and put an end to the sedition; and when he had

given rewards to the Jews out of the rich spoils he had gotten, and had returned them thanks, as the cause of

his victory, he sent them away to Jerusalem to Jonathan, with an ample testimony of the assistance they had

afforded him. Yet did he prove an ill man to Jonathan afterward, and broke the promises he had made; and he

threatened that he would make war upon him, unless he would pay all that tribute which the Jewish nation

owed to the first kings [of Syria]. And this he had done, if Trypho had not hindered him, and diverted his

preparations against Jonathan to a concern for his own preservation; for he now returned out of Arabia into

Syria, with the child Antiochus, for he was yet in age but a youth, and put the diadem on his head; and as the

whole forces that had left Demetrius, because they had no pay, came to his assistance, he made war upon

Demetrius, and joining battle with him, overcame him in the fight, and took from him both his elephants and

4. Demetrius, upon this defeat, retired into Cilicia; but the child Antiochus sent ambassadors and an epistle to

Jonathan, and made him his friend and confederate, and confirmed to him the high priesthood, and yielded up

to him the four prefectures which had been added to Judea. Moreover, he sent him vessels and cups of gold,

and a purple garment, and gave him leave to use them. He also presented him with a golden button, and

styled him one of his principal friends, and appointed his brother Simon to be the general over the forces,

from the Ladder of Tyre unto Egypt. So Jonathan was so pleased with these grants made him by Antiochus,

that he sent ambassadors to him and to Trypho, and professed himself to be their friend and confederate, and

said he would join with him in a war against Demetrius, informing him that he had made no proper returns

for the kindness he had done him; for that when he had received many marks of kindness from him, when he

stood in great need of them, he, for such good turns, had requited him with further injuries.

5. So Antiochus gave Jonathan leave to raise himself a numerous army out of Syria and Phoenicia and to

make war against Demetrius's generals; whereupon he went in haste to the several cities which received him

splendidly indeed, but put no forces into his hands. And when he was come from thence to Askelon, the

inhabitants of Askelon came and brought him presents, and met him in a splendid manner. He exhorted them,

and every one of the cities of Celesyria, to forsake Demetrius, and to join with Antiochus; and, in assisting

him, to endeavor to punish Demetrius for what offenses he had been guilty of against themselves; and told

them there were many reasons for that their procedure, if they had a mind so to do. And when he had

persuaded those cities to promise their assistance to Antiochus, he came to Gaza, in order to induce them also

to be friends to Antiochus; but he found the inhabitants of Gaza much more alienated from him than he

expected, for they had shut their gates against him; and although they had deserted Demetrius, they had not

resolved to join themselves to Antiochus. This provoked Jonathan to besiege them, and to harass their

country; for as he set a part of his army round about Gaza itself, so with the rest he overran their land, and

spoiled it, and burnt what was in it. When the of Gaza saw themselves in this state of affliction, and that no

assistance came to them from Demetrius, that what distressed them was at hand, but what should profit them

was still at a great distance, and it was uncertain whether it would come at all or not, they thought it would he

prudent conduct to leave off any longer continuance with them, and to cultivate friendship with the other; so

they sent to Jonathan, and professed they would be his friends, and afford him assistance: for such is the

temper of men, that before they have had the trial of great afflictions, they do not understand what is for their

advantage; but when they find themselves under such afflictions, they then change their minds, and what it

had been better for them to have done before they had been at all damaged, they choose to do, but not till

after they have suffered such damages. However, he made a league of friendship with them, and took from

them hostages for their performance of it, and sent these hostages to Jerusalem, while he went himself over

6. But when he heard that the generals of Demetrius's forces were come to the city Cadesh with a numerous

army, (the place lies between the land of the Tyrians and Galilee,)for they supposed they should hereby draw

him out of Syria, in order to preserve Galilee, and that he would not overlook the Galileans, who were his

own people, when war was made upon them, he went to meet them, having left Simon in Judea, who raised

as great an army as he was able out of the country, and then sat down before Bethsura, and besieged it, that

being the strongest place in all Judea; and a garrison of Demetrius's kept it, as we have already related. But as

Simon was raising banks, and bringing his engines of war against Bethsura, and was very earnest about the

siege of it, the garrison was afraid lest the place should be taken of Simon by force, and they put to the sword;

so they sent to Simon, and desired the security of his oath, that they should come to no harm from him, and

that they would leave the place, and go away to Demetrius. Accordingly he gave them his oath, and ejected

7. But Jonathan removed out of Galilee, and from the waters which are called Gennesar, for there he was

before encamped, and came into the plain that is called Asor, without knowing that the enemy was there.

When therefore Demetrius's men knew a day beforehand that Jonathan was coming against them, they laid an

ambush in the mountain, who were to assault him on the sudden, while they themselves met him with an

army in the plain; which army, when Jonathan saw ready to engage him, he also got ready his own soldiers

for the battle as well as he was able; but those that were laid in ambush by Demetrius's generals being behind

them, the Jews were afraid lest they should be caught in the midst between two bodies, and perish; so they

ran away in haste, and indeed all the rest left Jonathan; but a few there were, in number about fifty, who staid

with him, and with them Mattathias, the son of Absalom, and Judas, the son of Chapseus, who were

commanders of the whole army. These marched boldly, and like men desperate, against the enemy, and so

pushed them, that by their courage they daunted them, and with their weapons in their hands they put them to

flight. And when those soldiers of Jonathan that had retired saw the enemy giving way, they got together after

their flight, and pursued them with great violence; and this did they as far as Cadesh, where the camp of the

8. Jonathan having thus gotten a glorious victory, and slain two thousand of the enemy, returned to

Jerusalem. So when he saw that all his affairs prospered according to his mind, by the providence of God, he

sent ambassadors to the Romans, being desirous of renewing that friendship which their nation had with them

formerly. He enjoined the same ambassadors, that, as they came back, they should go to the Spartans, and put

them in mind of their friendship and kindred. So when the ambassadors came to Rome, they went into their

senate, and said what they were commanded by Jonathan the high priest to say, how he had sent them to

confirm their friendship. The senate then confirmed what had been formerly decreed concerning their

friendship with the Jews, and gave them letters to carry to all the kings of Asia and Europe, and to the

governors of the cities, that they might safely conduct them to their own country. Accordingly, as they

returned, they came to Sparta, and delivered the epistle which they had received of Jonathan to them; a copy

of which here follows: "Jonathan the high priest of the Jewish nation, and the senate, and body of the people

of the Jews, to the ephori, and senate, and people of the Lacedemonians, send greeting. If you be well, and

both your public and private affairs be agreeable to your mind, it is according to our wishes. We are well also.

When in former times an epistle was brought to Onias, who was then our high priest, from Areus, who at that

time was your king, by Demoteles, concerning the kindred that was between us and you, a copy of which is

here subjoined, we both joyfully received the epistle, and were well pleased with Demoteles and Areus,

although we did not need such a demonstration, because we were satisfied about it from the sacred writings

(10) yet did not we think fit first to begin the claim of this relation to you, lest we should seem too early in

taking to ourselves the glory which is now given us by you. It is a long time since this relation of ours to you

hath been renewed; and when we, upon holy and festival days, offer sacrifices to God, we pray to him for

your preservation and victory. As to ourselves, although we have had many wars that have compassed us

around, by reason of the covetousness of our neighbors, yet did not we determine to be troublesome either to

you, or to others that were related to us; but since we have now overcome our enemies, and have occasion to

send Numenius the son of Antiochus, and Antipater the son of Jason, who are both honorable men belonging

to our senate, to the Romans, we gave them this epistle to you also, that they might renew that friendship

which is between us. You will therefore do well yourselves to write to us, and send us an account of what you

stand in need of from us, since we are in all things disposed to act according to your desires." So the

Lacedemonians received the ambassadors kindly, and made a decree for friendship and mutual assistance,

9. At this time there were three sects among the Jews, who had different opinions concerning human actions;

the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the

Essens. Now for the Pharisees, (11) they say that some actions, but not all, are the work of fate, and some of

them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the

Essens affirm, that fate governs all things, and that nothing befalls men but what is according to its

determination. And for the Sadducees, they take away fate, and say there is no such thing, and that the events

of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we

are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given

10. But now the generals of Demetrius being willing to recover the defeat they had had, gathered a greater

army together than they had before, and came against Jonathan; but as soon as he was informed of their

coming, he went suddenly to meet them, to the country of Hamoth, for he resolved to give them no

opportunity of coming into Judea; so he pitched his camp at fifty furlongs' distance from the enemy, and sent

out spies to take a view of their camp, and after what manner they were encamped. When his spies had given

him full information, and had seized upon some of them by night, who told him the enemy would soon attack

him, he, thus apprized beforehand, provided for his security, and placed watchmen beyond his camp, and kept

all his forces armed all night; and he gave them a charge to be of good courage, and to have their minds

prepared to fight in the night time, if they should be obliged so to do, lest their enemy's designs should seem

concealed from them. But when Demetrius's commanders were informed that Jonathan knew what they

intended, their counsels were disordered, and it alarmed them to find that the enemy had discovered those

their intentions; nor did they expect to overcome them any other way, now they had failed in the snares they

had laid for them; for should they hazard an open battle, they did not think they should be a match for

Jonathan's army, so they resolved to fly; and having lighted many fires, that when the enemy saw them they

might suppose they were there still, they retired. When Jonathan came to give them battle in the morning in

their camp, and found it deserted, and understood they were fled, he pursued them; yet he could not overtake

them, for they had already passed over the river Eleutherus, and were out of danger. So when Jonathan was

returned thence, he went into Arabia, and fought against the Nabateans, and drove away a great deal of their

prey, and took [many] captives, and came to Damascus, and there sold off what he had taken. About the same

time it was that Simon his brother went over all Judea and Palestine, as far as Askelon, and fortified the

strong holds; and when he had made them very strong, both in the edifices erected, and in the garrisons

placed in them, he came to Joppa; and when he had taken it, he brought a great garrison into it, for he heard

that the people of Joppa were disposed to deliver up the city to Demetrius's generals.

11. When Simon and Jonathan had finished these affairs, they returned to Jerusalem, where Jonathan

gathered all the people together, and took counsel to restore the walls of Jerusalem, and to rebuild the wall

that encompassed the temple, which had been thrown down, and to make the places adjoining stronger by

very high towers; and besides that, to build another wall in the midst of the city, in order to exclude the

marketplace from the garrison, which was in the citadel, and by that means to hinder them from any plenty

of provisions; and moreover, to make the fortresses that were in the country much stronger and more

defensible than they were before. And when these things were approved of by the multitude, as rightly

proposed, Jonathan himself took care of the building that belonged to the city, and sent Simon away to make

the fortresses in the country more secure than formerly. But Demetrius passed over [Euphrates], and came

into Mesopotamia, as desirous to retain that country still, as well as Babylon; and when he should have

obtained the dominion of the upper provinces, to lay a foundation for recovering his entire kingdom; for those

Greeks and Macedonians who dwelt there frequently sent ambassadors to him, and promised, that if he would

come to them, they would deliver themselves up to him, and assist him in fighting against Arsaces, (12) the

king of the Parthians. So he was elevated with these hopes, and came hastily to them, as having resolved, that

if he had once overthrown the Parthians, and gotten an army of his own, he would make war against Trypho,

and eject him out of Syria; and the people of that country received him with great alacrity. So he raised

forces, with which he fought against Arsaces, and lost all his army, and was himself taken alive, as we have

How Jonathan Was Slain By Treachery; And How Thereupon The Jews Made Simon Their General And

High Priest: What Courageous Actions He Also Performed Especially Against Trypho.

1. Now when Trypho knew what had befallen Demetrius, he was no longer firm to Antiochus, but contrived

by subtlety to kill him, and then take possession of his kingdom; but the fear that he was in of Jonathan was

an obstacle to this his design, for Jonathan was a friend to Antiochus, for which cause he resolved first to take

Jonathan out of the way, and then to set about his design relating to Antiochus; but he judging it best to take

him off by deceit and treachery, came from Antioch to Bethshan, which by the Greeks is called Scythopolis,

at which place Jonathan met him with forty thousand chosen men, for he thought that he came to fight him;

but when he perceived that Jonathan was ready to fight, he attempted to gain him by presents and kind

treatment, and gave order to his captains to obey him, and by these means was desirous to give assurance of

his goodwill, and to take away all suspicions out of his mind, that so he might make him careless and

inconsiderate, and might take him when he was unguarded. He also advised him to dismiss his army, because

there was no occasion for bringing it with him when there was no war, but all was in peace. However, he

desired him to retain a few about him, and go with him to Ptolemais, for that he would deliver the city up to

him, and would bring all the fortresses that were in the country under his dominion; and he told him that he

2. Yet did not Jonathan suspect any thing at all by this his management, but believed that Trypho gave him

this advice out of kindness, and with a sincere design. Accordingly, he dismissed his army, and retained no

more than three thousand of them with him, and left two thousand in Galilee; and he himself, with one

thousand, came with Trypho to Ptolemais. But when the people of Ptolemais had shut their gates, as it had

been commanded by Trypho to do, he took Jonathan alive, and slew all that were with him. He also sent

soldiers against those two thousand that were left in Galilee, in order to destroy them; but those men having

heard the report of what had happened to Jonathan, they prevented the execution; and before those that were

sent by Trypho came, they covered themselves with their armor, and went away out of the country. Now

when those that were sent against them saw that they were ready to fight for their lives, they gave them no

3. But when the people of Jerusalem heard that Jonathan was taken, and that the soldiers who were with him

were destroyed, they deplored his sad fate; and there was earnest inquiry made about him by every body, and

a great and just fear fell upon them, and made them sad, lest, now they were deprived of the courage and

conduct of Jonathan, the nations about them should bear them illwill; and as they were before quiet on

account of Jonathan they should now rise up against them, and by making war with them, should force them

into the utmost dangers. And indeed what they suspected really befell them; for when those nations heard of

the death of Jonathan, they began to make war with the Jews as now destitute of a governor and Trypho

himself got an army together, and had intention to go up to Judea, and make war against its inhabitants. But

when Simon saw that the people of Jerusalem were terrified at the circumstances they were in, he desired to

make a speech to them, and thereby to render them more resolute in opposing Trypho when he should come

against them. He then called the people together into the temple, and thence began thus to encourage them:

"O my countrymen, you are not ignorant that our father, myself, and my brethren, have ventured to hazard

our lives, and that willingly, for the recovery of your liberty; since I have therefore such plenty of examples

before me, and we of our family have determined with ourselves to die for our laws, and our Divine worship,

there shall no terror be so great as to banish this resolution from our souls, nor to introduce in its place a love

of life, and a contempt of glory. Do you therefore follow me with alacrity whithersoever I shall lead you, as

not destitute of such a captain as is willing to suffer, and to do the greatest things for you; for neither am I

better than my brethren that I should be sparing of my own life, nor so far worse than they as to avoid and

refuse what they thought the most honorable of all things, I mean, to undergo death for your laws, and for

that worship of God which is peculiar to you; I will therefore give such proper demonstrations as will show

that I am their own brother; and I am so bold as to expect that I shall avenge their blood upon our enemies,

and deliver you all with your wives and children from the injuries they intend against you, and, with God's

assistance, to preserve your temple from destruction by them; for I see that these nations have you in

contempt, as being without a governor, and that they thence are encouraged to make war against you."

4. By this speech of Simon he inspired the multitude with courage; and as they had been before dispirited

through fear, they were now raised to a good hope of better things, insomuch that the whole multitude of the

people cried out all at once that Simon should be their leader; and that instead of Judas and Jonathan his

brethren, he should have the government over them; and they promised that they would readily obey him in

whatsoever he should command them. So he got together immediately all his own soldiers that were fit for

war, and made haste in rebuilding the walls of the city, and strengthening them by very high and strong

towers, and sent a friend of his, one Jonathan, the son of Absalom, to Joppa, and gave him order to eject the

inhabitants out of the city, for he was afraid lest they should deliver up the city to Trypho; but he himself

5. But Trypho removed from Ptoeinais with a great army, and came into Judea, and brought Jonathan with

him in bonds. Simon also met him with his army at the city Adida, which is upon a hill, and beneath it lie the

plains of Judea. And when Trypho knew that Simon was by the Jews made their governor, he sent to him, and

would have imposed upon him by deceit and trencher, and desired, if he would have his brother Jonathan

released, that he would send him a hundred talents of silver, and two of Jonathan's sons as hostages, that

when he shall be released, he may not make Judea revolt from the king; for that at present he was kept in

bonds on account of the money he had borrowed of the king, and now owed it to him. But Simon was aware

of the craft of Trypho; and although he knew that if he gave him the money he should lose it, and that Trypho

would not set his brother free and withal should deliver the sons of Jonathan to the enemy, yet because he

was afraid that he should have a calumny raised against him among the multitude as the cause of his brother's

death, if he neither gave the money, nor sent Jonathan's sons, he gathered his army together, and told them

what offers Trypho had made; and added this, that the offers were ensnaring and treacherous, and yet that it

was more eligible to send the money and Jonathan's sons, than to be liable to the imputation of not complying

with Trypho's offers, and thereby refusing to save his brother. Accordingly, Simon sent the sons of Jonathan

and the money; but when Trypho had received them, he did not keep his promise, nor set Jonathan free, but

took his army, and went about all the country, and resolved to go afterward to Jerusalem by the way of

Idumea, while Simon went over against him with his army, and all along pitched his own camp over against

6. But when those that were in the citadel had sent to Trypho, and besought him to make haste and come to

them, and to send them provisions, he prepared his cavalry as though he would be at Jerusalem that very

night; but so great a quantity of snow fell in the night, that it covered the roads, and made them so deep, that

there was no passing, especially for the cavalry. This hindered him from coming to Jerusalem; whereupon

Trypho removed thence, and came into Celesyria, and falling vehemently upon the land of Gilead, he slew

Jonathan there; and when he had given order for his burial, he returned himself to Antioch. However, Simon

sent some to the city Basca to bring away his brother's bones, and buried them in their own city Modin; and

all the people made great lamentation over him. Simon also erected a very large monument for his father and

his brethren, of white and polished stone, and raised it a great height, and so as to be seen a long way off, and

made cloisters about it, and set up pillars, which were of one stone apiece; a work it was wonderful to see.

Moreover, he built seven pyramids also for his parents and his brethren, one for each of them, which were

made very surprising, both for their largeness and beauty, and which have been preserved to this day; and we

know that it was Simon who bestowed so much zeal about the burial of Jonathan, and the building of these

monuments for his relations. Now Jonathan died when he had been high priest four years (13) and had been

also the governor of his nation. And these were the circumstances that concerned his death.

7. But Simon, who was made high priest by the multitude, on the very first year of his high priesthood set his

people free from their slavery under the Macedonians, and permitted them to pay tribute to them no longer;

which liberty and freedom from tribute they obtained after a hundred and seventy years (14) of the kingdom

of the Assyrians, which was after Seleucus, who was called Nicator, got the dominion over Syria. Now the

affection of the multitude towards Simon was so great, that in their contracts one with another, and in their

public records, they wrote, "in the first year of Simon the benefactor and ethnarch of the Jews;" for under him

they were very happy, and overcame the enemies that were round about them; for Simon overthrew the city

Gazara, and Joppa, and Jamhis. He also took the citadel of Jerusalem by siege, and cast it down to the ground,

that it might not be any more a place of refuge to their enemies when they took it, to do them a mischief, as it

had been till now. And when he had done this, he thought it their best way, and most for their advantage, to

level the very mountain itself upon which the citadel happened to stand, that so the temple might be higher

than it. And indeed, when he had called the multitude to an assembly, he persuaded them to have it so

demolished, and this by putting them in mind what miseries they had suffered by its garrison and the Jewish

deserters, and what miseries they might hereafter suffer in case any foreigner should obtain the kingdom, and

put a garrison into that citadel. This speech induced the multitude to a compliance, because he exhorted them

to do nothing but what was for their own good: so they all set themselves to the work, and leveled the

mountain, and in that work spent both day and night without any intermission, which cost them three whole

years before it was removed, and brought to an entire level with the plain of the rest of the city. After which

the temple was the highest of all the buildings, now the citadel, as well as the mountain whereon it stood,

How Simon Confederated Himself With Antiochus Pius, And Made War Against Trypho, And A Little

Afterward, Against Cendebeus, The General Of Antiochus's Army; As Also How Simon Was Murdered By

1. (15) Now a little while after Demetrius had been carried into captivity, Trypho his governor destroyed

Antiochus, (16) the son of Alexander, who was also called The God, (17) and this when he had reigned four

years, though he gave it out that he died under the hands of the surgeons. He then sent his friends, and those

that were most intimate with him, to the soldiers, and promised that he would give them a great deal of

money if they would make him king. He intimated to them that Demetrius was made a captive by the

Parthians; and that Demetrius's brother Atitiochus, if he came to be king, would do them a great deal of

mischief, in way of revenge for their revolting from his brother. So the soldiers, in expectation of the wealth

they should get by bestowing the kingdom on Trypho, made him their ruler. However, when Trypho had

gained the management of affairs, he demonstrated his disposition to be wicked; for while he was a private

person, he cultivated familiarity with the multitude, and pretended to great moderation, and so drew them on

artfully to whatsoever he pleased; but when he had once taken the kingdom, he laid aside any further

dissimulation, and was the true Trypho; which behavior made his enemies superior to him; for the soldiery

hated him, and revolted from him to Cleopatra, the wife of Demetrius, who was then shut up in Seleucia with

her children. But as Antiochus, the brother of Demetrius who was called Soter, was not admitted by any of

the cities on account of Trypho, Cleopatra sent to him, and invited him to marry her, and to take the kingdom.

The reasons why she made this invitation were these: That her friends persuaded her to it, and that she was

afraid for herself, in case some of the people of Seleucia should deliver up the city to Trypho.

2. As Antlochuswas now come to Seleucia, and his forces increased every day, he marched to fight Trypho;

and having beaten him in the battle, he ejected him out of the Upper Syria into Phoenicia, and pursued him

thither, and besieged him in Dora which was a fortress hard to be taken, whither he had fled. He also sent

ambassadors to Simon the Jewish high priest, about a league of friendship and mutual assistance; who readily

accepted of the invitation, and sent to Antiochus great sums of money and provisions for those that besieged

Dora, and thereby supplied them very plentifully, so that for a little while he was looked upon as one of his

most intimate friends; but still Trypho fled from Dora to Apamia, where he was taken during the siege, and

3. However, Antiochus forgot the kind assistance that Simon had afforded him in his necessity, by reason of

his covetous and wicked disposition, and committed an army of soldiers to his friend Cendebeus, and sent

him at once to ravage Judea, and to seize Simon. When Simon heard of Antiochus's breaking his league with

him, although he were now in years, yet, provoked with the unjust treatment he had met with from Antiochus,

and taking a resolution brisker than his age could well bear, he went like a young man to act as general of his

army. He also sent his sons before among the most hardy of his soldiers, and he himself marched on with his

army another way, and laid many of his men in ambushes in the narrow valleys between the mountains; nor

did he fail of success in any one of his attempts, but was too hard for his enemies in every one of them. So he

led the rest of his life in peace, and did also himself make a league with the Romans.

4. Now he was the ruler of the Jews in all eight years; but at a feast came to his end. It was caused by the

treachery of his soninlaw Ptolemy, who caught also his wife, and two of his sons, and kept them in bonds.

He also sent some to kill John the third son, whose name was Hyrcanus; but the young man perceiving them

coming, he avoided the danger he was in from them, (18) and made haste into the city [Jerusalem], as relying

on the goodwill of the multitude, because of the benefits they had received from his father, and because of

the hatred the same multitude bare to Ptolemy; so that when Ptolemy was endeavoring to enter the city by

Hyrcanus Receives The High Priesthood, And Ejects Ptolemy Out Of The Country. Antiochus Makes War

1. So Ptolemy retired to one of the fortresses that was above Jericho, which was called Dagon. But Hyrcanus

having taken the high priesthood that had been his father's before, and in the first place propitiated God by

sacrifices, he then made an expedition against Ptolemy; and when he made his attacks upon the place, in

other points he was too hard for him, but was rendered weaker than he, by the commiseration he had for his

mother and brethren, and by that only; for Ptolemy brought them upon the wall, and tormented them in the

sight of all, and threatened that he would throw them down headlong, unless Hyrcanus would leave off the

siege. And as he thought that so far as he relaxed as to the siege and taking of the place, so much favor did he

show to those that were dearest to him by preventing their misery, his zeal about it was cooled. However, his

mother spread out her hands, and begged of him that he would not grow remiss on her account, but indulge

his indignation so much the more, and that he would do his utmost to take the place quickly, in order to get

their enemy under his power, and then to avenge upon him what he had done to those that were dearest to

himself; for that death would be to her sweet, though with torment, if that enemy of theirs might but be

brought to punishment for his wicked dealings to them. Now when his mother said so, he resolved to take the

fortress immediately; but when he saw her beaten, and torn to pieces, his courage failed him, and he could not

but sympathize with what his mother suffered, and was thereby overcome. And as the siege was drawn out

into length by this means, that year on which the Jews used to rest came on; for the Jews observe this rest

every seventh year, as they do every seventh day; so that Ptolemy being for this cause released from the war,

(19) he slew the brethren of Hyrcanus, and his mother; and when he had so done, he fled to Zeno, who was

2. But Antiochus, being very uneasy at the miseries that Simon had brought upon him, he invaded Judea in

the fourth years' of his reign, and the first year of the principality of Hyrcanus, in the hundred and

sixtysecond olympiad. (20) And when he had burnt the country, he shut up Hyrcanus in the city, which he

encompassed round with seven encampments; but did just nothing at the first, because of the strength of the

walls, and because of the valor of the besieged, although they were once in want of water, which yet they

were delivered from by a large shower of rain, which fell at the setting of the Pleiades (21) However, about

the north part of the wall, where it happened the city was upon a level with the outward ground, the king

raised a hundred towers of three stories high, and placed bodies of soldiers upon them; and as he made his

attacks every day, he cut a double ditch, deep and broad, and confined the inhabitants within it as within a

wall; but the besieged contrived to make frequent sallies out; and if the enemy were not any where upon their

guard, they fell upon them, and did them a great deal of mischief; and if they perceived them, they then

retired into the city with ease. But because Hyrcanus discerned the inconvenience of so great a number of

men in the city, while the provisions were the sooner spent by them, and yet, as is natural to suppose, those

great numbers did nothing, he separated the useless part, and excluded them out of the city, and retained that

part only which were in the flower of their age, and fit for war. However, Antiochus would not let those that

were excluded go away, who therefore wandering about between the wails, and consuming away by famine,

died miserably; but when the feast of tabernacles was at hand, those that were within commiserated their

condition, and received them in again. And when Hyrcanus sent to Antiochus, and desired there might be a

truce for seven days, because of the festival, be gave way to this piety towards God, and made that truce

accordingly. And besides that, he sent in a magnificent sacrifice, bulls with their horns gilded, with all sorts

of sweet spices, and with cups of gold and silver. So those that were at the gates received the sacrifices from

those that brought them, and led them to the temple, Antiochus the mean while feasting his army, which was

a quite different conduct from Antiochus Epiphanes, who, when he had taken the city, offered swine upon the

altar, and sprinkled the temple with the broth of their flesh, in order to violate the laws of the Jews, and the

religion they derived from their forefathers; for which reason our nation made war with him, and would never

be reconciled to him; but for this Antiochus, all men called him Antiochus the Pious, for the great zeal he had

3. Accordingly, Hyrcanus took this moderation of his kindly; and when he understood how religious he was

towards the Deity, he sent an embassage to him, and desired that he would restore the settlements they

received from their forefathers. So he rejected the counsel of those that would have him utterly destroy the

nation, (23) by reason of their way of living, which was to others unsociable, and did not regard what they

said. But being persuaded that all they did was out of a religious mind, he answered the ambassadors, that if

the besieged would deliver up their arms, and pay tribute for Joppa, and the other cities which bordered upon

Judea, and admit a garrison of his, on these terms he would make war against them no longer. But the Jews,

although they were content with the other conditions, did not agree to admit the garrison, because they could

not associate with other people, nor converse with them; yet were they willing, instead of the admission of

the garrison, to give him hostages, and five hundred talents of silver; of which they paid down three hundred,

and sent the hostages immediately, which king Antiochus accepted. One of those hostages was Hyrcanus's

brother. But still he broke down the fortifications that encompassed the city. And upon these conditions

4. But Hyrcanus opened the sepulcher of David, who excelled all other kings in riches, and took out of it

three thousand talents. He was also the first of the Jews that, relying on this wealth, maintained foreign

troops. There was also a league of friendship and mutual assistance made between them; upon which

Hyrcanus admitted him into the city, and furnished him with whatsoever his army wanted in great plenty, and

with great generosity, and marched along with him when he made an expedition against the Parthians; of

which Nicolaus of Damascus is a witness for us; who in his history writes thus: "When Antiochus had erected

a trophy at the river Lycus, upon his conquest of Indates, the general of the Parthians, he staid there two days.

It was at the desire of Lyrcanus the Jew, because it was such a festival derived to them from their forefathers,

whereon the law of the Jews did not allow them to travel." And truly he did not speak falsely in saying so; for

that festival, which we call Pentecost, did then fall out to be the next day to the Sabbath. Nor is it lawful for

us to journey, either on the Sabbath day, or on a festival day (24) But when Antiochus joined battle with

Arsaces, the king of Parthin, he lost a great part of his army, and was himself slain; and his brother Demetrius

succeeded in the kingdom of Syria, by the permission of Arsaces, who freed him from his captivity at the

same time that Antiochus attacked Parthin, as we have formerly related elsewhere.

How, After The Death Of Antiochus, Hyrcanus Made An Expedition Against Syria, And Made A League

1. But when Hyrcanus heard of the death of Antiochus, he presently made an expedition against the cities of

Syria, hoping to find them destitute of fighting men, and of such as were able to defend them. However, it

was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After

this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of

the Cutheans, who dwelt at the temple which resembled that temple which was at Jerusalem, and which

Alexander permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was

soninlaw to Jaddua the high priest, as we have formerly related; which temple was now deserted two

hundred years after it was built. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the

Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use

of the laws of the Jews; and they were so desirous of living in the country of their forefathers, that they

submitted to the use of circumcision, (25) and of the rest of the Jewish ways of living; at which time therefore

2. But Hyrcanus the high priest was desirous to renew that league of friendship they had with the Romans.

Accordingly, he sent an embassage to them; and when the senate had received their epistle, they made a

league of friendship with them, after the manner following: "Fanius, the son of Marcus, the praetor, gathered

the senate together on the eighth day before the Ides of February, in the senatehouse, when Lucius Manlius,

the son of Lucius, of the Mentine tribe, and Caius Sempronius, the son of Caius, of the Falernian tribe, were

present. The occasion was, that the ambassadors sent by the people of the Jews (26) Simon, the son of

Dositheus, and Apollonius, the son of Alexander, and Diodorus, the son of Jason, who were good and

virtuous men, had somewhat to propose about that league of friendship and mutual assistance which subsisted

between them and the Romans, and about other public affairs, who desired that Joppa, and the havens, and

Gazara, and the springs [of Jordan], and the several other cities and countries of theirs, which Antiochus had

taken from them in the war, contrary to the decree of the senate, might be restored to them; and that it might

not be lawful for the king's troops to pass through their country, and the countries of those that are subject to

them; and that what attempts Antiochus had made during that war, without the decree of the senate, might be

made void; and that they would send ambassadors, who should take care that restitution be made them of

what Antiochus had taken from them, and that they should make an estimate of the country that had been laid

waste in the war; and that they would grant them letters of protection to the kings and free people, in order to

their quiet return home. It was therefore decreed, as to these points, to renew their league of friendship and

mutual assistance with these good men, and who were sent by a good and a friendly people." But as to the

letters desired, their answer was, that the senate would consult about that matter when their own affairs would

give them leave; and that they would endeavor, for the time to come, that no like injury should be done to

them; and that their praetor Fanius should give them money out of the public treasury to bear their expenses

home. And thus did Fanius dismiss the Jewish ambassadors, and gave them money out of the public treasury;

and gave the decree of the senate to those that were to conduct them, and to take care that they should return

3. And thus stood the affairs of Hyrcanus the high priest. But as for king Demetrius, who had a mind to make

war against Hyrcanus, there was no opportunity nor room for it, while both the Syrians and the soldiers bare

illwill to him, because he was an ill man. But when they had sent ambassadors to Ptolemy, who was called

Physcon, that he would send them one of the family at Seleueus, in order to take the kingdom, and he had

sent them Alexander, who was called Zebina, with an army, and there had been a battle between them,

Demetrius was beaten in the fight, and fled to Cleopatra his wife, to Ptolemais; but his wife would not receive

him. He went thence to Tyre, and was there caught; and when he had suffered much from his enemies before

his death, he was slain by them. So Alexander took the kingdom, and made a league with Hyrcanus, who yet,

when he afterward fought with Antiochus the son of Demetrius, who was called Grypus, was also beaten in

How Upon The Quarrel Between Antiochus Grypus And AntiocHus Cyzicenus About The Kingdom

Hyrcanus Tooksamaria, And Utterly Demolished It; And How Hyrcaus Joined Himself To The Sect Of The

1. When Antiochus had taken the kingdom, he was afraid to make war against Judea, because he heard that

his brother by the same mother, who was also called Antiochus, was raising an army against him out of

Cyzicum; so he staid in his own land, and resolved to prepare himself for the attack he expected from his

brother, who was called Cyzicenus, because he had been brought up in that city. He was the son of Antiochus

that was called Soter, who died in Parthia. He was the brother of Demetrius, the father of Grypus; for it had

so happened, that one and the same Cleopatra was married to two who were brethren, as we have related

elsewhere. But Antiochus Cyzicenus coming into Syria, continued many years at war with his brother. Now

Hyrcanus lived all this while in peace; for after the death of Antlochus, he revolted from the Macedonians,

(27) nor did he any longer pay them the least regard, either as their subject or their friend; but his affairs were

in a very improving and flourishing condition in the times of Alexander Zebina, and especially under these

brethren, for the war which they had with one another gave Hyrcanus the opportunity of enjoying himself in

Judea quietly, insomuch that he got an immense quantity of money. How ever, when Antiochus Cyzicenus

distressed his land, he then openly showed what he meant. And when he saw that Antiochus was destitute of

Egyptian auxiliaries, and that both he and his brother were in an ill condition in the struggles they had one

2. So he made an expedition against Samaria which was a very strong city; of whose present name Sebaste,

and its rebuilding by Herod, we shall speak at a proper time; but he made his attack against it, and besieged it

with a great deal of pains; for he was greatly displeased with the Samaritans for the injuries they had done to

the people of Merissa, a colony of the Jews, and confederate with them, and this in compliance to the kings of

Syria. When he had therefore drawn a ditch, and built a double wall round the city, which was fourscore

furlongs long, he set his sons Antigonus and Arisrobulna over the siege; which brought the Samaritans to that

great distress by famine, that they were forced to eat what used not to be eaten, and to call for Antiochus

Cyzicenus to help them, who came readily to their assistance, but was beaten by Aristobulus; and when he

was pursued as far as Scythopolis by the two brethren, he got away. So they returned to Samaria, and shut

them again within the wall, till they were forced to send for the same Antiochus a second time to help them,

who procured about six thousand men from Ptolemy Lathyrus, which were sent them without his mother's

consent, who had then in a manner turned him out of his government. With these Egyptians Antiochus did at

first overrun and ravage the country of Hyrcanus after the manner of a robber, for he durst not meet him in

the face to fight with him, as not having an army sufficient for that purpose, but only from this supposal, that

by thus harassing his land he should force Hyrcanus to raise the siege of Samaria; but because he fell into

snares, and lost many of his soldiers therein, he went away to Tripoli, and committed the prosecution of the

3. But as to Callimander, he attacked the enemy too rashly, and was put to flight, and destroyed immediately;

and as to Epicrates, he was such a lover of money, that he openly betrayed Scythopolis, and other places near

it, to the Jews, but was not able to make them raise the siege of Samaria. And when Hyrcanus had taken that

city, which was not done till after a year's siege, he was not contented with doing that only, but he

demolished it entirely, and brought rivulets to it to drown it, for he dug such hollows as might let the water

run under it; nay, he took away the very marks that there had ever been such a city there. Now a very

surprising thing is related of this high priest Hyrcanus, how God came to discourse with him; for they say that

on the very same day on which his sons fought with Antiochus Cyzicenus, he was alone in the temple, as

high priest, offering incense, and heard a voice, that his sons had just then overcome Antiochus. And this he

openly declared before all the multitude upon his coming out of the temple; and it accordingly proved true;

4. Now it happened at this time, that not only those Jews who were at Jerusalem and in Judea were in

prosperity, but also those of them that were at Alexandria, and in Egypt and Cyprus; for Cleopatra the queen

was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and

Ananias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem,

as we have elsewhere related. Cleopatra intrusted these men with her army, and did nothing without their

advice, as Strabo of Cappadocia attests, when he saith thus, "Now the greater part, both those that came to

Cyprus with us, and those that were sent afterward thither, revolted to Ptolemy immediately; only those that

were called Onias's party, being Jews, continued faithful, because their countrymen Chelcias and Ananias

5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst

disposed to him were the Pharisees, (28) who were one of the sects of the Jews, as we have informed you

already. These have so great a power over the multitude, that when they say any thing against the king, or

against the high priest, they are presently believed. Now Hyrcanus was a disciple of theirs, and greatly

beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw

them in a good humor, he began to say to them, that they knew he was desirous to be a righteous man, and to

do all things whereby he might please God, which was the profession of the Pharisees also. However, he

desired, that if they observed him offending in any point, and going out of the right way, they would call him

back and correct him. On which occasion they attested to his being entirely virtuous; with which

commendation he was well pleased. But still there was one of his guests there, whose name was Eleazar, a

man of an ill temper, and delighting in seditious practices. This man said," Since thou desirest to know the

truth, if thou wilt be righteous in earnest, lay down the high priesthood, and content thyself with the civil

government of the people," And when he desired to know for what cause he ought to lay down the high

priesthood, the other replied, "We have heard it from old men, that thy mother had been a captive under the

reign of Antiochus Epiphanes. (29)" This story was false, and Hyrcanus was provoked against him; and all

6. Now there was one Jonathan, a very great friend of Hyrcanus's, but of the sect of the Sadducees, whose

notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach

upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if

he would but ask them the question, What punishment they thought this man deserved? for that he might

depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him

as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not

seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt

to be severe in punishments. At this gentle sentence, Hyrcanus was very angry, and thought that this man

reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so

far, that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the

people, and to punish those that observed them. From this source arose that hatred which he and his sons met

with from the multitude: but of these matters we shall speak hereafter. What I would now explain is this, that

the Pharisees have delivered to the people a great many observances by succession from their fathers, which

are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we

are to esteem those observances to be obligatory which are in the written word, but are not to observe what

are derived from the tradition of our forefathers. And concerning these things it is that great disputes and

differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not

the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two

sects, and that of the Essens, I have treated accurately in the second book of Jewish affairs.

7. But when Hyrcanus had put an end to this sedition, he after that lived happily, and administered the

government in the best manner for thirtyone years, and then died, (30) leaving behind him five sons. He was

esteemed by God worthy of three of the greatest privileges, the government of his nation, the dignity of the

high priesthood, and prophecy; for God was with him, and enabled him to know futurities; and to foretell this

in particular, that, as to his two eldest sons, he foretold that they would not long continue in the government

of public affairs; whose unhappy catastrophe will be worth our description, that we may thence learn how

How Aristobulus, When He Had Taken The Government First Of All Put A Diadem On His Head, And Was

Most Barbarously Cruel To His Mother And His Brethren; And How, After He Had Slain Antigonus, He

1. Now when their father Hyrcanus was dead, the eldest son Aristobulus, intending to change the government

into a kingdom, for so he resolved to do, first of all put a diadem on his head, four hundred eighty and one

years and three months after the people had been delivered from the Babylonish slavery, and were returned to

their own country again. This Aristobulus loved his next brother Antigonus, and treated him as his equal; but

the others he held in bonds. He also cast his mother into prison, because she disputed the government with

him; for Hyrcanus had left her to be mistress of all. He also proceeded to that degree of barbarity, as to kill

her in prison with hunger; nay, he was alienated from his brother Antigonus by calumnies, and added him to

the rest whom he slew; yet he seemed to have an affection for him, and made him above the rest a partner

with him in the kingdom. Those calumnies he at first did not give credit to, partly because he loved him, and

so did not give heed to what was said against him, and partly because he thought the reproaches were derived

from the envy of the relaters. But when Antigonus was once returned from the army, and that feast was then

at hand when they make tabernacles to [the honor of God,] it happened that Arlstobulus was fallen sick, and

that Antigonus went up most splendidly adorned, and with his soldiers about him in their armor, to the temple

to celebrate the feast, and to put up many prayers for the recovery of his brother, when some wicked persons,

who had a great mind to raise a difference between the brethren, made use of this opportunity of the pompous

appearance of Antigonus, and of the great actions which he had done, and went to the king, and spitefully

aggravated the pompous show of his at the feast, and pretended that all these circumstances were not like

those of a private person; that these actions were indications of an affectation of royal authority; and that his

coming with a strong body of men must be with an intention to kill him; and that his way of reasoning was

this: That it was a silly thing in him, while it was in his power to reign himself, to look upon it as a great

2. Aristobulus yielded to these imputations, but took care both that his brother should not suspect him, and

that he himself might not run the hazard of his own safety; so he ordered his guards to lie in a certain place

that was under ground, and dark; (he himself then lying sick in the tower which was called Antonia;) and he

commanded them, that in case Antigonus came in to him unarmed, they should not touch any body, but if

armed, they should kill him; yet did he send to Antigonus, and desired that he would come unarmed; but the

queen, and those that joined with her in the plot against Antigonus, persuaded the messenger to tell him the

direct contrary: how his brother had heard that he had made himself a fine suit of armor for war, and desired

him to come to him in that armor, that he might see how fine it was. So Antigonus suspecting no treachery,

but depending on the goodwill of his brother, came to Aristobulus armed, as he used to be, with his entire

armor, in order to show it to him; but when he was come to a place which was called Strato's Tower, where

the passage happened to be exceeding dark, the guards slew him; which death of his demonstrates that

nothing is stronger than envy and calumny, and that nothing does more certainly divide the goodwill and

natural affections of men than those passions. But here one may take occasion to wonder at one Judas, who

was of the sect of the Essens, (31) and who never missed the truth in his predictions; for this man, when he

saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his

scholars, in order to learn the art of foretelling things to come?" That it was good for him to die now, since he

had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold he

should die at the place called Strato's Tower that very day, while yet the place is six hundred furlongs off,

where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in

danger of proving a false prophet." As he was saying this, and that in a melancholy mood, the news came that

Antigonus was slain in a place under ground, which itself was called also Strato's Tower, or of the same name

with that Cesarea which is seated at the sea. This event put the prophet into a great disorder.

3. But Aristobulus repented immediately of this slaughter of his brother; on which account his disease

increased upon him, and he was disturbed in his mind, upon the guilt of such wickedness, insomuch that his

entrails were corrupted by his intolerable pain, and he vomited blood: at which time one of the servants that

attended upon him, and was carrying his blood away, did, by Divine Providence, as I cannot but suppose, slip

down, and shed part of his blood at the very place where there were spots of Antigonus's blood, there slain,

still remaining; and when there was a cry made by the spectators, as if the servant had on purpose shed the

blood on that place, Aristobulus heard it, and inquired what the matter was; and as they did not answer him,

he was the more earnest to know what it was, it being natural to men to suspect that what is thus concealed is

very bad: so upon his threatening, and forcing them by terrors to speak, they at length told him the truth;

whereupon he shed many tears, in that disorder of mind which arose from his consciousness of what he had

done, and gave a deep groan, and said, "I am not therefore, I perceive, to be concealed from God, in the

impious and horrid crimes I have been guilty of; but a sudden punishment is coming upon me for the

shedding the blood of my relations. And now, O thou most impudent body of mine, how long wilt thou retain

a soul that ought to die, in order to appease the ghosts of my brother and my mother? Why dost thou not give

it all up at once? And why do I deliver up my blood drop by drop to those whom I have so wickedly

murdered?" In saying which last words he died, having reigned a year. He was called a lover of the Grecians;

and had conferred many benefits on his own country, and made war against Iturea, and added a great part of

it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to

live according to the Jewish laws. He was naturally a man of candor, and of great modesty, as Strabo bears

witness, in the name of Timagenes; who says thus: "This man was a person of candor, and very serviceable to

the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and

How Alexander When He Had Taken The Government Made An Expedition Against Ptolemais, And Then

Raised The Siege Out Of Fear Of Ptolemy Lathyrus; And How Ptolemy Made War Against Him, Because He

Had Sent To Cleopatra To Persuade Her To Make War Against Ptolemy, And Yet Pretended To Be In

1. When Aristobulus was dead, his wife Salome, who, by the Greeks, was called Alexandra, let his brethren

out of prison, (for Aristobulus had kept them in bonds, as we have said already,) and made Alexander

Janneus king, who was the superior in age and in moderation. This child happened to be hated by his father as

soon as he was born, and could never be permitted to come into his father's sight till he died. (32) The

occasion of which hatred is thus reported: when Hyrcanus chiefly loved the two eldest of his sons, Antigonus

and Aristobutus, God appeared to him in his sleep, of whom he inquired which of his sons should be his

successor. Upon God's representing to him the countenance of Alexander, he was grieved that he was to be

the heir of all his goods, and suffered him to be brought up in Galilee However, God did not deceive

Hyrcanus; for after the death of Aristobulus, he certainly took the kingdom; and one of his brethren, who

affected the kingdom, he slew; and the other, who chose to live a private and quiet life, he had in esteem.

2. When Alexander Janneus had settled the government in the manner that he judged best, he made an

expedition against Ptolemais; and having overcome the men in battle, he shut them up in the city, and sat

round about it, and besieged it; for of the maritime cities there remained only Ptolemais and Gaza to be

conquered, besides Strato's Tower and Dora, which were held by the tyrant Zoilus. Now while Antiochus

Philometor, and Antiochus who was called Cyzicenus, were making war one against another, and destroying

one another's armies, the people of Ptolemais could have no assistance from them; but when they were

distressed with this siege, Zoilus, who possessed Strato's Tower and Dora, and maintained a legion of

soldiers, and, on occasion of the contest between the kings, affected tyranny himself, came and brought some

small assistance to the people of Ptolemais; nor indeed had the kings such a friendship for them, as that they

should hope for any advantage from them. Both those kings were in the case of wrestlers, who finding

themselves deficient in. strength, and yet being ashamed to yield, put off the fight by laziness, and by lying

still as long as they can. The only hope they had remaining was from the kings of Egypt, and from Ptolemy

Lathyrus, who now held Cyprus, and who came to Cyprus when he was driven from the government of Egypt

by Cleopatra his mother. So the people of Ptolemais sent to this Ptolemy Lathyrus, and desired him to come

as a confederate, to deliver them, now they were in such danger, out of the hands of Alexander. And as the

ambassadors gave him hopes, that if he would pass over into Syria, he would have the people of Gaza on the

side of those of Ptolemais; as also they said, that Zoilus, and besides these the Sidonians, and many others,

would assist them; so he was elevated at this, and got his fleet ready as soon as possible.

3. But in this interval Demenetus, one that was of abilities to persuade men to do as he would have them, and

a leader of the populace, made those of Ptolemais change their opinions; and said to them, that it was better to

run the hazard of being subject to the Jews, than to admit of evident slavery by delivering themselves up to a

master; and besides that, to have not only a war at present, but to expect a much greater war from Egypt; for

that Cleopatra would not overlook an army raised by Ptolemy for himself out of the neighborhood, but would

come against them with a great army of her own, and this because she was laboring to eject her son out of

Cyprus also; that as for Ptolemy, if he fail of his hopes, he can still retire to Cyprus, but that they will be left

in the greatest danger possible. Now Ptolemy, although he had heard of the change that was made in the

people of Ptolemais, yet did he still go on with his voyage, and came to the country called Sycamine, and

there set his army on shore. This army of his, in the whole horse and foot together, were about thirty

thousand, with which he marched near to Ptolemais, and there pitched his camp. But when the people of

Ptolemais neither received his ambassadors, nor would hear what they had to say, he was under a very great

4. But when Zoilus and the people of Gaza came to him, and desired his assistance, because their country was

laid waste by the Jews, and by Alexander, Alexander raised the siege, for fear of Ptolemy: and when he had

drawn off his army into his own country, he used a stratagem afterwards, by privately inviting Cleopatra to

come against Ptolemy, but publicly pretending to desire a league of friendship and mutual assistance with

him; and promising to give him four hundred talents of silver, he desired that, by way of requital, he would

take off Zoilus the tyrant, and give his country to the Jews. And then indeed Ptolemy, with pleasure, made

such a league of friendship with Alexander, and subdued Zoilus; but when he afterwards heard that he had

privily sent to Cleopatra his mother, he broke the league with him, which yet he had confirmed with an oath,

and fell upon him, and besieged Ptolemais, because it would not receive him. However, leaving his generals,

with some part of his forces, to go on with the siege, he went himself immediately with the rest to lay Judea

waste; and when Alexander understood this to be Ptolemy's intention, he also got together about fifty

thousand soldiers out of his own country; nay, as some writers have said, eighty thousand (33) He then took

his army, and went to meet Ptolemy; but Ptolemy fell upon Asochis, a city of Galilee, and took it by force on

the sabbath day, and there he took about ten thousand slaves, and a great deal of other prey.

5. He then tried to take Sepphoris, which was a city not far from that which was destroyed, but lost many of

his men; yet did he then go to fight with Alexander; which Alexander met him at the river Jordan, near a

certain place called Saphoth, [not far from the river Jordan,] and pitched his camp near to the enemy. He had

however eight thousand in the first rank, which he styled Hecatontomachi, having shields of brass. Those in

the first rank of Ptolemy's soldiers also had shields covered with brass. But Ptolemy's soldiers in other

respects were inferior to those of Alexander, and therefore were more fearful of running hazards; but

Philostephanus, the campmaster, put great courage into them, and ordered them to pass the river, which was

between their camps. Nor did Alexander think fit to hinder their passage over it; for he thought, that if the

enemy had once gotten the river on their back, that he should the easier take them prisoners, when they could

not flee out of the battle: in the beginning of which, the acts on both sides, with their hands, and with their

alacrity, were alike, and a great slaughter was made by both the armies; but Alexander was superior, till

Philostephanus opportunely brought up the auxiliaries, to help those that were giving way; but as there were

no auxiliaries to afford help to that part of the Jews that gave way, it fell out that they fled, and those near

them did no assist them, but fled along with them. However, Ptolemy's soldiers acted quite otherwise; for

they followed the Jews, and killed them, till at length those that slew them pursued after them when they had

made them all run away, and slew them so long, that their weapons of iron were blunted, and their hands

quite tired with the slaughter; for the report was, that thirty thousand men were then slain. Timagenes says

they were fifty thousand. As for the rest, they were part of them taken captives, and the other part ran away to

6. After this victory, Ptolemy overran all the country; and when night came on, he abode in certain villages of

Judea, which when he found full of women and children, he commanded his soldiers to strangle them, and to

cut them in pieces, and then to cast them into boiling caldrons, and then to devour their limbs as sacrifices.

This commandment was given, that such as fled from the battle, and came to them, might suppose their

enemies were cannibals, and eat men's flesh, and might on that account be still more terrified at them upon

such a sight. And both Strabo and Nicholaus [of Damascus] affirm, that they used these people after this

manner, as I have already related. Ptolemy also took Ptolemais by force, as we have declared elsewhere.

How Alexander, upon the League of Mutual Defense Which Cleopatra Had Agreed with Him, Made an

Expedition Against Coelesyria, and Utterly Overthrew the City of Gaza; and How He Slew Many Ten

Thousands of Jews That Rebelled Against Him. Also Concerning Antiochus Grypus, Seleucus Antiochus

1. When Cleopatra saw that her son was grown great, and laid Judea waste, without disturbance, and had

gotten the city of Gaza under his power, she resolved no longer to overlook what he did, when he was almost

at her gates; and she concluded, that now he was so much stronger than before, he would be very desirous of

the dominion over the Egyptians; but she immediately marched against him, with a fleet at sea and an army

of foot on land, and made Chelcias and Ananias the Jews generals of her whole army, while she sent the

greatest part of her riches, her grandchildren, and her testament, to the people of Cos (34) Cleopatra also

ordered her son Alexander to sail with a great fleet to Phoenicia; and when that country had revolted, she

came to Ptolemais; and because the people of Ptolemais did not receive her, she besieged the city; but

Ptolemy went out of Syria, and made haste unto Egypt, supposing that he should find it destitute of an army,

and soon take it, though he failed of his hopes. At this time Chelcias, one of Cleopatra's generals, happened to

2. When Cleopatra heard of her son's attempt, and that his Egyptian expedition did not succeed according to

his expectations, she sent thither part of her army, and drove him out of that country; so when he was

returned out of Egypt again, he abode during the winter at Gaza, in which time Cleopatra took the garrison

that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and

such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other

refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and

take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man.

But Ananias's counsel was contrary to theirs, who said that she would do an unjust action if she deprived a

man that was her ally of that authority which belonged to him, and this a man who is related to us; "for (said

he) I would not have thee ignorant of this, that what in. justice thou dost to him will make all us that are Jews

to be thy enemies. This desire of Ananias Cleopatra complied with, and did no injury to Alexander, but made

3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition

against Coelesyria. He also took Gadara, after a siege of ten months. He took also Areathus, a very strong

fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure,

and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of

them, and seized upon Alexander's baggage. Yet did not this misfortune terrify Alexander; but he made an

expedition upon the maritime parts of the country, Raphia and Anthedon, (the name of which king Herod

afterwards changed to Agrippias,) and took even that by force. But when Alexander saw that Ptolemy was

retired from Gaza to Cyprus, and his mother Cleopatra was returned to Egypt, he grew angry at the people of

Gaza, because they had invited Ptolemy to assist them, and besieged their city, and ravaged their country. But

as Apollodotus, the general of the army of Gaza, fell upon the camp of the Jews by night, with two thousand

foreign and ten thousand of his own forces, while the night lasted, those of Gaza prevailed, because the

enemy was made to believe that it was Ptolemy who attacked them; but when day was come on, and that

mistake was corrected, and the Jews knew the truth of the matter, they came back again, and fell upon those

of Gaza, and slew of them about a thousand. But as those of Gaza stoutly resisted them, and would not yield

for either their want of any thing, nor for the great multitude that were slain, (for they would rather suffer any

hardship whatever than come under the power of their enemies,) Aretas, king of the Arabians, a person then

very illustrious, encouraged them to go on with alacrity, and promised them that he would come to their

assistance; but it happened that before he came Apollodotus was slain; for his brother Lysimachus envying

him for the great reputation he had gained among the citizens, slew him, and got the army together, and

delivered up the city to Alexander, who, when he came in at first, lay quiet, but afterward set his army upon

the inhabitants of Gaza, and gave them leave to punish them; so some went one way, and some went another,

and slew the inhabitants of Gaza; yet were not they of cowardly hearts, but opposed those that came to slay

them, and slew as many of the Jews; and some of them, when they saw themselves deserted, burnt their own

houses, that the enemy might get none of their spoils; nay, some of them, with their own hands, slew their

children and their wives, having no other way but this of avoiding slavery for them; but the senators, who

were in all five hundred, fled to Apollo's temple, (for this attack happened to be made as they were sitting,)

whom Alexander slew; and when he had utterly overthrown their city, he returned to Jerusalem, having spent

4. About this very time Antiochus, who was called Grypus, died (35) His death was caused by Heracleon's

treachery, when he had lived fortyfive years, and had reigned twentynine. (36) His son Seleucus succeeded

him in the kingdom, and made war with Antiochus, his father's brother, who was called Antiochus Cyzicenus,

and beat him, and took him prisoner, and slew him. But after a while Antiochus, the son of Cyzicenus, who

was called Pius, came to Aradus, and put the diadem on his own head, and made war with Seleucus, and beat

him, and drove him out of all Syria. But when he fled out of Syria, he came to Mopsuestia again, and levied

money upon them; but the people of Mopsuestin had indignation at what he did, and burnt down his palace,

and slew him, together with his friends. But when Antiochus, the son of Cyzicenus, was king of Syria,

Antiochus, (37) the brother of Seleucus, made war upon him, and was overcome, and destroyed, he and his

army. After him, his brother Philip put on the diadem, and reigned over some part of Syria; but Ptolemy

Lathyrus sent for his fourth brother Demetrius, who was called Eucerus, from Cnidus, and made him king of

Damascus. Both these brothers did Antiochus vehemently oppose, but presently died; for when he was come

as an auxiliary to Laodice, queen of the Gileadites, (38) when she was making war against the Parthians, and

he was fighting courageously, he fell, while Demetrius and Philip governed Syria, as hath been elsewhere

5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated,

when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with

citrons [which they then had in their hands, because] the law of the Jews required that at the feast of

tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere

related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing.

At this he was in a rage, and slew of them about six thousand. He also built a partitionwall of wood round

the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by

this means he obstructed the multitude from coming at him. He also maintained foreigners of Pisidie and

Cilicia; for as to the Syrians, he was at war with them, and so made no use of them. He also overcame the

Arabians, such as the Moabites and Gileadites, and made them bring tribute. Moreover, he demolished

Amathus, while Theodorus (39) durst not fight with him; but as he had joined battle with Obedas, king of the

Arabians, and fell into an ambush in the places that were rugged and difficult to be traveled over, he was

thrown down into a deep valley, by the multitude of the camels at Gadurn, a village of Gilead, and hardly

escaped with his life. From thence he fled to Jerusalem, where, besides his other ill success, the nation

insulted him, and he fought against them for six years, and slew no fewer than fifty thousand of them. And

when he desired that they would desist from their illwill to him, they hated him so much the more, on

account of what had already happened; and when he had asked them what he ought to do, they all cried out,

that he ought to kill himself. They also sent to Demetrius Eucerus, and desired him to make a league of

How Demetrius Eucerus Overcame Alexander And Yet In A Little Time Retired Out Of The Country For

Fear; As Also How Alexander Slew Many Of The Jews And Thereby Got Clear Of His Troubles. Concerning

1. So Demetrius came with an army, and took those that invited him, and pitched his camp near the city

Shechem; upon which Alexander, with his six thousand two hundred mercenaries, and about twenty thousand

Jews, who were of his party, went against Demetrius, who had three thousand horsemen, and forty thousand

footmen. Now there were great endeavors used on both sides, Demetrius trying to bring off the mercenaries

that were with Alexander, because they were Greeks, and Alexander trying to bring off the Jews that were

with Demetrius. However, when neither of them could persuade them so to do, they came to a battle, and

Demetrius was the conqueror; in which all Alexander's mercenaries were killed, when they had given

demonstration of their fidelity and courage. A great number of Demetrius's soldiers were slain also.

2. Now as Alexander fled to the mountains, six thousand of the Jews hereupon came together [from

Demetrius] to him out of pity at the change of his fortune; upon which Demetrius was afraid, and retired out

of the country; after which the Jews fought against Alexander, and being beaten, were slain in great numbers

in the several battles which they had; and when he had shut up the most powerful of them in the city

Bethome, he besieged them therein; and when he had taken the city, and gotten the men into his power, he

brought them to Jerusalem, and did one of the most barbarous actions in the world to them; for as he was

feasting with his concubines, in the sight of all the city, he ordered about eight hundred of them to be

crucified; and while they were living, he ordered the throats of their children and wives to be cut before their

eyes. This was indeed by way of revenge for the injuries they had done him; which punishment yet was of an

inhuman nature, though we suppose that he had been never so much distressed, as indeed he had been, by his

wars with them, for he had by their means come to the last degree of hazard, both of his life and of his

kingdom, while they were not satisfied by themselves only to fight against him, but introduced foreigners

also for the same purpose; nay, at length they reduced him to that degree of necessity, that he was forced to

deliver back to the king of Arabia the land of Moab and Gilead, which he had subdued, and the places that

were in them, that they might not join with them in the war against him, as they had done ten thousand other

things that tended to affront and reproach him. However, this barbarity seems to have been without any

necessity, on which account he bare the name of a Thracian among the Jews (40) whereupon the soldiers that

had fought against him, being about eight thousand in number, ran away by night, and continued fugitives all

the time that Alexander lived; who being now freed from any further disturbance from them, reigned the rest

3. But when Demetrius was departed out of Judea, he went to Berea, and besieged his brother Philip, having

with him ten thousand footmen, and a thousand horsemen. However Strato, the tyrant of Berea, the

confederate of Philip, called in Zizon, the ruler of the Arabian tribes, and Mithridates Sinax, the ruler of the

Parthians, who coming with a great number of forces, and besieging Demetrius in his encampment, into

which they had driven them with their arrows, they compelled those that were with him by thirst to deliver up

themselves. So they took a great many spoils out of that country, and Demetrius himself, whom they sent to

Mithridates, who was then king of Parthis; but as to those whom they took captives of the people of Antioch,

they restored them to the Antiochinus without any reward. Now Mithridates, the king of Parthis, had

Demetrius in great honor, till Demetrius ended his life by sickness. So Philip, presently after the fight was

How Antiochus, Who Was Called Dionysus, And After Him Aretas Made Expeditions Into Judea; As Also

How Alexander Took Many Cities And Then Returned To Jerusalem, And After A Sickness Of Three Years

1. After this, Antiochus, who was called Dionysus, (41) and was Philip's brother, aspired to the dominion,

and carne to Damascus, and got the power into his hands, and there he reigned; but as he was making war

against the Arabians, his brother Philip heard of it, and came to Damascus, where Milesius, who had been left

governor of the citadel, and the Damascens themselves, delivered up the city to him; yet because Philip was

become ungrateful to him, and had bestowed upon him nothing of that in hopes whereof he had received him

into the city, but had a mind to have it believed that it was rather delivered up out of fear than by the kindness

of Milesius, and because he had not rewarded him as he ought to have done, he became suspected by him,

and so he was obliged to leave Damascus again; for Milesius caught him marching out into the Hippodrome,

and shut him up in it, and kept Damascus for Antiochus [Eucerus], who hearing how Philip's affairs stood,

came back out of Arabia. He also came immediately, and made an expedition against Judea, with eight

thousand armed footmen, and eight hundred horsemen. So Alexander, out of fear of his coming, dug a deep

ditch, beginning at Chabarzaba, which is now called Antipatris, to the sea of Joppa, on which part only his

army could be brought against him. He also raised a wall, and erected wooden towers, and intermediate

redoubts, for one hundred and fifty furlongs in length, and there expected the coming of Antiochus; but he

soon burnt them all, and made his army pass by that way into Arabia. The Arabian king [Aretas] at first

retreated, but afterward appeared on the sudden with ten thousand horsemen. Antiochus gave them the

meeting, and fought desperately; and indeed when he had gotten the victory, and was bringing some

auxiliaries to that part of his army that was in distress, he was slain. When Antiochus was fallen, his army

2. After him (42) Arems reigned over Celesyria, being called to the government by those that held Damascus,

by reason of the hatred they bare to Ptolemy Menneus. He also made thence an expedition against Judea, and

beat Alexander in battle, near a place called Adida; yet did he, upon certain conditions agreed on between

3. But Alexander marched again to the city Dios, and took it; and then made an expedition against Essa,

where was the best part of Zeno's treasures, and there he encompassed the place with three walls; and when

he had taken the city by fighting, he marched to Golan and Seleucia; and when he had taken these cities, he,

besides them, took that valley which is called The Valley of Antiochus, as also the fortress of Gamala. He

also accused Demetrius, who was governor of those places, of many crimes, and turned him out; and after he

had spent three years in this war, he returned to his own country, when the Jews joyfully received him upon

4. Now at this time the Jews were in possession of the following cities that had belonged to the Syrians, and

Idumeans, and Phoenicians: At the seaside, Strato's Tower, Apollonia, Joppa, Jamhis, Ashdod, Gaza,

Anthedon, Raphia, and Rhinocolura; in the middle of the country, near to Idumea, Adorn, and Marissa; near

the country of Samaria, Mount Carmel, and Mount Tabor, Scythopolis, and Gadara; of the country of

Gaulonitis, Seleucia and Gabala; in the country of Moab, Heshbon, and Medaba, Lemba, and Oronas,

Gelithon, Zorn, the valley of the Cilices, and Pollo; which last they utterly destroyed, because its inhabitants

would not bear to change their religious rites for those peculiar to the Jews. (43) The Jews also possessed

5. After this, king Alexander, although he fell into a distemper by hard drinking, and had a quartan ague,

which held him three years, yet would not leave off going out with his army, till he was quite spent with the

labors he had undergone, and died in the bounds of Ragaba, a fortress beyond Jordan. But when his queen

saw that he was ready to die, and had no longer any hopes of surviving, she came to him weeping and

lamenting, and bewailed herself and her sons on the desolate condition they should be left in; and said to him,

"To whom dost thou thus leave me and my children, who are destitute of all other supports, and this when

thou knowest how much illwill thy nation bears thee?" But he gave her the following advice: That she need

but follow what he would suggest to her, in order to retain the kingdom securely, with her children: that she

should conceal his death from the soldiers till she should have taken that place; after this she should go in

triumph, as upon a victory, to Jerusalem, and put some of her authority into the hands of the Pharisees; for

that they would commend her for the honor she had done them, and would reconcile the nation to her for he

told her they had great authority among the Jews, both to do hurt to such as they hated, and to bring

advantages to those to whom they were friendly disposed; for that they are then believed best of all by the

multitude when they speak any severe thing against others, though it be only out of envy at them. And he said

that it was by their means that he had incurred the displeasure of the nation, whom indeed he had injured. "Do

thou, therefore," said he, "when thou art come to Jerusalem, send for the leading men among them, and show

them my body, and with great appearance of sincerity, give them leave to use it as they themselves please,

whether they will dishonor the dead body by refusing it burial, as having severely suffered by my means, or

whether in their anger they will offer any other injury to that body. Promise them also that thou wilt do

nothing without them in the affairs of the kingdom. If thou dost but say this to them, I shall have the honor of

a more glorious Funeral from them than thou couldst have made for me; and when it is in their power to

abuse my dead body, they will do it no injury at all, and thou wilt rule in safety." (44) So when he had given

his wife this advice, he died, after he had reigned twentyseven years, and lived fifty years within one.

How Alexandra By Gaining The GoodWill Of The Pharisees, Retained The Kingdom Nine Years, And

1. So Alexandra, when she had taken the fortress, acted as her husband had suggested to her, and spake to the

Pharisees, and put all things into their power, both as to the dead body, and as to the affairs of the kingdom,

and thereby pacified their anger against Alexander, and made them bear goodwill and friendship to him; who

then came among the multitude, and made speeches to them, and laid before them the actions of Alexander,

and told them that they had lost a righteous king; and by the commendation they gave him, they brought them

to grieve, and to be in heaviness for him, so that he had a funeral more splendid than had any of the kings

before him. Alexander left behind him two sons, Hyrcanus and Aristobulus, but committed the kingdom to

Alexandra. Now, as to these two sons, Hyrcanus was indeed unable to manage public affairs, and delighted

rather in a quiet life; but the younger, Aristobulus, was an active and a bold man; and for this woman herself,

Alexandra, she was loved by the multitude, because she seemed displeased at the offenses her husband had

2. So she made Hyrcanus high priest, because he was the elder, but much more because he cared not to

meddle with politics, and permitted the Pharisees to do every thing; to whom also she ordered the multitude

to be obedient. She also restored again those practices which the Pharisees had introduced, according to the

traditions of their forefathers, and which her fatherinlaw, Hyrcanus, had abrogated. So she had indeed the

name of the regent, but the Pharisees had the authority; for it was they who restored such as had been

banished, and set such as were prisoners at liberty, and, to say all at once, they differed in nothing from lords.

However, the queen also took care of the affairs of the kingdom, and got together a great body of mercenary

soldiers, and increased her own army to such a degree, that she became terrible to the neighboring tyrants,

and took hostages of them: and the country was entirely at peace, excepting the Pharisees; for they disturbed

the queen, and desired that she would kill those who persuaded Alexander to slay the eight hundred men;

after which they cut the throat of one of them, Diogenes; and after him they did the same to several, one after

another, till the men that were the most potent came into the palace, and Aristobulus with them, for he

seemed to be displeased at what was done; and it appeared openly, that if he had an opportunity, he would not

permit his mother to go on so. These put the queen in mind what great dangers they had gone through, and

great things they had done, whereby they had demonstrated the firmness of their fidelity to their master,

insomuch that they had recieved the greatest marks of favor from him; and they begged of her, that she would

not utterly blast their hopes, as it now happened, that when they had escaped the hazards that arose from their

[open] enemies, they were to be cut off at home by their [private] enemies, like brute beasts, without any help

whatsoever. They said also, that if their adversaries would be satisfied with those that had been slain already,

they would take what had been done patiently, on account of their natural love to their governors; but if they

must expect the same for the future also, they implored of her a dismission from her service; for they could

not bear to think of attempting any method for their deliverance without her, but would rather die willingly

before the palace gate, in case she would not forgive them. And that it was a great shame, both for themselves

and for the queen, that when they were neglected by her, they should come under the lash of her husband's

enemies; for that Aretas, the Arabian king, and the monarchs, would give any reward, if they could get such

men as foreign auxiliaries, to whom their very names, before their voices be heard, may perhaps be terrible;

but if they could not obtain this their second request, and if she had determined to prefer the Pharisees before

them, they still insisted that she would place them every one in her fortresses; for if some fatal demon hath a

constant spite against Alexander's house, they would be willing to bear their part, and to live in a private

3. As these men said thus, and called upon Alexander's ghost for commiseration of those already slain, and

those in danger of it, all the bystanders brake out into tears. But Aristobulus chiefly made manifest what were

his sentiments, and used. many reproachful expressions to his mother, [saying,] "Nay, indeed, the case is this,

that they have been themselves the authors of their own calamities, who have permitted a woman who,

against reason, was mad with ambition, to reign over them, when there were sons in the flower of their age

fitter for it." So Alexandra, not knowing what to do with any decency, committed the fortresses to them, all

but Hyrcania, and Alexandrium, and Macherus, where her principal treasures were. After a little while also,

she sent her son Aristobulus with an army to Damascus against Ptolemy, who was called Menneus, who was

such a bad neighbor to the city; but he did nothing considerable there, and so returned home.

4. About this time news was brought that Tigranes, the king of Armenia, had made an irruption into Syria

with five hundred thousand soldiers, (45) and was coming against Judea. This news, as may well be

supposed, terrified the queen and the nation. Accordingly, they sent him many and very valuable presents, as

also ambassadors, and that as he was besieging Ptolemais; for Selene the queen, the same that was also called

Cleopatra, ruled then over Syria, who had persuaded the inhabitants to exclude Tigranes. So the Jewish

ambassadors interceded with him, and entreated him that he would determine nothing that was severe about

their queen or nation. He commended them for the respects they paid him at so great a distance, and gave

them good hopes of his favor. But as soon as Ptolemais was taken, news came to Tigranes, that Lucullus, in

his pursuit of Mithridates, could not light upon him, who was fled into Iberia, but was laying waste Armenia,

5. After this, when the queen was fallen into a dangerous distemper, Aristobulus resolved to attempt the

seizing of the government; so he stole away secretly by night, with only one of his servants, and went to the

fortresses, wherein his friends, that were such from the days of his father, were settled; for as he had been a

great while displeased at his mother's conduct, so he was now much more afraid, lest, upon her death, their

whole family should be under the power of the Pharisees; for he saw the inability of his brother, who was to

succeed in the government; nor was any one conscious of what he was doing but only his wife, whom he left

at Jerusalem with their children. He first of all came to Agaba, where was Galestes, one of the potent men

before mentioned, and was received by him. When it was day, the queen perceived that Aristobulus was fled;

and for some time she supposed that his departure was not in order to make any innovation; but when

messengers came one after another with the news that he had secured the first place, the second place, and all

the places, for as soon as one had begun they all submitted to his disposal, then it was that the queen and the

nation were in the greatest disorder, for they were aware that it would not be long ere Aristobulus would be

able to settle himself firmly in the government. What they were principally afraid of was this, that he would

inflict punishment upon them for the mad treatment his house had had from them. So they resolved to take

his wife and children into custody, and keep them in the fortress that was over the temple. (46) Now there

was a mighty conflux of people that came to Aristobulus from all parts, insomuch that he had a kind of royal

attendants about him; for in a little more than fifteen days he got twentytwo strong places, which gave him

the opportunity of raising an army from Libanus and Trachonitis, and the monarchs; for men are easily led by

the greater number, and easily submit to them. And besides this, that by affording him their assistance, when

he could not expect it, they, as well as he, should have the advantages that would come by his being king,

because they had been the occasion of his gaining the kingdom. Now the eiders of the Jews, and Hyrcanus

with them, went in unto the queen, and desired that she would give them her sentiments about the present

posture of affairs, for that Aristobulus was in effect lord of almost all the kingdom, by possessing of so many

strong holds, and that it was absurd for them to take any counsel by themselves, how ill soever she were,

whilst she was alive, and that the danger would be upon them in no long time. But she bid them do what they

thought proper to be done; that they had many circumstances in their favor still remaining, a nation in good

heart, an army, and money in their several treasuries; for that she had small concern about public affairs now,

6. Now a little while after she had said this to them, she died, when she had reigned nine years, and had in all

lived seventythree. A woman she was who showed no signs of the weakness of her sex, for she was

sagacious to the greatest degree in her ambition of governing; and demonstrated by her doings at once, that

her mind was fit for action, and that sometimes men themselves show the little understanding they have by

the frequent mistakes they make in point of government; for she always preferred the present to futurity, and

preferred the power of an imperious dominion above all things, and in comparison of that had no regard to

what was good, or what was right. However, she brought the affairs of her house to such an unfortunate

condition, that she was the occasion of the taking away that authority from it, and that in no long time

afterward, which she had obtained by a vast number of hazards and misfortunes, and this out of a desire of

what does not belong to a woman, and all by a compliance in her sentiments with those that bare illwill to

their family, and by leaving the administration destitute of a proper support of great men; and, indeed, her

management during her administration while she was alive, was such as filled the palace after her death with

calamities and disturbance. However, although this had been her way of governing, she preserved the nation

The War Between Aristobulus And Hyrcanus About The Kingdom; And How They Made Anagreement That

Aristobulus Should Be King, And Hyrcanus Live A Private Life; As Also How Hyrcanus A Little Afterward

1. We have related the affairs of queen Alexandra, and her death, in the foregoing book and will now speak of

what followed, and was connected with those histories; declaring, before we proceed, that we have nothing so

much at heart as this, that we may omit no facts, either through ignorance or laziness; (1) for we are upon the

history and explication of such things as the greatest part are unacquainted withal, because of their distance

from our times; and we aim to do it with a proper beauty of style, so far as that is derived from proper words

harmonically disposed, and from such ornaments of speech also as may contribute to the pleasure of our

readers, that they may entertain the knowledge of what we write with some agreeable satisfaction and

pleasure. But the principal scope that authors ought to aim at above all the rest, is to speak accurately, and to

speak truly, for the satisfaction of those that are otherwise unacquainted with such transactions, and obliged

2. Hyrcanus then began his high priesthood on the third year of the hundred and seventyseventh olympiad,

when Quintus Hortensius and Quintus Metellus, who was called Metellus of Crete, were consuls at Rome;

when presently Aristobulus began to make war against him; and as it came to a battle with Hyrcanus at

Jericho, many of his soldiers deserted him, and went over to his brother; upon which Hyrcanus fled into the

citadel, where Aristobulus's wife and children were imprisoned by their mother, as we have said already, and

attacked and overcame those his adversaries that had fled thither, and lay within the walls of the temple. So

when he had sent a message to his brother about agreeing the matters between them, he laid aside his enmity

to him on these conditions, that Aristobulus should be king, that he should live without intermeddling with

public affairs, and quietly enjoy the estate he had acquired. When they had agreed upon these terms in the

temple, and had confirmed the agreement with oaths, and the giving one an. other their right hands, and

embracing one another in the sight of the whole multitude, they departed; the one, Aristobulus, to the palace;

3. But there was a certain friend of Hyrcanus, an Idumean, called Antipater, who was very rich, and in his

nature an active and a seditious man; who was at enmity with Aristobulus, and had differences with him on

account of his goodwill to Hyrcanus. It is true that Nicolatls of Damascus says, that Antipater was of the

stock of the principal Jews who came out of Babylon into Judea; but that assertion of his was to gratify

Herod, who was his son, and who, by certain revolutions of fortune, came afterward to be king of the Jews,

whose history we shall give you in its proper place hereafter. However, this Antipater was at first called

Antipas, (2) and that was his father's name also; of whom they relate this: That king Alexander and his wife

made him general of all Idumea, and that he made a league of friendship with those Arabians, and Gazites,

and Ascalonites, that were of his own party, and had, by many and large presents, made them his fast friends.

But now this younger Antipater was suspicious of the power of Aristobulus, and was afraid of some mischief

he might do him, because of his hatred to him; so he stirred up the most powerful of the Jews, and talked

against him to them privately; and said that it was unjust to overlook the conduct of Aristobulus, who had

gotten the government unrighteously, and ejected his brother out of it, who was the elder, and ought to retain

what belonged to him by prerogative of his birth. And the same speeches he perpetually made to Hyrcanus;

and told him that his own life would be in danger, unless he guarded himself, and got shut of Aristobulus; for

he said that the friends of Aristobulus omitted no opportunity of advising him to kill him, as being then, and

not before, sure to retain his principality. Hyrcanus gave no credit to these words of his, as being of a gentle

disposition, and one that did not easily admit of calumnies against other men. This temper of his not

disposing him to meddle with public affairs, and want of spirit, occasioned him to appear to spectators to be

degenerous and unmanly; while. Aristobulus was of a contrary temper, an active man, and one of a great

4. Since therefore Antipater saw that Hyrcanus did not attend to what he said, he never ceased, day by day, to

charge reigned crimes upon Aristobulus, and to calumniate him before him, as if he had a mind to kill him;

and so, by urging him perpetually, he advised him, and persuaded him to fly to Aretas, the king of Arabia;

and promised, that if he would comply with his advice, he would also himself assist him and go with him].

When Hyrcanus heard this, he said that it was for his advantage to fly away to Aretas. Now Arabia is a

country that borders upon Judea. However, Hyrcanus sent Antipater first to the king of Arabia, in order to

receive assurances from him, that when he should come in the manner of a supplicant to him, he would not

deliver him up to his enemies. So Antipater having received such assurances, returned to Hyrcanus to

Jerusalem. A while afterward he took Hyrcanus, and stole out of the city by night, and went a great journey,

and came and brought him to the city called Petra, where the palace of Aretas was; and as he was a very

familiar friend of that king, he persuaded him to bring back Hyrcanus into Judea, and this persuasion he

continued every day without any intermission. He also proposed to make him presents on that account. At

length he prevailed with Aretas in his suit. Moreover, Hyrcanus promised him, that when he had been

brought thither, and had received his kingdom, he would restore that country, and those twelve cities which

his father Alexander had taken from the Arabians, which were these, Medaba, Naballo, Libias, Tharabasa,

How Aretas And Hyrcanus Made An Expedition Against Aristobulus And Besieged Jerusalem; And How

1. After these promises had been given to Aretas, he made an expedition against Aristobulus with an army of

fifty thousand horse and foot, and beat him in the battle. And when after that victory many went over to

Hyrcanus as deserters, Aristobulus was left desolate, and fled to Jerusalem; upon which the king of Arabia

took all his army, and made an assault upon the temple, and besieged Aristobulus therein, the people still

supporting Hyreanus, and assisting him in the siege, while none but the priests continued with Aristobulus.

So Aretas united the forces of the Arabians and of the Jews together, and pressed on the siege vigorously. As

this happened at the time when the feast of unleavened bread was celebrated, which we call the passover, the

principal men among the Jews left the country, and fled into Egypt. Now there was one, whose name was

Onias, a righteous man be was, and beloved of God, who, in a certain drought, had prayed to God to put an

end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself,

because he saw that this sedition would last a great while. However, they brought him to the Jewish camp,

and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make

imprecations on Aristobulus and those of his faction. And when, upon his refusal, and the excuses that he

made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said, "O God,

the King of the whole world! since those that stand now with me are thy people, and those that are besieged

are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor

bring to effect what these pray against those." Whereupon such wicked Jews as stood about him, as soon as

2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of

Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast

called the passover was come, at which it is our custom to offer a great number of sacrifices to God; but those

that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them

with such sacrifices, and assured them they should have as much money for them as they should desire; and

when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests

willingly undertook to pay for them accordingly, and those within let down the money over the walls, and

gave it them. But when the others had received it, they did not deliver the sacrifices, but arrived at that height

of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not

furnishing those that wanted them with sacrifices. And when the priests found they had been cheated, and that

the agreements they had made were violated, they prayed to God that he would avenge them on their

countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that

destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae.

3. In the mean time Pompey sent Scaurus into Syria, while he was himself in Armenia, and making war with

Tigranes; but when Scaurus was come to Damascus, and found that Lollins and Metellus had newly taken the

city, he came himself hastily into Judea. And when he was come thither, ambassadors came to him, both from

Aristobulus and Hyrcanus, and both desired he would assist them. And when both of them promised to give

him money, Aristobulus four hundred talents, and Hyrcanus no less, he accepted of Aristobulus's promise, for

he was rich, and had a great soul, and desired to obtain nothing but what was moderate; whereas the other

was poor, and tenacious, and made incredible promises in hopes of greater advantages; for it was not the

same thing to take a city that was exceeding strong and powerful, as it was to eject out of the country some

fugitives, with a greater number of Mabateans, who were no very warlike people. He therefore made an

agreement with Aristobulus, for the reasons before mentioned, and took his money, and raised the siege, and

ordered Aretas to depart, or else he should be declared an enemy to the Romans. So Scaurus returned to

Damascus again; and Aristobulus, with a great army, made war with Aretas and Hyrcanus, and fought them

at a place called Papyron, and beat them in the battle, and slew about six thousand of the enemy, with whom

How Aristobulus And Hyrcanus Came To Pompey In Order To Argue Who Ought To Have The Kingdom;

And How Upon The Plight Of Aristobulus To The Fortress Alexandrium Pompey Led His Army Against

1. A Little afterward Pompey came to Damascus, and marched over Celesyria; at which time there came

ambassadors to him from all Syria, and Egypt, and out of Judea also, for Aristobulus had sent him a great

present, which was a golden vine (3) of the value of five hundred talents. Now Strabo of Cappadocia

mentions this present in these words: "There came also an embassage out of Egypt, and a crown of the value

of four thousand pieces of gold; and out of Judea there came another, whether you call it a vine or a garden;

they call the thing Terpole, the Delight. However, we ourselves saw that present reposited at Rome, in the

temple of Jupiter Capitolinus, with this inscription, 'The gift of Alexander, the king of the Jews.' It was

valued at five hundred talents; and the report is, that Aristobulus, the governor of the Jews, sent it."

2. In a little time afterward came ambassadors again to him, Antipater from Hyrcanus, and Nicodemus from

Aristobulus; which last also accused such as had taken bribes; first Gabinius, and then Scaurus, the one

three hundred talents, and the other four hundred; by which procedure he made these two his enemies,

besides those he had before. And when Pompey had ordered those that had controversies one with another to

come to him in the beginning of the spring, he brought his army out of their winter quarters, and marched into

the country of Damascus; and as he went along he demolished the citadel that was at Apamia, which

Antiochus Cyzicenus had built, and took cognizance of the country of Ptolemy Menneus, a wicked man, and

not less so than Dionysius of Tripoli, who had been beheaded, who was also his relation by marriage; yet did

he buy off the punishment of his crimes for a thousand talents, with which money Pompey paid the soldiers

their wages. He also conquered the place called Lysias, of which Silas a Jew was tyrant. And when he had

passed over the cities of Heliopolis and Chalcis, and got over the mountain which is on the limit of Colesyria,

he came from Pella to Damascus; and there it was that he heard the causes of the Jews, and of their governors

Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both,

which did not desire to be under kingly' government, because the form of government they received from

their forefathers was that of subjection to the priests of that God whom they worshipped; and [they

complained], that though these two were the posterity of priests, yet did they seek to change the government

of their nation to another form, in order to enslave them. Hyrcanus complained, that although he were the

elder brother, he was deprived of the prerogative of his birth by Aristobulus, and that he had but a small part

of the country under him, Aristobulus having taken away the rest from him by force. He also accused him,

that the incursions which had been made into their neighbors' countries, and the piracies that had been at sea,

were owing to him; and that the nation would not have revolted, unless Aristobulus had been a man given to

violence and disorder; and there were no fewer than a thousand Jews, of the best esteem among them, who

confirmed this accusation; which confirmation was procured by Antipater. But Aristobulus alleged against

him, that it was Hyrcanus's own temper, which was inactive, and on that account contemptible, which caused

him to be deprived of the government; and that for himself, he was necessitated to take it upon him, for fear

lest it should be transferred to others. And that as to his title [of king], it was no other than what his father had

taken [before him]. He also called for witnesses of what he said some persons who were both young and

insolent; whose purple garments, fine heads of hair, and other ornaments, were detested [by the court], and

which they appeared in, not as though they were to plead their cause in a court of justice, but as if they were

3. When Pompey had heard the causes of these two, and had condemned Aristobulus for his violent

procedure, he then spake civilly to them, and sent them away; and told them, that when he came again into

their country, he would settle all their affairs, after he had first taken a view of the affairs of the Nabateans. In

the mean time, he ordered them to be quiet; and treated Aristobulus civilly, lest he should make the nation

revolt, and hinder his return; which yet Aristobulus did; for without expecting any further determination,

which Pompey had promised them, he went to the city Delius, and thence marched into Judea.

4. At this behavior Pompey was angry; and taking with him that army which he was leading against the

Nabateans, and the auxiliaries that came from Damascus, and the other parts of Syria, with the other Roman

legions which he had with him, he made an expedition against Aristobulus; but as he passed by Pella and

Scythopolis, he came to Corem, which is the first entrance into Judea when one passes over the midland

countries, where he came to a most beautiful fortress that was built on the top of a mountain called

Alexandrium, whither Aristobulus had fled; and thence Pompey sent his commands to him, that he should

come to him. Accordingly, at the persuasions of many that he would not make war with the Romans, he came

down; and when he had disputed with his brother about the right to the government, he went up again to the

citadel, as Pompey gave him leave to do; and this he did two or three times, as flattering himself with the

hopes of having the kingdom granted him; so that he still pretended he would obey Pompey in whatsoever he

commanded, although at the same time he retired to his fortress, that he might not depress himself too low,

and that he might be prepared for a war, in case it should prove as he feared, that Pompey would transfer the

government to Hyrcanus. But when Pompey enjoined Aristobulus to deliver up the fortresses he held, and to

send an injunction to their governors under his own hand for that purpose, for they had been forbidden to

deliver them up upon any other commands, he submitted indeed to do so; but still he retired in displeasure to

Jerusalem, and made preparation for war. A little after this, certain persons came out of Pontus, and informed

Pompey, as he was on the way, and conducting his army against Aristobulus, that Mithridates was dead, and

How Pompey When The Citizens Of Jerusalem Shut Their Gates Against Him Besieged The City And Took

1. Now when Pompey had pitched his camp at Jericho, (where the palm tree grows, and that balsam which is

an ointment of all the most precious, which upon any incision made in the wood with a sharp stone, distills

out thence like a juice,) (4) he marched in the morning to Jerusalem. Hereupon Aristobulus repented of what

he was doing, and came to Pompey, had [promised to] give him money, and received him into Jerusalem, and

desired that he would leave off the war, and do what he pleased peaceably. So Pompey, upon his entreaty,

forgave him, and sent Gabinius, and soldiers with him, to receive the money and the city: yet was no part of

this performed; but Gabinius came back, being both excluded out of the city, and receiving none of the

money promised, because Aristobulus's soldiers would not permit the agreements to be executed. At this

Pompey was very angry, and put Aristobulus into prison, and came himself to the city, which was strong on

every side, excepting the north, which was not so well fortified, for there was a broad and deep ditch that

encompassed the city (5) and included within it the temple, which was itself encompassed about with a very

2. Now there was a sedition of the men that were within the city, who did not agree what was to be done in

their present circumstances, while some thought it best to deliver up the city to Pompey; but Aristobulus's

party exhorted them to shut the gates, because he was kept in prison. Now these prevented the others, and

seized upon the temple, and cut off the bridge which reached from it to the city, and prepared themselves to

abide a siege; but the others admitted Pompey's army in, and delivered up both the city and the king's palace

to him. So Pompey sent his lieutenant Piso with an army, and placed garrisons both in the city and in the

palace, to secure them, and fortified the houses that joined to the temple, and all those which were more

distant and without it. And in the first place, he offered terms of accommodation to those within; but when

they would not comply with what was desired, he encompassed all the places thereabout with a wall, wherein

Hyrcanus did gladly assist him on all occasions; but Pompey pitched his camp within [the wall], on the north

part of the temple, where it was most practicable; but even on that side there were great towers, and a ditch

had been dug, and a deep valley begirt it round about, for on the parts towards the city were precipices, and

the bridge on which Pompey had gotten in was broken down. However, a bank was raised, day by day, with a

great deal of labor, while the Romans cut down materials for it from the places round about. And when this

bank was sufficiently raised, and the ditch filled up, though but poorly, by reason of its immense depth, he

brought his mechanical engines and batteringrams from Tyre, and placing them on the bank, he battered the

temple with the stones that were thrown against it. And had it not been our practice, from the days of our

forefathers, to rest on the seventh day, this bank could never have been perfected, by reason of the opposition

the Jews would have made; for though our law gives us leave then to defend ourselves against those that

begin to fight with us and assault us, yet does it not permit us to meddle with our enemies while they do any

3. Which thing when the Romans understood, on those days which we call Sabbaths they threw nothing at the

Jews, nor came to any pitched battle with them; but raised up their earthen banks, and brought their engines

into such forwardness, that they might do execution the next day. And any one may hence learn how very

great piety we exercise towards God, and the observance of his laws, since the priests were not at all hindered

from their sacred ministrations by their fear during this siege, but did still twice aday, in the morning and

about the ninth hour, offer their sacrifices on the altar; nor did they omit those sacrifices, if any melancholy

accident happened by the stones that were thrown among them; for although the city was taken on the third

month, on the day of the fast, (6) upon the hundred and seventyninth olympiad, when Caius Antonius and

Marcus Tullius Cicero were consuls, and the enemy then fell upon them, and cut the throats of those that

were in the temple; yet could not those that offered the sacrifices be compelled to run away, neither by the

fear they were in of their own lives, nor by the number that were already slain, as thinking it better to suffer

whatever came upon them, at their very altars, than to omit any thing that their laws required of them. And

that this is not a mere brag, or an encomium to manifest a degree of our piety that was false, but is the real

truth, I appeal to those that have written of the acts of Pompey; and, among them, to Strabo and Nicolaus [of

Damascus]; and besides these two, Titus Livius, the writer of the Roman History, who will bear witness to

4. But when the batteringengine was brought near, the greatest of the towers was shaken by it, and fell

down, and broke down a part of the fortifications, so the enemy poured in apace; and Cornelius Faustus, the

son of Sylla, with his soldiers, first of all ascended the wall, and next to him Furius the centurion, with those

that followed on the other part, while Fabius, who was also a centurion, ascended it in the middle, with a

great body of men after him. But now all was full of slaughter; some of the Jews being slain by the Romans,

and some by one another; nay, some there were who threw themselves down the precipices, or put fire to

their houses, and burnt them, as not able to bear the miseries they were under. Of the Jews there fell twelve

thousand, but of the Romans very few. Absalom, who was at once both uncle and fatherinlaw to

Aristobulus, was taken captive; and no small enormities were committed about the temple itself, which, in

former ages, had been inaccessible, and seen by none; for Pompey went into it, and not a few of those that

were with him also, and saw all that which it was unlawful for any other men to see but only for the high

priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great

quantity of spices; and besides these there were among the treasures two thousand talents of sacred money:

yet did Pompey touch nothing of all this, (8) on account of his regard to religion; and in this point also he

acted in a manner that was worthy of his virtue. The next day he gave order to those that had the charge of the

temple to cleanse it, and to bring what offerings the law required to God; and restored the high priesthood to

Hyrcanus, both because he had been useful to him in other respects, and because he hindered the Jews in the

country from giving Aristobulus any assistance in his war against him. He also cut off those that had been the

authors of that war; and bestowed proper rewards on Faustus, and those others that mounted the wall with

such alacrity; and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which

the inhabitants of Judea had subdued, and put them under the government of the Roman president, and

confined the whole nation, which had elevated itself so high before, within its own bounds. Moreover, he

rebuilt Gadara, (9) which had been demolished a little before, to gratify Demetrius of Gadara, who was his

freedman, and restored the rest of the cities, Hippos, and Scythopolis, and Pella, and Dios, and Samaria, as

also Marissa, and Ashdod, and Jamnia, and Arethusa, to their own inhabitants: these were in the inland parts.

Besides those that had been demolished, and also of the maritime cities, Gaza, and Joppa, and Dora, and

Strato's Tower; which last Herod rebuilt after a glorious manner, and adorned with havens and temples, and

changed its name to Caesarea. All these Pompey left in a state of freedom, and joined them to the province of

5. Now the occasions of this misery which came upon Jerusalem were Hyrcanus and Aristobulus, by raising a

sedition one against the other; for now we lost our liberty, and became subject to the Romans, and were

deprived of that country which we had gained by our arms from the Syrians, and were compelled to restore it

to the Syrians. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal

authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family,

became the property of private men. But of these matters we shall treat in their proper places. Now Pompey

committed Celesyria, as far as the river Euphrates and Egypt, to Scaurus, with two Roman legions, and then

went away to Cilicia, and made haste to Rome. He also carried bound along with him Aristobulus and his

children; for he had two daughters, and as many sons; the one of which ran away, but the younger,

How Scaurus Made A League Of Mutual Assistance With Aretas; And What Gabinius Did In Judea, After

1. Scaurus made now an expedition against Petrea, in Arabia, and set on fire all the places round about it,

because of the great difficulty of access to it. And as his army was pinched by famine, Antipater furnished

him with corn out of Judea, and with whatever else he wanted, and this at the command of Hyrcanus. And

when he was sent to Aretas, as an ambassador by Scaurus, because he had lived with him formerly, he

persuaded Aretas to give Scaurus a sum of money, to prevent the burning of his country, and undertook to be

his surety for three hundred talents. So Scaurus, upon these terms, ceased to make war any longer; which was

2. Some time after this, when Alexander, the son of Aristobulus, made an incursion into Judea, Gabinius

came from Rome into Syria, as commander of the Roman forces. He did many considerable actions; and

particularly made war with Alexander, since Hyrcanus was not yet able to oppose his power, but was already

attempting to rebuild the wall of Jerusalem, which Pompey had overthrown, although the Romans which

were there restrained him from that his design. However, Alexander went over all the country round about,

and armed many of the Jews, and suddenly got together ten thousand armed footmen, and fifteen hundred

horsemen, and fortified Alexandrium, a fortress near to Corem, and Macherus, near the mountains of Arabia.

Gabinius therefore came upon him, having sent Marcus Antonius, with other commanders, before. These

armed such Romans as followed them; and, together with them, such Jews as were subject to them, whose

leaders were Pitholaus and Malichus; and they took with them also their friends that were with Antipater, and

met Alexander, while Gabinius himself followed with his legion. Hereupon Alexander retired to the

neighborhood of Jerusalem, where they fell upon one another, and it came to a pitched battle, in which the

Romans slew of their enemies about three thousand, and took a like number alive.

3. At which time Gabinius (10) came to Alexandrium, and invited those that were in it to deliver it up on

certain conditions, and promised that then their former offenses should be forgiven. But as a great number of

the enemy had pitched their camp before the fortress, whom the Romans attacked, Marcus Antonius fought

bravely, and slew a great number, and seemed to come off with the greatest honor. So Gabinius left part of

his army there, in order to take the place, and he himself went into other parts of Judea, and gave order to

rebuild all the cities that he met with that had been demolished; at which time were rebuilt Samaria, Ashdod,

Scythopolis, Anthedon, Raphia, and Dora; Marissa also, and Gaza, and not a few others besides. And as the

men acted according to Gabinius's command, it came to pass, that at this time these cities were securely

4. When Gabinius had done thus in the country, he returned to Alexandrium; and when he urged on the siege

of the place, Alexander sent an embassage to him, desiring that he would pardon his former offenses; he also

delivered up the fortresses, Hyrcania and Macherus, and at last Alexandrium itself which fortresses Gabinius

demolished. But when Alexander's mother, who was of the side of the Romans, as having her husband and

other children at Rome, came to him, he granted her whatsoever she asked; and when he had settled matters

with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had

ordained five councils, he distributed the nation into the same number of parts. So these councils governed

the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and

the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed

How Gabinius Caught Aristobulus After He Had Fled From Rome, And Sent Him Back To Rome Again;

And Now The Same Gabinius As He Returned Out Of Egypt Overcame Alexander And The Nabateans In

1. Now Aristobulus ran away from Rome to Judea, and set about the rebuilding of Alexandrium, which had

been newly demolished. Hereupon Gabinius sent soldiers against him, add for their commanders Sisenna, and

Antonius, and Servilius, in order to hinder him from getting possession of the country, and to take him again.

And indeed many of the Jews ran to Aristobulus, on account of his former glory, as also because they should

be glad of an innovation. Now there was one Pitholaus, a lieutenant at Jerusalem, who deserted to him with a

thousand men, although a great number of those that came to him were unarmed; and when Aristobulus had

resolved to go to Macherus, he dismissed those people, because they were unarmed; for they could not be

useful to him in what actions he was going about; but he took with him eight thousand that were armed, and

marched on; and as the Romans fell upon them severely, the Jews fought valiantly, but were beaten in the

battle; and when they had fought with alacrity, but were overborne by the enemy, they were put to flight; of

whom were slain about five thousand, and the rest being dispersed, tried, as well as they were able, to save

themselves. However, Aristobulus had with him still above a thousand, and with them he fled to Macherus,

and fortified the place; and though he had had ill success, he still had good hope of his affairs; but when he

had struggled against the siege for two days' time, and had received many wounds, he was brought as a

captive to Gabinius, with his son Antigonus, who also fled with him from Rome. And this was the fortune of

Aristobulus, who was sent back again to Rome, and was there retained in bonds, having been both king and

high priest for three years and six months; and was indeed an eminent person, and one of a great soul.

However, the senate let his children go, upon Gabinius's writing to them that he had promised their mother so

much when she delivered up the fortresses to him; and accordingly they then returned into Judea.

2. Now when Gabinius was making an expedition against the Parthians, and had already passed over

Euphrates, he changed his mind, and resolved to return into Egypt, in order to restore Ptolemy to his

kingdom. (11) This hath also been related elsewhere. However, Antipater supplied his army, which he sent

against Archelaus, with corn, and weapons, and money. He also made those Jews who were above Pelusium

his friends and confederates, and had been the guardians of the passes that led into Egypt. But when he came

back out of Egypt, he found Syria in disorder, with seditions and troubles; for Alexander, the son of

Aristobulus, having seized on the government a second time by force, made many of the Jews revolt to him;

and so he marched over the country with a great army, and slew all the Romans he could light upon, and

3. But when Gabinius found Syria in such a state, he sent Antipater, who was a prudent man, to those that

were seditious, to try whether he could cure them of their madness, and persuade them to return to a better

mind; and when he came to them, he brought many of them to a sound mind, and induced them to do what

they ought to do; but he could not restrain Alexander, for he had an army of thirty thousand Jews, and met

Gabinius, and joining battle with him, was beaten, and lost ten thousand of his men about Mount Tabor.

4. So Gabinius settled the affairs which belonged to the city Jerusalem, as was agreeable to Antipater's

inclination, and went against the Nabateans, and overcame them in battle. He also sent away in a friendly

manner Mithridates and Orsanes, who were Parthian deserters, and came to him, though the report went

abroad that they had run away from him. And when Gabinius had performed great and glorious actions, in his

management of the affairs of war, he returned to Rome, and delivered the government to Crassus. Now

Nicolaus of Damascus, and Strabo of Cappadocia, both describe the expeditions of Pompey and Gabinius

against the Jews, while neither of them say anything new which is not in the other.

How Crassus Came Into Judea, And Pillaged The Temple; And Then Marched Against The Parthians And

Perished, With His Army. Also How Cassius Obtained Syria, And Put A Stop To The Parthians And Then

1. Now Crassus, as he was going upon his expedition against the Parthians, came into Judea, and carried off

the money that was in the temple, which Pompey had left, being two thousand talents, and was disposed to

spoil it of all the gold belonging to it, which was eight thousand talents. He also took a beam, which was

made of solid beaten gold, of the weight of three hundred minae, each of which weighed two pounds and a

half. It was the priest who was guardian of the sacred treasures, and whose name was Eleazar, that gave him

this beam, not out of a wicked design, for he was a good and a righteous man; but being intrusted with the

custody of the veils belonging to the temple, which were of admirable beauty, and of very costly

workmanship, and hung down from this beam, when lie saw that Crassus was busy in gathering money, and

was in fear for the entire ornaments of the temple, he gave him this beam of gold as a ransom for the whole,

but this not till he had given his oath that he would remove nothing else out of the temple, but be satisfied

with this only, which he should give him, being worth many ten thousand [shekels]. Now this beam was

contained in a wooden beam that was hollow, but was known to no others; but Eleazar alone knew it; yet did

Crassus take away this beam, upon the condition of touching nothing else that belonged to the temple, and

2. And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the

habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions

to it, and this from very ancient times. Nor is the largeness of these sums without its attestation; nor is that

greatness owing to our vanity, as raising it without ground to so great a height; but there are many witnesses

to it, and particularly Strabo of Cappadocia, who says thus: "Mithridates sent to Cos, and took the money

which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews." Now we

have no public money but only what appertains to God; and it is evident that the Asian Jews removed this

money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple,

should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so

neither, since they were ill no fear of Mithridates. And Strabo himself bears witness to the same thing in

another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates,

he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in

Cyrene; where he speaks thus: "There were four classes of men among those of Cyrene; that of citizens, that

of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all

cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not

possessed by them; and it hath come to pass that Egypt and Cyrene, as having the same governors, and a

great number of other nations, imitate their way of living, and maintain great bodies of these Jews in a

peculiar manner, and grow up to greater prosperity with them, and make use of the same laws with that nation

also. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is

peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch

allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of

the laws to them belonging, as if he were the ruler of a free republic. In Egypt, therefore, this nation is

powerful, because the Jews were originally Egyptians, and because the land wherein they inhabit, since they

went thence, is near to Egypt. They also removed into Cyrene, because that this land adjoined to the

government of Egypt, as well as does Judea, or rather was formerly under the same government." And this is

3. So when Crassus had settled all things as he himself pleased, he marched into Parthia, where both he

himself and all his army perished, as hath been related elsewhere. But Cassius, as he fled from Rome to Syria,

took possession of it, and was an impediment to the Parthians, who by reason of their victory over Crassus

made incursions upon it. And as he came back to Tyre, he went up into Judea also, and fell upon Tarichee,

and presently took it, and carried about thirty thousand Jews captives; and slew Pitholaus, who succeeded

Aristobulus in his seditious practices, and that by the persuasion of Antipater, who proved to have great

interest in him, and was at that time in great repute with the Idumeans also: out of which nation he married a

wife, who was the daughter of one of their eminent men, and her name was Cypros, (12) by whom he had

four sons, Phasael, and Herod, who was afterwards made king, and Joseph, and Pheroras; and a daughter,

named Salome. This Antipater cultivated also a friendship and mutual kindness with other potentates, but

especially with the king of Arabia, to whom he committed his children, while he fought against Aristobulus.

So Cassius removed his camp, and marched to Euphrates, to meet those that were coming to attack him, as

4. But some time afterward Cesar, when he had taken Rome, and after Pompey and the senate were fled

beyond the Ionian Sea, freed Aristobulus from his bonds, and resolved to send him into Syria, and delivered

two legions to him, that he might set matters right, as being a potent man in that country. But Aristobulus had

no enjoyment of what he hoped for from the power that was given him by Cesar; for those of Pompey's party

prevented it, and destroyed him by poison; and those of Caesar's party buried him. His dead body also lay, for

a good while, embalmed in honey, till Antony afterward sent it to Judea, and caused him to be buried in the

royal sepulcher. But Scipio, upon Pompey's sending to him to slay Alexander, the son of Aristobulus, because

the young man was accused of what offenses he had been guilty of at first against the Romans, cut off his

head; and thus did he die at Antioch. But Ptolemy, the son of Menneus, who was the ruler of Chalcis, under

Mount Libanus, took his brethren to him, and sent his son Philippion to Askelon to Aristobulus's wife, and

desired her to send back with him her son Antigonus, and her daughters; the one of which, whose name was

Alexandra, Philippion fell in love with, and married her, though afterward his father Ptolemy slew him, and

The Jews Become Confederates With Caesar When He Fought Against Egypt. The Glorious Actions Of

Antipater, And His Friendship With Caesar. The Honors Which The Jews Received From The Romans And

1. Now after Pompey was dead, and after that victory Caesar had gained over him, Antipater, who managed

the Jewish affairs, became very useful to Caesar when he made war against Egypt, and that by the order of

Hyrcanus; for when Mithridates of Pergainus was bringing his auxiliaries, and was not able to continue his

march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of

the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance;

and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their

alacrity for Cesar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who

dwelt at Mount Libanus, and almost all the cities. So Mithridates marched out of Syria, and came to

Pelusium; and when its inhabitants would not admit him, he besieged the city. Now Antipater signalized

himself here, and was the first who plucked down a part of the wall, and so opened a way to the rest, whereby

they might enter the city, and by this means Pelusium was taken. But it happened that the Egyptian Jews, who

dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar;

but Antipater persuaded them to come over with their party, because he was of the same people with them,

and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to

cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they

wanted; and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as

they were desired. And when the Jews about Memphis heard that these Jews were come over to Caesar, they

also invited Mithridates to come to them; so he came and received them also into his army.

2. And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the

enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left;

and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely,

unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten

the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for

him to flight. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates,

who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of

Antipater's fifty. So Mithridates sent an account of this battle to Caesar, and openly declared that Antipater

was the author of this victory, and of his own preservation, insomuch that Caesar commended Antipater then,

and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be

3. However, when Caesar, after some time, had finished that war, and was sailed away for Syria, he honored

Antipater greatly, and confirmed Hyrcanus in the high priesthood; and bestowed on Antipater the privilege of

a citizen of Rome, and a freedom from taxes every where; and it is reported by many, that Hyrcanus went

along with Antipater in this expedition, and came himself into Egypt. And Strabo of Cappadocia bears

witness to this, when he says thus, in the name of Aslnius: "After Mithridates had invaded Egypt, and with

him Hyrcanus the high priest of the Jews." Nay, the same Strabo says thus again, in another place, in the

name of Hypsicrates, that "Mithridates at first went out alone; but that Antipater, who had the care of the

Jewish affairs, was called by him to Askelon, and that he had gotten ready three thousand soldiers to go along

with him, and encouraged other governors of the country to go along with him also; and that Hyrcanus the

4. But Antigonus, the son of Aristobulus, came at this time to Caesar, and lamented his father's fate; and

complained, that it was by Antipater's means that Aristobulus was taken off by poison, and his brother was

beheaded by Scipio, and desired that he would take pity of him who had been ejected out of that principality

which was due to him. He also accused Hyrcanus and Antipater as governing the nation by violence, and

offering injuries to himself. Antipater was present, and made his defense as to the accusations that were laid

against him. He demonstrated that Antigonus and his party were given to innovation, and were seditious

persons. He also put Caesar in mind what difficult services he had undergone when he assisted him in his

wars, and discoursed about what he was a witness of himself. He added, that Aristobulus was justly carried

away to Rome, as one that was an enemy to the Romans, and could never be brought to be a friend to them,

and that his brother had no more than he deserved from Scipio, as being seized in committing robberies; and

that this punishment was not inflicted on him in a way of violence or injustice by him that did it.

5. When Antipater had made this speech, Caesar appointed Hyrcauus to be high priest, and gave Antipater

what principality he himself should choose, leaving the determination to himself; so he made him procurator

of Judea. He also gave Hyrcanus leave to raise up the walls of his own city, upon his asking that favor of him,

for they had been demolished by Pompey. And this grant he sent to the consuls to Rome, to be engraven in

the capitol. The decree of the senate was this that follows: (13) "Lucius Valerius, the son of Lucius the

praetor, referred this to the senate, upon the Ides of December, in the temple of Concord. There were present

at the writing of this decree Lucius Coponius, the son of Lucius of the Colline tribe, and Papirius of the

Quirine tribe, concerning the affairs which Alexander, the son of Jason, and Numenius, the son of Antiochus,

and Alexander, the son of Dositheus, ambassadors of the Jews, good and worthy men, proposed, who came to

renew that league of goodwill and friendship with the Romans which was in being before. They also brought

a shield of gold, as a mark of confederacy, valued at fifty thousand pieces of gold; and desired that letters

might be given them, directed both to the free cities and to the kings, that their country and their havens

might be at peace, and that no one among them might receive any injury. It therefore pleased [the senate] to

make a league of friendship and goodwill with them, and to bestow on them whatsoever they stood in need

of, and to accept of the shield which was brought by them. This was done in the ninth year of Hyrcanus the

high priest and ethnarch, in the month Panemus." Hyreanus also received honors from the people of Athens,

as having been useful to them on many occasions. And when they wrote to him, they sent him this decree, as

it here follows "Under the prutaneia and priesthood of Dionysius, the son of Esculapius, on the fifth day of

the latter part of the month Panemus, this decree of the Athenians was given to their commanders, when

Agathocles was archon, and Eucles, the son of Menander of Alimusia, was the scribe. In the month

Munychion, on the eleventh day of the prutaneia, a council of the presidents was held in the theater.

Dorotheus the high priest, and the fellow presidents with him, put it to the vote of the people. Dionysius, the

son of Dionysius, gave the sentence. Since Hyrcanus, the son of Alexander, the high priest and ethnareh of

the Jews, continues to bear goodwill to our people in general, and to every one of our citizens in particular,

and treats them with all sorts of kindness; and when any of the Athenians come to him, either as ambassadors,

or on any occasion of their own, he receives them in an obliging manner, and sees that they are conducted

back in safety, of which we have had several former testimonies; it is now also decreed, at the report of

Theodosius, the son of Theodorus, and upon his putting the people in mind of the virtue of this man, and that

his purpose is to do us all the good that is in his power, to honor him with a crown of gold, the usual reward

according to the law, and to erect his statue in brass in the temple of Demus and of the Graces; and that this

present of a crown shall be proclaimed publicly in the theater, in the Dionysian shows, while the new

tragedies are acting; and in the Panathenean, and Eleusinian, and Gymnical shows also; and that the

commanders shall take care, while he continues in his friendship, and preserves his goodwill to us, to return

all possible honor and favor to the man for his affection and generosity; that by this treatment it may appear

how our people receive the good kindly, and repay them a suitable reward; and he may be induced to proceed

in his affection towards us, by the honors we have already paid him. That ambassadors be also chosen out of

all the Athenians, who shall carry this decree to him, and desire him to accept of the honors we do him, and to

endeavor always to be doing some good to our city." And this shall suffice us to have spoken as to the honors

How Antipater Committed The Care Of Galilee To Herod, And That Of Jerusalem To Phasaelus; As Also

1. Now when Caesar had settled the affairs of Syria, he sailed away. And as soon as Antipater had conducted

Caesar out of Syria, he returned to Judea. He then immediately raised up the wall which had been thrown

down by Pompey; and, by coming thither, he pacified that tumult which had been in the country, and this by

both threatening and advising them to be quiet; for that if they would be of Hyrcanus's side, they would live

happily, and lead their lives without disturbance, and in the enjoyment of their own possessions; but if they

were addicted to the hopes of what might come by innovation, and aimed to get wealth thereby, they should

have him a severe master instead of a gentle governor, and Hyrcanus a tyrant instead of a king, and the

Romans, together with Caesar, their bitter enemies instead of rulers, for that they would never bear him to be

set aside whom they had appointed to govern. And when Antipater had said this to them, he himself settled

2. And seeing that Hyrcanus was of a slow and slothful temper, he made Phasaelus, his eldest son, governor

of Jerusalem, and of the places that were about it, but committed Galilee to Herod, his next son, who was

then a very young man, for he was but fifteen years of age (14) But that youth of his was no impediment to

him; but as he was a youth of great mind, he presently met with an opportunity of signalizing his courage; for

finding that there was one Hezekiah, a captain of a band of robbers, who overran the neighboring parts of

Syria with a great troop of them, he seized him and slew him, as well as a great number of the other robbers

that were with him; for which action he was greatly beloved by the Syrians; for when they were very desirous

to have their country freed from this nest of robbers, he purged it of them. So they sung songs in his

commendation in their villages and cities, as having procured them peace, and the secure enjoyment of their

possessions; and on this account it was that he became known to Sextus Caesar, who was a relation of the

great Caesar, and was now president of Syria. Now Phasaetus, Herod's brother, was moved with emulation at

his actions, and envied the fame be had thereby gotten, and became ambitious not to be behindhand with him

in deserving it. So he made the inhabitants of Jerusalem bear him the greatest goodwill while he held the

city himself, but did neither manage its affairs improperly, nor abuse his authority therein. This conduct

procured from the nation to Antipater such respect as is due to kings, and such honors as he might partake of

if he were an absolute lord of the country. Yet did not this splendor of his, as frequently happens, in the least

3. But now the principal men among the Jews, when they saw Antipater and his sons to grow so much in the

goodwill the nation bare to them, and in the revenues which they received out of Judea, and out of

Hyrcanus's own wealth, they became illdisposed to him; for indeed Antipater had contracted a friendship

with the Roman emperors; and when he had prevailed with Hyrcanus to send them money, he took it to

himself, and purloined the present intended, and sent it as if it were his own, and not Hyrcanus's gift to them.

Hyrcanus heard of this his management, but took no care about it; nay, he rather was very glad of it. But the

chief men of the Jews were therefore in fear, because they saw that Herod was a violent and bold man, and

very desirous of acting tyrannically; so they came to Hyrcanus, and now accused Antipater openly, and said

to him, "How long wilt thou be quiet under such actions as are now done? Or dost thou not see that Antipater

and his sons have already seized upon the government, and that it is only the name of a king which is given

thee? But do not thou suffer these things to be hidden from thee, nor do thou think to escape danger by being

so careless of thyself and of thy kingdom; for Antipater and his sons are not now stewards of thine affairs: do

not thou deceive thyself with such a notion; they are evidently absolute lords; for Herod, Antipater's son, hath

slain Hezekiah, and those that were with him, and hath thereby transgressed our law, which hath forbidden to

slay any man, even though he were a wicked man, unless he had been first condemned to suffer death by the

Sanhedrim (15) yet hath he been so insolent as to do this, and that without any authority from thee."

4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by

Herod raised his indignation; for those women continued every day in the temple, persuading the king and the

people that Herod might undergo a trial before the Sanhedrim for what he had done. Hyrcanus was so moved

by these complaints, that he summoned Herod to come to his trial for what was charged upon him.

Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for

the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for

his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his

journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still

such a one as might not expose him naked and unguarded [to his enemies.] However, Sextus Caesar,

president of Syria, wrote to Hyrcanus, and desired him to clear Herod, and dismiss him at his trial, and

threatened him beforehand if he did not do it. Which epistle of his was the occasion of Hyrcanus delivering

Herod from suffering any harm from the Sanhedrim, for he loved him as his own son. But when Herod stood

before the Sanhedrim, with his body of men about him, he aftrighted them all, and no one of his former

accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what

was to be done. When affairs stood thus, one whose name was Sameas, (16) a righteous man he was, and for

that reason above all fear, rose up, and said, "O you that are assessors with me, and O thou that art our king, I

neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that

one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he

be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in

fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and

mourning garment: but this admirable man Herod, who is accused of murder, and called to answer so heavy

an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed

men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may

himself escape death. Yet do not I make this complaint against Herod himself; he is to be sure more

concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave

him a license so to do. However, take you notice, that God is great, and that this very man, whom you are

going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself

also." Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he

slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, for he had a great

honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod

and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be

able to escape his hands: which things will be related by us in their proper places.

5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death

upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the

city, for that by this means he might escape. So he retired to Damascus, as though he fled from the king; and

when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus;

that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons.

Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to

persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but

his temper was so unmanly, and so foolish, that he was able to do nothing at all. But when Sextus had made

Herod general of the army of Celesyria, for he sold him that post for money, Hyrcanus was in fear lest Herod

should make war upon him; nor was the effect of what he feared long in coming upon him; for Herod came

and brought an army along with him to fight with Hyrcanus, as being angry at the trial he bad been

summoned to undergo before the Sanhedrim; but his father Antipater, and his brother [Phasaelus], met him,

and hindered him from assaulting Jerusalem. They also pacified his vehement temper, and persuaded him to

do no overt action, but only to affright them with threatenings, and to proceed no further against one who had

given him the dignity he had: they also desired him not only to be angry that he was summoned, and obliged

to come to his trial, but to remember withal how he was dismissed without condemnation, and how he ought

to give Hyrcanus thanks for the same; and that he was not to regard only what was disagreeable to him, and

be unthankful for his deliverance. So they desired him to consider, that since it is God that turns the scales of

war, there is great uncertainty in the issue of battles, and that therefore he ought of to expect the victory when

he should fight with his king, and him that had supported him, and bestowed many benefits upon him, and

had done nothing itself very severe to him; for that his accusation, which was derived from evil counselors,

and not from himself, had rather the suspicion of some severity, than any thing really severe in it. Herod was

persuaded by these arguments, and believed that it was sufficient for his future hopes to have made a show of

his strength before the nation, and done no more to it and in this state were the affairs of Judea at this time.

The Honors That Were Paid The Jews; And The Leagues That Were Made By The Romans And Other

1. Now when Caesar was come to Rome, he was ready to sail into Africa to fight against Scipio and Cato,

when Hyrcanus sent ambassadors to him, and by them desired that he would ratify that league of friendship

and mutual alliance which was between them, And it seems to me to be necessary here to give an account of

all the honors that the Romans and their emperor paid to our nation, and of the leagues of mutual assistance

they have made with it, that all the rest of mankind may know what regard the kings of Asia and Europe have

had to us, and that they have been abundantly satisfied of our courage and fidelity; for whereas many will not

believe what hath been written about us by the Persians and Macedonians, because those writings are not

every where to be met with, nor do lie in public places, but among us ourselves, and certain other barbarous

nations, while there is no contradiction to be made against the decrees of the Romans, for they are laid up in

the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay,

besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they

were citizens of Alexandria. Out of these evidences will I demonstrate what I say; and will now set down the

decrees made both by the senate and by Julius Caesar, which relate to Hyrcanus and to our nation.

2. "Caius Julius Caesar, imperator and high priest, and dictator the second time, to the magistrates, senate,

and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. I have sent

you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high

priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly

proposed in a table of brass, both in Greek and in Latin. It is as follows: I Julius Caesar, imperator the second

time, and high priest, have made this decree, with the approbation of the senate. Whereas Hyrcanus, the son

of Alexander the Jew, hath demonstrated his fidelity and diligence about our affairs, and this both now and in

former times, both in peace and in war, as many of our generals have borne witness, and came to our

assistance in the last Alexandrian war, (17) with fifteen hundred soldiers; and when he was sent by me to

Mithridates, showed himself superior in valor to all the rest of that army; for these reasons I will that

Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of

the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates;

and that besides this, everyone of them be reckoned among our particular friends. I also ordain that he and his

children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been

hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will

that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or

3. "The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows:

That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to

them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are

injured; and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may

discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing

the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple,

engraven in Roman and Greek letters: that this decree may also be communicated to the quaestors and

praetors of the several cities, and to the friends of the Jews; and that the ambassadors may have presents

4. "Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and

kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of

Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the

same right, and according to the same laws, by which their progenitors have held the priesthood."

5. "Caius Caesar, consul the fifth time, hath decreed, That the Jews shall possess Jerusalem, and may

encompass that city with walls; and that Hyrcanus, the son of Alexander, the high priest and ethnarch of the

Jews, retain it in the manner he himself pleases; and that the Jews be allowed to deduct out of their tribute,

every second year the land is let [in the Sabbatic period], a corus of that tribute; and that the tribute they pay

6. "Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa,

do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year,

because thereon they neither receive the fruits of their trees, nor do they sow their land; and that they pay

their tribute in Sidon on the second year [of that sabbatical period], the fourth part of what was sown: and

besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers.

And that no one, neither president, nor lieutenant, nor ambassador, raise auxiliaries within the bounds of

Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be

free from all sorts of injuries; and that whatsoever they shall hereafter have, and are in possession of, or have

bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally,

when they made a league of friendship with the Romans, shall belong to them, as it. formerly did; and that

Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for

the country, and for what they export every year to Sidon, twenty thousand six hundred and seventyfive

modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough,

nor receive the product of their trees. It is also the pleasure of the senate, that as to the villages which are in

the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them

with the same privileges with which they formerly had them also; and that the same original ordinances

remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same

benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy

the like privileges in Lydda. It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews,

retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the

confederates of the Romans, and which they had bestowed on them as their free gifts. It is also granted to

Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single

gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they

desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and

when they have introduced them, their answers shall be returned them in ten days at the furthest, after the

7. "Caius Cqesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual

dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high

priest and ethnarch of the Jews. Since those imperators that have been in the provinces before me have borne

witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and

people of Rome, when the people and senate returned their thanks to them, it is good that we now also

remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the

sons of Hyrcanus, by the senate and people of Rome, and that suitably to what goodwill they have shown

8. "Julius Caius, praetor [consul] of Rome, to the magistrates, senate, and people of the Parians, sendeth

greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors,

signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and

their way of sacred worship. Now it does not please me that such decrees should be made against our friends

and confederates, whereby they are forbidden to live according to their own customs, or to bring in

contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome

itself; for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal

rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and

to make their common suppers. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to

gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It

will be therefore good for you, that if you have made any decree against these our friends and confederates, to

9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both

assembled the senate, and introduced Hyrcanus's ambassadors into it, and discoursed of what they desired,

and made a league of friendship with them. The senate also decreed to grant them all they desired. I add the

decree itself, that those who read the present work may have ready by them a demonstration of the truth of

10. "The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors,

when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first

class, on the third day before the Ides of April, in the temple of Concord. There were present at the writing of

this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe,

Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the

Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the

Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of

the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius.

Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things

which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that

decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus

Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that

they may take care to have them put upon the double tables. This was done before the fifth of the Ides of

February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these:

Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and

11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired

him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and

to permit them to live according to them. And when Dolabella had received Hyrcanus's letter, without any

further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the

12. "When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate,

and magistrates, and people of the Ephesians, sendeth greeting. Alexander, the son of Theodorus, the

ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me,

to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to

travel on the sabbath days, nor there to procure themselves those sorts of food which they have been used to

eat from the times of their forefathers; I do therefore grant them a freedom from going into the army, as the

former prefects have done, and permit them to use the customs of their forefathers, in assembling together for

sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and

13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to

him. But Lucius the consul's decree ran thus: "I have at my tribunal set these Jews, who are citizens of Rome,

and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the

superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus

and Caius Marcellus were consuls, in the presence of Titus Appius Balgus, the son of Titus, and lieutenant of

the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of

Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine

tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of

Caius Sentins, the son of Caius, of the Sabbatine tribe; of Titus Atilius Bulbus, the son of Titus, lieutenant

and vicepraetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus

the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I

had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the

vicequaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them

14. The decree of the Delians. "The answer of the praetors, when Beotus was archon, on the twentieth day of

the month Thargeleon. While Marcus Piso the lieutenant lived in our city, who was also appointed over the

choice of the soldiers, he called us, and many other of the citizens, and gave order, that if there be here any

Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because

Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they

are under; you are therefore obliged to submit to the praetor." And the like decree was made by the

15. "Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I

would have you know that the ambassadors of the Jews have been with me, and desired they might have

those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you

have a regard to and take care of these men, according to the senate's decree, that they may be safely

16. The declaration of Lucius Lentulus the consul: "I have dismissed those Jews who are Roman citizens, and

who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of

the superstition they are under. This act was done before the thirteenth of the calends of October."

17. "Lucius Antonius, the son of Marcus, vicequaestor, and vicepraetor, to the magistrates, senate, and

people of the Sardians, sendeth greeting. Those Jews that are our fellow citizens of Rome came to me, and

demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from

the beginning, as also a place of their own, wherein they determined their suits and controversies with one

another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their

18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius,

the son of Publius: "We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida

of Alexandria, desired, that, if he thought good, he would dismiss those Jews who were Roman citizens, and

were wont to observe the rites of the Jewish religion, on account of the superstition they were under.

Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October."

19. "In the month Quntius, when Lucius Lentulus and Caius Mercellus were consuls; and there were present

Titus Appius Balbus, the son of Titus, lieutenant of the Horatian tribe, Titus Tongius of the Crustumine tribe,

Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius

Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of

Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus

Atilius Serranus, the son of Sextus, of the Esquiline tribe, Caius Pompeius, the son of Caius, of the Sabbatine

tribe, Titus Appius Menander, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius

Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. In

the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those

Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on

20. "The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting.

Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets

us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an

epistle written concerning their nation, wherein they desire that the Jews may be allowed to observe their

Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no

command, because they are our friends and confederates, and that nobody may injure them in our provinces.

Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet

didst thou give order that they should be observed, and informedst us that thou hadst been desired to write

this to us about them. We therefore, in obedience to the injunctions we have received from thee, have

received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to

the other things about which thou didst send to us, we will take care that no complaint be made against us."

21. "Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and

people of the Mileslans, sendeth greeting. Prytanes, the son of Hermes, a citizen of yours, came to me when I

was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my

opinion, and forbade them to celebrate their Sabbaths, and to perform the Sacred rites received from their

forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself

been the promulger of your decree, according as your laws require: I would therefore have you know, that

upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use

22. The decree of those of Pergamus. "When Cratippus was prytanis, on the first day of the month Desius, the

decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake

dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in

happiness, and in firm peace, and since the nation of the Jews, and their high priest Hyrcanus, sent as

ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son

of Antipater, and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men,

who gave a particular account of their affairs, the senate thereupon made a decree about what they had

desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the

confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he

had taken from them, should be restored to them; and that it may be lawful for them to export their goods out

of their own havens; and that no king nor people may have leave to export any goods, either out of the

country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria,

because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may

be ejected. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take

care that these things should be done according to the senate's decree; and that we should take care also that

their ambassadors might return home in safety. Accordingly, we admitted Theodorus into our senate and

assembly, and took the epistle out his hands, as well as the decree of the senate. And as he discoursed with

great zeal about the Jews, and described Hyrcanus's virtue and generosity, and how he was a benefactor to all

men in common, and particularly to every body that comes to him, we laid up the epistle in our public

records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do

every thing we could for the Jews, according to the senate's decree. Theodorus also, who brought the epistle,

desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify

to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us,

and be ready to bestow other benefits upon us, as justly expecting to receive proper requitals from us; and

desiring them to remember that our ancestors (19) were friendly to the Jews even in the days of Abraham,

who was the father of all the Hebrews, as we have [also] found it set down in our public records."

23. The decree of those of Halicarnassus. "When Memnon, the son of Orestidas by descent, but by adoption

of Euonymus, was priest, on the * * * day of the month Aristerion, the decree of the people, upon the

representation of Marcus Alexander, was this: Since we have ever a great regard to piety towards God, and to

holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what

they have written to us about a league of friendship and mutual assistance between the Jews and our city, and

that their sacred offices and accustomed festivals and assemblies may be observed by them; we have decreed,

that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform

their holy offices, according to Jewish laws; and may make their proseuchae at the seaside, according to the

customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them

from so doing, he shall be liable to a fine, to be applied to the uses of the city."

24. The decree of the Sardians. "This decree was made by the senate and people, upon the representation of

the praetors: Whereas those Jews who are fellow citizens, and live with us in this city, have ever had great

benefits heaped upon them by the people, and have come now into the senate, and desired of the people, that

upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble

together, according to their ancient legal custom, and that we will not bring any suit against them about it;

and that a place may be given them where they may have their congregations, with their wives and children,

and may offer, as did their forefathers, their prayers and sacrifices to God. Now the senate and people have

decreed to permit them to assemble together on the days formerly appointed, and to act according to their

own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the

same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall

take care that such sorts of food as they esteem fit for their eating may be imported into the city."

25. The decree of the Ephesians. "When Menophilus was prytanis, on the first day of the month Artemisius,

this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of

the praetors. Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus,

the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the

customs of their forefathers, without impediment from any body, the praetor hath granted their petition.

Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of

them should be hindered from keeping the sabbath day, nor be fined for so doing, but that they may be

26. Now there are many such decrees of the senate and imperators of the Romans (20) and those different

from these before us, which have been made in favor of Hyrcanus, and of our nation; as also, there have been

more decrees of the cities, and rescripts of the praetors, to such epistles as concerned our rights and

privileges; and certainly such as are not illdisposed to what we write may believe that they are all to this

purpose, and that by the specimens which we have inserted; for since we have produced evident marks that

may still be seen of the friendship we have had with the Romans, and demonstrated that those marks are

engraven upon columns and tables of brass in the capitol, that axe still in being, and preserved to this day, we

have omitted to set them all down, as needless and disagreeable; for I cannot suppose any one so perverse as

not to believe the friendship we have had with the Romans, while they have demonstrated the same by such a

great number of their decrees relating to us; nor will they doubt of our fidelity as to the rest of those decrees,

since we have shown the same in those we have produced, And thus have we sufficiently explained that

How Marcus, Succeeded Sextus When He Had Been Slain By Bassus's Treachery; And How, After The

Death Of Caesar, Cassius Came Into Syria, And Distressed Judea; As Also How Malichus Slew Antipater

1. Now it so fell out, that about this very time the affairs of Syria were in great disorder, and this on the

occasion following: Cecilius Bassus, one of Pompey's party, laid a treacherous design against Sextus Ceasar,

and slew him, and then took his army, and got the management of public affairs into his own hand; so there

arose a great war about Apamia, while Ceasar's generals came against him with an army of horsemen and

footmen; to these Antipater also sent succors, and his sons with them, as calling to mind the kindnesses they

had received from Caesar, and on that account he thought it but just to require punishment for him, and to

take vengeance on the man that had murdered him. And as the war was drawn out into a great length, Marcus

(21) came from Rome to take Sextus's government upon him. But Caesar was slain by Cassius and Brutus in

the senatehouse, after he had retained the government three years and six months. This fact however, is

2. As the war that arose upon the death of Caesar was now begun, and the principal men were all gone, some

one way, and some another, to raise armies, Cassius came from Rome into Syria, in order to receive the

[army that lay in the] camp at Apamia; and having raised the siege, he brought over both Bassus and Marcus

to his party. He then went over the cities, and got together weapons and soldiers, and laid great taxes upon

those cities; and he chiefly oppressed Judea, and exacted of it seven hundred talents: but Antipater, when he

saw the state to be in so great consternation and disorder, he divided the collection of that sum, and appointed

his two sons to gather it; and so that part of it was to be exacted by Malichus, who was illdisposed to him,

and part by others. And because Herod did exact what is required of him from Galilee before others, he was

in the greatest favor with Cassius; for he thought it a part of prudence to cultivate a friendship with the

Romans, and to gain their goodwill at the expense of others; whereas the curators of the other cities, with

their citizens, were sold for slaves; and Cassius reduced four cities into a state of slavery, the two most potent

of which were Gophna and Emmaus; and, besides these, Lydia and Thamna. Nay, Cassius was so very angry

at Malichus, that he had killed him, (for he assaulted him,) had not Hyrcanus, by the means of Antipater, sent

3. But after Cassius was gone out of Judea, Malichus laid snares for Antipater, as thinking that his death

wouldbe the preservation of Hyrcanus's government; but his design was not unknown to Antipater, which

when he perceived, he retired beyond Jordan, and got together an army, partly of Arabs, and partly of his own

countrymen. However, Malichus, being one of great cunning, denied that he had laid any snares for him, and

made his defense with an oath, both to himself and his sons; and said that while Phasaelus had a garrison in

Jerusalem, and Herod had the weapons of war in his custody, he could never have a thought of any such

thing. So Antipater, perceiving the distress that Malichus was in, was reconciled to him, and made an

agreement with him: this was when Marcus was president of Syria; who yet perceiving that this Malichus was

making a disturbance in Judea, proceeded so far that he had almost killed him; but still, at the intercession of

4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius

and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of

the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised

him, that after the war was over they would make him king of Judea; for a war was already begun between

Antony and the younger Caesar: but as Malichus was most afraid of Antipater, he took him out of the way;

and by the offer of money, persuaded the butler of Hyrcanus, with whom they were both to feast, to kill him

by poison. This being done, and he having armed men with him, settled the affairs of the city. But when

Antipater's sons, Herod and Phasaelus, were acquainted with this conspiracy against their father, and had

indignation at it, Malichus denied all, and utterly renounced any knowledge of the murder. And thus died

Antipater, a man that had distinguished himself for piety and justice, and love to his country. And whereas

one of his sons, Herod, resolved immediately to revenge their father's death, and was coming upon Malichus

with an army for that purpose, the elder of his sons, Phasaelus, thought it best rather to get this man into their

hands by policy, lest they should appear to begin a civil war in the country; so he accepted of Malichus's

defense for himself, and pretended to believe him that he had had no hand in the violent death of Antipater

his father, but erected a fine monument for him. Herod also went to Samaria; and when he found them in

5. However, a little after this, Herod, upon the approach of a festival, came with his soldiers into the city;

whereupon Malichus was aftrighted, and persuaded Hyrcanus not to permit him to come into the city.

Hyrcanus complied; and, for a pretense of excluding him, alleged, that a rout of strangers ought not to be

admitted when the multitude were purifying themselves. But Herod had little regard to the messengers that

were sent to him, and entered the city in the night time, and aftrighted Malichus; yet did he remit nothing of

his former dissimulation, but wept for Antipater, and bewailed him as a friend of his with a loud voice; but

Herod and his friends though, it proper not openly to contradict Malichus's hypocrisy, but to give him tokens

6. However, Herod sent to Cassius, and informed him of the murder of his father; who knowing what sort of

man Malichus was as to his morals, sent him back word that he should revenge his father's death; and also

sent privately to the commanders of his army at Tyre, with orders to assist Herod in the execution of a very

just design of his. Now when Cassius had taken Laodicea, they all went together to him, and carried him

garlands and money; and Herod thought that Malichus might be punished while he was there; but he was

somewhat apprehensive of the thing, and designed to make some great attempt, and because his son was then

a hostage at Tyre, he went to that city, and resolved to steal him away privately, and to march thence into

Judea; and as Cassius was in haste to march against Antony, he thought to bring the country to revolt, and to

procure the government for himself. But Providence opposed his counsels; and Herod being a shrewd man,

and perceiving what his intention was, he sent thither beforehand a servant, in appearance indeed to get a

supper ready, for he had said before that he would feast them all there, but in reality to the commanders of the

army, whom he persuaded to go out against Malichus, with their daggers. So they went out and met the man

near the city, upon the seashore, and there stabbed him. Whereupon Hyrcanus was so astonished at what had

happened, that his speech failed him; and when, after some difficulty, he had recovered himself, he asked

Herod what the matter could be, and who it was that slew Malichus; and when he said that it was done by the

command of Cassius, he commended the action; for that Malichus was a very wicked man, and one that

conspired against his own country. And this was the punishment that was inflicted on Malichus for what he

7. But when Cassius was marched out of Syria, disturbances arose in Judea; for Felix, who was left at

Jerusalem with an army, made a sudden attempt against Phasaelus, and the people themselves rose in arms;

but Herod went to Fabius, the prefect of Damascus, and was desirous to run to his brother's assistance, but

was hindered by a distemper that seized upon him, till Phasaelus by himself had been too hard for Felix, and

had shut him up in the tower, and there, on certain conditions, dismissed him. Phasaelus also complained of

Hyrcanus, that although he had received a great many benefits from them, yet did he support their enemies;

for Malichus's brother had made many places to revolt, and kept garrisons in them, and particularly Masada,

the strongest fortress of them all. In the mean time, Herod was recovered of his disease, and came and took

from Felix all the places he bad gotten; and, upon certain conditions, dismissed him also.

Herod Ejects Antigonus, The Son Of Aristobulus Out Of Judea, And Gains The Friendship Of Antony, Who

Was Now Come Into Syria, By Sending Him Much Money; On Which Account He Would Not Admit Of

Those That Would Have Accused Herod: And What It Was That Antony Wrote To The Tyrians In Behalf .

1. Now (22) Ptolemy, the son of Menneus, brought back into Judea Antigonus, the son of Aristobulus, who

had already raised an army, and had, by money, made Fabius to be his friend, add this because he was of kin

to him. Marion also gave him assistance. He had been left by Cassius to tyrannize over Tyre; for this Cussiris

was a man that seized on Syria, and then kept it under, in the way of a tyrant. Marion also marched into

Galilee, which lay in his neighborhood, and took three of his fortresses, and put garrisons into them to keep

them. But when Herod came, he took all from him; but the Tyrian garrison he dismissed in a very civil

manner; nay, to some of the soldiers he made presents out of the goodwill he bare to that city. When he had

despatched these affairs, and was gone to meet Antigonus, he joined battle with him, and beat him, and drove

him out of Judea presently, when he was just come into its borders. But when he was come to Jerusalem,

Hyrcanus and the people put garlands about his head; for he had already contracted an affinity with the

family of Hyrcanus by having espoused a descendant of his, and for that reason Herod took the greater care

of him, as being to marry the daughter of Alexander, the son of Aristobulus, add the granddaughter of

Hyrcanus, by which wife he became the father of three male and two female children. He had also married

before this another wife, out of a lower family of his own nation, whose name was Doris, by whom he had his

2. Now Antonius and Caesar had beaten Cassius near Philippi, as others have related; but after the victory,

Caesar went into Gaul, [Italy,] and Antony marched for Asia, who, when he was arrived at Bithynia, he had

ambassadors that met him from all parts. The principal men also of the Jews came thither, to accuse

Phasaelus and Herod; and they said that Hyrcanus had indeed the appearance of reigning, but that these men

had all the power: but Antony paid great respect to Herod, who was come to him to make his defense against

his accusers, on which account his adversaries could not so much as obtain a hearing; which favor Herod had

gained of Antony by money. But still, when Antony was come to Ephesus, Hyrcanus the high priest, and our

nation, sent an embassage to him, which carried a crown of gold with them, and desired that he would write

to the governors of the provinces, to set those Jews free who had been carried captive by Cassius, and this

without their having fought against him, and to restore them that country, which, in the days of Cassius, had

been taken from them. Antony thought the Jews' desires were just, and wrote immediately to Hyrcanus, and

to the Jews. He also sent, at the same time, a decree to the Tyrians; the contents of which were to the same

3. "Marcus Antonius, imperator, to Hyrcanus the high priest and ethnarch of the Jews, sendeth greeting. It

you be in health, it is well; I am also in health, with the army. Lysimachus, the son of Pausanias, and

Josephus, the son of Menneus, and Alexander, the son of Theodorus, your ambassadors, met me at Ephesus,

and have renewed the embassage which they had formerly been upon at Rome, and have diligently acquitted

themselves of the present embassage, which thou and thy nation have intrusted to them, and have fully

declared the goodwill thou hast for us. I am therefore satisfied, both by your actions and your words, that you

are welldisposed to us; and I understand that your conduct of life is constant and religious: so I reckon upon

you as our own. But when those that were adversaries to you, and to the Roman people, abstained neither

from cities nor temples, and did not observe the agreement they had confirmed by oath, it was not only on

account of our contest with them, but on account of all mankind in common, that we have taken vengeance

on those who have been the authors of great injustice towards men, and of great wickedness towards the

gods; for the sake of which we suppose it was that the sun turned away his light from us, (23) as unwilling to

view the horrid crime they were guilty of in the case of Caesar. We have also overcome their conspiracies,

which threatened the gods themselves, which Macedonia received, as it is a climate peculiarly proper for

impious and insolent attempts; and we have overcome that confused rout of men, half mad with spite against

us, which they got together at Philippi in Macedonia, when they seized on the places that were proper for

their purpose, and, as it were, walled them round with mountains to the very sea, and where the passage was

open only through a single gate. This victory we gained, because the gods had condemned those men for their

wicked enterprises. Now Brutus, when he had fled as far as Philippi, was shut up by us, and became a

partaker of the same perdition with Cassius; and now these have received their punishment, we suppose that

we may enjoy peace for the time to come, and that Asia may be at rest from war. We therefore make that

peace which God hath given us common to our confederates also, insomuch that the body of Asia is now

recovered out of that distemper it was under by the means of our victory. I, therefore, bearing in mind both

thee and your nation, shall take care of what may be for your advantage. I have also sent epistles in writing to

the several cities, that if any persons, whether freemen or bondmen, have been sold under the spear by

Caius Cassius, or his subordinate officers, they may be set free. And I will that you kindly make use of the

favors which I and Dolabella have granted you. I also forbid the Tyrians to use any violence with you; and for

what places of the Jews they now possess, I order them to restore them. I have withal accepted of the crown

4. "Marcus Antonius, imperator, to the magistrates, senate, and people of Tyre, sendeth greeting. The

ambassadors of Hyrcanus, the high priest and ethnarch [of the Jews], appeared before me at Ephesus, and told

me that you are in possession of part of their country, which you entered upon under the government of our

adversaries. Since, therefore, we have undertaken a war for the obtaining the government, and have taken

care to do what was agreeable to piety and justice, and have brought to punishment those that had neither any

remembrance of the kindnesses they had received, nor have kept their oaths, I will that you be at peace with

those that are our confederates; as also, that what you have taken by the means of our adversaries shall not be

reckoned your own, but be returned to those from whom you took them; for none of them took their

provinces or their armies by the gift of the senate, but they seized them by force, and bestowed them by

violence upon such as became useful to them in their unjust proceedings. Since, therefore, those men have

received the punishment due to them, we desire that our confederates may retain whatsoever it was that they

formerly possessed without disturbance, and that you restore all the places which belong to Hyrcanus, the

ethnarch of the Jews, which you have had, though it were but one day before Caius Cassius began an

unjustifiable war against us, and entered into our province; nor do you use any force against him, in order to

weaken him, that he may not be able to dispose of that which is his own; but if you have any contest with him

about your respective rights, it shall be lawful for you to plead your cause when we come upon the places

concerned, for we shall alike preserve the rights and hear all the causes of our confederates."

5. "Marcus Antonius, imperator, to the magistrates, senate, and people of Tyre, sendeth greeting. I have sent

you my decree, of which I will that ye take care that it be engraven on the public tables, in Roman and Greek

letters, and that it stand engraven in the most illustrious places, that it may be read by all. Marcus Antonius,

imperator, one of the triumvirate over the public affairs, made this declaration: Since Caius Cassius, in this

revolt he hath made, hath pillaged that province which belonged not to him, and was held by garrisons there

encamped, while they were our confederates, and hath spoiled that nation of the Jews that was in friendship

with the Roman people, as in war; and since we have overcome his madness by arms, we now correct by our

decrees and judicial determinations what he hath laid waste, that those things may be restored to our

confederates. And as for what hath been sold of the Jewish possessions, whether they be bodies or

possessions, let them be released; the bodies into that state of freedom they were originally in, and the

possessions to their former owners. I also will that he who shall not comply with this decree of mine shall be

punished for his disobedience; and if such a one be caught, I will take care that the offenders suffer condign

6. The same thing did Antony write to the Sidonians, and the Antiochians, and the Aradians. We have

produced these decrees, therefore, as marks for futurity of the truth of what we have said, that the Romans

How Antony Made Herod And Phasaelus Tetrarchs, After They Had Been Accused To No Purpose; And

How The Parthians When They Brought Antigonus Into Judea Took Hyrcanus And Phasaelus Captives.

1. When after this Antony came into Syria, Cleopatra met him in Cilicia, and brought him to fall in love with

her. And there came now also a hundred of the most potent of the Jews to accuse Herod and those about him,

and set the men of the greatest eloquence among them to speak. But Messala contradicted them, on behalf of

the young men, and all this in the presence of Hyrcanus, who was Herod's fatherinlaw (24) already. When

Antony had heard both sides at Daphne, he asked Hyrcanus who they were that governed the nation best. He

replied, Herod and his friends. Hereupon Antony, by reason of the old hospitable friendship he had made

with his father [Antipater], at that time when he was with Gabinius, he made both Herod and Phasaelus

tetrarchs, and committed the public affairs of the Jews to them, and wrote letters to that purpose. He also

bound fifteen of their adversaries, and was going to kill them, but that Herod obtained their pardon.

2. Yet did not these men continue quiet when they were come back, but a thousand of the Jews came to Tyre

to meet him there, whither the report was that he would come. But Antony was corrupted by the money

which Herod and his brother had given him; and so he gave order to the governor of the place to punish the

Jewish ambassadors, who were for making innovations, and to settle the government upon Herod; but Herod

went out hastily to them, and Hyrcanus was with him, (for they stood upon the shore before the city,) and he

charged them to go their ways, because great mischief would befall them if they went on with their

accusation. But they did not acquiesce; whereupon the Romans ran upon them with their daggers, and slew

some, and wounded more of them, and the rest fled away and went home, and lay still in great consternation.

And when the people made a clamor against Herod, Antony was so provoked at it, that he slew the prisoners.

3. Now, in the second year, Pacorus, the king of Parthia's son, and Barzapharnes, a commander of the

Parthians, possessed themselves of Syria. Ptolemy, the son of Menneus, also was now dead, and Lysanias his

son took his government, and made a league of friendship with Antigonus, the son of Aristobulus; and in

order to obtain it, made use of that commander, who had great interest in him. Now Antigonus had promised

to give the Parthians a thousand talents, and five hundred women, upon condition they would take the

government away from Hyrcanus, and bestow it upon him, and withal kill Herod. And although he did not

give them what he had promised, yet did the Parthians make an expedition into Judea on that account, and

carried Antigonus with them. Pacorus went along the maritime parts, but the commander Barzapharnes

through the midland. Now the Tyrians excluded Pacorus, but the Sidontans and those of Ptolemais received

him. However, Pacorus sent a troop of horsemen into Judea, to take a view of the state of the country, and to

assist Antigonus; and sent also the king's butler, of the same name with himself. So when the Jews that dwelt

about Mount Carmel came to Antigonus, and were ready to march with him into Judea, Antigonus hoped to

get some part of the country by their assistance. The place is called Drymi; and when some others came and

met them, the men privately fell upon Jerusalem; and when some more were come to them, they got together

in great numbers, and came against the king's palace, and besieged it. But as Phasaelus's and Herod's party

came to the other's assistance, and a battle happened between them in the marketplace, the young men beat

their enemies, and pursued them into the temple, and sent some armed men into the adjoining houses to keep

them in, who yet being destitute of such as should support them, were burnt, and the houses with them, by the

people who rose up against them. But Herod was revenged on these seditious adversaries of his a little

afterward for this injury they had offered him, when he fought with them, and slew a great number of them.

4. But while there were daily skirmishes, the enemy waited for the coming of the multitude out of the country

to Pentecost, a feast of ours so called; and when that day was come, many ten thousands of the people were

gathered together about the temple, some in armor, and some without. Now those that came guarded both the

temple and the city, excepting what belonged to the palace, which Herod guarded with a few of his soldiers;

and Phasaelus had the charge of the wall, while Herod, with a body of his men, sallied out upon the enemy,

who lay in the suburbs, and fought courageously, and put many ten thousands to flight, some flying into the

city, and some into the temple, and some into the outer fortifications, for some such fortifications there were

in that place. Phasaelus came also to his assistance; yet was Pacorus, the general of the Parthians, at the desire

of Antigonus, admitted into the city, with a few of his horsemen, under pretence indeed as if he would still

the sedition, but in reality to assist Antigonus in obtaining the government. And when Phasaelus met him, and

received him kindly, Pacorus persuaded him to go himself as ambassador to Barzapharnes, which was done

fraudulently. Accordingly, Phasaelus, suspecting no harm, complied with his proposal, while Herod did not

give his consent to what was done, because of the perfidiousness of these barbarians, but desired Phasaelus

5. So both Hyrcanus and Phasaelus went on the embassage; but Pacorus left with Herod two hundred

horsemen, and ten men, who were called the freemen, and conducted the others on their journey; and when

they were in Galilee, the governors of the cities there met them in their arms. Barzaphanles also received

them at the first with cheerfulness, and made them presents, though he afterward conspired against them; and

Phasaelus, with his horsemen, were conducted to the seaside. But when they heard that Antigonus had

promised to give the Parthians a thousand talents, and five hundred women, to assist him against them, they

soon had a suspicion of the barbarians. Moreover, there was one who informed them that snares were laid for

them by night, while a guard came about them secretly; and they had then been seized upon, had not they

waited for the seizure of Herod by the Parthians that were about Jerusalem, lest, upon the slaughter of

Hyrcanus and Phasaelus, he should have an intimation of it, and escape out of their hands. And these were the

circumstances they were now in; and they saw who they were that guarded them. Some persons indeed would

have persuaded Phasaelus to fly away immediately on horseback, and not stay any longer; and there was one

Ophellius, who, above all the rest, was earnest with him to do so; for he had heard of this treachery from

Saramalla, the richest of all the Syrians at that time, who also promised to provide him ships to carry him off;

for the sea was just by them. But he had no mind to desert Hyrcanus, nor bring his brother into danger; but he

went to Barzapharnes, and told him he did not act justly when he made such a contrivance against them; for

that if he wanted money, he would give him more than Antigonus; and besides, that it was a horrible thing to

slay those that came to him upon the security of their oaths, and that when they had done them no injury. But

the barbarian swore to him that there was no truth in any of his suspicions, but that he was troubled with

6. But as soon as he was gone away, some men came and bound Hyrcanus and Phasaelus, while Phasaelus

greatly reproached the Parthians for their perjury; However, that butler who was sent against Herod had it in

command to get him without the walls of the city, and seize upon him; but messengers had been sent by

Phasaelus to inform Herod of the perfidiousness of the Parthians. And when he knew that the enemy had

seized upon them, he went to Pacorus, and to the most potent of the Parthians, as to the lord of the rest, who,

although they knew the whole matter, dissembled with him in a deceitful way; and said that he ought to go

out with them before the walls, and meet those which were bringing him his letters, for that they were not

taken by his adversaries, but were coming to give him an account of the good success Phasaelus had had.

Herod did not give credit to what they said; for he had heard that his brother was seized upon by others also;

and the daughter of Hyrcanus, whose daughter he had espoused, was his monitor also [not to credit them],

which made him still more suspicious of the Parthians; for although other people did not give heed to her, yet

7. Now while the Parthians were in consultation what was fit to be done; for they did not think it proper to

make an open attempt upon a person of his character; and while they put off the determination to the next

day, Herod was under great disturbance of mind, and rather inclining to believe the reports he heard about his

brother and the Parthians, than to give heed to what was said on the other side, he determined, that when the

evening came on, he would make use of it for his flight, and not make any longer delay, as if the dangers

from the enemy were not yet certain. He therefore removed with the armed men whom he had with him; and

set his wives upon the beasts, as also his mother, and sister, and her whom he was about to marry,

[Mariamne,] the daughter of Alexander, the son of Aristobulus, with her mother, the daughter of Hyrcanus,

and his youngest brother, and all their servants, and the rest of the multitude that was with him, and without

the enemy's privity pursued his way to Idumea. Nor could any enemy of his who then saw him in this case be

so hardhearted, but would have commiserated his fortune, while the women drew along their infant children

and left their own country, and their friends in prison, with tears in their eyes, and sad lamentations, and in

8. But for Herod himself, he raised his mind above the miserable state he was in, and was of good courage in

the midst of his misfortunes; and as he passed along, he bid them every one to be of good cheer, and not to

give themselves up to sorrow, because that would hinder them in their flight, which was now the only hope of

safety that they had. Accordingly, they tried to bear with patience the calamity they were under, as he

exhorted them to do; yet was he once almost going to kill himself, upon the overthrow of a waggon, and the

danger his mother was then in of being killed; and this on two accounts, because of his great concern for her,

and because he was afraid lest, by this delay, the enemy should overtake him in the pursuit: but as he was

drawing his sword, and going to kill himself therewith, those that were present restrained him, and being so

many in number, were too hard for him; and told him that he ought not to desert them, and leave them a prey

to their enemies, for that it was not the part of a brave man to free himself from the distresses he was in, and

to overlook his friends that were in the same distresses also. So he was compelled to let that horrid attempt

alone, partly out of shame at what they said to him, and partly out of regard to the great number of those that

would not permit him to do what he intended. So he encouraged his mother, and took all the care of her the

time would allow, and proceeded on the way he proposed to go with the utmost haste, and that was to the

fortress of Masada. And as he had many skirmishes with such of the Parthians as attacked him and pursued

9. Nor indeed was he free from the Jews all along as he was in his flight; for by that time he was gotten sixty

furlongs out of the city, and was upon the road, they fell upon him, and fought hand to hand with him, whom

he also put to flight, and overcame, not like one that was in distress and in necessity, but like one that was

excellently prepared for war, and had what he wanted in great plenty. And in this very place where he

overcame the Jews it was that he some time afterward build a most excellent palace, and a city round about it,

and called it Herodium. And when he was come to Idumea, at a place called Thressa, his brother Joseph met

him, and he then held a council to take advice about all his affairs, and what was fit to be done in his

circumstances, since he had a great multitude that followed him, besides his mercenary soldiers, and the place

Masada, whither he proposed to fly, was too small to contain so great a multitude; so he sent away the greater

part of his company, being above nine thousand, and bid them go, some one way, and some another, and so

save themselves in Idumea, and gave them what would buy them provisions in their journey. But he took

with him those that were the least encumbered, and were most intimate with him, and came to the fortress,

and placed there his wives and his followers, being eight hundred in number, there being in the place a

sufficient quantity of corn and water, and other necessaries, and went directly for Petra, in Arabia. But when

it was day, the Parthians plundered all Jerusalem, and the palace, and abstained from nothing but Hyrcanus's

money, which was three hundred talents. A great deal of Herod's money escaped, and principally all that the

man had been so provident as to send into Idumea beforehand; nor indeed did what was in the city suffice the

Parthians, but they went out into the country, and plundered it, and demolished the city Marissa.

10. And thus was Antigonus brought back into Judea by the king of the Parthians, and received Hyrcanus and

Phasaelus for his prisoners; but he was greatly cast down because the women had escaped, whom he intended

to have given the enemy, as having promised they should have them, with the money, for their reward: but

being afraid that Hyrcanus, who was under the guard of the Parthians, might have his kingdom restored to

him by the multitude, he cut off his ears, and thereby took care that the high priesthood should never come to

him any more, because he was maimed, while the law required that this dignity should belong to none but

such as had all their members entire (25) But now one cannot but here admire the fortitude of Phasaelus, who,

perceiving that he was to be put to death, did not think death any terrible thing at all; but to die thus by the

means of his enemy, this he thought a most pitiable and dishonorable thing; and therefore, since he had not

his hands at liberty, but the bonds he was in prevented him from killing himself thereby, he dashed his head

against a great stone, and thereby took away his own life, which he thought to be the best thing he could do in

such a distress as he was in, and thereby put it out of the power of the enemy to bring him to any death he

pleased. It is also reported, that when he had made a great wound in his head, Antigonus sent physicians to

cure it, and, by ordering them to infuse poison into the wound, killed him. However, Phasaelus hearing,

before he was quite dead, by a certain woman, that his brother Herod had escaped the enemy, underwent his

death cheerfully, since he now left behind him one who would revenge his death, and who was able to inflict

How Herod Got Away From The King Of Arabia And Made Haste To Go Into Egypt And Thence Went

Away In Haste Also To Rome; And How, By Promising A Great Deal Of Money To Antony He Obtained Of

1. As for Herod, the great miseries he was in did not discourage him, but made him sharp in discovering

surprising undertakings; for he went to Malchus, king of Arabia, whom he had formerly been very kind to, in

order to receive somewhat by way of requital, now he was in more than ordinary want of it, and desired he

would let him have some money, either by way of loan, or as his free gift, on account of the many benefits he

had received from him; for not knowing what was become of his brother, he was in haste to redeem him out

of the hand of his enemies, as willing to give three hundred talents for the price of his redemption. He also

took with him the son of Phasaelus, who was a child of but seven years of age, for this very reason, that he

might be a hostage for the repayment of the money. But there came messengers from Malchus to meet him,

by whom he was desired to be gone, for that the Parthians had laid a charge upon him not to entertain Herod.

This was only a pretense which he made use of, that he might not be obliged to repay him what he owed him;

and this he was further induced to by the principal men among the Arabians, that they might cheat him of

what sums they had received from [his father] Antipater, and which he had committed to their fidelity. He

made answer, that he did not intend to be troublesome to them by his coning thither, but that he desired only

to discourse with them about certain affairs that were to him of the greatest importance.

2. Hereupon he resolved to go away, and did go very prudently the road to Egypt; and then it was that he

lodged in a certain temple; for he had left a great many of his followers there. On the next day he came to

Rhinocolura, and there it was that he heard what was befallen his brother. Though Malehus soon repented of

what he had done, and came running after Herod; but with no manner of success, for he was gotten a very

great way off, and made haste into the road to Pelusium; and when the stationary ships that lay there hindered

him from sailing to Alexandria, he went to their captains, by whose assistance, and that out of much

reverence of and great regard to him, he was conducted into the city [Alexandria], and was retained there by

Cleopatra; yet was she not able to prevail with him to stay there, because he was making haste to Rome, even

though the weather was stormy, and he was informed that the affairs of Italy were very tumultuous, and in

3. So he set sail from thence to Pamphylia, and falling into a violent storm, he had much ado to escape to

Rhodes, with the loss of the ship's burden; and there it was that two of his friends, Sappinas and Ptolemeus,

met with him; and as he found that city very much damaged in the war against Cassius, though he were in

necessity himself, he neglected not to do it a kindness, but did what he could to recover it to its former state.

He also built there a threedecked ship, and set sail thence, with his friends, for Italy, and came to the port of

Brundusium; and when he was come from thence to Rome, he first related to Antony what had befallen him

in Judea, and how Phasaelus his brother was seized on by the Parthians, and put to death by them, and how

Hyrcanus was detained captive by them, and how they had made Antigonus king, who had promised them a

sum of money, no less than a thousand talents, with five hundred women, who were to be of the principal

families, and of the Jewish stock; and that he had carried off the women by night; and that, by undergoing a

great many hardships, he had escaped the hands of his enemies; as also, that his own relations were in danger

of being besieged and taken, and that he had sailed through a storm, and contemned all these terrible dangers

of it, in order to come, as soon as possible, to him, who was his hope and only succor at this time.

4. This account made Antony commiserate the change that had happened in Herod's condition; (26) and

reasoning with himself that this was a common case among those that are placed in such great dignities, and

that they are liable to the mutations that come from fortune, he was very ready to give him the assistance he

desired, and this because he called to mind the friendship he had had with Antipater because Herod offered

him money to make him king, as he had formerly given it him to make him tetrarch, and chiefly because of

his hatred to Antigonus; for he took him to be a seditious person, and an enemy to the Romans. Caesar was

also the forwarder to raise Herod's dignity, and to give him his assistance in what he desired, on account of

the toils of war which he had himself undergone with Antipater his father in Egypt, and of the hospitality he

had treated him withal, and the kindness he had always showed him, as also to gratify Antony, who was very

zealous for Herod. So a senate was convocated; and Messala first, and then Atratinus, introduced Herod into

it, and enlarged upon the benefits they had received from his father, and put them in mind of the goodwill he

had borne to the Romans. At the same time, they accused Antigonus, and declared him an enemy, not only

because of his former opposition to them, but that he had now overlooked the Romans, and taken the

government from the Parthians. Upon this the senate was irritated; and Antony informed them further, that it

was for their advantage in the Parthian war that Herod should be king. This seemed good to all the senators;

5. And this was the principal instance of Antony's affection for Herod, that he not only procured him a

kingdom which he did not expect, (for he did not come with an intention to ask the kingdom for himself,

which he did not suppose the Romans would grant him, who used to bestow it on some of the royal family,

but intended to desire it for his wife's brother, who was grandson by his father to Aristobulus, and to

Hyrcanus by his mother,) but that he procured it for him so suddenly, that he obtained what he did not expect,

and departed out of Italy in so few days as seven in all. This young man [the grandson] Herod afterward took

care to have slain, as we shall show in its proper place. But when the senate was dissolved, Antony and

Caesar went out of the senate house with Herod between them, and with the consuls and other magistrates

before them, in order to offer sacrifices, and to lay up their decrees in the capitol. Antony also feasted Herod

the first day of his reign. And thus did this man receive the kingdom, having obtained it on the hundred and

eightyfourth olympiad, when Caius Domitius Calvinus was consul the second time, and Caius Asinius

6. All this while Antigonus besieged those that were in Masada, who had plenty of all other necessaries, but

were only in want of water (27) insomuch that on this occasion Joseph, Herod's brother, was contriving to run

away from it, with two hundred of his dependents, to the Arabians; for he had heard that Malchus repented of

the offenses he had been guilty of with regard to Herod; but God, by sending rain in the night time, prevented

his going away, for their cisterns were thereby filled, and he was under no necessity of running away on that

account; but they were now of good courage, and the more so, because the sending that plenty of water which

they had been in want of seemed a mark of Divine Providence; so they made a sally, and fought hand to hand

with Antigonus's soldiers, (with some openly, with some privately,) and destroyed a great number of them. At

the same time Ventidius, the general of the Romans, was sent out of Syria, to drive the Parthians out of it, and

marched after them into Judea, in pretense indeed to succor Joseph; but in reality the whole affair was no

more than a stratagem, in order to get money of Antigonus; so they pitched their camp very near to

Jerusalem, and stripped Antigonus of a great deal of money, and then he retired himself with the greater part

of the army; but, that the wickedness he had been guilty of might be found out, he left Silo there, with a

certain part of his soldiers, with whom also Antigonus cultivated an acquaintance, that he might cause him no

disturbance, and was still in hopes that the Parthians would come again and defend him.

How Herod Sailed Out Of Italy To Judea, And Fought With Antigonus And What Other Things Happened In

1. By this time Herod had sailed out of Italy to Ptolemais, and had gotten together no small army, both of

strangers and of his own countrymen, and marched through Galilee against Antignus. Silo also, and

Ventidius, came and assisted him, being persuaded by Dellius, who was sent by Antony to assist in bringing

back Herod. Now for Ventidius, he was employed in composing the disturbances that had been made in the

cities by the means of the Parthians; and for Silo, he was in Judea indeed, but corrupted by Antigonus.

However, as Herod went along his army increased every day, and all Galilee, with some small exception,

joined him; but as he was to those that were in Masada, (for he was obliged to endeavor to save those that

were in that fortress now they were besieged, because they were his relations,) Joppa was a hinderance to

him, for it was necessary for him to take that place first, it being a city at variance with him, that no strong

hold might be left in his enemies' hands behind him when he should go to Jerusalem. And when Silo made

this a pretense for rising up from Jerusalem, and was thereupon pursued by the Jews, Herod fell upon them

with a small body of men, and both put the Jews to flight and saved Silo, when he was very poorly able to

defend himself; but when Herod had taken Joppa, he made haste to set free those of his family that were in

Masada. Now of the people of the country, some joined him because of the friendship they had had with his

father, and some because of the splendid appearance he made, and others by way of requital for the benefits

they had received from both of them; but the greatest number came to him in hopes of getting somewhat from

2. Herod had now a strong army; and as he marched on, Antigonus laid snares and ambushes in the passes

and places most proper for them; but in truth he thereby did little or no damage to the enemy. So Herod

received those of his family out of Masada, and the fortress Ressa, and then went on for Jerusalem. The

soldiery also that was with Silo accompanied him all along, as did many of the citizens, being afraid of his

power; and as soon as he had pitched his camp on the west side of the city, the soldiers that were set to guard

that part shot their arrows and threw their darts at him; and when some sallied out in a crowd, and came to

fight hand to hand with the first ranks of Herod's army, he gave orders that they should, in the first place,

make proclamation about the wall, that he came for the good of the people, and for the preservation of the

city, and not to bear any old grudge at even his most open enemies, but ready to forget the offenses which his

greatest adversaries had done him. But Antigonus, by way of reply to what Herod had caused to be

proclaimed, and this before the Romans, and before Silo also, said that they would not do justly, if they gave

the kingdom to Herod, who was no more than a private man, and an Idumean, i.e. a half Jew, (28) whereas

they ought to bestow it on one of the royal family, as their custom was; for that in case they at present bear an

illwill to him, and had resolved to deprive him of the kingdom, as having received it from the Parthians, yet

were there many others of his family that might by their law take it, and these such as had no way offended

the Romans; and being of the sacerdotal family, it would be an unworthy thing to put them by. Now while

they said thus one to another, and fell to reproaching one another on both sides, Antigonus permitted his own

men that were upon the wall to defend themselves, who using their bows, and showing great alacrity against

3. And now it was that Silo discovered that he had taken bribes; for he set a good number of his soldiers to

complain aloud of the want of provisions they were in, and to require money to buy them food; and that it

was fit to let them go into places proper for winter quarters, since the places near the city were a desert, by

reason that Antigonus's soldiers had carried all away; so he set the army upon removing, and endeavored to

march away; but Herod pressed Silo not to depart, and exhorted Silo's captains and soldiers not to desert him,

when Caesar, and Antony, and the senate had sent him thither, for that he would provide them plenty of all

the things they wanted, and easily procure them a great abundance of what they required; after which

entreaty, he immediately went out into the country, and left not the least pretense to Silo for his departure; for

he brought an unexpected quantity of provisions, and sent to those friends of his who inhabited about Samaria

to bring down corn, and wine, and oil, and cattle, and all other provisions, to Jericho, that those might be no

want of a supply for the soldiers for the time to come. Antigonus was sensible of this, and sent presently over

the country such as might restrain and lie in ambush for those that went out for provisions. So these men

obeyed the orders of Antigonus, and got together a great number of armed men about Jericho, and sat upon

the mountains, and watched those that brought the provisions. However, Herod was not idle in the mean time,

for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some

mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city

deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and

children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the

houses full of all sorts of good things. So the king left a garrison at Jericho, and came back again, and sent the

Roman army to take their winter quarters in the countries that were come over to him, Judea, and Galilee, and

Samaria. And so much did Antigonus gain of Silo for the bribes he gave him, that part of the army should be

quartered at Lydda, in order to please Antony. So the Romans laid their weapons aside, and lived in plenty of

4. But Herod was not pleased with lying still, but sent out his brother Joseph against Idumea with two

thousand armed footmen, and four hundred horsemen, while he himself came to Samaria, and left his mother

and his other relations there, for they were already gone out of Masada, and went into Galilee, to take certain

places which were held by the garrisons of Antigonus; and he passed on to Sepphoris, as God sent a snow,

while Antigonus's garrisons withdrew themselves, and had great plenty of provisions. He also went thence,

and resolved to destroy those robbers that dwelt in the caves, and did much mischief in the country; so he sent

a troop of horsemen, and three companies of armed footmen, against them. They were very near to a village

called Arbela; and on the fortieth day after, he came himself with his whole army: and as the enemy sallied

out boldly upon him, the left wing of his army gave way; but he appearing with a body of men, put those to

flight who were already conquerors, and recalled his men that ran away. He also pressed upon his enemies,

and pursued them as far as the river Jordan, though they ran away by different roads. So he brought over to

him all Galilee, excepting those that dwelt in the caves, and distributed money to every one of his soldiers,

giving them a hundred and fifty drachmae apiece, and much more to their captains, and sent them into winter

quarters; at which time Silo came to him, and his commanders with him, because Antigonus would not give

them provisions any longer, for he supplied them for no more than one month; nay, he had sent to all the

country about, and ordered them to carry off the provisions that were there, and retire to the mountains, that

the Romans might have no provisions to live upon, and so might perish by famine. But Herod committed the

care of that matter to Pheroras, his youngest brother, and ordered him to repair Alexandrium also.

Accordingly, he quickly made the soldiers abound with great plenty of provisions, and rebuilt Alexandrium,

5. About this time it was that Antony continued some time at Athens, and that Ventidius, who was now in

Syria, sent for Silo, and commanded him to assist Herod, in the first place, to finish the present war, and then

to send for their confederates for the war they were themselves engaged in; but as for Herod, he went in haste

against the robbers that were in the caves, and sent Silo away to Ventidius, while he marched against them.

These caves were in mountains that were exceeding abrupt, and in their middle were no other than precipices,

with certain entrances into the caves, and those caves were encompassed with sharp rocks, and in these did

the robbers lie concealed, with all their families about them; but the king caused certain chests to be made, in

order to destroy them, and to be hung down, bound about with iron chains, by an engine, from the top of the

mountain, it being not possible to get up to them, by reason of the sharp ascent of the mountains, nor to creep

down to them from above. Now these chests were filled with armed men, who had long hooks in their hands,

by which they might pull out such as resisted them, and then tumble them down, and kill them by so doing;

but the letting the chests down proved to be a matter of great danger, because of the vast depth they were to

be let down, although they had their provisions in the chests themselves. But when the chests were let down,

and not one of those in the mouths of the caves durst come near them, but lay still out of fear, some of the

armed men girt on their armor, and by both their hands took hold of the chain by which the chests were let

down, and went into the mouths of the caves, because they fretted that such delay was made by the robbers

not daring to come out of the caves; and when they were at any of those mouths, they first killed many of

those that were in the mouths with their darts, and afterwards pulled those to them that resisted them with

their hooks, and tumbled them down the precipices, and afterwards went into the caves, and killed many

more, and then went into their chests again, and lay still there; but, upon this, terror seized the rest, when they

heard the lamentations that were made, and they despaired of escaping. However, when the night came on,

that put an end to the whole work; and as the king proclaimed pardon by a herald to such as delivered

themselves up to him, many accepted of the offer. The same method of assault was made use of the next day;

and they went further, and got out in baskets to fight them, and fought them at their doors, and sent fire

among them, and set their caves on fire, for there was a great deal of combustible matter within them. Now

there was one old man who was caught within one of these caves, with seven children and a wife; these

prayed him to give them leave to go out, and yield themselves up to the enemy; but he stood at the cave's

mouth, and always slew that child of his who went out, till he had destroyed them every one, and after that he

slew his wife, and cast their dead bodies down the precipice, and himself after them, and so underwent death

rather than slavery: but before he did this, he greatly reproached Herod with the meanness of his family,

although he was then king. Herod also saw what he was doing, and stretched out his hand, and offered him all

manner of security for his life; by which means all these caves were at length subdued entirely.

6. And when the king had set Ptolemy over these parts of the country as his general, he went to Samaria, with

six hundred horsemen, and three thousand armed footmen, as intending to fight Antigonus. But still this

command of the army did not succeed well with Ptolemy, but those that had been troublesome to Galilee

before attacked him, and slew him; and when they had done this, they fled among the lakes and places almost

inaccessible laying waste and plundering whatsoever they could come at in those places. But Herod soon

returned, and punished them for what they had done; for some of these rebels he slew, and others of them,

who had fled to the strong holds he besieged, and both slew them, and demolished their strong holds. And

when he had thus put an end to their rebellion, he laid a fine upon the cities of a hundred talents.

7. In the mean time, Pacorus was fallen in a battle, and the Parthians were defeated, when Ventidius sent

Macheras to the assistance of Herod, with two legions, and a thousand horsemen, while Antony encouraged

him to make haste. But Macheras, at the instigation of Antigonus, without the approbation of Herod, as being

corrupted by money, went about to take a view of his affairs; but Antigonus suspecting this intention of his

coming, did not admit him into the city, but kept him at a distance, with throwing stones at him, and plainly

showed what he himself meant. But when Macheras was sensible that Herod had given him good advice, and

that he had made a mistake himself in not hearkening to that advice, he retired to the city Emmaus; and what

Jews he met with he slew them, whether they were enemies or friends, out of the rage he was in at what

hardships he had undergone. The king was provoked at this conduct of his, and went to Samaria, and resolved

to go to Antony about these affairs, and to inform him that he stood in no need of such helpers, who did him

more mischief than they did his enemies; and that he was able of himself to beat Antigonus. But Macheras

followed him, and desired that he would not go to Antony; or if he was resolved to go, that he would join his

brother Joseph with them, and let them fight against Antigonus. So he was reconciled to Macheras, upon his

earnest entreaties. Accordingly, he left Joseph there with his army, but charged him to run no hazards, nor to

8. But for his own part, he made haste to Antony (who was then at the siege of Samosata, a place upon

Euphrates) with his troops, both horsemen and footmen, to be auxiliaries to him. And when he came to

Antioch, and met there a great number of men gotten together that were very desirous to go to Antony, but

durst not venture to go, out of fear, because the barbarians fell upon men on the road, and slew many, so he

encouraged them, and became their conductor upon the road. Now when they were within two days' march of

Samosata, the barbarians had laid an ambush there to disturb those that came to Antony, and where the woods

made the passes narrow, as they led to the plains, there they laid not a few of their horsemen, who were to lie

still until those passengers were gone by into the wide place. Now as soon as the first ranks were gone by,

(for Herod brought on the rear,) those that lay in ambush, who were about five hundred, fell upon them on the

sudden, and when they had put the foremost to flight, the king came riding hard, with the forces that were

about him, and immediately drove back the enemy; by which means he made the minds of his own men

courageous, and imboldened them to go on, insomuch that those who ran away before now returned back,

and the barbarians were slain on all sides. The king also went on killing them, and recovered all the baggage,

among which were a great number of beasts for burden, and of slaves, and proceeded on in his march; and

whereas there were a great number of those in the woods that attacked them, and were near the passage that

led into the plain, he made a sally upon these also with a strong body of men, and put them to flight, and slew

many of them, and thereby rendered the way safe for those that came after; and these called Herod their

9. And when he was near to Samosata, Antony sent out his army in all their proper habiliments to meet him,

in order to pay Herod this respect, and because of the assistance he had given him; for he had heard what

attacks the barbarians had made upon him [in Judea]. He also was very glad to see him there, as having been

made acquainted with the great actions he had performed upon the road. So he entertained him very kindly,

and could not but admire his courage. Antony also embraced him as soon as he saw him, and saluted him

after a most affectionate manner, and gave him the upper hand, as having himself lately made him a king; and

in a little time Antiochus delivered up the fortress, and on that account this war was at an end; then Antony

committed the rest to Sosius, and gave him orders to assist Herod, and went himself to Egypt. Accordingly,

Sosius sent two legions before into Judea to the assistance of Herod, and he followed himself with the body

10. Now Joseph was already slain in Judea, in the manner following: He forgot what charge his brother

Herod had given him when he went to Antony; and when he had pitched his camp among the mountains, for

Macheras had lent him five regiments, with these he went hastily to Jericho, in :order to reap the corn thereto

belonging; and as the Roman regiments were but newly raised, and were unskillful in war, for they were in

great part collected out of Syria, he was attacked by the enemy, and caught in those places of difficulty, and

was himself slain, as he was fighting bravely, and the whole army was lost, for there were six regiments slain.

So when Antigonus had got possession of the dead bodies, he cut off Joseph's head, although Pheroras his

brother would have redeemed it at the price of fifty talents. After which defeat, the Galileans revolted from

their commanders, and took those of Herod's party, and drowned them in the lake, and a great part of Judea

11. At this time messengers came to Herod, and informed him of what had been done; and when he was come

to Daphne by Antioch, they told him of the ill fortune that had befallen his brother; which yet he expected,

from certain visions that appeared to him in his dreams, which clearly foreshowed his brother's death. So he

hastened his march; and when he came to Mount Libanus, he received about eight hundred of the men of that

place, having already with him also one Roman legion, and with these he came to Ptolemais. He also

marched thence by night with his army, and proceeded along Galilee. Here it was that the enemy met him,

and fought him, and were beaten, and shut up in the same place of strength whence they had sallied out the

day before. So he attacked the place in the morning; but by reason of a great storm that was then very violent,

he was able to do nothing, but drew off his army into the neighboring villages; yet as soon as the other legion

that Antony sent him was come to his assistance, those that were in garrison in the place were afraid, and

deserted it in the night time. Then did the king march hastily to Jericho, intending to avenge himself on the

enemy for the slaughter of his brother; and when he had pitched his tents, he made a feast for the principal

commanders; and after this collation was over, and he had dismissed his guests, he retired to his own

chamber; and here may one see what kindness God had for the king, for the upper part of the house fell down

when nobody was in it, and so killed none, insomuch that all the people believed that Herod was beloved of

12. But the next day six thousand of the enemy came down from the tops of the mountains to fight the

Romans, which greatly terrified them; and the soldiers that were in light armor came near, and pelted the

king's guards that were come out with darts and stones, and one of them hit him on the side with a dart.

Antigonus also sent a commander against Samaria, whose name was Pappus, with some forces, being

desirous to show the enemy how potent he was, and that he had men to spare in his war with them. He sat

down to oppose Macheras; but Herod, when he had taken five cities, took such as were left in them, being

about two thousand, and slew them, and burnt the cities themselves, and then returned to go against Pappus,

who was encamped at a village called Isanas; and there ran in to him many out of Jericho and Judea, near to

which places he was, and the enemy fell upon his men, so stout were they at this time, and joined battle with

them, but he beat them in the fight; and in order to be revenged on them for the slaughter of his brother, he

pursued them sharply, and killed them as they ran away; and as the houses were full of armed men, (29) and

many of them ran as far as the tops of the houses, he got them under his power, and pulled down the roofs of

the houses, and saw the lower rooms full of soldiers that were caught, and lay all on a heap; so they threw

stones down upon them as they lay piled one upon another, and thereby killed them; nor was there a more

frightful spectacle in all the war than this, where beyond the walls an immense multitude of dead men lay

heaped one upon another. This action it was which chiefly brake the spirits of the enemy, who expected now

what would come; for there appeared a mighty number of people that came from places far distant, that were

now about the village, but then ran away; and had it not been for the depth of winter, which then restrained

them, the king's army had presently gone to Jerusalem, as being very courageous at this good success, and the

whole work had been done immediately; for Antigonus was already looking about how he might fly away

13. At this time the king gave order that the soldiers should go to supper, for it was late at night, while he

went into a chamber to use the bath, for he was very weary; and here it was that he was in the greatest danger,

which yet, by God's providence, he escaped; for as he was naked, and had but one servant that followed him,

to be with him while he was bathing in an inner room, certain of the enemy, who were in their armor, and had

fled thither, out of fear, were then in the place; and as he was bathing, the first of them came out with his

naked sword drawn, and went out at the doors, and after him a second, and a third, armed in like manner, and

were under such a consternation, that they did no hurt to the king, and thought themselves to have come off

very well ill suffering no harm themselves in their getting out of the house. However, on the next day, he cut

off the head of Pappus, for he was already slain, and sent it to Pheroras, as a punishment of what their brother

14. When the rigor of winter was over, Herod removed his army, and came near to Jerusalem, and pitched his

camp hard by the city. Now this was the third year since he had been made king at Rome; and as he removed

his camp, and came near that part of the wall where it could be most easily assaulted, he pitched that camp

before the temple, intending to make his attacks in the same manner as did Pompey. So he encompassed the

place with three bulwarks, and erected towers, and employed a great many hands about the work, and cut

down the trees that were round about the city; and when he had appointed proper persons to oversee the

works, even while the army lay before the city, he himself went to Samaria, to complete his marriage, and to

take to wife the daughter of Alexander, the son of Aristobulus; for he had betrothed her already, as I have

How Herod, When He Had Married Mariamne Took Jerusalem With The Assistance Of Sosius By Force;

1. After the wedding was over, came Sosius through Phoenicia, having sent out his army before him over the

midland parts. He also, who was their commander, came himself, with a great number of horsemen and

footmen. The king also came himself from Samaria, and brought with him no small army, besides that which

was there before, for they were about thirty thousand; and they all met together at the walls of Jerusalem, and

encamped at the north wall of the city, being now an army of eleven legions, armed men on foot, and six

thousand horsemen, with other auxiliaries out of Syria. The generals were two: Sosius, sent by Antony to

assist Herod, and Herod on his own account, in order to take the government from Antigonus, who was

declared all enemy at Rome, and that he might himself be king, according to the decree of the Senate.

2. Now the Jews that were enclosed within the walls of the city fought against Herod with great alacrity and

zeal (for the whole nation was gathered together); they also gave out many prophecies about the temple, and

many things agreeable to the people, as if God would deliver them out of the dangers they were in; they had

also carried off what was out of the city, that they might not leave any thing to afford sustenance either for

men or for beasts; and by private robberies they made the want of necessaries greater. When Herod

understood this, he opposed ambushes in the fittest places against their private robberies, and he sent legions

of armed men to bring its provisions, and that from remote places, so that in a little time they had great plenty

of provisions. Now the three bulwarks were easily erected, because so many hands were continually at work

upon it; for it was summer time, and there was nothing to hinder them in raising their works, neither from the

air nor from the workmen; so they brought their engines to bear, and shook the walls of the city, and tried all

manner of ways to get its; yet did not those within discover any fear, but they also contrived not a few

engines to oppose their engines withal. They also sallied out, and burnt not only those engines that were not

yet perfected, but those that were; and when they came hand to hand, their attempts were not less bold than

those of the Romans, though they were behind them in skill. They also erected new works when the former

were ruined, and making mines underground, they met each other, and fought there; and making use of

brutish courage rather than of prudent valor, they persisted in this war to the very last; and this they did while

a mighty army lay round about them, and while they were distressed by famine and the want of necessaries,

for this happened to be a Sabbatic year. The first that scaled the walls were twenty chosen men, the next were

Sosius's centurions; for the first wall was taken in forty days, and the second in fifteen more, when some of

the cloisters that were about the temple were burnt, which Herod gave out to have been burnt by Antigonus,

in order to expose him to the hatred of the Jews. And when the outer court of the temple and the lower city

were taken, the Jews fled into the inner court of the temple, and into the upper city; but now fearing lest the

Romans should hinder them from offering their daily sacrifices to God, they sent an embassage, and desired

that they would only permit them to bring in beasts for sacrifices, which Herod granted, hoping they were

going to yield; but when he saw that they did nothing of what he supposed, but bitterly opposed him, in order

to preserve the kingdom to Antigonus, he made an assault upon the city, and took it by storm; and now all

parts were full of those that were slain, by the rage of the Romans at the long duration of the siege, and by the

zeal of the Jews that were on Herod's side, who were not willing to leave one of their adversaries alive; so

they were murdered continually in the narrow streets and in the houses by crowds, and as they were flying to

the temple for shelter, and there was no pity taken of either infants or the aged, nor did they spare so much as

the weaker sex; nay, although the king sent about, and besought them to spare the people, yet nobody

restrained their hand from slaughter, but, as if they were a company of madmen, they fell upon persons of all

ages, without distinction; and then Antigonus, without regard to either his past or present circumstances,

came down from the citadel, and fell down at the feet of Sosius, who took no pity of him, in the change of his

fortune, but insulted him beyond measure, and called him Antigone [i.e. a woman, and not a man;] yet did he

not treat him as if he were a woman, by letting him go at liberty, but put him into bonds, and kept him in

3. And now Herod having overcome his enemies, his care was to govern those foreigners who had been his

assistants, for the crowd of strangers rushed to see the temple, and the sacred things in the temple; but the

king, thinking a victory to be a more severe affliction than a defeat, if any of those things which it was not

lawful to see should be seen by them, used entreaties and threatenings, and even sometimes force itself, to

restrain them. He also prohibited the ravage that was made in the city, and many times asked Sosius whether

the Romans would empty the city both of money and men, and leave him king of a desert; and told him that

he esteemed the dominion over the whole habitable earth as by no means an equivalent satisfaction for such a

murder of his citizens'; and when he said that this plunder was justly to be permitted the soldiers for the siege

they had undergone, he replied, that he would give every one their reward out of his own money; and by this

means be redeemed what remained of the city from destruction; and he performed what he had promised him,

for he gave a noble present to every soldier, and a proportionable present to their commanders, but a most

4. This destruction befell the city of Jerusalem when Marcus Agrippa and Caninius Gallus were consuls of

Rome (30) on the hundred eighty and fifth olympiad, on the third month, on the solemnity of the fast, as if a

periodical revolution of calamities had returned since that which befell the Jews under Pompey; for the Jews

were taken by him on the same day, and this was after twentyseven years' time. So when Sosius had

dedicated a crown of gold to God, he marched away from Jerusalem, and carried Antigonus with him in

bonds to Antony; but Herod was afraid lest Antigonus should be kept in prison [only] by Antony, and that

when he was carried to Rome by him, he might get his cause to be heard by the senate, and might

demonstrate, as he was himself of the royal blood, and Herod but a private man, that therefore it belonged to

his sons however to have the kingdom, on account of the family they were of, in case he had himself

offended the Romans by what he had done. Out of Herod's fear of this it was that he, by giving Antony a

great deal of money, endeavored to persuade him to have Antigonus slain, which if it were once done, he

should be free from that fear. And thus did the government of the Asamoneans cease, a hundred twenty and

six years after it was first set up. This family was a splendid and an illustrious one, both on account of the

nobility of their stock, and of the dignity of the high priesthood, as also for the glorious actions their

ancestors had performed for our nation; but these men lost the government by their dissensions one with

another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no

eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the

Concerning Pollio And Sameas. Herod Slays The Principal Of Antigonus's Friends, And Spoils The City Of

1. How Sosius and Herod took Jerusalem by force; and besides that, how they took Antigonus captive, has

been related by us in the foregoing book. We will now proceed in the narration. And since Herod had now the

government of all Judea put into his hands, he promoted such of the private men in the city as had been of his

party, but never left off avenging and punishing every day those that had chosen to be of the party of his

enemies. But Pollio the Pharisee, and Sameas, a disciple of his, were honored by him above all the rest; for

when Jerusalem was besieged, they advised the citizens to receive Herod, for which advice they were well

requited. But this Pollio, at the time when Herod was once upon his trial of life and death, foretold, in way of

reproach, to Hyrcanus and the other judges, how this Herod, whom they suffered now to escape, would

afterward inflict punishment on them all; which had its completion in time, while God fulfilled the words he

2. At this time Herod, now he had got Jerusalem under his power, carried off all the royal ornaments, and

spoiled the wealthy men of what they had gotten; and when, by these means, he had heaped together a great

quantity of silver and gold, he gave it all to Antony, and his friends that were about him. He also slew

fortyfive of the principal men of Antigonus's party, and set guards at the gates of the city, that nothing might

be carried out together with their dead bodies. They also searched the dead, and whatsoever was found, either

of silver or gold, or other treasure, it was carried to the king; nor was there any end of the miseries he brought

upon them; and this distress was in part occasioned by the covetousness of the prince regent, who was still in

want of more, and in part by the Sabbatic year, which was still going on, and forced the country to lie still

uncultivated, since we are forbidden to sow our land in that year. Now when Antony had received Antigonus

as his captive, he determined to keep him against his triumph; but when he heard that the nation grew

seditious, and that, out of their hatred to Herod, they continued to bear goodwill to Antigonus, he resolved

to behead him at Antioch, for otherwise the Jews could no way be brought to be quiet. And Strabo of

Cappadocia attests to what I have said, when he thus speaks: "Antony ordered Antigonus the Jew to be

brought to Antioch, and there to be beheaded. And this Antony seems to me to have been the very first man

who beheaded a king, as supposing he could no other way bend the minds of the Jews so as to receive Herod,

whom he had made king in his stead; for by no torments could they he forced to call him king, so great a

fondness they had for their former king; so he thought that this dishonorable death would diminish the value

they had for Antigonus's memory, and at the same time would diminish the hatred they bare to Herod." Thus

How Hyrcanus Was Set At Liberty By The Parthians, And Returned To Herod; And What Alexandra Did

1. Now after Herod was in possession of the kingdom, Hyrcanus the high priest, who was then a captive

among the Parthians, came to him again, and was set free from his captivity, in the manner following:

Barzapharnes and Pacorus, the generals of the Parthians, took Hyreanus, who was first made high priest and

afterward king, and Herod's brother, Phasaelus captives, and were them away into Parthis. Phasaelus indeed

could not bear the reproach of being in bonds; and thinking that death with glory was better than any life

2. But when Hyrcanus was brought into Parthia the king Phraates treated him after a very gentle manner, as

having already learned of what an illustrious family he was; on which account he set him free from his bonds,

and gave him a habitation at Babylon, (1) where there were Jews in great numbers. These Jews honored

Hyrcanus as their high priest and king, as did all the Jewish nation that dwelt as far as Euphrates; which

respect was very much to his satisfaction. But when he was informed that Herod had received the kingdom,

new hopes came upon him, as having been himself still of a kind disposition towards him, and expecting that

Herod would bear in mind what favor be had received from him; and when he was upon his trial, and when

he was in danger that a capital sentence would be pronounced against him, he delivered him from that danger,

and from all punishment. Accordingly, he talked of that matter with the Jew that came often to him with great

affection; but they endeavored to retain him among them, and desired that he would stay with them, putting

him in mind of the kind offices and honors they did him, and that those honors they paid him were not at all

inferior to what they could pay to either their high priests or their kings; and what was a greater motive to

determine him, they said, was this, that he could not have those dignities [in Judea] because of that maim in

his body, which had been inflicted on him by Antigonus; and that kings do not use to requite men for those

kindnesses which they received when they were private persons, the height of their fortune making usually no

3. Now although they suggested these arguments to him for his own advantage, yet did Hyrcanus still desire

to depart. Herod also wrote to him, and persuaded him to desire of Phraates, and the Jews that were there, that

they should not grudge him the royal authority, which he should have jointly with himself, for that now was

the proper time for himself to make him amends for the favors he had received from him, as having been

brought up by him, and saved by him also, as well as for Hyrcanus to receive it. And as he wrote thus to

Hyrcanus, so did he send also Saramallas, his ambassador, to Phraates, and many presents with him, and

desired him in the most obliging way that he would be no hinderance to his gratitude towards his benefactor.

But this zeal of Herod's did not flow from that principle, but because he had been made governor of that

country without having any just claim to it, he was afraid, and that upon reasons good enough, of a change in

his condition, and so made what haste he could to get Hyrcanus into his power, or indeed to put him quite out

4. Accordingly, when Hyrcanus came, full of assurance, by the permission of the king of Parthia, and at the

expense of the Jews, who supplied him with money, Herod received him with all possible respect, and gave

him the upper place at public meetings, and set him above all the rest at feasts, and thereby deceived him. He

called him his father, and endeavored, by all the ways possible, that he might have no suspicion of any

treacherous design against him. He also did other things, in order to secure his government, which yet

occasioned a sedition in his own family; for being cautious how he made any illustrious person the high priest

of God, (2) he sent for an obscure priest out of Babylon, whose name was Ananelus, and bestowed the high

5. However, Alexandra, the daughter of Hyrcanus, and wife of Alexander, the son of Aristobulus the king,

who had also brought Alexander [two] children, could not bear this indignity. Now this son was one of the

greatest comeliness, and was called Aristobulus; and the daughter, Mariamne, was married to Herod, and

eminent for her beauty also. This Alexandra was much disturbed, and took this indignity offered to her son

exceeding ill, that while be was alive, any one else should be sent for to have the dignity of the high

priesthood conferred upon him. Accordingly, she wrote to Cleopatra (a musician assisting her in taking care

to have her letters carried) to desire her intercession with Antony, in order to gain the high priesthood for her

6. But as Antony was slow in granting this request, his friend Dellius (3) came into Judea upon some affairs;

and when he saw Aristobulus, he stood in admiration at the tallness and handsomeness of the child, and no

less at Mariarune, the king's wife, and was open in his commendations of Alexandra, as the mother of most

beautiful children. And when she came to discourse with him, he persuaded her to get pictures drawn of them

both, and to send them to Antony, for that when he saw them, he would deny her nothing that she should ask.

Accordingly, Alexandra was elevated with these words of his, and sent the pictures to Antony. Dellius also

talked extravagantly, and said that these children seemed not derived from men, but from some god or other.

His design in doing so was to entice Antony into lewd pleasures with them, who was ashamed to send for the

damsel, as being the wife of Herod, and avoided it, because of the reproaches he should have from Cleopatra

on that account; but he sent, in the most decent manner he could, for the young man; but added this withal,

unless he thought it hard upon him so to do. When this letter was brought to Herod, he did not think it safe

for him to send one so handsome as was Aristobulus, in the prime of his life, for he was sixteen years of age,

and of so noble a family, and particularly not to Antony, the principal man among the Romans, and one that

would abuse him in his amours, and besides, one that openly indulged himself in such pleasures as his power

allowed him without control. He therefore wrote back to him, that if this boy should only go out of the

country, all would be in a state of war and uproar, because the Jews were in hopes of a change in the

7. When Herod had thus excused himself to Antony, he resolved that he would not entirely permit the child or

Alexandra to be treated dishonorably; but his wife Mariamne lay vehemently at him to restore the high

priesthood to her brother; and he judged it was for his advantage so to do, because if he once had that dignity,

he could not go out of the country. So he called his friends together, and told them that Alexandra privately

conspired against his royal authority, and endeavored, by the means of Cleopatra, so to bring it about, that he

might be deprived of the government, and that by Antony's means this youth might have the management of

public affairs in his stead; and that this procedure of hers was unjust, since she would at the same time

deprive her daughter of the dignity she now had, and would bring disturbances upon the kingdom, for which

he had taken a great deal of pains, and had gotten it with extraordinary hazards; that yet, while he well

remembered her wicked practices, he would not leave off doing what was right himself, but would even now

give the youth the high priesthood; and that he formerly set up Ananelus, because Aristobulus was then so

very young a child. Now when he had said this, not at random, but as he thought with the best discretion he

had, in order to deceive the women, and those friends whom he had taken to consult withal, Alexandra, out of

the great joy she had at this unexpected promise, and out of fear from the suspicions she lay under, fell a

weeping; and made the following apology for herself; and said, that as to the [high] priesthood, she was very

much concerned for the disgrace her son was under, and so did her utmost endeavors to procure it for him;

but that as to the kingdom, she had made no attempts, and that if it were offered her [for her son], she would

not accept it; and that now she would be satisfied with her son's dignity, while he himself held the civil

government, and she had thereby the security that arose from his peculiar ability in governing to all the

remainder of her family; that she was now overcome by his benefits, and thankfully accepted of this honor

showed by him to her son, and that she would hereafter be entirely obedient. And she desired him to excuse

her, if the nobility of her family, and that freedom of acting which she thought that allowed her, had made her

act too precipitately and imprudently in this matter. So when they had spoken thus to one another, they came

How Herod Upon His Making Aristobulus High Priest Took Care That He Should Be Murdered In A Little

Time; And What Apology He Made To Antony About Aristobulus; As Also Concerning Joseph And

1. So king Herod immediately took the high priesthood away from Ananelus, who, as we said before, was not

of this country, but one of those Jews that had been carried captive beyond Euphrates; for there were not a

few ten thousands of this people that had been carried captives, and dwelt about Babylonia, whence Ananelus

came. He was one of the stock of the high priests (4) and had been of old a particular friend of Herod; and

when he was first made king, he conferred that dignity upon him, and now put him out of it again, in order to

quiet the troubles in his family, though what he did was plainly unlawful, for at no other time [of old] was

any one that had once been in that dignity deprived of it. It was Antiochus Epiphanes who first brake that

law, and deprived Jesus, and made his brother Onias high priest in his stead. Aristobulus was the second that

did so, and took that dignity from his brother [Hyrcanus]; and this Herod was the third, who took that high

office away [from Arianflus], and gave it to this young man, Aristobulus, in his stead.

2. And now Herod seemed to have healed the divisions in his family; yet was he not without suspicion, as is

frequently the case, of people seeming to be reconciled to one another, but thought that, as Alexandra had

already made attempts tending to innovations, so did he fear that she would go on therein, if she found a fit

opportunity for so doing; so he gave a command that she should dwell in the palace, and meddle with no

public affairs. Her guards also were so careful, that nothing she did in private life every day was concealed.

All these hardships put her out of patience, by little and little and she began to hate Herod; for as she had the

pride of a woman to the utmost degree, she had great indignation at this suspicious guard that was about her,

as desirous rather to undergo any thing that could befall her, than to be deprived of her liberty of speech, and,

under the notion of an honorary guard, to live in a state of slavery and terror. She therefore sent to Cleopatra,

and made a long complaint of the circumstances she was in, and entreated her to do her utmost for her

assistance. Cleopatra hereupon advised her to take her son with her, and come away immediately to her into

Egypt. This advice pleased her; and she had this contrivance for getting away: She got two coffins made, as if

they were to carry away two dead bodies and put herself into one, and her son into the other and gave orders

to such of her servants as knew of her intentions to carry them away in the night time. Now their road was to

be thence to the seaside and there was a ship ready to carry them into Egypt. Now Aesop, one of her

servants, happened to fall upon Sabion, one of her friends, and spake of this matter to him, as thinking he had

known of it before. When Sabion knew this, (who had formerly been an enemy of Herod, and been esteemed

one of those that laid snares for and gave the poison to [his father] Antipater,) he expected that this discovery

would change Herod's hatred into kindness; so he told the king of this private stratagem of Alexandra:

whereupon be suffered her to proceed to the execution of her project, and caught her in the very fact; but still

he passed by her offense; and though he had a great mind to do it, he durst not inflict any thing that was

severe upon her, for he knew that Cleopatra would not bear that he should have her accused, on account of

her hatred to him; but made a show as if it were rather the generosity of his soul, and his great moderation,

that made him forgive them. However, he fully proposed to himself to put this young man out of the way, by

one means or other; but he thought he might in probability be better concealed in doing it, if he did it not

3. And now, upon the approach of the feast of tabernacles, which is a festival very much observed among us,

he let those days pass over, and both he and the rest of the people were therein very merry; yet did the envy

which at this time arose in him cause him to make haste to do what lie was about, and provoke him to it; for

when this youth Aristobulus, who was now in the seventeenth year of his age, went up to the altar, according

to the law, to offer the sacrifices, and this with the ornaments of his high priesthood, and when he performed

the sacred offices, (5) he seemed to be exceedingly comely, and taller than men usually were at that age, and

to exhibit in his countenance a great deal of that high family he was sprung from, a warm zeal and affection

towards him appeared among the people, and the memory of the actions of his grandfather Aristobulus was

fresh in their minds; and their affections got so far the mastery of them, that they could not forbear to show

their inclinations to him. They at once rejoiced and were confounded, and mingled with good wishes their

joyful acclamations which they made to him, till the goodwill of the multitude was made too evident; and

they more rashly proclaimed the happiness they had received from his family than was fit under a monarchy

to have done. Upon all this, Herod resolved to complete what he had intended against the young man. When

therefore the festival was over, and he was feasting at Jericho (6) with Alexandra, who entertained them

there, he was then very pleasant with the young man, and drew him into a lonely place, and at the same time

played with him in a juvenile and ludicrous manner. Now the nature of that place was hotter than ordinary; so

they went out in a body, and of a sudden, and in a vein of madness; and as they stood by the fishponds, of

which there were large ones about the house, they went to cool themselves [by bathing], because it was in the

midst of a hot day. At first they were only spectators of Herod's servants and acquaintance as they were

swimming; but after a while, the young man, at the instigation of Herod, went into the water among them,

while such of Herod's acquaintance, as he had appointed to do it, dipped him as he was swimming, and

plunged him under water, in the dark of the evening, as if it had been done in sport only; nor did they desist

till he was entirely suffocated. And thus was Aristobulus murdered, having lived no more in all than eighteen

years, (7) and kept the high priesthood one year only; which high priesthood Ananelus now recovered again.

4. When this sad accident was told the women, their joy was soon changed to lamentation, at the sight of the

dead body that lay before them, and their sorrow was immoderate. The city also [of Jerusalem], upon the

spreading of this news, were in very great grief, every family looking on this calamity as if it had not

belonged to another, but that one of themselves was slain. But Alexandra was more deeply affected, upon her

knowledge that he had been destroyed [on purpose]. Her sorrow was greater than that of others, by her

knowing how the murder was committed; but she was under the necessity of bearing up under it, out of her

prospect of a greater mischief that might otherwise follow; and she oftentimes came to an inclination to kill

herself with her own hand, but still she restrained herself, in hopes she might live long enough to revenge the

unjust murder thus privately committed; nay, she further resolved to endeavor to live longer, and to give no

occasion to think she suspected that her son was slain on purpose, and supposed that she might thereby be in

a capacity of revenging it at a proper opportunity. Thus did she restrain herself, that she might not be noted

for entertaining any such suspicion. However, Herod endeavored that none abroad should believe that the

child's death was caused by any design of his; and for this purpose he did not only use the ordinary signs of

sorrow, but fell into tears also, and exhibited a real confusion of soul; and perhaps his affections were

overcome on this occasion, when he saw the child's countenance so young and so beautiful, although his

death was supposed to tend to his own security. So far at least this grief served as to make some apology for

him; and as for his funeral, that he took care should be very magnificent, by making great preparation for a

sepulcher to lay his body in, and providing a great quantity of spices, and burying many ornaments together

with him, till the very women, who were in such deep sorrow, were astonished at it, and received in this way

5. However, no such things could overcome Alexandra's grief; but the remembrance of this miserable case

made her sorrow, both deep and obstinate. Accordingly, she wrote an account of this treacherous scene to

Cleopatra, and how her son was murdered; but Cleopatra, as she had formerly been desirous to give her what

satisfaction she could, and commiserating Alexandra's misfortunes, made the case her own, and would not let

Antony be quiet, but excited him to punish the child's murder; for that it was an unworthy thing that Herod,

who had been by him made king of a kingdom that no way belonged to him, should be guilty of such horrid

crimes against those that were of the royal blood in reality. Antony was persuaded by these arguments; and

when he came to Laodicea, he sent and commanded Herod to come and make his defense, as to what he had

done to Aristobulus, for that such a treacherous design was not well done, if he had any hand in it. Herod was

now in fear, both of the accusation, and of Cleopatra's illwill to him, which was such that she was ever

endeavoring to make Antony hate him. He therefore determined to obey his summons, for he had no possible

way to avoid it. So he left his uncle Joseph procurator for his government, and for the public affairs, and gave

him a private charge, that if Antony should kill him, he also should kill Mariamne immediately; for that he

had a tender affection for this his wife, and was afraid of the injury that should be offered him, if, after his

death, she, for her beauty, should be engaged to some other man: but his intimation was nothing but this at

the bottom, that Antony had fallen in love with her, when he had formerly heard somewhat of her beauty. So

when Herod had given Joseph this charge, and had indeed no sure hopes of escaping with his life, he went

6. But as Joseph was administering the public affairs of the kingdom, and for that reason was very frequently

with Mariamne, both because his business required it, and because of the respects he ought to pay to the

queen, he frequently let himself into discourses about Herod's kindness, and great affection towards her; and

when the women, especially Alexandra, used to turn his discourses into feminine raillery, Joseph was so

overdesirous to demonstrate the kings inclinations, that he proceeded so far as to mention the charge he had

received, and thence drew his demonstration, that Herod was not able to live without her; and that if he

should come to any ill end, he could not endure a separation from her, even after he was dead. Thus spake

Joseph. But the women, as was natural, did not take this to be an instance of Herod's strong affection for

them, but of his severe usage of them, that they could not escape destruction, nor a tyrannical death, even

when he was dead himself. And this saying [of Joseph] was a foundation for the women's severe suspicions

7. At this time a report went about the city Jerusalem among Herod's enemies, that Antony had tortured

Herod, and put him to death. This report, as is natural, disturbed those that were about the palace, but chiefly

the women; upon which Alexandra endeavored to persuade Joseph to go out of the palace, and fly away with

them to the ensigns of the Roman legion, which then lay encamped about the city, as a guard to the kingdom,

under the command of Julius; for that by this means, if any disturbance should happen about the palace, they

should be in greater security, as having the Romans favorable to them; and that besides, they hoped to obtain

the highest authority, if Antony did but once see Mariamne, by whose means they should recover the

kingdom, and want nothing which was reasonable for them to hope for, because of their royal extraction.

8. But as they were in the midst of these deliberations, letters were brought from Herod about all his affairs,

and proved contrary to the report, and of what they before expected; for when he was come to Antony, he

soon recovered his interest with him, by the presents he made him, which he had brought with him from

Jerusalem; and he soon induced him, upon discoursing with him, to leave off his indignation at him, so that

Cleopatra's persuasions had less force than the arguments and presents he brought to regain his friendship; for

Antony said that it was not good to require an account of a king, as to the affairs of his government, for at this

rate he could be no king at all, but that those who had given him that authority ought to permit him to make

use of it. He also said the same things to Cleopatra, that it would be best for her not busily to meddle with the

acts of the king's government. Herod wrote an account of these things, and enlarged upon the other honors

which he had received from Antony; how he sat by him at his hearing causes, and took his diet with him

every day, and that he enjoyed those favors from him, notwithstanding the reproaches that Cleopatra so

severely laid against him, who having a great desire of his country, and earnestly entreating Antony that the

kingdom might be given to her, labored with her utmost diligence to have him out of the way; but that he still

found Antony just to him, and had no longer any apprehensions of hard treatment from him; and that he was

soon upon his return, with a firmer additional assurance of his favor to him, in his reigning and managing

public affairs; and that there was no longer any hope for Cleopatra's covetous temper, since Antony had given

her Celesyria instead of what she had desired; by which means he had at once pacified her, and got clear of

9. When these letters were brought, the women left off their attempt for flying to the Romans, which they

thought of while Herod was supposed to be dead; yet was not that purpose of theirs a secret; but when the

king had conducted Antony on his way against the Partnians, he returned to Judea, when both his sister

Salome and his mother informed him of Alexandra's intentions. Salome also added somewhat further against

Joseph, though it was no more than a calumny, that he had often had criminal conversation with Mariamne.

The reason of her saying so was this, that she for a long time bare her illwill; for when they had differences

with one another, Mariamne took great freedoms, and reproached the rest for the meanness of their birth. But

Herod, whose affection to Mariamne was always very warm, was presently disturbed at this, and could not

bear the torments of jealousy, but was still restrained from doing any rash thing to her by the love he had for

her; yet did his vehement affection and jealousy together make him ask Mariamne by herself about this

matter of Joseph; but she denied it upon her oath, and said all that an innocent woman could possibly say in

her own defense; so that by little and little the king was prevailed upon to drop the suspicion, and left off his

anger at her; and being overcome with his passion for his wife, he made an apology to her for having seemed

to believe what he had heard about her, and returned her a great many acknowledgments of her modest

behavior, and professed the extraordinary affection and kindness he had for her, till at last, as is usual

between lovers, they both fell into tears, and embraced one another with a most tender affection. But as the

king gave more and more assurances of his belief of her fidelity, and endeavored to draw her to a like

confidence in him, Marianme said, Yet was not that command thou gavest, that if any harm came to thee

from Antony, I, who had been no occasion of it, should perish with thee, a sign of thy love to me?" When

these words were fallen from her, the king was shocked at them, and presently let her go out of his arms, and

cried out, and tore his hair with his own hands, and said, that "now he had an evident demonstration that

Joseph had had criminal conversation with his wife; for that he would never have uttered what he had told

him alone by himself, unless there had been such a great familiarity and firm confidence between them. And

while he was in this passion he had like to have killed his wife; but being still overborne by his love to her, he

restrained this his passion, though not without a lasting grief and disquietness of mind. However, he gave

order to slay Joseph, without permitting him to come into his sight; and as for Alexandra, he bound her, and

How Cleopatra, When She Had Gotten From Antony Some Parts Of Judea And Arabia Came Into Judea;

And How Herod Gave Her Many Presents And Conducted Her On Her Way Back To Egypt.

1. Now at this time the affairs of Syria were in confusion by Cleopatra's constant persuasions to Antony to

make an attempt upon every body's dominions; for she persuaded him to take those dominions away from

their several princes, and bestow them upon her; and she had a mighty influence upon him, by reason of his

being enslaved to her by his affections. She was also by nature very covetous, and stuck at no wickedness.

She had already poisoned her brother, because she knew that he was to be king of Egypt, and this when he

was but fifteen years old; and she got her sister Arsinoe to be slain, by the means of Antony, when she was a

supplicant at Diana's temple at Ephesus; for if there were but any hopes of getting money, she would violate

both temples and sepulchers. Nor was there any holy place that was esteemed the most inviolable, from

which she would not fetch the ornaments it had in it; nor any place so profane, but was to suffer the most

flagitious treatment possible from her, if it could but contribute somewhat to the covetous humor of this

wicked creature: yet did not all this suffice so extravagant a woman, who was a slave to her lusts, but she still

imagined that she wanted every thing she could think of, and did her utmost to gain it; for which reason she

hurried Antony on perpetually to deprive others of their dominions, and give them to her. And as she went

over Syria with him, she contrived to get it into her possession; so he slew Lysanias, the son of Ptolemy,

accusing him of his bringing the Parthians upon those countries. She also petitioned Antony to give her Judea

and Arabia; and, in order thereto, desired him to take these countries away from their present governors. As

for Antony, he was so entirely overcome by this woman, that one would not think her conversation only

could do it, but that he was some way or other bewitched to do whatsoever she would have him; yet did the

grossest parts of her injustice make him so ashamed, that he would not always hearken to her to do those

flagrant enormities she would have persuaded him to. That therefore he might not totally deny her, nor, by

doing every thing which she enjoined him, appear openly to be an ill man, he took some parts of each of

those countries away from their former governors, and gave them to her. Thus he gave her the cities that were

within the river Eleutherus, as far as Egypt, excepting Tyre and Sidon, which he knew to have been free cities

from their ancestors, although she pressed him very often to bestow those on her also.

2. When Cleopatra had obtained thus much, and had accompanied Antony in his expedition to Armenia as far

as Euphrates, she returned back, and came to Apamia and Damascus, and passed on to Judea, where Herod

met her, and farmed of her parts of Arabia, and those revenues that came to her from the region about Jericho.

This country bears that balsam, which is the most precious drug that is there, and grows there alone. The

place bears also palm trees, both many in number, and those excellent in their kind. When she was there, and

was very often with Herod, she endeavored to have criminal conversation with the king; nor did she affect

secrecy in the indulgence of such sort of pleasures; and perhaps she had in some measure a passion of love to

him; or rather, what is most probable, she laid a treacherous snare for him, by aiming to obtain such

adulterous conversation from him: however, upon the whole, she seemed overcome with love to him. Now

Herod had a great while borne no goodwill to Cleopatra, as knowing that she was a woman irksome to all;

and at that time he thought her particularly worthy of his hatred, if this attempt proceeded out of lust; he had

also thought of preventing her intrigues, by putting her to death, if such were her endeavors. However, he

refused to comply with her proposals, and called a counsel of his friends to consult with them whether he

should not kill her, now he had her in his power; for that he should thereby deliver all those from a multitude

of evils to whom she was already become irksome, and was expected to be still so for the time to come; and

that this very thing would be much for the advantage of Antony himself, since she would certainly not be

faithful to him, in case any such season or necessity should come upon him as that he should stand in need of

her fidelity. But when he thought to follow this advice, his friends would not let him; and told him that, in the

first place, it was not right to attempt so great a thing, and run himself thereby into the utmost danger; and

they laid hard at him, and begged of him to undertake nothing rashly, for that Antony would never bear it, no,

not though any one should evidently lay before his eyes that it was for his own advantage; and that the

appearance of depriving him of her conversation, by this violent and treacherous method, would probably set

his affections more on a flame than before. Nor did it appear that he could offer any thing of tolerable weight

in his defense, this attempt being against such a woman as was of the highest dignity of any of her sex at that

time in the world; and as to any advantage to be expected from such an undertaking, if any such could be

supposed in this case, it would appear to deserve condemnation, on account of the insolence he must take

upon him in doing it: which considerations made it very plain that in so doing he would find his government

filled with mischief, both great and lasting, both to himself and his posterity, whereas it was still in his power

to reject that wickedness she would persuade him to, and to come off honorably at the same time. So by thus

affrighting Herod, and representing to him the hazard he must, in all probability, run by this undertaking, they

restrained him from it. So he treated Cleopatra kindly, and made her presents, and conducted her on her way

3. But Antony subdued Armenia, and sent Artabazes, the son of Tigranes, in bonds, with his children and

procurators, to Egypt, and made a present of them, and of all the royal ornaments which he had taken out of

that kingdom, to Cleopatra. And Artaxias, the eldest of his sons, who had escaped at that time, took the

kingdom of Armenia; who yet was ejected by Archclaus and Nero Caesar, when they restored Tigranes, his

4. But then, as to the tributes which Herod was to pay Cleopatra for that country which Antony had given her,

he acted fairly with her, as deeming it not safe for him to afford any cause for Cleopatra to hate him. As for

the king of Arabia, whose tribute Herod had undertaken to pay her, for some time indeed he paid him as

much as came to two hundred talents; but he afterwards became very niggardly and slow in his payments, and

could hardly be brought to pay some parts of it, and was not willing to pay even them without some

How Herod Made War With The King Of Arabia, And After They Had Fought Many Battles, At Length

Conquered Him, And Was Chosen By The Arabs To Be Governor Of That Nation; As Also Concerning A

1. Hereupon Herod held himself ready to go against the king of Arabia, because of his ingratitude to him, and

because, after all, he would do nothing that was just to him, although Herod made the Roman war an

occasion of delaying his own; for the battle at Actium was now expected, which fell into the hundred eighty

and seventh olympiad, where Caesar and Antony were to fight for the supreme power of the world; but Herod

having enjoyed a country that was very fruitful, and that now for a long time, and having received great taxes,

and raised great armies therewith, got together a body of men, and carefully furnished them with all

necessaries, and designed them as auxiliaries for Antony. But Antony said he had no want of his assistance;

but he commanded him to punish the king of Arabia; for he had heard both from him, and from Cleopatra,

how perfidious he was; for this was what Cleopatra desired, who thought it for her own advantage that these

two kings should do one another as great mischief as possible. Upon this message from Antony, Herod

returned back, but kept his army with him, in order to invade Arabia immediately. So when his army of

horsemen and footmen was ready, he marched to Diospolis, whither the Arabians came also to meet them, for

they were not unapprized of this war that was coming upon them; and after a great battle had been fought, the

Jews had the victory. But afterward there were gotten together another numerous army of the Arabians, at

Cana, which is a place of Celesyria. Herod was informed of this beforehand; so he came marching against

them with the greatest part of the forces he had; and when he was come near to Cana, he resolved to encamp

himself; and he cast up a bulwark, that he might take a proper season for attacking the enemy; but as he was

giving those orders, the multitude of the Jews cried out that he should make no delay, but lead them against

the Arabians. They went with great spirit, as believing they were in very good order; and those especially

were so that had been in the former battle, and had been conquerors, and had not permitted their enemies so

much as to come to a close fight with them. And when they were so tumultuous, and showed such great

alacrity, the king resolved to make use of that zeal the multitude then exhibited; and when he had assured

them he would not be behindhand with them in courage, he led them on, and stood before them all in his

armor, all the regiments following him in their several ranks: whereupon a consternation fell upon the

Arabians; for when they perceived that the Jews were not to be conquered, and were full of spirit, the greater

part of them ran away, and avoided fighting; and they had been quite destroyed, had not Anthony fallen upon

the Jews, and distressed them; for this man was Cleopatra's general over the soldiers she had there, and was at

enmity with Herod, and very wistfully looked on to see what the event of the battle would be. He had also

resolved, that in case the Arabians did any thing that was brave and successful, he would lie still; but in case

they were beaten, as it really happened, he would attack the Jews with those forces he had of his own, and

with those that the country had gotten together for him. So he fell upon the Jews unexpectedly, when they

were fatigued, and thought they had already vanquished the enemy, and made a great slaughter of them; for

as the Jews had spent their courage upon their known enemies, and were about to enjoy themselves in

quietness after their victory, they were easily beaten by these that attacked them afresh, and in particular

received a great loss in places where the horses could not be of service, and which were very stony, and

where those that attacked them were better acquainted with the places than themselves. And when the Jews

had suffered this loss, the Arabians raised their spirits after their defeat, and returning back again, slew those

that were already put to flight; and indeed all sorts of slaughter were now frequent, and of those that escaped,

a few only returned into the camp. So king Herod, when he despaired of the battle, rode up to them to bring

them assistance; yet did he not come time enough to do them any service, though he labored hard to do it; but

the Jewish camp was taken; so that the Arabians had unexpectedly a most glorious success, having gained

that victory which of themselves they were no way likely to have gained, and slaying a great part of the

enemy's army: whence afterward Herod could only act like a private robber, and make excursions upon many

parts of Arabia, and distress them by sudden incursions, while he encamped among the mountains, and

avoided by any means to come to a pitched battle; yet did he greatly harass the enemy by his assiduity, and

the hard labor he took in this matter. He also took great care of his own forces, and used all the means he

2. At this time it was that the fight happened at Actium, between Octavius Caesar and Antony, in the seventh

year of the reign of Herod (8) and then it was also that there was an earthquake in Judea, such a one as had

not happened at any other time, and which earthquake brought a great destruction upon the cattle in that

country. About ten thousand men also perished by the fall of houses; but the army, which lodged in the field,

received no damage by this sad accident. When the Arabians were informed of this, and when those that

hated the Jews, and pleased themselves with aggravating the reports, told them of it, they raised their spirits,

as if their enemy's country was quite overthrown, and the men were utterly destroyed, and thought there now

remained nothing that could oppose them. Accordingly, they took the Jewish ambassadors, who came to them

after all this had happened, to make peace with them, and slew them, and came with great alacrity against

their army; but the Jews durst not withstand them, and were so cast down by the calamities they were under,

that they took no care of their affairs, but gave up themselves to despair; for they had no hope that they

should be upon a level again with them in battles, nor obtain any assistance elsewhere, while their affairs at

home were in such great distress also. When matters were in this condition, the king persuaded the

commanders by his words, and tried to raise their spirits, which were quite sunk; and first he endeavored to

encourage and embolden some of the better sort beforehand, and then ventured to make a speech to the

multitude, which he had before avoided to do, lest he should find them uneasy thereat, because of the

misfortunes which had happened; so he made a consolatory speech to the multitude, in the manner following:

3. "You are not unacquainted, my fellow soldiers, that we have had, not long since, many accidents that have

put a stop to what we are about, and it is probable that even those that are most distinguished above others for

their courage can hardly keep up their spirits in such circumstances; but since we cannot avoid fighting, and

nothing that hath happened is of such a nature but it may by ourselves be recovered into a good state, and this

by one brave action only well performed, I have proposed to myself both to give you some encouragement,

and, at the same time, some information; both which parts of my design will tend to this point; that you may

still continue in your own proper fortitude. I will then, in the first place, demonstrate to you that this war is a

just one on our side, and that on this account it is a war of necessity, and occasioned by the injustice of our

adversaries; for if you be once satisfied of this, it will be a real cause of alacrity to you; after which I will

further demonstrate, that the misfortunes we are under are of no great consequence, and that we have the

greatest reason to hope for victory. I shall begin with the first, and appeal to yourselves as witnesses to what I

shall say. You are not ignorant certainly of the wickedness of the Arabians, which is to that degree as to

appear incredible to all other men, and to include somewhat that shows the grossest barbarity and ignorance

of God. The chief things wherein they have affronted us have arisen from covetousness and envy; and they

have attacked us in an insidious manner, and on the sudden. And what occasion is there for me to mention

many instances of such their procedure? When they were in danger of losing their own government of

themselves, and of being slaves to Cleopatra, what others were they that freed them from that fear? for it was

the friendship. I had with Antony, and the kind disposition he was in towards us, that hath been the occasion

that even these Arabians have not been utterly undone, Antony being unwilling to undertake any thing which

might be suspected by us of unkindness: but when he had a mind to bestow some parts of each of our

dominions on Cleopatra, I also managed that matter so, that by giving him presents of my own, I might obtain

a security to both nations, while I undertook myself to answer for the money, and gave him two hundred

talents, and became surety for those two hundred more which were imposed upon the land that was subject to

this tribute; and this they have defrauded us of, although it was not reasonable that Jews should pay tribute to

any man living, or allow part of their land to be taxable; but although that was to be, yet ought we not to pay

tribute for these Arabians, whom we have ourselves preserved; nor is it fit that they, who have professed (and

that with great integrity and sense of our kindness) that it is by our means that they keep their principality,

should injure us, and deprive us of what is our due, and this while we have been still not their enemies, but

their friends. And whereas observation of covenants takes place among the bitterest enemies, but among

friends is absolutely necessary, this is not observed among these men, who think gain to be the best of all

things, let it be by any means whatsoever, and that injustice is no harm, if they may but get money by it: is it

therefore a question with you, whether the unjust are to be punished or not? when God himself hath declared

his mind that so it ought to be, and hath commanded that we ever should hate injuries and injustice, which is

not only just, but necessary, in wars between several nations; for these Arabians have done what both the

Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors,

which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. (9)

And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of

our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient

to reconcile enemies one to another. What wickedness then can be greater than the slaughter of ambassadors,

who come to treat about doing what is right? And when such have been their actions, how is it possible they

can either live securely in common life, or be successful in war? In my opinion, this is impossible; but

perhaps some will say, that what is holy, and what is righteous, is indeed on our side, but that the Arabians

are either more courageous or more numerous than we are. Now, as to this, in the first place, it is not fit for us

to say so, for with whom is what is righteous, with them is God himself; now where God is, there is both

multitude and courage. But to examine our own circumstances a little, we were conquerors in the first battle;

and when we fought again, they were not able to oppose us, but ran away, and could not endure our attacks or

our courage; but when we had conquered them, then came Athenion, and made war against us without

declaring it; and pray, is this an instance of their manhood? or is it not a second instance of their wickedness

and treachery? Why are we therefore of less courage, on account of that which ought to inspire us with

stronger hopes? and why are we terrified at these, who, when they fight upon the level, are continually

beaten, and when they seem to be conquerors, they gain it by wickedness? and if we suppose that any one

should deem them to be men of real courage, will not he be excited by that very consideration to do his

utmost against them? for true valor is not shown by fighting against weak persons, but in being able to

overcome the most hardy. But then if the distresses we are ourselves under, and the miseries that have come

by the earthquake, hath aftrighted any one, let him consider, in the first place, that this very thing will deceive

the Arabians, by their supposal that what hath befallen us is greater than it really is. Moreover, it is not right

that the same thing that emboldens them should discourage us; for these men, you see, do not derive their

alacrity from any advantageous virtue of their own, but from their hope, as to us, that we are quite cast down

by our misfortunes; but when we boldly march against them, we shall soon pull down their insolent conceit

of themselves, and shall gain this by attacking them, that they will not be so insolent when we come to the

battle; for our distresses are not so great, nor is what hath happened all indication of the anger of God against

us, as some imagine; for such things are accidental, and adversities that come in the usual course of things;

and if we allow that this was done by the will of God, we must allow that it is now over by his will also, and

that he is satisfied with what hath already happened; for had he been willing to afflict us still more thereby, he

had not changed his mind so soon. And as for the war we are engaged in, he hath himself demonstrated that

he is willing it should go on, and that he knows it to be a just war; for while some of the people in the country

have perished, all you who were in arms have suffered nothing, but are all preserved alive; whereby God

makes it plain to us, that if you had universally, with your children and wives, been in the army, it had come

to pass that you had not undergone any thing that would have much hurt you. Consider these things, and,

what is more than all the rest, that you have God at all times for your Protector; and prosecute these men with

a just bravery, who, in point of friendship, are unjust, in their battles perfidious, towards ambassadors

4. When the Jews heard this speech, they were much raised in their minds, and more disposed to fight than

before. So Herod, when he had offered the sacrifices appointed by the law (10) made haste, and took them,

and led them against the Arabians; and in order to that passed over Jordan, and pitched his camp near to that

of the enemy. He also thought fit to seize upon a certain castle that lay in the midst of them, as hoping it

would be for his advantage, and would the sooner produce a battle; and that if there were occasion for delay,

he should by it have his camp fortified; and as the Arabians had the same intentions upon that place, a contest

arose about it; at first they were but skirmishes, after which there came more soldiers, and it proved a sort of

fight, and some fell on both sides, till those of the Arabian side were beaten and retreated. This was no small

encouragement to the Jews immediately; and when Herod observed that the enemy's army was disposed to

any thing rather than to come to an engagement, he ventured boldly to attempt the bulwark itself, and to pull

it to pieces, and so to get nearer to their camp, in order to fight them; for when they were forced out of their

trenches, they went out in disorder, and had not the least alacrity, or hope of victory; yet did they fight hand

to hand, because they were more in number than the Jews, and because they were in such a disposition of war

that they were under a necessity of coming on boldly; so they came to a terrible battle, while not a few fell on

each side. However, at length the Arabians fled; and so great a slaughter was made upon their being routed,

that they were not only killed by their enemies, but became the authors of their own deaths also, and were

trodden down by the multitude, and the great current of people in disorder, and were destroyed by their own

armor; so five thousand men lay dead upon the spot, while the rest of the multitude soon ran within the

bulwark for safety, but had no firm hope of safety, by reason of their want of necessaries, and especially of

water. The Jews pursued them, but could not get in with them, but sat round about the bulwark, and watched

any assistance that would get in to them, and prevented any there, that had a mind to it, from running away.

5. When the Arabians were in these circumstances, they sent ambassadors to Herod, in the first place, to

propose terms of accommodation, and after that to offer him, so pressing was their thirst upon them, to

undergo whatsoever he pleased, if he would free them from their present distress; but he would admit of no

ambassadors, of no price of redemption, nor of any other moderate terms whatever, being very desirous to

revenge those unjust actions which they had been guilty of towards his nation. So they were necessitated by

other motives, and particularly by their thirst, to come out, and deliver themselves up to him, to be carried

away captives; and in five days' time the number of four thousand were taken prisoners, while all the rest

resolved to make a sally upon their enemies, and to fight it out with them, choosing rather, if so it must be, to

die therein, than to perish gradually and ingloriously. When they had taken this resolution, they came out of

their trenches, but could no way sustain the fight, being too much disabled, both in mind and body, and

having not room to exert themselves, and thought it an advantage to be killed, and a misery to survive; so at

the first onset there fell about seven thousand of them, after which stroke they let all the courage they had put

on before fall, and stood amazed at Herod's warlike spirit under his own calamities; so for the future they

yielded, and made him ruler of their nation; whereupon he was greatly elevated at so seasonable a success,

and returned home, taking great authority upon him, on account of so bold and glorious an expedition as he

How Herod Slew Hyrcanus And Then Hasted Away To Caesar, And Obtained The Kingdom From Him

Also; And How A Little Time Afterward, He Entertained Caesar In A Most Honorable Manner.

1. Herod's other affairs were now very prosperous, and he was not to be easily assaulted on any side. Yet did

there come upon him a danger that would hazard his entire dominions, after Antony had been beaten at the

battle of Actium by Caesar [Octarian]; for at that time both Herod's enemies and friends despaired of his

affairs, for it was not probable that he would remain without punishment, who had showed so much

friendship for Antony. So it happened that his friends despaired, and had no hopes of his escape; but for his

enemies, they all outwardly appeared to be troubled at his case, but were privately very glad of it, as hoping

to obtain a change for the better. As for Herod himself he saw that there was no one of royal dignity left but

Hyrcanus, and therefore he thought it would be for his advantage not to suffer him to be an obstacle in his

way any longer; for that in case he himself survived, and escaped the danger he was in, he thought it the

safest way to put it out of the power of such a man to make any attempt against him, at such junctures of

affairs, as was more worthy of the kingdom than himself; and in case he should be slain by Caesar, his envy

2. While Herod had these things in his mind, there was a certain occasion afforded him: for Hyrcanus was of

so mild a temper, both then and at other times, that he desired not to meddle with public affairs, nor to

concern himself with innovations, but left all to fortune, and contented himself with what that afforded him:

but Alexandra [his daughter] was a lover of strife, and was exceeding desirous of a change of the

government, and spake to her father not to bear for ever Herod's injurious treatment of their family, but to

anticipate their future hopes, as he safely might; and desired him to write about these matters to Malchus,

who was then governor of Arabia, to receive them, and to secure them [from Herod], for that if they went

away, and Herod's affairs proved to be as it was likely they would be, by reason of Caesar's enmity to him,

they should then be the only persons that could take the government; and this, both on account of the royal

family they were of, and on account of the good disposition of: the multitude to them. While she used these

persuasions, Hyrcanus put off her suit; but as she showed that she was a woman, and a contentious woman

too, and would not desist either night or day, but would always be speaking to him about these matters, and

about Herod's treacherous designs, she at last prevailed with him to intrust Dositheus, one of his friends, with

a letter, wherein his resolution was declared; and he desired the Arabian governor to send to him some

horsemen, who should receive him, and conduct him to the lake Asphaltites, which is from the bounds of

Jerusalem three hundred furlongs: and he did therefore trust Dositheus with this letter, because he was a

careful attendant on him, and on Alexandra, and had no small occasions to bear illwill to Herod; for he was

a kinsman of one Joseph, whom he had slain, and a brother of those that were formerly slain at Tyre by

Antony: yet could not these motives induce Dositheus to serve Hyrcanus in this affair; for, preferring the

hopes he had from the present king to those he had from him, he gave Herod the letter. So he took his

kindness in good part, and bid him besides do what he had already done, that is, go on in serving him, by

rolling up the epistle and sealing it again, and delivering it to Malchus, and then to bring back his letter in

answer to it; for it would be much better if he could know Malchus's intentions also. And when Dositheus

was very ready to serve him in this point also, the Arabian governor returned back for answer, that he would

receive Hyrcanus, and all that should come with him, and even all the Jews that were of his party; that he

would, moreover, send forces sufficient to secure them in their journey; and that he should be in no want of

any thing he should desire. Now as soon as Herod had received this letter, he immediately sent for Hyrcanus,

and questioned him about the league he had made with Malchus; and when he denied it, he showed his letter

3. And this account we give the reader, as it is contained in the commentaries of king Herod: but other

historians do not agree with them, for they suppose that Herod did not find, but rather make, this an occasion

for thus putting him to death, and that by treacherously laying a snare for him; for thus do they write: That

Herod and he were once at a treat, and that Herod had given no occasion to suspect [that he was displeased at

him], but put this question to Hyrcanus, Whether he had received any letters from Malchus? and when he

answered that he had received letters, but those of salutation only; and when he asked further, whether he had

not received any presents from him? and when he had replied that he had received no more than four horses

to ride on, which Malchus had sent him; they pretended that Herod charged these upon him as the crimes of

bribery and treason, and gave order that he should be led away and slain. And in order to demonstrate that he

had been guilty of no offense, when he was thus brought to his end, they alleged how mild his temper had

been, and that even in his youth he had never given any demonstration of boldness or rashness, and that the

case was the same when he came to be king, but that he even then committed the management of the greatest

part of public affairs to Antipater; and that he was now above fourscore years old, and knew that Herod's

government was in a secure state. He also came over Euphrates, and left those who greatly honored him

beyond that river, though he were to be entirely under Herod's government; and that it was a most incredible

thing that he should enterprise any thing by way of innovation, and not at all agreeable to his temper, but that

4. And this was the fate of Hyrcanus; and thus did he end his life, after he had endured various and manifold

turns of fortune in his lifetime. For he was made high priest of the Jewish nation in the beginning of his

mother Alexandra's reign, who held the government nine years; and when, after his mother's death, he took

the kingdom himself, and held it three months, he lost it, by the means of his brother Aristobulus. He was

then restored by Pompey, and received all sorts of honor from him, and enjoyed them forty years; but when

he was again deprived by Antigonus, and was maimed in his body, he was made a captive by the Parthians,

and thence returned home again after some time, on account of the hopes that Herod had given him; none of

which came to pass according to his expectation, but he still conflicted with many misfortunes through the

whole course of his life; and, what was the heaviest calamity of all, as we have related already, he came to an

end which was undeserved by him. His character appeared to be that of a man of a mild and moderate

disposition, and suffered the administration of affairs to be generally done by others under him. He was

averse to much meddling with the public, nor had shrewdness enough to govern a kingdom. And both

Antipater and Herod came to their greatness by reason of his mildness; and at last he met with such an end

5. Now Herod, as soon as he had put Hyrcanus out of the way, made haste to Caesar; and because he could

not have any hopes of kindness from him, on account of the friendship he had for Antony, he had a suspicion

of Alexandra, lest she should take this opportunity to bring the multitude to a revolt, and introduce a sedition

into the affairs of the kingdom; so he committed the care of every thing to his brother Pheroras, and placed

his mother Cypros, and his sister [Salome], and the whole family at Masada, and gave him a charge, that if he

should hear any sad news about him, he should take care of the government. But as to Mariamne his wife,

because of the misunderstanding between her and his sister, and his sister's mother, which made it impossible

for them to live together, he placed her at Alexandrium, with Alexandra her mother, and left his treasurer

Joseph and Sohemus of Iturea to take care of that fortress. These two had been very faithful to him from the

beginning, and were now left as a guard to the women. They also had it in charge, that if they should hear any

mischief had befallen him, they should kill them both, and, as far as they were able, to preserve the kingdom

6. When he had given them this charge, he made haste to Rhodes, to meet Caesar; and when he had sailed to

that city, he took off his diadem, but remitted nothing else of his usual dignity. And when, upon his meeting

him, he desired that he would let him speak to him, he therein exhibited a much more noble specimen of a

great soul; for he did not betake himself to supplications, as men usually do upon such occasions, nor offered

him any petition, as if he were an offender; but, after an undaunted manner, gave an account of what he had

done; for he spake thus to Caesar: That he had the greatest friendship for Antony, and did every thing he

could that he might attain the government; that he was not indeed in the army with him, because the Arabians

had diverted him; but that he had sent him both money and corn, which was but too little in comparison of

what he ought to have done for him; "for if a man owns himself to be another's friend, and knows him to be a

benefactor, he is obliged to hazard every thing, to use every faculty of his soul, every member of his body,

and all the wealth he hath, for him, in which I confess I have been too deficient. However, I am conscious to

myself, that so far I have done right, that I have not deserted him upon his defeat at Actium; nor upon the

evident change of his fortune have I transferred my hopes from him to another, but have preserved myself,

though not as a valuable fellow soldier, yet certainly as a faithful counselor, to Antony, when I demonstrated

to him that the only way that he had to save himself, and not to lose all his authority, was to slay Cleopatra;

for when she was once dead, there would be room for him to retain his authority, and rather to bring thee to

make a composition with him, than to continue at enmity any longer. None of which advises would he attend

to, but preferred his own rash resolution before them, which have happened unprofitably for him, but

profitably for thee. Now, therefore, in case thou determinest about me, and my alacrity in serving Antony,

according to thy anger at him, I own there is no room for me to deny what I have done, nor will I be ashamed

to own, and that publicly too, that I had a great kindness for him. But if thou wilt put him out of the case, and

only examine how I behave myself to my benefactors in general, and what sort of friend I am, thou wilt find

by experience that we shall do and be the same to thyself, for it is but changing the names, and the firmness

7. By this speech, and by his behavior, which showed Caesar the frankness of his mind, he greatly gained

upon him, who was himself of a generous and magnificent temper, insomuch that those very actions, which

were the foundation of the accusation against him, procured him Caesar's goodwill. Accordingly, he

restored him his diadem again; and encouraged him to exhibit himself as great a friend to himself as he had

been to Antony, and then had him in great esteem. Moreover, he added this, that Quintus Didius had written

to him that Herod had very readily assisted him in the affair of the gladiators. So when he had obtained such a

kind reception, and had, beyond all his hopes, procured his crown to be more entirely and firmly settled upon

him than ever by Caesar's donation, as well as by that decree of the Romans, which Caesar took care to

procure for his greater security, he conducted Caesar on his way to Egypt, and made presents, even beyond

his ability, to both him and his friends, and in general behaved himself with great magnanimity. He also

desired that Caesar would not put to death one Alexander, who had been a companion of Antony; but Caesar

had sworn to put him to death, and so he could not obtain that his petition. And now he returned to Judea

again with greater honor and assurance than ever, and affrighted those that had expectations to the contrary,

as still acquiring from his very dangers greater splendor than before, by the favor of God to him. So he

prepared for the reception of Caesar, as he was going out of Syria to invade Egypt; and when he came, he

entertained him at Ptolemais with all royal magnificence. He also bestowed presents on the army, and

brought them provisions in abundance. He also proved to be one of Caesar's most cordial friends, and put the

army in array, and rode along with Caesar, and had a hundred and fifty men, well appointed in all respects,

after a rich and sumptuous manner, for the better reception of him and his friends. He also provided them

with what they should want, as they passed over the dry desert, insomuch that they lacked neither wine nor

water, which last the soldiers stood in the greatest need of; and besides, he presented Caesar with eight

hundred talents, and procured to himself the goodwill of them all, because he was assisting to them in a

much greater and more splendid degree than the kingdom he had obtained could afford; by which means he

more and more demonstrated to Caesar the firmness of his friendship, and his readiness to assist him; and

what was of the greatest advantage to him was this, that his liberality came at a seasonable time also. And

when they returned again out of Egypt, his assistances were no way inferior to the good offices he had

How Herod Slew Sohemus And Mariamne And Afterward Alexandra And Costobarus, And His Most

1. However, when he came into his kingdom again, he found his house all in disorder, and his wife Mariamne

and her mother Alexandra very uneasy; for as they supposed (what was easy to be supposed) that they were

not put into that fortress [Alexandrium] for the security of their persons, but as into a garrison for their

imprisonment, and that they had no power over any thing, either of others or of their own affairs, they were

very uneasy; and Mariamne supposing that the king's love to her was but hypocritical, and rather pretended

(as advantageous to himself) than real, she looked upon it as fallacious. She also was grieved that he would

not allow her any hopes of surviving him, if he should come to any harm himself. She also recollected what

commands he had formerly given to Joseph, insomuch that she endeavored to please her keepers, and

especially Sohemus, as well apprized how all was in his power. And at the first Sohemus was faithful to

Herod, and neglected none of the things he had given him in charge; but when the women, by kind words and

liberal presents, had gained his affections over to them, he was by degrees overcome, and at length

discovered to them all the king's injunctions, and this on that account principally, that he did not so much as

hope he would come back with the same authority he had before; so that he thought he should both escape

any danger from him, mid supposed that he did hereby much gratify the women, who were likely not to be

overlooked in the settling of the government; nay, that they would be able to make him abundant recompense,

since they must either reign themselves, or be very near to him that should reign. He had a further ground of

hope also, that though Herod should have all the success he could wish for, and should return again, he could

not contradict his wife in what she desired, for he knew that the king's fondness for his wife was

inexpressible. These were the motives that drew Sohemus to discover what injunctions had been given him.

So Mariamne was greatly displeased to hear that there was no end of the dangers she was under from Herod,

and was greatly uneasy at it, and wished that he might obtain no favors [from Caesar], and esteemed it almost

an insupportable task to live with him any longer; and this she afterward openly declared, without concealing

2. And now Herod sailed home with joy, at the unexpected good success he had had; and went first of all, as

was proper, to this his wife, and told her, and her only, the good news, as preferring her before the rest, on

account of his fondness for her, and the intimacy there had been between them, and saluted her; but so it

happened, that as he told her of the good success he had had, she was so far from rejoicing at it, that she

rather was sorry for it; nor was she able to conceal her resentments, but, depending on her dignity, and the

nobility of her birth, in return for his salutations, she gave a groan, and declared evidently that she rather

grieved than rejoiced at his success, and this till Herod was disturbed at her, as affording him, not only marks

of her suspicion, but evident signs of her dissatisfaction. This much troubled him, to see that this surprising

hatred of his wife to him was not concealed, but open; and he took this so ill, and yet was so unable to bear it,

on account of the fondness he had for her, that he could not continue long in any one mind, but sometimes

was angry at her, and sometimes reconciled himself to her; but by always changing one passion for another,

he was still in great uncertainty, and thus was he entangled between hatred and love, and was frequently

disposed to inflict punishment on her for her insolence towards him; but being deeply in love with her in his

soul, he was not able to get quit of this woman. In short, as he would gladly have her punished, so was he

afraid lest, ere he were aware, he should, by putting her to death, bring a heavier punishment upon himself at

3. When Herod's sister and mother perceived that he was in this temper with regard to Mariamne they thought

they had now got an excellent opportunity to exercise their hatred against her and provoked Herod to wrath

by telling him, such long stories and calumnies about her, as might at once excite his hatred and his jealousy.

Now, though he willingly enough heard their words, yet had not he courage enough to do any thing to her as

if he believed them; but still he became worse and worse disposed to her, and these ill passions were more

and more inflamed on both sides, while she did not hide her disposition towards him, and he turned his love

to her into wrath against her. But when he was just going to put this matter past all remedy, he heard the news

that Caesar was the victor in the war, and that Antony and Cleopatra were both dead, and that he had

conquered Egypt; whereupon he made haste to go to meet Caesar, and left the affairs of his family in their

present state. However, Mariamne recommended Sohemus to him, as he was setting out on his journey, and

professed that she owed him thanks for the care he had taken of her, and asked of the king for him a place in

the government; upon which an honorable employment was bestowed upon him accordingly. Now when

Herod was come into Egypt, he was introduced to Caesar with great freedom, as already a friend of his, and

received very great favors from him; for he made him a present of those four hundred Galatians who had

been Cleopatra's guards, and restored that country to him again, which, by her means, had been taken away

from him. He also added to his kingdom Gadara, Hippos, and Samaria; and, besides those, the maritime

4. Upon these new acquisitions, he grew more magnificent, and conducted Caesar as far as Antioch; but upon

his return, as much as his prosperity was augmented by the foreign additions that had been made him, so

much the greater were the distresses that came upon him in his own family, and chiefly in the affair of his

wife, wherein he formerly appeared to have been most of all fortunate; for the affection he had for Mariamne

was no way inferior to the affections of such as are on that account celebrated in history, and this very justly.

As for her, she was in other respects a chaste woman, and faithful to him; yet had she somewhat of a woman

rough by nature, and treated her husband imperiously enough, because she saw he was so fond of her as to be

enslaved to her. She did not also consider seasonably with herself that she lived under a monarchy, and that

she was at another's disposal, and accordingly would behave herself after a saucy manner to him, which yet

he usually put off in a jesting way, and bore with moderation and good temper. She would also expose his

mother and his sister openly, on account of the meanness of their birth, and would speak unkindly of them,

insomuch that there was before this a disagreement and unpardonable hatred among the women, and it was

now come to greater reproaches of one another than formerly, which suspicions increased, and lasted a whole

year after Herod returned from Caesar. However, these misfortunes, which had been kept under some

decency for a great while, burst out all at once upon such an occasion as was now offered; for as the king was

one day about noon lain down on his bed to rest him, he called for Mariamne, out of the great affection he

had always for her. She came in accordingly, but would not lie down by him; and when he was very desirous

of her company, she showed her contempt of him; and added, by way of reproach, that he had caused her

father and her brother to be slain. (11) And when he took this injury very unkindly, and was ready to use

violence to her, in a precipitate manner, the king's sister Salome, observing that he was more than ordinarily

disturbed, sent in to the king his cupbearer, who had been prepared long beforehand for such a design, and

bid him tell the king how Mariamne had persuaded him to give his assistance in preparing a love potion for

him; and if he appeared to be greatly concerned, and to ask what that love potion was, to tell him that she had

the potion, and that he was desired only to give it him; but that in case he did not appear to be much

concerned at this potion, to let the thing drop; and that if he did so, no harm should thereby come to him.

When she had given him these instructions, she sent him in at this time to make such a speech. So he went in,

after a composed manner, to gain credit to what he should say, and yet somewhat hastily, and said that

Mariamne had given him presents, and persuaded him to give him a love potion. And when this moved the

king, he said that this love potion was a composition that she had given him, whose effects he did not know,

which was the reason of his resolving to give him this information, as the safest course he could take, both for

himself and for the king. When Herod heard what he said, and was in an ill disposition before, his indignation

grew more violent; and he ordered that eunuch of Mariamne, who was most faithful to her, to be brought to

torture about this potion, as well knowing it was not possible that any thing small or great could be done

without him. And when the man was under the utmost agonies, he could say nothing concerning the thing he

was tortured about, but so far he knew, that Mariamne's hatred against him was occasioned by somewhat that

Sohemus had said to her. Now as he was saying this, Herod cried out aloud, and said that Sohemus, who had

been at all other times most faithful to him, and to his government, would not have betrayed what injunctions

he had given him, unless he had had a nearer conversation than ordinary with Mariamne. So he gave order

that Sohemus should be seized on and slain immediately; but he allowed his wife to take her trial; and got

together those that were most faithful to him, and laid an elaborate accusation against her for this love potion

and composition, which had been charged upon her by way of calumny only. However, he kept no temper in

what he said, and was in too great a passion for judging well about this matter. Accordingly, when the court

was at length satisfied that he was so resolved, they passed the sentence of death upon her; but when the

sentence was passed upon her, this temper was suggested by himself, and by some others of the court, that

she should not be thus hastily put to death, but be laid in prison in one of the fortresses belonging to the

kingdom: but Salome and her party labored hard to have the woman put to death; and they prevailed with the

king to do so, and advised this out of caution, lest the multitude should be tumultuous if she were suffered to

5. When Alexandra observed how things went, and that there were small hopes that she herself should escape

the like treatment from Herod, she changed her behavior to quite the reverse of what might have been

expected from her former boldness, and this after a very indecent manner; for out of her desire to show how

entirely ignorant she was of the crimes laid against Mariamne, she leaped out of her place, and reproached

her daughter in the hearing of all the people; and cried out that she had been an ill woman, and ungrateful to

her husband, and that her punishment came justly upon her for such her insolent behavior, for that she had not

made proper returns to him who had been their common benefactor. And when she had for some time acted

after this hypocritical manner, and been so outrageous as to tear her hair, this indecent and dissembling

behavior, as was to be expected, was greatly condemned by the rest of the spectators, as it was principally by

the poor woman who was to suffer; for at the first she gave her not a word, nor was discomposed at her

peevishness, and only looked at her, yet did she out of a greatness of soul discover her concern for her

mother's offense, and especially for her exposing herself in a manner so unbecoming her; but as for herself,

she went to her death with an unshaken firmness of mind, and without changing the color of her face, and

thereby evidently discovered the nobility of her descent to the spectators, even in the last moments of her life.

6. And thus died Mariamne, a woman of an excellent character, both for chastity and greatness of soul; but

she wanted moderation, and had too much of contention in her nature; yet had she all that can be said in the

beauty of her body, and her majestic appearance in conversation; and thence arose the greatest part of the

occasions why she did not prove so agreeable to the king, nor live so pleasantly with him, as she might

otherwise have done; for while she was most indulgently used by the king, out of his fondness for her, and

did not expect that he could do any hard thing to her, she took too unbounded a liberty. Moreover, that which

most afflicted her was, what he had done to her relations, and she ventured to speak of all they had suffered

by him, and at last greatly provoked both the king's mother and sister, till they became enemies to her; and

even he himself also did the same, on whom alone she depended for her expectations of escaping the last of

7. But when she was once dead, the king's affections for her were kindled in a more outrageous manner than

before, whose old passion for her we have already described; for his love to her was not of a calm nature, nor

such as we usually meet with among other husbands; for at its commencement it was of an enthusiastic kind,

nor was it by their long cohabitation and free conversation together brought under his power to manage; but

at this time his love to Mariamne seemed to seize him in such a peculiar manner, as looked like Divine

vengeance upon him for the taking away her life; for he would frequently call for her, and frequently lament

for her in a most indecent manner. Moreover, he bethought him of every thing he could make use of to divert

his mind from thinking of her, and contrived feasts and assemblies for that purpose, but nothing would

suffice; he therefore laid aside the administration of public affairs, and was so far conquered by his passion,

that he would order his servants to call for Mariamne, as if she were still alive, and could still hear them. And

when he was in this way, there arose a pestilential disease, and carried off the greatest part of the multitude,

and of his best and most esteemed friends, and made all men suspect that this was brought upon them by the

anger of God, for the injustice that had been done to Mariamne. This circumstance affected the king still

more, till at length he forced himself to go into desert places, and there, under pretense of going a hunting,

bitterly afflicted himself; yet had he not borne his grief there many days before he fell into a most dangerous

distemper himself: he had an inflammation upon him, and a pain in the hinder part of his head, joined with

madness; and for the remedies that were used, they did him no good at all, but proved contrary to his case,

and so at length brought him to despair. All the physicians also that were about him, partly because the

medicines they brought for his recovery could not at all conquer the disease, and partly because his diet could

be no other than what his disease inclined him to, desired him to eat whatever he had a mind to, and so left

the small hopes they had of his recovery in the power of that diet, and committed him to fortune. And thus

8. Now Alexandra abode at this time at Jerusalem; and being informed what condition Herod was in, she

endeavored to get possession of the fortified places that were about the city, which were two, the one

belonging to the city itself, the other belonging to the temple; and those that could get them into their hands

had the whole nation under their power, for without the command of them it was not possible to offer their

sacrifices; and to think of leaving on those sacrifices is to every Jew plainly impossible, who are still more

ready to lose their lives than to leave off that Divine worship which they have been wont to pay unto God.

Alexandra, therefore, discoursed with those that had the keeping of these strong holds, that it was proper for

them to deliver the same to her, and to Herod's sons, lest, upon his death, any other person should seize upon

the government; and that upon his recovery none could keep them more safely for him than those of his own

family. These words were not by them at all taken in good part; and as they had been in former times faithful

[to Herod], they resolved to continue so more than ever, both because they hated Alexandra, and because they

thought it a sort of impiety to despair of Herod's recovery while he was yet alive, for they had been his old

friends; and one of them, whose name was Achiabus, was his cousingerman. They sent messengers

therefore to acquaint him with Alexandra's design; so he made no longer delay, but gave orders to have her

slain; yet was it still with difficulty, and after he had endured great pain, that he got clear of his distemper. He

was still sorely afflicted, both in mind and body, and made very uneasy, and readier than ever upon all

occasions to inflict punishment upon those that fell under his hand. He also slew the most intimate of his

friends, Costobarus, and Lysimachus, and Cadias, who was also called Antipater; as also Dositheus, and that

9. Costobarus was an Idumean by birth, and one of principal dignity among them, and one whose ancestors

had been priests to the Koze, whom the Idumeans had [formerly] esteemed as a god; but after Hyrcanus had

made a change in their political government, and made them receive the Jewish customs and law, Herod

made Costobarus governor of Idumea and Gaza, and gave him his sister Salome to wife; and this was upon

the slaughter of [his uncle] Joseph, who had that government before, as we have related already. When

Costobarus had gotten to be so highly advanced, it pleased him and was more than he hoped for, and he was

more and more puffed up by his good success, and in a little while he exceeded all bounds, and did not think

fit to obey what Herod, as their ruler, commanded him, or that the Idumeans should make use of the Jewish

customs, or be subject to them. He therefore sent to Cleopatra, and informed her that the Idumeans had been

always under his progenitors, and that for the same reason it was but just that she should desire that country

for him of Antony, for that he was ready to transfer his friendship to her; and this he did, not because he was

better pleased to be under Cleopatra's government, but because he thought that, upon the diminution of

Herod's power, it would not be difficult for him to obtain himself the entire government over the Idumeans,

and somewhat more also; for he raised his hopes still higher, as having no small pretenses, both by his birth

and by these riches which he had gotten by his constant attention to filthy lucre; and accordingly it was not a

small matter that he aimed at. So Cleopatra desired this country of Antony, but failed of her purpose. An

account of this was brought to Herod, who was thereupon ready to kill Costobarus; yet, upon the entreaties of

his sister and mother, he forgave him, and vouchsafed to pardon him entirely; though he still had a suspicion

10. But some time afterward, when Salome happened to quarrel with Costobarus, she sent him a bill of

divorce (12) and dissolved her marriage with him, though this was not according to the Jewish laws; for with

us it is lawful for a husband to do so; but a wife; if she departs from her husband, cannot of herself be married

to another, unless her former husband put her away. However, Salome chose to follow not the law of her

country, but the law of her authority, and so renounced her wedlock; and told her brother Herod, that she left

her husband out of her goodwill to him, because she perceived that he, with Antipater, and Lysimachus, and

Dositheus, were raising a sedition against him; as an evidence whereof, she alleged the case of the sons of

Babas, that they had been by him preserved alive already for the interval of twelve years; which proved to be

true. But when Herod thus unexpectedly heard of it, he was greatly surprised at it, and was the more

surprised, because the relation appeared incredible to him. As for the fact relating to these sons of Babas,

Herod had formerly taken great pains to bring them to punishment, as being enemies to his government; but

they were now forgotten by him, on account of the length of time [since he had ordered them to be slain].

Now the cause of his illwill and hatred to them arose hence, that while Antigonus was king, Herod, with his

army, besieged the city of Jerusalem, where the distress and miseries which the besieged endured were so

pressing, that the greater number of them invited Herod into the city, and already placed their hopes on him.

Now the sons of Babas were of great dignity, and had power among the multitude, and were faithful to

Antigonus, and were always raising calumnies against Herod, and encouraged the people to preserve the

government to that royal family which held it by inheritance. So these men acted thus politically, and, as they

thought, for their own advantage; but when the city was taken, and Herod had gotten the government into his

hands, and Costobarus was appointed to hinder men from passing out at the gates, and to guard the city, that

those citizens that were guilty, and of the party opposite to the king, might not get out of it, Costobarus, being

sensible that the sons of Babas were had in respect and honor by the whole multitude, and supposing that

their preservation might be of great advantage to him in the changes of government afterward, he set them by

themselves, and concealed them in his own farms; and when the thing was suspected, he assured Herod upon

oath that he really knew nothing of that matter, and so overcame the suspicions that lay upon him; nay, after

that, when the king had publicly proposed a reward for the discovery, and had put in practice all sorts of

methods for searching out this matter, he would not confess it; but being persuaded that when he had at first

denied it, if the men were found, he should not escape unpunished, he was forced to keep them secret, not

only out of his goodwill to them, but out of a necessary regard to his own preservation also. But when the

king knew the thing, by his sister's information, he sent men to the places where he had the intimation they

were concealed, and ordered both them, and those that were accused as guilty with them, to be slain,

insomuch that there were now none at all left of the kindred of Hyrcanus, and the kingdom was entirely in

Herod's own power, and there was nobody remaining of such dignity as could put a stop to what he did

How Ten Men Of The Citizens [Of Jerusalem] Made A Conspiracy Against Herod, For The Foreign Practices

He Had Introduced, Which Was A Transgression Of The Laws Of Their Country. Concerning The Building

1. On this account it was that Herod revolted from the laws of his country, and corrupted their ancient

constitution, by the introduction of foreign practices, which constitution yet ought to have been preserved

inviolable; by which means we became guilty of great wickedness afterward, while those religious

observances which used to lead the multitude to piety were now neglected; for, in the first place, he appointed

solemn games to be celebrated every fifth year, in honor of Caesar, and built a theater at Jerusalem, as also a

very great amphitheater in the plain. Both of them were indeed costly works, but opposite to the Jewish

customs; for we have had no such shows delivered down to us as fit to be used or exhibited by us; yet did he

celebrate these games every five years, in the most solemn and splendid manner. He also made proclamation

to the neighboring countries, and called men together out of every nation. The wrestlers also, and the rest of

those that strove for the prizes in such games, were invited out of every land, both by the hopes of the

rewards there to be bestowed, and by the glory of victory to be there gained. So the principal persons that

were the most eminent in these sorts of exercises were gotten together, for there were very great rewards for

victory proposed, not only to those that performed their exercises naked, but to those that played the

musicians also, and were called Thymelici; and he spared no pains to induce all persons, the most famous for

such exercises, to come to this contest for victory. He also proposed no small rewards to those who ran for

the prizes in chariot races, when they were drawn by two, or three, or four pair of horses. He also imitated

every thing, though never so costly or magnificent, in other nations, out of an ambition that he might give

most public demonstration of his grandeur. Inscriptions also of the great actions of Caesar, and trophies of

those nations which he had conquered in his wars, and all made of the purest gold and silver, encompassed

the theater itself; nor was there any thing that could be subservient to his design, whether it were precious

garments, or precious stones set in order, which was not also exposed to sight in these games. He had also

made a great preparation of wild beasts, and of lions themselves in great abundance, and of such other beasts

as were either of uncommon strength, or of such a sort as were rarely seen. These were prepared either to

fight with one another, or that men who were condemned to death were to fight with them. And truly

foreigners were greatly surprised and delighted at the vastness of the expenses here exhibited, and at the great

dangers that were here seen; but to natural Jews, this was no better than a dissolution of those customs for

which they had so great a veneration. (13) It appeared also no better than an instance of barefaced impiety, to

throw men to wild beasts, for the affording delight to the spectators; and it appeared an instance of no less

impiety, to change their own laws for such foreign exercises: but, above all the rest, the trophies gave most

distaste to the Jews; for as they imagined them to be images, included within the armor that hung round about

them, they were sorely displeased at them, because it was not the custom of their country to pay honors to

2. Nor was Herod unacquainted with the disturbance they were under; and as he thought it unseasonable to

use violence with them, so he spake to some of them by way of consolation, and in order to free them from

that superstitious fear they were under; yet could not he satisfy them, but they cried out with one accord, out

of their great uneasiness at the offenses they thought he had been guilty of, that although they should think of

bearing all the rest yet would they never bear images of men in their city, meaning the trophies, because this

was disagreeable to the laws of their country. Now when Herod saw them in such a disorder, and that they

would not easily change their resolution unless they received satisfaction in this point, he called to him the

most eminent men among them, and brought them upon the theater, and showed them the trophies, and asked

them what sort of things they took these trophies to be; and when they cried out that they were the images of

men, he gave order that they should be stripped of these outward ornaments which were about them, and

showed them the naked pieces of wood; which pieces of wood, now without any ornament, became matter of

great sport and laughter to them, because they had before always had the ornaments of images themselves in

3. When therefore Herod had thus got clear of the multitude, and had dissipated the vehemency of passion

under which they had been, the greatest part of the people were disposed to change their conduct, and not to

be displeased at him any longer; but still some of them continued in their displeasure against him, for his

introduction of new customs, and esteemed the violation of the laws of their country as likely to be the origin

of very great mischiefs to them, so that they deemed it an instance of piety rather to hazard themselves [to be

put to death], than to seem as if they took no notice of Herod, who, upon the change he had made in their

government, introduced such customs, and that in a violent manner, which they had never been used to

before, as indeed in pretense a king, but in reality one that showed himself an enemy to their whole nation; on

which account ten men that were citizens [of Jerusalem] conspired together against him, and sware to one

another to undergo any dangers in the attempt, and took daggers with them under their garments [for the

purpose of killing Herod]. Now there was a certain blind man among those conspirators who had thus sworn

to one another, on account of the indignation he had against what he heard to have been done; he was not

indeed able to afford the rest any assistance in the undertaking, but was ready to undergo any suffering with

them, if so be they should come to any harm, insomuch that he became a very great encourager of the rest of

4. When they had taken this resolution, and that by common consent, they went into the theater, hoping that,

in the first place, Herod himself could not escape them, as they should fall upon him so unexpectedly; and

supposing, however, that if they missed him, they should kill a great many of those that were about him; and

this resolution they took, though they should die for it, in order to suggest to the king what injuries he had

done to the multitude. These conspirators, therefore, standing thus prepared beforehand, went about their

design with great alacrity; but there was one of those spies of Herod, that were appointed for such purposes,

to fish out and inform him of any conspiracies that should be made against him, who found out the whole

affair, and told the king of it, as he was about to go into the theater. So when he reflected on the hatred which

he knew the greatest part of the people bore him, and on the disturbances that arose upon every occasion, he

thought this plot against him not to be improbable. Accordingly, he retired into his palace, and called those

that were accused of this conspiracy before him by their several names; and as, upon the guards falling upon

them, they were caught in the very fact, and knew they could not escape, they prepared themselves for their

ends with all the decency they could, and so as not at all to recede from their resolute behavior, for they

showed no shame for what they were about, nor denied it; but when they were seized, they showed their

daggers, and professed that the conspiracy they had sworn to was a holy and pious action; that what they

intended to do was not for gain, or out of any indulgence to their passions, but principally for those common

customs of their country, which all the Jews were obliged to observe, or to die for them. This was what these

men said, out of their undaunted courage in this conspiracy. So they were led away to execution by the king's

guards that stood about them, and patiently underwent all the torments inflicted on them till they died. Nor

was it long before that spy who had discovered them was seized on by some of the people, out of the hatred

they bore to him; and was not only slain by them, but pulled to pieces, limb from limb, and given to the dogs.

This execution was seen by many of the citizens, yet would not one of them discover the doers of it, till upon

Herod's making a strict scrutiny after them, by bitter and severe tortures, certain women that were tortured

confessed what they had seen done; the authors of which fact were so terribly punished by the king, that their

entire families were destroyed for this their rash attempt; yet did not the obstinacy of the people, and that

undaunted constancy they showed in the defense of their laws, make Herod any easier to them, but he still

strengthened himself after a more secure manner, and resolved to encompass the multitude every way, lest

5. Since, therefore, he had now the city fortified by the palace in which he lived, and by the temple which had

a strong fortress by it, called Antonia, and was rebuilt by himself, he contrived to make Samaria a fortress for

himself also against all the people, and called it Sebaste, supposing that this place would be a strong hold

against the country, not inferior to the former. So he fortified that place, which was a day's journey distant

from Jerusalem, and which would be useful to him in common, to keep both the country and the city in awe.

He also built another fortress for the whole nation; it was of old called Strato's Tower, but was by him named

Cesarea. Moreover, he chose out some select horsemen, and placed them ill the great plain; and built [for

them] a place in Galilee, called Gaba with Hesebonitis, in Perea. And these were the places which he

particularly built, while he always was inventing somewhat further for his own security, and encompassing

the whole nation with guards, that they might by no means get from under his power, nor fall into tumults,

which they did continually upon any small commotion; and that if they did make any commotions, he might

know of it, while some of his spies might be upon them from the neighborhood, and might both be able to

know what they were attempting, and to prevent it. And when he went about building the wall of Samaria, he

contrived to bring thither many of those that had been assisting to him in his wars, and many of the people in

that neighborhood also, whom he made fellow citizens with the rest. This he did out of an ambitious desire of

building a temple, and out of a desire to make the city more eminent than it had been before; but principally

because he contrived that it might at once be for his own security, and a monument of his magnificence. He

also changed its name, and called it Sebaste. Moreover, he parted the adjoining country, which was excellent

in its kind, among the inhabitants of Samaria, that they might be in a happy condition, upon their first coming

to inhabit. Besides all which, he encompassed the city with a wall of great strength, and made use of the

acclivity of the place for making its fortifications stronger; nor was the compass of the place made now so

small as it had been before, but was such as rendered it not inferior to the most famous cities; for it was

twenty furlongs in circumference. Now within, and about the middle of it, he built a sacred place, of a furlong

and a half [in circuit], and adorned it with all sorts of decorations, and therein erected a temple, which was

illustrious on account of both its largeness and beauty. And as to the several parts of the city, he adorned

them with decorations of all sorts also; and as to what was necessary to provide for his own security, he made

the walls very strong for that purpose, and made it for the greatest part a citadel; and as to the elegance of the

building, it was taken care of also, that he might leave monuments of the fineness of his taste, and of his

Concerning The Famine That Happened In Judea And Syria; And How Herod, After He Had Married

1. Now on this very year, which was the thirteenth year of the reign of Herod, very great calamities came

upon the country; whether they were derived from the anger of God, or whether this misery returns again

naturally in certain periods of time (14) for, in the first place, there were perpetual droughts, and for that

reason the ground was barren, and did not bring forth the same quantity of fruits that it used to produce; and

after this barrenness of the soil, that change of food which the want of corn occasioned produced distempers

in the bodies of men, and a pestilential disease prevailed, one misery following upon the back of another; and

these circumstances, that they were destitute both of methods of cure and of food, made the pestilential

distemper, which began after a violent manner, the more lasting. The destruction of men also after such a

manner deprived those that surived of all their courage, because they had no way to provide remedies

sufficient for the distresses they were in. When therefore the fruits of that year were spoiled, and whatsoever

they had laid up beforehand was spent, there was no foundation of hope for relief remaining, but the misery,

contrary to what they expected still increased upon them; and this not only on that year, while they had

nothing for themselves left [at the end of it], but what seed they had sown perished also, by reason of the

ground not yielding its fruits on the second year. (15) This distress they were in made them also, out of

necessity, to eat many things that did not use to be eaten; nor was the king himself free from this distress any

more than other men, as being deprived of that tribute he used to have from the fruits of the ground, and

having already expended what money he had, in his liberality to those whose cities he had built; nor had he

any people that were worthy of his assistance, since this miserable state of things had procured him the hatred

of his subjects: for it is a constant rule, that misfortunes are still laid to the account of those that govern.

2. In these circumstances he considered with himself how to procure some seasonable help; but this was a

hard thing to be done, while their neighbors had no food to sell them; and their money also was gone, had it

been possible to purchase a little food at a great price. However, he thought it his best way, by all means, not

to leave off his endeavors to assist his people; so he cut off the rich furniture that was in his palace, both of

silver and gold, insomuch that he did not spare the finest vessels he had, or those that were made with the

most elaborate skill of the artificers, but sent the money to Petronius, who had been made prefect of Egypt by

Caesar; and as not a few had already fled to him under their necessities, and as he was particularly a friend to

Herod, and desirous to have his subjects preserved, he gave leave to them in the first place to export corn, and

assisted them every way, both in purchasing and exporting the same; so that he was the principal, if not the

only person, who afforded them what help they had. And Herod taking care the people should understand that

this help came from himself, did thereby not only remove the ill opinion of those that formerly hated him, but

gave them the greatest demonstration possible of his goodwill to them, and care of them; for, in the first

place, as for those who were able to provide their own food, he distributed to them their proportion of corn in

the exactest manner; but for those many that were not able, either by reason of their old age, or any other

infirmity, to provide food for themselves, he made this provision for them, the bakers should make their

bread ready for them. He also took care that they might not be hurt by the dangers of winter, since they were

in great want of clothing also, by reason of the utter destruction and consumption of their sheep and goats, till

they had no wool to make use of, nor any thing else to cover themselves withal. And when he had procured

these things for his own subjects, he went further, in order to provide necessaries for their neighbors, and

gave seed to the Syrians, which thing turned greatly to his own advantage also, this charitable assistance

being afforded most seasonably to their fruitful soil, so that every one had now a plentiful provision of food.

Upon the whole, when the harvest of the land was approaching, he sent no fewer than fifty thousand men,

whom he had sustained, into the country; by which means he both repaired the afflicted condition of his own

kingdom with great generosity and diligence, and lightened the afflictions of his neighbors, who were under

the same calamities; for there was nobody who had been in want that was left destitute of a suitable assistance

by him; nay, further, there were neither any people, nor any cities, nor any private men, who were to make

provision for the multitudes, and on that account were in want of support, and had recourse to him, but

received what they stood in need of, insomuch that it appeared, upon a computation, that the number of cori

of wheat, of ten attic medimni apiece, that were given to foreigners, amounted to ten thousand, and the

number that was given in his own kingdom was about fourscore thousand. Now it happened that this care of

his, and this seasonable benefaction, had such influence on the Jews, and was so cried up among other

nations, as to wipe off that old hatred which his violation of some of their customs, during his reign, had

procured him among all the nation, and that this liberality of his assistance in this their greatest necessity was

full satisfaction for all that he had done of that nature, as it also procured him great fame among foreigners;

and it looked as if these calamities that afflicted his land, to a degree plainly incredible, came in order to raise

his glory, and to be to his great advantage; for the greatness of his liberality in these distresses, which he now

demonstrated beyond all expectation, did so change the disposition of the multitude towards him, that they

were ready to suppose he had been from the beginning not such a one as they had found him to be by

experience, but such a one as the care he had taken of them in supplying their necessities proved him now to

3. About this time it was that he sent five hundred chosen men out of the guards of his body as auxiliaries to

Caesar, whom Aelius Gallus (16) led to the Red Sea, and who were of great service to him there. When

therefore his affairs were thus improved, and were again in a flourishing condition, he built himself a palace

in the upper city, raising the rooms to a very great height, and adorning them with the most costly furniture of

gold, and marble scats, and beds; and these were so large that they could contain very many companies of

men. These apartments were also of distinct magnitudes, and had particular names given them; for one

apartment was called Caesar's, another Agrippa's. He also fell in love again, and married another wife, not

suffering his reason to hinder him from living as he pleased. The occasion of this his marriage was as

follows: There was one Simon, a citizen of Jerusalem, the son of one Boethus, a citizen of Alexandria, and a

priest of great note there; this man had a daughter, who was esteemed the most beautiful woman of that time;

and when the people of Jerusalem began to speak much in her commendation, it happened that Herod was

much affected with what was said of her; and when he saw the damsel, he was smitten with her beauty, yet

did he entirely reject the thoughts of using his authority to abuse her, as believing, what was the truth, that by

so doing he should be stigmatized for violence and tyranny; so he thought it best to take the damsel to wife.

And while Simon was of a dignity too inferior to be allied to him, but still too considerable to be despised, he

governed his inclinations after the most prudent manner, by augmenting the dignity of the family, and making

them more honorable; so he immediately deprived Jesus, the son of Phabet, of the high priesthood, and

conferred that dignity on Simon, and so joined in affinity with him [by marrying his daughter].

4. When this wedding was over, he built another citadel in that place where he had conquered file Jews when

he was driven out of his government, and Antigonus enjoyed it. This citadel is distant from Jerusalem about

threescore furlongs. It was strong by nature, and fit for such a building. It is a sort of a moderate hill, raised to

a further height by the hand of man, till it was of the shape of a woman's breast. It is encompassed with

circular towers, and hath a strait ascent up to it, which ascent is composed of steps of polished stones, in

number two hundred. Within it are royal and very rich apartments, of a structure that provided both for

security and for beauty. About the bottom there are habitations of such a structure as are well worth seeing,

both on other accounts, and also on account of the water which is brought thither from a great way off, and at

vast expenses, for the place itself is destitute of water. The plain that is about this citadel is full of edifices,

not inferior to any city in largeness, and having the hill above it in the nature of a castle.

5. And now, when all Herod's designs had succeeded according to his hopes, he had not the least suspicion

that any troubles could arise in his kingdom, because he kept his people obedient, as well by the fear they

stood in of him, for he was implacable in the infliction of his punishments, as by the provident care he had

showed towards them, after the most magnanimous manner, when they were under their distresses. But still

he took care to have external security for his government as a fortress against his subjects; for the orations he

made to the cities were very fine, and full of kindness; and he cultivated a seasonable good understanding

with their governors, and bestowed presents on every one of them, inducing them thereby to be more friendly

to him, and using his magnificent disposition so as his kingdom might be the better secured to him, and this

till all his affairs were every way more and more augmented. But then this magnificent temper of his, and that

submissive behavior and liberality which he exercised towards Caesar, and the most powerful men of Rome,

obliged him to transgress the customs of his nation, and to set aside many of their laws, and by building cities

after an extravagant manner, and erecting temples, not in Judea indeed, for that would not have been borne,

it being forbidden for us to pay any honor to images, or representations of animals, after the manner of the

Greeks; but still he did thus in the country [properly] out of our bounds, and in the cities thereof (17) The

apology which he made to the Jews for these things was this: That all was done, not out of his own

inclinations, but by the commands and injunctions of others, in order to please Caesar and the Romans, as

though he had not the Jewish customs so much in his eye as he had the honor of those Romans, while yet he

had himself entirely in view all the while, and indeed was very ambitious to leave great monuments of his

government to posterity; whence it was that he was so zealous in building such fine cities, and spent such vast

6. Now upon his observation of a place near the sea, which was very proper for containing a city, and was

before called Strato's Tower, he set about getting a plan for a magnificent city there, and erected many

edifices with great diligence all over it, and this of white stone. He also adorned it with most sumptuous

palaces and large edifices for containing the people; and what was the greatest and most laborious work of

all, he adorned it with a haven, that was always free from the waves of the sea. Its largeness was not less than

the Pyrmum [at Athens], and had towards the city a double station for the ships. It was of excellent

workmanship; and this was the more remarkable for its being built in a place that of itself was not suitable to

such noble structures, but was to be brought to perfection by materials from other places, and at very great

expenses. This city is situate in Phoenicia, in the passage by sea to Egypt, between Joppa and Dora, which are

lesser maritime cities, and not fit for havens, on account of the impetuous south winds that beat upon them,

which rolling the sands that come from the sea against the shores, do not admit of ships lying in their station;

but the merchants are generally there forced to ride at their anchors in the sea itself. So Herod endeavored to

rectify this inconvenience, and laid out such a compass towards the land as might be sufficient for a haven,

wherein the great ships might lie in safety; and this he effected by letting down vast stones of above fifty feet

in length, not less than eighteen in breadth, and nine in depth, into twenty fathom deep; and as some were

lesser, so were others bigger than those dimensions. This mole which he built by the seaside was two

hundred feet wide, the half of which was opposed to the current of the waves, so as to keep off those waves

which were to break upon them, and so was called Procymatia, or the first breaker of the waves; but the other

half had upon it a wall, with several towers, the largest of which was named Drusus, and was a work of very

great excellence, and had its name from Drusus, the soninlaw of Caesar, who died young. There were also

a great number of arches where the mariners dwelt. There was also before them a quay, [or landing place,]

which ran round the entire haven, and was a most agreeable walk to such as had a mind to that exercise; but

the entrance or mouth of the port was made on the north quarter, on which side was the stillest of the winds of

all in this place: and the basis of the whole circuit on the left hand, as you enter the port, supported a round

turret, which was made very strong, in order to resist the greatest waves; while on the right hand, as you

enter, stood two vast stones, and those each of them larger than the turret, which were over against them;

these stood upright, and were joined together. Now there were edifices all along the circular haven, made of

the politest stone, with a certain elevation, whereon was erected a temple, that was seen a great way off by

those that were sailing for that haven, and had in it two statues, the one of Rome, the other of Caesar. The city

itself was called Cesarea, which was also itself built of fine materials, and was of a fine structure; nay, the

very subterranean vaults and cellars had no less of architecture bestowed on them than had the buildings

above ground. Some of these vaults carried things at even distances to the haven and to the sea; but one of

them ran obliquely, and bound all the rest together, that both the rain and the filth of the citizens were

together carried off with ease, and the sea itself, upon the flux of the tide from without, came into the city,

and washed it all clean. Herod also built therein a theater of stone; and on the south quarter, behind the port,

an amphitheater also, capable of holding a vast number of men, and conveniently situated for a prospect to

the sea. So this city was thus finished in twelve years; (18) during which time the king did not fail to go on

How Herod Sent His Sons To Rome; How Also He Was Accused By Zenodorus And The Gadarens, But Was

Cleared Of What They Accused Him Of And Withal Gained To Himself The GoodWill Of Caesar.

1. When Herod was engaged in such matters, and when he had already reedified Sebaste, [Samaria,] he

resolved to send his sons Alexander and Aristobulus to Rome, to enjoy the company of Caesar; who, when

they came thither, lodged at the house of Pollio, (19) who was very fond of Herod's friendship; and they had

leave to lodge in Caesar's own palace, for he received these sons of Herod with all humanity, and gave Herod

leave to give his, kingdom to which of his sons he pleased; and besides all this, he bestowed on him Trachon,

and Batanea, and Auranitis, which he gave him on the occasion following: One Zenodorus (20) had hired

what was called the house of Lysanias, who, as he was not satisfied with its revenues, became a partner with

the robbers that inhabited the Trachonites, and so procured himself a larger income; for the inhabitants of

those places lived in a mad way, and pillaged the country of the Damascenes, while Zenodorus did not

restrain them, but partook of the prey they acquired. Now as the neighboring people were hereby great.

sufferers, they complained to Varro, who was then president [of Syria], and entreated him to write to Caesar

about this injustice of Zenodorus. When these matters were laid before Caesar, he wrote back to Varro to

destroy those nests of robbers, and to give the land to Herod, that so by his care the neighboring countries

might be no longer disturbed with these doings of the Trachonites; for it was not an easy firing to restrain

them, since this way of robbery had been their usual practice, and they had no other way to get their living,

because they had neither any city of their own, nor lands in their possession, but only some receptacles and

dens in the earth, and there they and their cattle lived in common together. However, they had made

contrivances to get pools of water, and laid up corn in granaries for themselves, and were able to make great

resistance, by issuing out on the sudden against any that attacked them; for the entrances of their caves were

narrow, in which but one could come in at a time, and the places within incredibly large, and made very wide

but the ground over their habitations was not very high, but rather on a plain, while the rocks are altogether

hard and difficult to be entered upon, unless any one gets into the plain road by the guidance of another, for

these roads are not straight, but have several revolutions. But when these men are hindered from their wicked

preying upon their neighbors, their custom is to prey one upon another, insomuch that no sort of injustice

comes amiss to them. But when Herod had received this grant from Caesar, and was come into this country,

he procured skillful guides, and put a stop to their wicked robberies, and procured peace and quietness to the

2. Hereupon Zenodorus was grieved, in the first place, because his principality was taken away from him; and

still more so, because he envied Herod, who had gotten it; So he went up to Rome to accuse him, but returned

back again without success. Now Agrippa was [about this time] sent to succeed Caesar in the government of

the countries beyond the Ionian Sea, upon whom Herod lighted when he was wintering about Mitylene, for he

had been his particular friend and companion, and then returned into Judea again. However, some of the

Gadarens came to Agrippa, and accused Herod, whom he sent back bound to the king without giving them

the hearing. But still the Arabians, who of old bare illwill to Herod's government, were nettled, and at that

time attempted to raise a sedition in his dominions, and, as they thought, upon a more justifiable occasion; for

Zenodorus, despairing already of success as to his own affairs, prevented [his enemies], by selling to those

Arabians a part of his principality, called Auranitis, for the value of fifty talents; but as this was included in

the donations of Caesar, they contested the point with Herod, as unjustly deprived of what they had bought.

Sometimes they did this by making incursions upon him, and sometimes by attempting force against him, and

sometimes by going to law with him. Moreover, they persuaded the poorer soldiers to help them, and were

troublesome to him, out of a constant hope that they should reduce the people to raise a sedition; in which

designs those that are in the most miserable circumstances of life are still the most earnest; and although

Herod had been a great while apprized of these attempts, yet did not he indulge any severity to them, but by

rational methods aimed to mitigate things, as not willing to give any handle for tumults.

3. Now when Herod had already reigned seventeen years, Caesar came into Syria; at which time the greatest

part of the inhabitants of Gadara clamored against Herod, as one that was heavy in his injunctions, and

tyrannical. These reproaches they mainly ventured upon by the encouragement of Zenodorus, who took his

oath that he would never leave Herod till he had procured that they should be severed from Herod's kingdom,

and joined to Caesar's province. The Gadarens were induced hereby, and made no small cry against him, and

that the more boldly, because those that had been delivered up by Agrippa were not punished by Herod, who

let them go, and did them no harm; for indeed he was the principal man in the world who appeared almost

inexorable in punishing crimes in his own family, but very generous in remitting the offenses that were

committed elsewhere. And while they accused Herod of injuries, and plunderings, and subversions of

temples, he stood unconcerned, and was ready to make his defense. However, Caesar gave him his right

hand, and remitted nothing of his kindness to him, upon this disturbance by the multitude; and indeed these

things were alleged the first day, but the hearing proceeded no further; for as the Gadarens saw the inclination

of Caesar and of his assessors, and expected, as they had reason to do, that they should be delivered up to the

king, some of them, out of a dread of the torments they might undergo, cut their own throats in the night time,

and some of them threw themselves down precipices, and others of them cast themselves into the river, and

destroyed themselves of their own accord; which accidents seemed a sufficient condemnation of the rashness

and crimes they had been guilty of; whereupon Caesar made no longer delay, but cleared Herod from the

crimes he was accused of. Another happy accident there was, which was a further great advantage to Herod at

this time; for Zenodorus's belly burst, and a great quantity of blood issued from him in his sickness, and he

thereby departed this life at Antioch in Syria; so Caesar bestowed his country, which was no small one, upon

Herod; it lay between Trachon and Galilee, and contained Ulatha, and Paneas, and the country round about.

He also made him one of the procurators of Syria, and commanded that they should do every thing with his

approbation; and, in short, he arrived at that pitch of felicity, that whereas there were but two men that

governed the vast Roman empire, first Caesar, and then Agrippa, who was his principal favorite, Caesar

preferred no one to Herod besides Agrippa, and Agrippa made no one his greater friend than Herod besides

Caesar. And when he had acquired such freedom, he begged of Caesar a tetrarchy (21) for his brother

Pheroras, while he did himself bestow upon him a revenue of a hundred talents out of his own kingdom, that

in case he came to any harm himself, his brother might be in safety, and that his sons might not have

dominion over him. So when he had conducted Caesar to the sea, and was returned home, he built him a most

beautiful temple, of the whitest stone, in Zenodorus's country, near the place called Panlure. This is a very

fine cave in a mountain, under which there is a great cavity in the earth, and the cavern is abrupt, and

prodigiously deep, and frill of a still water; over it hangs a vast mountain; and under the caverns arise the

springs of the river Jordan. Herod adorned this place, which was already a very remarkable one, still further

4. At which time Herod released to his subjects the third part of their taxes, under pretense indeed of relieving

them, after the dearth they had had; but the main reason was, to recover their goodwill, which he now

wanted; for they were uneasy at him, because of the innovations he had introduced in their practices, of the

dissolution of their religion, and of the disuse of their own customs; and the people every where talked

against him, like those that were still more provoked and disturbed at his procedure; against which

discontents he greatly guarded himself, and took away the opportunities they might have to disturb him, and

enjoined them to be always at work; nor did he permit the citizens either to meet together, or to walk or eat

together, but watched every thing they did, and when any were caught, they were severely punished; and

many there were who were brought to the citadel Hyrcania, both openly and secretly, and were there put to

death; and there were spies set every where, both in the city and in the roads, who watched those that met

together; nay, it is reported that he did not himself neglect this part of caution, but that he would oftentimes

himself take the habit of a private man, and mix among the multitude, in the night time, and make trial what

opinion they had of his government: and as for those that could no way be reduced to acquiesce under his

scheme of government, he prosecuted them all manner of ways; but for the rest of the multitude, he required

that they should be obliged to take an oath of fidelity to him, and at the same time compelled them to swear

that they would bear him goodwill, and continue certainly so to do, in his management of the government;

and indeed a great part of them, either to please him, or out of fear of him, yielded to what he required of

them; but for such as were of a more open and generous disposition, and had indignation at the force he used

to them, he by one means or other made away, with them. He endeavored also to persuade Pollio the

Pharisee, and Satneas, and the greatest part of their scholars, to take the oath; but these would neither submit

so to do, nor were they punished together with the rest, out of the reverence he bore to Pollio. The Essens

also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do

those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere.

However, it is but fit to set down here the reasons wherefore Herod had these Essens in such honor, and

thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of

5. Now there was one of these Essens, whose name was Manahem, who had this testimony, that he not only

conducted his life after an excellent manner, but had the foreknowledge of future events given him by God

also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the

Jews; but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but

a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said,"

However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do

thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. And

truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and

clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a

one, for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and

righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt

find that he will be mindful of them, and punish time for them." Now at that time Herod did not at all attend

to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so

fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for

Manahem, and asked him how long he should reign. Manahem did not tell him the full length of his reign;

wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He

replied, "Yes, twenty, nay, thirty years;" but did not assign the just determinate limit of his reign. Herod was

satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued

to honor all the Essens. We have thought it proper to relate these facts to our readers, how strange soever they

be, and to declare what hath happened among us, because many of these Essens have, by their excellent

How Herod Rebuilt The Temple And Raised It Higher And Made It More Magnificent Than It Was Before;

1. And now Herod, in the eighteenth year of his reign, and after the acts already mentioned, undertook a very

great work, that is, to build of himself the temple of God, (22) and make it larger in compass, and to raise it to

a most magnificent altitude, as esteeming it to be the most glorious of all his actions, as it really was, to bring

it to perfection; and that this would be sufficient for an everlasting memorial of him; but as he knew the

multitude were not ready nor willing to assist him in so vast a design, he thought to prepare them first by

making a speech to them, and then set about the work itself; so he called them together, and spake thus to

them: "I think I need not speak to you, my countrymen, about such other works as I have done since I came to

the kingdom, although I may say they have been performed in such a manner as to bring more security to you

than glory to myself; for I have neither been negligent in the most difficult times about what tended to ease

your necessities, nor have the buildings. I have made been so proper to preserve me as yourselves from

injuries; and I imagine that, with God's assistance, I have advanced the nation of the Jews to a degree of

happiness which they never had before; and for the particular edifices belonging to your own country, and

your own cities, as also to those cities that we have lately acquired, which we have erected and greatly

adorned, and thereby augmented the dignity of your nation, it seems to me a needless task to enumerate them

to you, since you well know them yourselves; but as to that undertaking which I have a mind to set about at

present, and which will be a work of the greatest piety and excellence that can possibly be undertaken by us, I

will now declare it to you. Our fathers, indeed, when they were returned from Babylon, built this temple to

God Almighty, yet does it want sixty cubits of its largeness in altitude; for so much did that first temple

which Solomon built exceed this temple; nor let any one condemn our fathers for their negligence or want of

piety herein, for it was not their fault that the temple was no higher; for they were Cyrus, and Darius the son

of Hystaspes, who determined the measures for its rebuilding; and it hath been by reason of the subjection of

those fathers of ours to them and to their posterity, and after them to the Macedonians, that they had not the

opportunity to follow the original model of this pious edifice, nor could raise it to its ancient altitude; but

since I am now, by God's will, your governor, and I have had peace a long time, and have gained great riches

and large revenues, and, what is the principal filing of all, I am at amity with and well regarded by the

Romans, who, if I may so say, are the rulers of the whole world, I will do my endeavor to correct that

imperfection, which hath arisen from the necessity of our affairs, and the slavery we have been under

formerly, and to make a thankful return, after the most pious manner, to God, for what blessings I have

received from him, by giving me this kingdom, and that by rendering his temple as complete as I am able."

2. And this was the speech which Herod made to them; but still this speech aftrighted many of the people, as

being unexpected by them; and because it seemed incredible, it did not encourage them, but put a damp upon

them, for they were afraid that he would pull down the whole edifice, and not be able to bring his intentions

to perfection for its rebuilding; and this danger appeared to them to be very great, and the vastness of the

undertaking to be such as could hardly be accomplished. But while they were in this disposition, the king

encouraged them, and told them he would not pull down their temple till all things were gotten ready for

building it up entirely again. And as he promised them this beforehand, so he did not break his word with

them, but got ready a thousand waggons, that were to bring stones for the building, and chose out ten

thousand of the most skillful workmen, and bought a thousand sacerdotal garments for as many of the priests,

and had some of them taught the arts of stonecutters, and others of carpenters, and then began to build; but

3. So Herod took away the old foundations, and laid others, and erected the temple upon them, being in

length a hundred cubits, and in height twenty additional cubits, which [twenty], upon the sinking of their

foundations (23) fell down; and this part it was that we resolved to raise again in the days of Nero. Now the

temple was built of stones that were white and strong, and each of their length was twentyfive cubits, their

height was eight, and their breadth about twelve; and the whole structure, as also the structure of the royal

cloister, was on each side much lower, but the middle was much higher, till they were visible to those that

dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that

approached to them. The temple had doors also at the entrance, and lintels over them, of the same height with

the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars

interwoven; and over these, but under the crownwork, was spread out a golden vine, with its branches

hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the

spectators, to see what vast materials there were, and with what great skill the workmanship was done. He

also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion

thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no

one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which

wall was itself the most prodigious work that was ever heard of by man. The hill was a rocky ascent, that

declined by degrees towards the east parts of the city, till it came to an elevated level. This hill it was which

Solomon, who was the first of our kings, by Divine revelation, encompassed with a wall; it was of excellent

workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which

was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to

another with lead, and included some of the inner parts, till it proceeded to a great height, and till both the

largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front

were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and

preserved the joints immovable for all future times. When this work [for the foundation] was done in this

manner, and joined together as part of the hill itself to the very top of it, he wrought it all into one outward

surface, and filled up the hollow places which were about the wall, and made it a level on the external upper

surface, and a smooth level also. This hill was walled all round, and in compass four furlongs, [the distance

of] each angle containing in length a furlong: but within this wall, and on the very top of all, there ran another

wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst

of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by

many kings in former times; and round about the entire temple were fixed the spoils taken from barbarous

nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the

4. Now on the north side [of the temple] was built a citadel, whose walls were square, and strong, and of

extraordinary firmness. This citadel was built by the kings of the Asamonean race, who were also high priests

before Herod, and they called it the Tower, in which were reposited the vestments of the high priest, which

the high priest only put on at the time when he was to offer sacrifice. These vestments king Herod kept in that

place; and after his death they were under the power of the Romans, until the time of Tiberius Caesar; under

whose reign Vitellius, the president of Syria, when he once came to Jerusalem, and had been most

magnificently received by the multitude, he had a mind to make them some requital for the kindness they had

shewn him; so, upon their petition to have those holy vestments in their own power, he wrote about them to

Tiberius Caesar, who granted his request: and this their power over the sacerdotal vestments continued with

the Jews till the death of king Agrippa; but after that, Cassius Longinus, who was president of Syria, and

Cuspius Fadus, who was procurator of Judea, enjoined the Jews to reposit those vestments in the tower of

Antonia, for that they ought to have them in their power, as they formerly had. However, the Jews sent

ambassadors to Claudius Caesar, to intercede with him for them; upon whose coming, king Agrippa, junior,

being then at Rome, asked for and obtained the power over them from the emperor, who gave command to

Vitellius, who was then commander in Syria, to give it them accordingly. Before that time they were kept

under the seal of the high priest, and of the treasurers of the temple; which treasurers, the day before a

festival, went up to the Roman captain of the temple guards, and viewed their own seal, and received the

vestments; and again, when the festival was over, they brought it to the same place, and showed the captain

of the temple guards their seal, which corresponded with his seal, and reposited them there. And that these

things were so, the afflictions that happened to us afterwards [about them] are sufficient evidence. But for the

tower itself, when Herod the king of the Jews had fortified it more firmly than before, in order to secure and

guard the temple, he gratified Antonius, who was his friend, and the Roman ruler, and then gave it the name

5. Now in the western quarters of the enclosure of the temple there were four gates; the first led to the king's

palace, and went to a passage over the intermediate valley; two more led to the suburbs of the city; and the

last led to the other city, where the road descended down into the valley by a great number of steps, and

thence up again by the ascent for the city lay over against the temple in the manner of a theater, and was

encompassed with a deep valley along the entire south quarter; but the fourth front of the temple, which was

southward, had indeed itself gates in its middle, as also it had the royal cloisters, with three walks, which

reached in length from the east valley unto that on the west, for it was impossible it should reach any farther:

and this cloister deserves to be mentioned better than any other under the sun; for while the valley was very

deep, and its bottom could not be seen, if you looked from above into the depth, this further vastly high

elevation of the cloister stood upon that height, insomuch that if any one looked down from the top of the

battlements, or down both those altitudes, he would be giddy, while his sight could not reach to such an

immense depth. This cloister had pillars that stood in four rows one over against the other all along, for the

fourth row was interwoven into the wall, which [also was built of stone]; and the thickness of each pillar was

such, that three men might, with their arms extended, fathom it round, and join their hands again, while its

length was twentyseven feet, with a double spiral at its basis; and the number of all the pillars [in that court]

was a hundred and sixtytwo. Their chapiters were made with sculptures after the Corinthian order, and

caused an amazement [to the spectators], by reason of the grandeur of the whole. These four rows of pillars

included three intervals for walking in the middle of this cloister; two of which walks were made parallel to

each other, and were contrived after the same manner; the breadth of each of them was thirty feet, the length

was a furlong, and the height fifty feet; but the breadth of the middle part of the cloister was one and a half of

the other, and the height was double, for it was much higher than those on each side; but the roofs were

adorned with deep sculptures in wood, representing many sorts of figures. The middle was much higher than

the rest, and the wall of the front was adorned with beams, resting upon pillars, that were interwoven into it,

and that front was all of polished stone, insomuch that its fineness, to such as had not seen it, was incredible,

and to such as had seen it, was greatly amazing. Thus was the first enclosure. In the midst of which, and not

far from it, was the second, to be gone up to by a few steps: this was encompassed by a stone wall for a

partition, with an inscription, which forbade any foreigner to go in under pain of death. Now this inner

enclosure had on its southern and northern quarters three gates [equally] distant one from another; but on the

east quarter, towards the sunrising, there was one large gate, through which such as were pure came in,

together with their wives; but the temple further inward in that gate was not allowed to the women; but still

more inward was there a third [court of the] temple, whereinto it was not lawful for any but the priests alone

to enter. The temple itself was within this; and before that temple was the altar, upon which we offer our

sacrifices and burntofferings to God. Into none of these three did king Herod enter, (24) for he was

forbidden, because he was not a priest. However, he took care of the cloisters and the outer enclosures, and

6. But the temple itself was built by the priests in a year and six months; upon which all the people were full

of joy; and presently they returned thanks, in the first place, to God; and in the next place, for the alacrity the

king had showed. They feasted and celebrated this rebuilding of the temple: and for the king, he sacrificed

three hundred oxen to God, as did the rest every one according to his ability; the number of which sacrifices

is not possible to set down, for it cannot be that we should truly relate it; for at the same time with this

celebration for the work about the temple fell also the day of the king's inauguration, which he kept of an old

custom as a festival, and it now coincided with the other, which coincidence of them both made the festival

7. There was also an occult passage built for the king; it led from Antonia to the inner temple, at its eastern

gate; over which he also erected for himself a tower, that he might have the opportunity of a subterraneous

ascent to the temple, in order to guard against any sedition which might be made by the people against their

kings. It is also reported, (25) that during the time that the temple was building, it did not rain in the daytime,

but that the showers fell in the nights, so that the work was not hindered. And this our fathers have delivered

to us; nor is it incredible, if any one have regard to the manifestations of God. And thus was performed the

A Law Of Herod's About, Thieves. Salome And Pheroras Calumniate Alexander And Aristobulus, Upon

1. As king Herod was very zealous in the administration of his entire government, and desirous to put a stop

to particular acts of injustice which were done by criminals about the city and country, he made a law, no

way like our original laws, and which he enacted of himself, to expose housebreakers to be ejected out of

his kingdom; which punishment was not only grievous to be borne by the offenders, but contained in it a

dissolution of the customs of our forefathers; for this slavery to foreigners, and such as did not live after the

manner of Jews, and this necessity that they were under to do whatsoever such men should command, was an

offense against our religious settlement, rather than a punishment to such as were found to have offended,

such a punishment being avoided in our original laws; for those laws ordain, that the thief shall restore

fourfold; and that if he have not so much, he shall be sold indeed, but not to foreigners, nor so that he be

under perpetual slavery, for he must have been released after six years. But this law, thus enacted, in order to

introduce a severe and illegal punishment, seemed to be a piece of insolence of Herod, when he did not act as

a king, but as a tyrant, and thus contemptuously, and without any regard to his subjects, did he venture to

introduce such a punishment. Now this penalty, thus brought into practice, was like Herod's other actions, and

2. Now at this time it was that he sailed to Italy, as very desirous to meet with Caesar, and to see his sons who

lived at Rome; and Caesar was not only very obliging to him in other respects, but delivered him his sons

again, that he might take them home with him, as having already completed themselves in the sciences; but as

soon as the young men were come from Italy, the multitude were very desirous to see them, and they became

conspicuous among them all, as adorned with great blessings of fortune, and having the countenances of

persons of royal dignity. So they soon appeared to be the objects of envy to Salome, the king's sister, and to

such as had raised calumnies against Mariamne; for they were suspicious, that when these came to the

government, they should be punished for the wickedness they had been guilty of against their mother; so they

made this very fear of theirs a motive to raise calumnies against them also. They gave it out that they were

not pleased with their father's company, because he had put their mother to death, as if it were not agreeable

to piety to appear to converse with their mother's murderer. Now, by carrying these stories; that had indeed a

true foundation [in the fact], but were only built on probabilities as to the present accusation, they were able

to do them mischief, and to make Herod take away that kindness from his sons which he had before borne to

them; for they did not say these things to him openly, but scattered abroad such words, among the rest of the

multitude; from which words, when carried to Herod, he was induced [at last] to hate them, and which natural

affection itself, even in length of time, was not able to overcome; yet was the king at that time in a condition

to prefer the natural affection of a father before all the suspicions and calumnies his sons lay under. So he

respected them as he ought to do, and married them to wives, now they were of an age suitable thereto. To

Aristobulus he gave for a wife Bernice, Salome's daughter; and to Alexander, Glaphyra, the daughter of

How Herod Twice Sailed To Agrippa; And How Upon The Complaint In Ionia Against The Greeks Agrippa

1. When Herod had despatched these affairs, and he understood that Marcus Agrippa had sailed again out of

Italy into Asia, he made haste to him, and besought him to come to him into his kingdom, and to partake of

what he might justly expect from one that had been his guest, and was his friend. This request he greatly

pressed, and to it Agrippa agreed, and came into Judea; whereupon Herod omitted nothing that might please

him. He entertained him in his newbuilt cities, and showed him the edifices he had built, and provided all

sorts of the best and most costly dainties for him and his friends, and that at Sebaste and Cesarea, about that

port that he had built, and at the fortresses which he had erected at great expenses, Alexandrium, and

Herodium, and Hyrcania. He also conducted him to the city Jerusalem, where all the people met him in their

festival garments, and received him with acclamations. Agrippa also offered a hecatomb of sacrifices to God;

and feasted the people, without omitting any of the greatest dainties that could be gotten. He also took so

much pleasure there, that he abode many days with them, and would willingly have staid longer, but that the

season of the year made him make haste away; for as winter was coming on, he thought it not safe to go to

2. So Agrippa went away, when Herod had bestowed on him, and on the principal of those that were with

him, many presents; but king Herod, when he had passed the winter in his own dominions, made haste to get

to him again in the spring, when he knew he designed to go to a campaign at the Bosptiorus. So when he had

sailed by Rhodes and by Cos, he touched at Lesbos, as thinking he should have overtaken Agrippa there; but

he was taken short here by a north wind, which hindered his ship from going to the shore; so he continued

many days at Chius, and there he kindly treated a great many that came to him, and obliged them by giving

them royal gifts. And when he saw that the portico of the city was fallen down, which as it was overthrown in

the Mithridatic war, and was very large and fine building, so was it not so easy to rebuild that as it was the

rest, yet did he furnish a sum not only large enough for that purpose, but what was more than sufficient to

finish the building; and ordered them not to overlook that portico, but to rebuild it quickly, that so the city

might recover its proper ornaments. And when the high winds were laid, he sailed to Mytilene, and thence to

Byzantium; and when he heard that Agrippa was sailed beyond the Cyanean rocks, he made all the haste

possible to overtake him, and came up with him about Sinope, in Pontus. He was seen sailing by the

shipmen most unexpectedly, but appeared to their great joy; and many friendly salutations there were

between them, insomuch that Agrippa thought he had received the greatest marks of the king's kindness and

humanity towards him possible, since the king had come so long a voyage, and at a very proper season, for

his assistance, and had left the government of his own dominions, and thought it more worth his while to

come to him. Accordingly, Herod was all in all to Agrippa, in the management of the war, and a great

assistant in civil affairs, and in giving him counsel as to particular matters. He was also a pleasant companion

for him when he relaxed himself, and a joint partaker with him in all things; ill troubles because of his

kindness, and in prosperity because of the respect Agrippa had for him. Now as soon as those affairs of

Pontus were finished, for whose sake Agrippa was sent thither, they did not think fit to return by sea, but

passed through Paphlagonia and Cappadocia; they then traveled thence over great Phrygia, and came to

Ephesus, and then they sailed from Ephesus to Samos. And indeed the king bestowed a great many benefits

on every city that he came to, according as they stood in need of them; for as for those that wanted either

money or kind treatment, he was not wanting to them; but he supplied the former himself out of his own

expenses: he also became an intercessor with Agrippa for all such as sought after his favor, and he brought

things so about, that the petitioners failed in none of their suits to him, Agrippa being himself of a good

disposition, and of great generosity, and ready to grant all such requests as might be advantageous to the

petitioners, provided they were not to the detriment of others. The inclination of the king was of great weight

also, and still excited Agrippa, who was himself ready to do good; for he made a reconciliation between the

people of Ilium, at whom he was angry, and paid what money the people of Chius owed Caesar's procurators,

and discharged them of their tributes; and helped all others, according as their several necessities required.

3. But now, when Agrippa and Herod were in Ionia, a great multitude of Jews, who dwelt in their cities, came

to them, and laying hold of the opportunity and the liberty now given them, laid before them the injuries

which they suffered, while they were not permitted to use their own laws, but were compelled to prosecute

their lawsuits, by the ill usage of the judges, upon their holy days, and were deprived of the money they

used to lay up at Jerusalem, and were forced into the army, and upon such other offices as obliged them to

spend their sacred money; from which burdens they always used to be freed by the Romans, who had still

permitted them to live according to their own laws. When this clamor was made, the king desired of Agrippa

that he would hear their cause, and assigned Nicolaus, one of his friends, to plead for those their privileges.

Accordingly, when Agrippa had called the principal of the Romans, and such of the kings and rulers as were

there, to be his assessors, Nicolaus stood up, and pleaded for the Jews, as follows: "It is of necessity

incumbent on such as are in distress to have recourse to those that have it in their power to free them from

those injuries they lie under; and for those that now are complainants, they approach you with great

assurance; for as they have formerly often obtained your favor, so far as they have even wished to have it,

they now only entreat that you, who have been the donors, will take care that those favors you have already

granted them may not be taken away from them. We have received these favors from you, who alone have

power to grant them, but have them taken from us by such as are no greater than ourselves, and by such as we

know are as much subjects as we are; and certainly, if we have been vouchsafed great favors, it is to our

commendation who have obtained them, as having been found deserving of such great favors; and if those

favors be but small ones, it would be barbarous for the donors not to confirm them to us. And for those that

are the hinderance of the Jews, and use them reproachfully, it is evident that they affront both the receivers,

while they will not allow those to be worthy men to whom their excellent rulers themselves have borne their

testimony, and the donors, while they desire those favors already granted may be abrogated. Now if any one

should ask these Gentiles themselves, which of the two things they would choose to part with, their lives, or

the customs of their forefathers, their solemnities, their sacrifices, their festivals, which they celebrated in

honor of those they suppose to be gods? I know very well that they would choose to suffer any thing

whatsoever rather than a dissolution of any of the customs of their forefathers; for a great many of them have

rather chosen to go to war on that account, as very solicitous not to transgress in those matters. And indeed

we take an estimate of that happiness which all mankind do now enjoy by your means from this very thing,

that we are allowed every one to worship as our own institutions require, and yet to live [in peace]; and

although they would not be thus treated themselves, yet do they endeavor to compel others to comply with

them, as if it were not as great an instance of impiety profanely to dissolve the religious solemnities of any

others, as to be negligent in the observation of their own towards their gods. And let us now consider the one

of these practices. Is there any people, or city, or community of men, to whom your government and the

Roman power does not appear to be the greatest blessing '. Is there any one that can desire to make void the

favors they have granted? No one is certainly so mad; for there are no men but such as have been partakers of

their favors, both public and private; and indeed those that take away what you have granted, can have no

assurance but every one of their own grants made them by you may be taken from them also; which grants of

yours can yet never be sufficiently valued; for if they consider the old governments under kings, together

with your present government, besides the great number of benefits which this government hath bestowed on

them, in order to their happiness, this is instead of all the rest, that they appear to be no longer in a state of

slavery, but of freedom. Now the privileges we desire, even when we are in the best circumstances, are not

such as deserve to be envied, for we are indeed in a prosperous state by your means, but this is only in

common with others; and it is no more than this which we desire, to preserve our religion without any

prohibition; which as it appears not in itself a privilege to be envied us, so it is for the advantage of those that

grant it to us; for if the Divinity delights in being honored, it must delight in those that permit them to be

honored. And there are none of our customs which are inhuman, but all tending to piety, and devoted to the

preservation of justice; nor do we conceal those injunctions of ours by which we govern our lives, they being

memorials of piety, and of a friendly conversation among men. And the seventh day we set apart from labor;

it is dedicated to the learning of our customs and laws, (1) we thinking it proper to reflect on them, as well as

on any [good] thing else, in order to our avoiding of sin. If any one therefore examine into our observances,

he will find they are good in themselves, and that they are ancient also, though some think otherwise,

insomuch that those who have received them cannot easily be brought to depart from them, out of that honor

they pay to the length of time they have religiously enjoyed them and observed them. Now our adversaries

take these our privileges away in the way of injustice; they violently seize upon that money of ours which is

owed to God, and called sacred money, and this openly, after a sacrilegious manner; and they impose tributes

upon us, and bring us before tribunals on holy days, and then require other like debts of us, not because the

contracts require it, and for their own advantage, but because they would put an affront on our religion, of

which they are conscious as well as we, and have indulged themselves in an unjust, and to them involuntary,

hatred; for your government over all is one, tending to the establishing of benevolence, and abolishing of

illwill among such as are disposed to it. This is therefore what we implore from thee, most excellent

Agrippa, that we may not be illtreated; that we may not be abused; that we may not be hindered from

making use of our own customs, nor be despoiled of our goods, nor be forced by these men to do what we

ourselves force nobody to do; for these privileges of ours are not only according to justice, but have formerly

been granted us by you. And we are able to read to you many decrees of the senate, and the tables that

contain them, which are still extant in the capitol, concerning these things, which it is evident were granted

after you had experience of our fidelity towards you, which ought to be valued, though no such fidelity had

been; for you have hitherto preserved what people were in possession of, not to us only, but almost to all

men, and have added greater advantages than they could have hoped for, and thereby your government is

become a great advantage to them. And if any one were able to enumerate the prosperity you have conferred

on every nation, which they possess by your means, he could never put an end to his discourse; but that we

may demonstrate that we are not unworthy of all those advantages we have obtained, it will be sufficient for

us, to say nothing of other things, but to speak freely of this king who now governs us, and is now one of thy

assessors; and indeed in what instance of goodwill, as to your house, hath he been deficient? What mark of

fidelity to it hath he omitted? What token of honor hath he not devised? What occasion for his assistance of

you hath he not regarded at the very first? What hindereth; therefore, but that your kindnesses may be as

numerous as his so great benefits to you have been? It may also perhaps be fit not here to pass over in silence

the valor of his father Antipater, who, when Caesar made an expedition into Egypt, assisted him with two

thousand armed men, and proved inferior to none, neither in the battles on land, nor in the management of the

navy; and what need I say any thing of how great weight those soldiers were at that juncture? or how many

and how great presents they were vouchsafed by Caesar? And truly I ought before now to have mentioned the

epistles which Caesar wrote to the senate; and how Antipater had honors, and the freedom of the city of

Rome, bestowed upon him; for these are demonstrations both that we have received these favors by our own

deserts, and do on that account petition thee for thy confirmation of them, from whom we had reason to hope

for them, though they had not been given us before, both out of regard to our king's disposition towards you,

and your disposition towards him. And further, we have been informed by those Jews that were there with

what kindness thou camest into our country, and how thou offeredst the most perfect sacrifices to God, and

honoredst him with remarkable vows, and how thou gavest the people a feast, and acceptedst of their own

hospitable presents to thee. We ought to esteem all these kind entertainments made both by our nation and to

our city, to a man who is the ruler and manager of so much of the public affairs, as indications of that

friendship which thou hast returned to the Jewish nation, and which hath been procured them by the family of

Herod. So we put thee in mind of these things in the presence of the king, now sitting by thee, and make our

request for no more but this, that what you have given us yourselves you will not see taken away by others

4. When Nicolaus had made this speech, there was no opposition made to it by the Greeks, for this was not an

inquiry made, as in a court of justice, but an intercession to prevent violence to be offered to the Jews any

longer; nor did the Greeks make any defense of themselves, or deny what it was supposed they had done.

Their pretense was no more than this, that while the Jews inhabited in their country, they were entirely unjust

to them [in not joining in their worship] but they demonstrated their generosity in this, that though they

worshipped according to their institutions, they did nothing that ought to grieve them. So when Agrippa

perceived that they had been oppressed by violence, he made this answer: That, on account of Herod's

goodwill and friendship, he was ready to grant the Jews whatsoever they should ask him, and that their

requests seemed to him in themselves just; and that if they requested any thing further, he should not scruple

to grant it them, provided they were no way to the detriment of the Roman government; but that while their

request was no more than this, that what privileges they had already given them might not be abrogated, he

confirmed this to them, that they might continue in the observation of their own customs, without any one

offering them the least injury. And when he had said thus, he dissolved the assembly; upon which Herod

stood up and saluted him, and gave him thanks for the kind disposition he showed to them. Agrippa also took

this in a very obliging manner, and saluted him again, and embraced him in his arms; after which he went

away from Lesbos; but the king determined to sail from Samos to his own country; and when he had taken

his leave of Agrippa, he pursued his voyage, and landed at Cesarea in a few days' time, as having favorable

winds; from whence he went to Jerusalem, and there gathered all the people together to an assembly, not a

few being there out of the country also. So he came to them, and gave them a particular account of all his

journey, and of the affairs of all the Jews in Asia, how by his means they would live without injurious

treatment for the time to come. He also told them of the entire good fortune he had met with and how he had

administered the government, and had not neglected any thing which was for their advantage; and as he was

very joyful, he now remitted to them the fourth part of their taxes for the last year. Accordingly, they were so

pleased with his favor and speech to them, that they went their ways with great gladness, and wished the king

How Great Disturbances Arose In Herods Family On His Preferring Antipater His Eldest Son Before The

1. But now the affairs in Herod's family were in more and more disorder, and became more severe upon him,

by the hatred of Salome to the young men [Alexander and Aristobulus], which descended as it were by

inheritance [from their mother Mariamne]; and as she had fully succeeded against their mother, so she

proceeded to that degree of madness and insolence, as to endeavor that none of her posterity might be left

alive, who might have it in their power to revenge her death. The young men had also somewhat of a bold

and uneasy disposition towards their father occasioned by the remembrance of what their mother had unjustly

suffered, and by their own affectation of dominion. The old grudge was also renewed; and they east

reproaches on Salome and Pheroras, who requited the young men with malicious designs, and actually laid

treacherous snares for them. Now as for this hatred, it was equal on both sides, but the manner of exerting

that hatred was different; for as for the young men, they were rash, reproaching and affronting the others

openly, and were inexperienced enough to think it the most generous to declare their minds in that undaunted

manner; but the others did not take that method, but made use of calumnies after a subtle and a spiteful

manner, still provoking the young men, and imagining that their boldness might in time turn to the offering

violence to their father; for inasmuch as they were not ashamed of the pretended crimes of their mother, nor

thought she suffered justly, these supposed that might at length exceed all bounds, and induce them to think

they ought to be avenged on their father, though it were by despatching him with their own hands. At length

it came to this, that the whole city was full of their discourses, and, as is usual in such contests, the

unskilfulness of the young men was pitied; but the contrivance of Salome was too hard for them, and what

imputations she laid upon them came to be believed, by means of their own conduct; for they who were so

deeply affected with the death of their mother, that while they said both she and themselves were in a

miserable case, they vehemently complained of her pitiable end, which indeed was truly such, and said that

they were themselves in a pitiable case also, because they were forced to live with those that had been her

2. These disorders increased greatly, and the king's absence abroad had afforded a fit opportunity for that

increase; but as soon as Herod was returned, and had made the forementioned speech to the multitude,

Pheroras and Salome let fill words immediately as if he were in great danger, and as if the young men openly

threatened that they would not spare him any longer, but revenge their mother's death upon him. They also

added another circumstance, that their hopes were fixed on Archclaus, the king of Cappadocia, that they

should be able by his means to come to Caesar, and accuse their father. Upon hearing such things, Herod was

immediately disturbed; and indeed was the more astonished, because the same things were related to him by

some others also. He then called to mind his former calamity, and considered that the disorders in his family

had hindered him from enjoying any comfort from those that were dearest to him or from his wife whom he

loved so well; and suspecting that his future troubles would soon be heavier and greater than those that were

past, he was in great confusion of mind; for Divine Providence had in reality conferred upon him a great

many outward advantages for his happiness, even beyond his hopes; but the troubles he had at home were

such as he never expected to have met with, and rendered him unfortunate; nay, both sorts came upon him to

such a degree as no one could imagine, and made it a doubtful question, whether, upon the comparison of

both, he ought to have exchanged so great a success of outward good things for so great misfortunes at home,

or whether he ought not to have chosen to avoid the calamities relating to his family, though he had, for a

3. As he was thus disturbed and afflicted, in order to depress these young men, he brought to court another of

his sons, that was born to him when he was a private man; his name was Antipater; yet did he not then

indulge him as he did afterwards, when he was quite overcome by him, and let him do every thing as he

pleased, but rather with a design of depressing the insolence of the sons of Marianme, and managing this

elevation of his so, that it might be for a warning to them; for this bold behavior of theirs [he thought] would

not be so great, if they were once persuaded that the succession to the kingdom did not appertain to them

alone, or must of necessity come to them. So he introduced Antipater as their antagonist, and imagined that

he made a good provision for discouraging their pride, and that after this was done to the young men, there

might be a proper season for expecting these to be of a better disposition; but the event proved otherwise than

he intended, for the young men thought he did them a very great injury; and as Antipater was a shrewd man,

when he had once obtained this degree of freedom, and began to expect greater things than he had before

hoped for, he had but one single design in his head, and that was to distress his brethren, and not at all to

yield to them the preeminence, but to keep close to his father, who was already alienated from them by the

calumnies he had heard about them, and ready to be wrought upon in any way his zeal against them should

advise him to pursue, that he might be continually more and more severe against them. Accordingly, all the

reports that were spread abroad came from him, while he avoided himself the suspicion as if those

discoveries proceeded from him; but he rather chose to make use of those persons for his assistants that were

unsuspected, and such as might be believed to speak truth by reason of the goodwill they bore to the king;

and indeed there were already not a few who cultivated a friendship with Antipater, in hopes of gaining

somewhat by him, and these were the men who most of all persuaded Herod, because they appeared to speak

thus out of their goodwill to him: and with these joint accusations, which from various foundations

supported one another's veracity, the young men themselves afforded further occasions to Antipater also; for

they were observed to shed tears often, on account of the injury that was offered them, and had their mother

in their mouths; and among their friends they ventured to reproach their father, as not acting justly by them;

all which things were with an evil intention reserved in memory by Antipater against a proper opportunity;

and when they were told to Herod, with aggravations, increased the disorder so much, that it brought a great

tumult into the family; for while the king was very angry at imputations that were laid upon the sons of

Mariamne, and was desirous to humble them, he still increased the honor that he had bestowed on Antipater,

and was at last so overcome by his persuasions, that he brought his mother to court also. He also wrote

frequently to Caesar in favor of him, and more earnestly recommended him to his care particularly. And

when Agrippa was returning to Rome, after he had finished his ten years' government in Asia. (2) Herod

sailed from Judea; and when he met with him, he had none with him but Antipater, whom he delivered to

Agrippa, that he might take him along with him, together with many presents, that so he might become

Caesar's friend, insomuch that things already looked as if he had all his father's favor, and that the young men

How During Antipater's Abode At Rome, Herod Brought Alexander And Aristobulus Before Caesar And

Accused Them. Alexander's Defense Of Himself Before Caesar And Reconciliation To His Father.

1. And now what happened during Antipater's absence augmented the honor to which he had been promoted,

and his apparent eminence above his brethren; for he had made a great figure in Rome, because Herod had

sent recommendations of him to all his friends there; only he was grieved that he was not at home, nor had

proper opportunities of perpetually calumniating his brethren; and his chief fear was, lest his father should

alter his mind, and entertain a more favorable opinion of the sons of Mariamne; and as he had this in his

mind, he did not desist from his purpose, but continually sent from Rome any such stories as he hoped might

grieve and irritate his father against his brethren, under pretense indeed of a deep concern for his

preservation, but in truth such as his malicious mind dictated, in order to purchase a greater hope of the

succession, which yet was already great in itself: and thus he did till he had excited such a degree of anger in

Herod, that he was already become very illdisposed towards the young men; but still while he delayed to

exercise so violent a disgust against them, and that he might not either be too remiss or too rash, and so

offend, he thought it best to sail to Rome, and there accuse his sons before Caesar, and not indulge himself in

any such crime as might be heinous enough to be suspected of impiety. But as he was going up to Rome, it

happened that he made such haste as to meet with Caesar at the city Aquilei (3) so when he came to the

speech of Caesar, he asked for a time for hearing this great cause, wherein he thought himself very miserable,

and presented his sons there, and accused them of their mad actions, and of their attempts against him: That

they were enemies to him; and by all the means they were able, did their endeavors to show their hatred to

their own father, and would take away his life, and so obtain his kingdom, after the most barbarous manner:

that he had power from Caesar to dispose of it, not by necessity, but by choice, to him who shall exercise the

greatest piety towards him; while these my sons are not so desirous of ruling, as they are, upon a

disappointment thereof, to expose their own life, if so be they may but deprive their father of his life; so wild

and polluted is their mind by time become, out of their hatred to him: that whereas he had a long time borne

this his misfortune, he was now compelled to lay it before Caesar, and to pollute his ears with such language,

while he himself wants to know what severity they have ever suffered from him, or what hardships he hath

ever laid upon them to make them complain of him; and how they can think it just that he should not be lord

of that kingdom which he in a long time, and with great danger, had gained, and not allow him to keep it and

dispose of it to him who should deserve best; and this, with other advantages, he proposes as a reward for the

piety of such a one as will hereafter imitate the care he hath taken of it, and that such a one may gain so great

a requital as that is: and that it is an impious thing for them to pretend to meddle with it beforehand; for he

who hath ever the kingdom in his view, at the same time reckons upon procuring the death of his father,

because otherwise he cannot come at the government: that as for himself, he had hitherto given them all that

he was able, and what was agreeable to such as are subject to the royal authority, and the sons of a king; what

ornaments they wanted, with servants and delicate fare, and had married them into the most illustrious

families, the one [Aristobulus] to his sister's daughter, but Alexander to the daughter of king Archelaus; and,

what was the greatest favor of all, when their crimes were so very bad, and he had authority to punish them,

yet had he not made use of it against them, but had brought them before Caesar, their common benefactor,

and had not used the severity which, either as a father who had been impiously abused, or as a king who had

been assaulted treacherously, he might have done, but made them stand upon a level with him in judgment:

that, however, it was necessary that all this should not be passed over without punishment, nor himself live in

the greatest fears; nay, that it was not for their own advantage to see the light of the sun after what they have

done, although they should escape at this time, since they had done the vilest things, and would certainly

2. These were the accusations which Herod laid with great vehemency against his sons before Caesar. Now

the young men, both while he was speaking, and chiefly at his concluding, wept, and were in confusion. Now

as to themselves, they knew in their own conscience they were innocent; but because they were accused by

their father, they were sensible, as the truth was, that it was hard for them to make their apology, since though

they were at liberty to speak their minds freely as the occasion required, and might with force and earnestness

refute the accusation, yet was it not now decent so to do. There was therefore a difficulty how they should be

able to speak; and tears, and at length a deep groan, followed, while they were afraid, that if they said

nothing, they should seem to be in this difficulty from a consciousness of guilt, nor had they any defense

ready, by reason of their youth, and the disorder they were under; yet was not Caesar unapprized, when he

looked upon them in the confusion they were in, that their delay to make their defense did not arise from any

consciousness of great enormities, but from their unskilfulness and modesty. They were also commiserated

by those that were there in particular; and they moved their father's affections in earnest till he had much ado

3. But when they saw there was a kind disposition arisen both in him and in Caesar, and that every one of the

rest did either shed tears, or at least did all grieve with them, the one of them, whose name was Alexander,

called to his father, and attempted to answer his accusation, and said, "O father, the benevolence thou hast

showed to us is evident, even in this very judicial procedure, for hadst thou had any pernicious intentions

about us, thou hadst not produced us here before the common savior of all, for it was in thy power, both as a

king and as a father, to punish the guilty; but by thus bringing us to Rome, and making Caesar himself a

witness to what is done, thou intimatest that thou intendest to save us; for no one that hath a design to slay a

man will bring him to the temples, and to the altars; yet are our circumstances still worse, for we cannot

endure to live ourselves any longer, if it be believed that we have injured such a father; nay, perhaps it would

be worse for us to live with this suspicion upon us, that we have injured him, than to die without such guilt.

And if our open defense may be taken to be true, we shall be happy, both in pacifying thee, and in escaping

the danger we are in; but if this calumny so prevails, it is more than enough for us that we have seen the sun

this day; which why should we see, if this suspicion be fixed upon us? Now it is easy to say of young men,

that they desire to reign; and to say further, that this evil proceeds from the case of our unhappy mother. This

is abundantly sufficient to produce our present misfortune out of the former; but consider well, whether such

an accusation does not suit all such young men, and may not be said of them all promiscuously; for nothing

can hinder him that reigns, if he have children, and their mother be dead, but the father may have a suspicion

upon all his sons, as intending some treachery to him; but a suspicion is not sufficient to prove such an

impious practice. Now let any man say, whether we have actually and insolently attempted any such thing,

whereby actions otherwise incredible use to be made credible? Can any body prove that poison hath been

prepared? or prove a conspiracy of our equals, or the corruption of servants, or letters written against thee?

though indeed there are none of those things but have sometimes been pretended by way of calumny, when

they were never done; for a royal family that is at variance with itself is a terrible thing; and that which thou

callest a reward of piety often becomes, among very wicked men, such a foundation of hope, as makes them

leave no sort of mischief untried. Nor does any one lay any wicked practices to our charge; but as to

calumnies by hearsay, how can he put an end to them, who will not hear what we have to say? Have we

talked with too great freedom? Yes; but not against thee, for that would be unjust, but against those that never

conceal any thing that is spoken to them. Hath either of us lamented our mother? Yes; but not because she is

dead, but because she was evil spoken of by those that had no reason so to do. Are we desirous of that

dominion which we know our father is possessed of? For what reason can we do so? If we already have royal

honors, as we have, should not we labor in vain? And if we have them not, yet are not we in hopes of them?

Or supposing that we had killed thee, could we expect to obtain thy kingdom? while neither the earth would

let us tread upon it, nor the sea let us sail upon it, after such an action as that; nay, the religion of all your

subjects, and the piety of the whole nation, would have prohibited parricides from assuming the government,

and from entering into that most holy temple which was built by thee (4) But suppose we had made light of

other dangers, can any murderer go off unpunished while Caesar is alive? We are thy sons, and not so

impious or so thoughtless as that comes to, though perhaps more unfortunate than is convenient for thee. But

in case thou neither findest any causes of complaint, nor any treacherous designs, what sufficient evidence

hast thou to make such a wickedness of ours credible? Our mother is dead indeed, but then what befell her

might be an instruction to us to caution, and not an incitement to wickedness. We are willing to make a larger

apology for ourselves; but actions never done do not admit of discourse. Nay, we will make this agreement

with thee, and that before Caesar, the lord of all, who is now a mediator between us, If thou, O father, canst

bring thyself, by the evidence of truth, to have a mind free from suspicion concerning us let us live, though

even then we shall live in an unhappy way, for to be accused of great acts of wickedness, though falsely, is a

terrible thing; but if thou hast any fear remaining, continue thou on in thy pious life, we will give this reason

for our own conduct; our life is not so desirable to us as to desire to have it, if it tend to the harm of our father

4. When Alexander had thus spoken, Caesar, who did not before believe so gross a calumny, was still more

moved by it, and looked intently upon Herod, and perceived he was a little confounded: the persons there

present were under an anxiety about the young men, and the fame that was spread abroad made the king

hated, for the very incredibility of the calumny, and the commiseration of the flower of youth, the beauty of

body, which were in the young men, pleaded for assistance, and the more so on this account, that Alexander

had made their defense with dexterity and prudence; nay, they did not themselves any longer continue in their

former countenances, which had been bedewed with tears, and cast downwards to the ground, but now there

arose in them hope of the best; and the king himself appeared not to have had foundation enough to build

such an accusation upon, he having no real evidence wherewith to correct them. Indeed he wanted some

apology for making the accusation; but Caesar, after some delay, said, that although the young men were

thoroughly innocent of that for which they were calumniated, yet had they been so far to blame, that they had

not demeaned themselves towards their father so as to prevent that suspicion which was spread abroad

concerning them. He also exhorted Herod to lay all such suspicions aside, and to be reconciled to his sons; for

that it was not just to give any credit to such reports concerning his own children; and that this repentance on

both sides might still heal those breaches that had happened between them, and might improve that their

goodwill to one another, whereby those on both sides, excusing the rashness of their suspicions, might

resolve to bear a greater degree of affection towards each other than they had before. After Caesar had given

them this admonition, he beckoned to the young men. When therefore they were disposed to fall down to

make intercession to their father, he took them up, and embraced them, as they were in tears, and took each of

them distinctly in his arms, till not one of those that were present, whether freeman or slave, but was deeply

5. Then did they return thanks to Caesar, and went away together; and with them went Antipater, with an

hypocritical pretense that he rejoiced at this reconciliation. And in the last days they were with Caesar, Herod

made him a present of three hundred talents, as he was then exhibiting shows and largesses to the people of

Rome; and Caesar made him a present of half the revenue of the copper mines in Cyprus, and committed the

care of the other half to him, and honored him with other gifts and incomes; and as to his own kingdom, he

left it in his own power to appoint which of his sons he pleased for his successor, or to distribute it in parts to

every one, that the dignity might thereby come to them all. And when Herod was disposed to make such a

settlement immediately, Caesar said he would not give him leave to deprive himself, while he was alive, of

6. After this, Herod returned to Judea again. But during his absence no small part of his dominion about

Trachon had revolted, whom yet the commanders he left there had vanquished, and compelled to a

submission again. Now as Herod was sailing with his sons, and was come over against Cilicia, to [the island]

Eleusa, which hath now changed its name for Sebaste, he met with Archelaus, king of Cappadocia, who

received him kindly, as rejoicing that he was reconciled to his sons, and that the accusation against

Alexander, who had married his daughter, was at an end. They also made one another such presents as it

became kings to make, From thence Herod came to Judea and to the temple, where he made a speech to the

people concerning what had been done in this his journey. He also discoursed to them about Caesar's

kindness to him, and about as many of the particulars he had done as he thought it for his advantage other

people should be acquainted with. At last he turned his speech to the admonition of his sons; and exhorted

those that lived at court, and the multitude, to concord; and informed them that his sons were to reign after

him; Antipater first, and then Alexander and Aristobulus, the sons of Mariamne: but he desired that at present

they should all have regard to himself, and esteem him king and lord of all, since he was not yet hindered by

old age, but was in that period of life when he must be the most skillful in governing; and that he was not

deficient in other arts of management that might enable him to govern the kingdom well, and to rule over his

children also. He further told the rulers under him, and the soldiery, that in case they would look upon him

alone, their life would be led in a peaceable manner, and they would make one another happy. And when he

had said this, he dismissed the assembly. Which speech was acceptable to the greatest part of the audience,

but not so to them all; for the contention among his sons, and the hopes he had given them, occasioned

How Herod Celebrated The Games That Were To Return Every Fifth Year Upon The Building Of Cesarea;

And How He Built And Adorned Many Other Places After A Magnificent Manner; And Did Many Other

1. About this time it was that Cesarea Sebaste, which he had built, was finished. The entire building being

accomplished: in the tenth year, the solemnity of it fell into the twentyeighth year of Herod's reign, and into

the hundred and ninetysecond olympiad. There was accordingly a great festival and most sumptuous

preparations made presently, in order to its dedication; for he had appointed a contention in music, and games

to be performed naked. He had also gotten ready a great number of those that fight single combats, and of

beasts for the like purpose; horse races also, and the most chargeable of such sports and shows as used to be

exhibited at Rome, and in other places. He consecrated this combat to Caesar, and ordered it to be celebrated

every fifth year. He also sent all sorts of ornaments for it out of his own furniture, that it might want nothing

to make it decent; nay, Julia, Caesar's wife, sent a great part of her most valuable furniture [from Rome],

insomuch that he had no want of any thing. The sum of them all was estimated at five hundred talents. Now

when a great multitude was come to that city to see the shows, as well as the ambassadors whom other people

sent, on account of the benefits they had received from Herod, he entertained them all in the public inns, and

at public tables, and with perpetual feasts; this solemnity having in the day time the diversions of the fights,

and in the night time such merry meetings as cost vast sums of money, and publicly demonstrated the

generosity of his soul; for in all his undertakings he was ambitious to exhibit what exceeded whatsoever had

been done before of the same kind. And it is related that Caesar and Agrippa often said, that the dominions of

Herod were too little for the greatness of his soul; for that he deserved to have both all the kingdom of Syria,

2. After this solemnity and these festivals were over, Herod erected another city in the plain called

Capharsaba, where he chose out a fit place, both for plenty of water and goodness of soil, and proper for the

production of what was there planted, where a river encompassed the city itself, and a grove of the best trees

for magnitude was round about it: this he named Antipatris, from his father Antipater. He also built upon

another spot of ground above Jericho, of the same name with his mother, a place of great security and very

pleasant for habitation, and called it Cypros. He also dedicated the finest monuments to his brother Phasaelus,

on account of the great natural affection there had been between them, by erecting a tower in the city itself,

not less than the tower of Pharos, which he named Phasaelus, which was at once a part of the strong defenses

of the city, and a memorial for him that was deceased, because it bare his name. He also built a city of the

same name in the valley of Jericho, as you go from it northward, whereby he rendered the neighboring

country more fruitful by the cultivation its inhabitants introduced; and this also he called Phasaelus.

3. But as for his other benefits, it is impossible to reckon them up, those which he bestowed on cities, both in

Syria and in Greece, and in all the places he came to in his voyages; for he seems to have conferred, and that

after a most plentiful manner, what would minister to many necessities, and the building of public works, and

gave them the money that was necessary to such works as wanted it, to support them upon the failure of their

other revenues: but what was the greatest and most illustrious of all his works, he erected Apollo's temple at

Rhodes, at his own expenses, and gave them a great number of talents of silver for the repair of their fleet. He

also built the greatest part of the public edifices for the inhabitants of Nicopolis, at Actium; (6) and for the

Antiochinus, the inhabitants of the principal city of Syria, where a broad street cuts through the place

lengthways, he built cloisters along it on both sides, and laid the open road with polished stone, and was of

very great advantage to the inhabitants. And as to the olympic games, which were in a very low condition, by

reason of the failure of their revenues, he recovered their reputation, and appointed revenues for heir

maintenance, and made that solemn meeting more venerable, as to the sacrifices and other ornaments; and by

reason of this vast liberality, he was generally declared in their inscriptions to be one of the perpetual

4. Now some there are who stand amazed at the diversity of Herod's nature and purposes; for when we have

respect to his magnificence, and the benefits which he bestowed on all mankind, there is no possibility for

even those that had the least respect for him to deny, or not openly to confess, that he had a nature vastly

beneficent; but when any one looks upon the punishments he inflicted, and the injuries he did, not only to his

subjects, but to his nearest relations, and takes notice of his severe and unrelenting disposition there, he will

be forced to allow that he was brutish, and a stranger to all humanity; insomuch that these men suppose his

nature to be different, and sometimes at contradiction with itself; but I am myself of another opinion, and

imagine that the occasion of both these sort of actions was one and the same; for being a man ambitious of

honor, and quite overcome by that passion, he was induced to be magnificent, wherever there appeared any

hopes of a future memorial, or of reputation at present; and as his expenses were beyond his abilities, he was

necessitated to be harsh to his subjects; for the persons on whom he expended his money were so many, that

they made him a very bad procurer of it; and because he was conscious that he was hated by those under him,

for the injuries he did them, he thought it not an easy thing to amend his offenses, for that it was inconvenient

for his revenue; he therefore strove on the other side to make their illwill an occasion of his gains. As to his

own court, therefore, if any one was not very obsequious to him in his language, and would not confess

himself to be his slave, or but seemed to think of any innovation in his government, he was not able to

contain himself, but prosecuted his very kindred and friends, and punished them as if they were enemies and

this wickedness he undertook out of a desire that he might be himself alone honored. Now for this, my

assertion about that passion of his, we have the greatest evidence, by what he did to honor Caesar and

Agrippa, and his other friends; for with what honors he paid his respects to them who were his superiors, the

same did he desire to be paid to himself; and what he thought the most excellent present he could make

another, he discovered an inclination to have the like presented to himself. But now the Jewish nation is by

their law a stranger to all such things, and accustomed to prefer righteousness to glory; for which reason that

nation was not agreeable to him, because it was out of their power to flatter the king's ambition with statues

or temples, or any other such performances; And this seems to me to have been at once the occasion of

Herod's crimes as to his own courtiers and counselors, and of his benefactions as to foreigners and those that

An Embassage In Cyrene And Asia To Caesar, Concerning The Complaints They Had To Make Against The

Greeks; With Copies Of The Epistles Which Caesar And Agrippa Wrote To The Cities For Them.

1. Now the cities illtreated the Jews in Asia, and all those also of the same nation which lived ill Libya,

which joins to Cyrene, while the former kings had given them equal privileges with the other citizens; but the

Greeks affronted them at this time, and that so far as to take away their sacred money, and to do them

mischief on other particular occasions. When therefore they were thus afflicted, and found no end of their

barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts,

who gave them the same privileges as they had before, and sent letters to the same purpose to the governors

of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the

2. "Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath

been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the

high priest, under my father (7) Caesar the emperor, it seemed good to me and my counselors, according to

the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs,

according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the

Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed

to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the sabbath

day, nor on the day of the preparation to it, after the ninth hour. (8) But if any one be caught stealing their

holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a

sacrilegious person, and his goods shall be brought into the public treasury of the Romans. And I give order

that the testimonial which they have given me, on account of my regard to that piety which I exercise toward

all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in

that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any

one transgress any part of what is above decreed, he shall be severely punished." This was inscribed upon a

3. "Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been

used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely." These

4. Agrippa also did himself write after the manner following, on behalf of the Jews: "Agrippa, to the

magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the

sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to

their ancient custom; and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be

taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also

written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the sabbath day."

5. "Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene

have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor

of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely,

as hath been their custom from their forefathers, they complaining that they are abused by certain informers,

and under pretense of taxes which were not due, are hindered from sending them, which I command to be

restored without any diminution or disturbance given to them. And if any of that sacred money in the cities be

taken from their proper receivers, I further enjoin, that the same be exactly returned to the Jews in that place."

6. "Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath

written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling

together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have

therefore written to you, that you may know that both Caesar and I would have you act accordingly."

7. Nor did Julius Antonius, the proconsul, write otherwise. "To the magistrates, senate, and people of the

Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that

dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and

customs, and to offer those their firstfruits, which every one of them freely offers to the Deity on account of

piety, and to carry them in a company together to Jerusalem without disturbance. They also petitioned me that

I also would confirm what had been granted by Augustus and Agrippa by my own sanction. I would therefore

have you take notice, that according to the will of Augustus and Agrippa, I permit them to use and do

8. I have been obliged to set down these decree because the present history of our own acts will go generally

among the Greeks; and I have hereby demonstrated to them that we have formerly been in great esteem, and

have not been prohibited by those governors we were under from keeping any of the laws of our forefathers;

nay, that we have been supported by them, while we followed our own religion, and the worship we paid to

God; and I frequently make mention of these decrees, in order to reconcile other people to us, and to take

away the causes of that hatred which unreasonable men bear to us. As for our customs (9) there is no nation

which always makes use of the same, and in every city almost we meet with them different from one another;

but natural justice is most agreeable to the advantage of all men equally, both Greeks and barbarians, to

which our laws have the greatest regard, and thereby render us, if we abide in them after a pure manner,

benevolent and friendly to all men; on which account we have reason to expect the like return from others,

and to inform them that they ought not to esteem difference of positive institutions a sufficient cause of

alienation, but [join with us in] the pursuit of virtue and probity, for this belongs to all men in common, and

of itself alone is sufficient for the preservation of human life. I now return to the thread of my history.

How, Upon Herod's Going Down Into David's Sepulcher, The Sedition In His Family Greatly Increased.

1. As for Herod, he had spent vast sums about the cities, both without and within his own kingdom; and as he

had before heard that Hyrcanus, who had been king before him, had opened David's sepulcher, and taken out

of it three thousand talents of silver, and that there was a much greater number left behind, and indeed enough

to suffice all his wants, he had a great while an intention to make the attempt; and at this time he opened that

sepulcher by night, and went into it, and endeavored that it should not be at all known in the city, but took

only his most faithful friends with him. As for any money, he found none, as Hyrcanus had done, but that

furniture of gold, and those precious goods that were laid up there; all which he took away. However, he had

a great desire to make a more diligent search, and to go farther in, even as far as the very bodies of David and

Solomon; where two of his guards were slain, by a flame that burst out upon those that went in, as the report

was. So he was terribly aftrighted, and went out, and built a propitiatory monument of that fright he had been

in; and this of white stone, at the mouth of the sepulcher, and that at great expense also. And even Nicolaus

(10) his historiographer makes mention of this monument built by Herod, though he does not mention his

going down into the sepulcher, as knowing that action to be of ill repute; and many other things he treats of in

the same manner in his book; for he wrote in Herod's lifetime, and under his reign, and so as to please him,

and as a servant to him, touching upon nothing but what tended to his glory, and openly excusing many of his

notorious crimes, and very diligently concealing them. And as he was desirous to put handsome colors on the

death of Mariamne and her sons, which were barbarous actions in the king, he tells falsehoods about the

incontinence of Mariamne, and the treacherous designs of his sons upon him; and thus he proceeded in his

whole work, making a pompous encomium upon what just actions he had done, but earnestly apologizing for

his unjust ones. Indeed, a man, as I said, may have a great deal to say by way of excuse for Nicolaus; for he

did not so properly write this as a history for others, as somewhat that might be subservient to the king

himself. As for ourselves, who come of a family nearly allied to the Asamonean kings, and on that account

have an honorable place, which is the priesthood, we think it indecent to say any thing that is false about

them, and accordingly we have described their actions after an unblemished and upright manner. And

although we reverence many of Herod's posterity, who still reign, yet do we pay a greater regard to truth than

to them, and this though it sometimes happens that we incur their displeasure by so doing.

2. And indeed Herod's troubles in his family seemed to be augmented by reason of this attempt he made upon

David's sepulcher; whether Divine vengeance increased the calamities he lay under, in order to render them

incurable, or whether fortune made an assault upon him, in those cases wherein the seasonableness of the

cause made it strongly believed that the calamities came upon him for his impiety; for the tumult was like a

civil war in his palace, and their hatred towards one another was like that where each one strove to exceed

another in calumnies. However, Antipater used stratagems perpetually against his brethren, and that very

cunningly; while abroad he loaded them with accusations, but still took upon him frequently to apologize for

them, that this apparent benevolence to them might make him be believed, and forward his attempts against

them; by which means he, after various manners, circumvented his father, who believed all that he did was

for his preservation. Herod also recommended Ptolemy, who was a great director of the affairs of his

kingdom, to Antipater; and consulted with his mother about the public affairs also. And indeed these were all

in all, and did what they pleased, and made the king angry against any other persons, as they thought it might

be to their own advantage; but still the sons of Marianme were in a worse and worse condition perpetually;

and while they were thrust out, and set in a more dishonorable rank, who yet by birth were the most noble,

they could not bear the dishonor. And for the women, Glaphyra, Alexander's wife, the daughter of Archclaus,

hated Salome, both because of her love to her husband, and because Glaphyra seemed to behave herself

somewhat insolently towards Salome's daughter, who was the wife of Aristobulus, which equality of hers to

3. Now, besides this second contention that had fallen among them, neither did the king's brother Pheroras

keep himself out of trouble, but had a particular foundation for suspicion and hatred; for he was overcome

with the charms of his wife, to such a degree of madness, that he despised the king's daughter, to whom he

had been betrothed, and wholly bent his mind to the other, who had been but a servant. Herod also was

grieved by the dishonor that was done him, because he had bestowed many favors upon him, and had

advanced him to that height of power that he was almost a partner with him in the kingdom, and saw that he

had not made him a due return for his labors, and esteemed himself unhappy on that account. So upon

Pheroras's unworthy refusal, he gave the damsel to Phasaelus's son; but after some time, when he thought the

heat of his brother's affections was over, he blamed him for his former conduct, and desired him to take his

second daughter, whose name was Cypros. Ptolemy also advised him to leave off affronting his brother, and

to forsake her whom he had loved, for that it was a base thing to be so enamored of a servant, as to deprive

himself of the king's goodwill to him, and become an occasion of his trouble, and make himself hated by

him. Pheroras knew that this advice would be for his own advantage, particularly because he had been

accused before, and forgiven; so he put his wife away, although he already had a son by her, and engaged to

the king that he would take his second daughter, and agreed that the thirtieth day after should be the day of

marriage; and sware he would have no further conversation with her whom he had put away; but when the

thirty days were over, he was such a slave to his affections, that he no longer performed any thing he had

promised, but continued still with his former wife. This occasioned Herod to grieve openly, and made him

angry, while the king dropped one word or other against Pheroras perpetually; and many made the king's

anger an opportunity for raising calumnies against him. Nor had the king any longer a single quiet day or

hour, but occasions of one fresh quarrel or another arose among his relations, and those that were dearest to

him; for Salome was of a harsh temper, and illnatured to Mariamne's sons; nor would she suffer her own

daughter, who was the wife of Aristobulus, one of those young men, to bear a goodwill to her husband, but

persuaded her to tell her if he said any thing to her in private, and when any misunderstandings happened, as

is common, she raised a great many suspicions out of it; by which means she learned all their concerns, and

made the damsel illnatured to the young man. And in order to gratify her mother, she often said that the

young men used to mention Mariamne when they were by themselves; and that they hated their father, and

were continually threatening, that if they had once got the kingdom, they would make Herod's sons by his

other wives country schoolmasters, for that the present education which was given them, and their diligence

in learning, fitted them for such an employment. And as for the women, whenever they saw them adorned

with their mother's clothes, they threatened, that instead of their present gaudy apparel, they should be

clothed in sackcloth, and confined so closely that they should not see the light of the sun. These stories were

presently carried by Salome to the king, who was troubled to hear them, and endeavored to make up matters;

but these suspicions afflicted him, and becoming more and more uneasy, he believed every body against

every body. However, upon his rebuking his sons, and hearing the defense they made for themselves, he was

easier for a while, though a little afterwards much worse accidents came upon him.

4. For Pheroras came to Alexander, the husband of Glaphyra, who was the daughter of Archelaus, as we have

already told you, and said that he had heard from Salome that Herod has enamored on Glaphyra, and that his

passion for her was incurable. When Alexander heard that, he was all on fire, from his youth and jealousy;

and he interpreted the instances of Herod's obliging behavior to her, which were very frequent, for the worse,

which came from those suspicions he had on account of that word which fell from Pheroras; nor could he

conceal his grief at the thing, but informed him what word: Pheroras had said. Upon which Herod was in a

greater disorder than ever; and not bearing such a false calumny, which was to his shame, was much

disturbed at it; and often did he lament the wickedness of his domestics, and how good he had been to them,

and how ill requitals they had made him. So he sent for Pheroras, and reproached him, and said, "Thou vilest

of all men! art thou come to that unmeasurable and extravagant degree of ingratitude, as not only to suppose

such things of me, but to speak of them? I now indeed perceive what thy intentions are. It is not thy only aim

to reproach me, when thou usest such words to my son, but thereby to persuade him to plot against me, and

get me destroyed by poison. And who is there, if he had not a good genius at his elbow, as hath my son, but

would not bear such a suspicion of his father, but would revenge himself upon him? Dost thou suppose that

thou hast only dropped a word for him to think of, and not rather hast put a sword into his hand to slay his

father? And what dost thou mean, when thou really hatest both him and his brother, to pretend kindness to

them, only in order to raise a reproach against me, and talk of such things as no one but such an impious

wretch as thou art could either devise in their mind, or declare in their words? Begone, thou art such a plague

to thy benefactor and thy brother, and may that evil conscience of thine go along with thee; while I still

overcome my relations by kindness, and am so far from avenging myself of them, as they deserve, that I

5. Thus did the king speak. Whereupon Pheroras, who was caught in the very act of his villainy, said that "it

was Salome who was the framer of this plot, and that the words came from her." But as soon as she heard

that, for she was at hand, she cried out, like one that would be believed, that no such thing ever came out of

her mouth; that they all earnestly endeavored to make the king hate her, and to make her away, because of the

goodwill she bore to Herod, and because she was always foreseeing the dangers that were coming upon

him, and that at present there were more plots against him than usual; for while she was the only person who

persuaded her brother to put away the wife he now had, and to take the king's daughter, it was no wonder if

she were hated by him. As she said this, and often tore her hair, and often beat her breast, her countenance

made her denial to be believed; but the peverseness of her manners declared at the same time her

dissimulation in these proceedings; but Pheroras was caught between them, and had nothing plausible to offer

in his own defense, while he confessed that he had said what was charged upon him, but was not believed

when he said he had heard it from Salome; so the confusion among them was increased, and their

quarrelsome words one to another. At last the king, out of his hatred to his brother and sister, sent them both

away; and when he had commended the moderation of his son, and that he had himself told him of the report,

he went in the evening to refresh himself. After such a contest as this had fallen out among them, Salome's

reputation suffered greatly, since she was supposed to have first raised the calumny; and the king's wives

were grieved at her, as knowing she was a very illnatured woman, and would sometimes be a friend, and

sometimes an enemy, at different seasons: so they perpetually said one thing or another against her; and

6. There was one Obodas, king of Arabia, an inactive and slothful man in his nature; but Sylleus managed

most of his affairs for him. He was a shrewd man, although he was but young, and was handsome withal.

This Sylleus, upon some occasion coining to Herod, and supping with him, saw Salome, and set his heart

upon her; and understanding that she was a widow, he discoursed with her. Now because Salome was at this

time less in favor with her brother, she looked upon Sylleus with some passion, and was very earnest to be

married to him; and on the days following there appeared many, and those very great, indications of their

agreement together. Now the women carried this news to the king, and laughed at the indecency of it;

whereupon Herod inquired about it further of Pheroras, and desired him to observe them at supper, how their

behavior was one toward another; who told him, that by the signals which came from their heads and their

eyes, they both were evidently in love. After this, Sylleus the Arabian being suspected, went away, but came

again in two or three months afterwards, as it were on that very design, and spake to Herod about it, and

desired that Salome might be given him to wife; for that his affinity might not be disadvantageous to his

affairs, by a union with Arabia, the government of which country was already in effect under his power, and

more evidently would be his hereafter. Accordingly, when Herod discoursed with his sister about it, and

asked her whether she were disposed to this match, she immediately agreed to it. But when Sylleus was

desired to come over to the Jewish religion, and then he should marry her, and that it was impossible to do it

on any other terms, he could not bear that proposal, and went his way; for he said, that if he should do so, he

should be stoned by the Arabs. Then did Pheroras reproach Salome for her incontinency, as did the women

much more; and said that Sylleus had debauched her. As for that damsel which the king had betrothed to his

brother Pheroras, but he had not taken her, as I have before related, because he was enamored on his former

wife, Salome desired of Herod she might be given to her son by Costobarus; which match he was very

willing to, but was dissuaded from it by Pheroras, who pleaded that this young man would not be kind to her,

since his father had been slain by him, and that it was more just that his son, who was to be his successor in

the tetrarchy, should have her. So he begged his pardon, and persuaded him to do so. Accordingly the damsel,

upon this change of her espousals, was disposal of to this young man, the son of Pheroras, the king giving for

How Herod Took Up Alexander And Bound Him; Whom Yet Archelaus King Of Cappadocia Reconciled To

1. But still the affairs of Herod's family were no better, but perpetually more troublesome. Now this accident

happened, which arose from no decent occasion, but proceeded so far as to bring great difficulties upon him.

There were certain eunuchs which the king had, and on account of their beauty was very fond of them; and

the care of bringing him drink was intrusted to one of them; of bringing him his supper, to another; and of

putting him to bed, to the third, who also managed the principal affairs of the government; and there was one

told the king that these eunuchs were corrupted by Alexander the king's son with great sums of money. And

when they were asked whether Alexander had had criminal conversation with them, they confessed it, but

said they knew of no further mischief of his against his father; but when they were more severely tortured,

and were in the utmost extremity, and the tormentors, out of compliance with Antipater, stretched the rack to

the very utmost, they said that Alexander bare great illwill and innate hatred to his father; and that he told

them that Herod despaired to live much longer; and that, in order to cover his great age, he colored his hair

black, and endeavored to conceal what would discover how old he was; but that if he would apply himself to

him, when he should attain the kingdom, which, in spite of his father, could come to no one else, he should

quickly have the first place in that kingdom under him, for that he was now ready to take the kingdom, not

only as his birthright, but by the preparations he had made for obtaining it, because a great many of the

rulers, and a great many of his friends, were of his side, and those no ill men neither, ready both to do and to

2. When Herod heard this confession, he was all over anger and fear, some parts seeming to him reproachful,

and some made him suspicious of dangers that attended him, insomuch that on both accounts he was

provoked, and bitterly afraid lest some more heavy plot was laid against him than he should be then able to

escape from; whereupon he did not now make an open search, but sent about spies to watch such as he

suspected, for he was now overrun with suspicion and hatred against all about him; and indulging abundance

of those suspicions, in order to his preservation, he continued to suspect those that were guiltless; nor did he

set any bounds to himself, but supposing that those who staid with him had the most power to hurt him, they

were to him very frightful; and for those that did not use to come to him, it seemed enough to name them [to

make them suspected], and he thought himself safer when they were destroyed. And at last his domestics

were come to that pass, that being no way secure of escaping themselves, they fell to accusing one another,

and imagining that he who first accused another was most likely to save himself; yet when any had

overthrown others, they were hated; and they were thought to suffer justly who unjustly accused others, and

they only thereby prevented their own accusation; nay, they now executed their own private enmities by this

means, and when they were caught, they were punished in the same way. Thus these men contrived to make

use of this opportunity as an instrument and a snare against their enemies; yet when they tried it, were

themselves caught also in the same snare which they laid for others: and the king soon repented of what he

had done, because he had no clear evidence of the guilt of those whom he had slain; and yet what was still

more severe in him, he did not make use of his repentance, in order to leave off doing the like again, but in

3. And in this state of disorder were the affairs of the palace; and he had already told many of his friends

directly that they ought not to appear before him, her come into the palace; and the reason of this injunction

was, that [when they were there], he had less freedom of acting, or a greater restraint on himself on their

account; for at this time it was that he expelled Andromachus and Gamellus, men who had of old been his

friends, and been very useful to him in the affairs of his kingdom, and been of advantage to his family, by

their embassages and counsels; and had been tutors to his sons, and had in a manner the first degree of

freedom with him. He expelled Andromachus, because his son Demetrius was a companion to Alexander;

and Gamellus, because he knew that he wished him well, which arose from his having been with him in his

youth, when he was at school, and absent at Rome. These he expelled out of his palace, and was willing

enough to have done worse by them; but that he might not seem to take such liberty against men of so great

reputation, he contented himself with depriving them of their dignity, and of their power to hinder his wicked

4. Now it was Antipater who was the cause of all this; who when he knew what a mad and licentious way of

acting his father was in, and had been a great while one of his counselors, he hurried him on, and then

thought he should bring him to do somewhat to purpose, when every one that could oppose him was taken

away. When therefore Andromachus and his friends were driven away, and had no discourse nor freedom

with the king any longer, the king, in the first place, examined by torture all whom he thought to be faithful to

Alexander, Whether they knew of any of his attempts against him; but these died without having any thing to

say to that matter, which made the king more zealous [after discoveries], when he could not find out what evil

proceedings he suspected them of. As for Antipater, he was very sagacious to raise a calumny against those

that were really innocent, as if their denial was only their constancy and fidelity [to Alexander], and

thereupon provoked Herod to discover by the torture of great numbers what attempts were still concealed.

Now there was a certain person among the many that were tortured, who said that he knew that the young

man had often said, that when he was commended as a tall man in his body, and a skillful marksman, and that

in his other commendable exercises he exceeded all men, these qualifications given him by nature, though

good in themselves, were not advantageous to him, because his father was grieved at them, and envied him

for them; and that when he walked along with his father, he endeavored to depress and shorten himself, that

he might not appear too tall; and that when he shot at any thing as he was hunting, when his father was by, he

missed his mark on purpose, for he knew how ambitious his father was of being superior in such exercises.

So when the man was tormented about this saying, and had ease given his body after it, he added, that he had

his brother Aristobulus for his assistance, and contrived to lie in wait for their father, as they were hunting,

and kill him; and when they had done so to fly to Rome, and desire to have the kingdom given them. There

were also letters of the young man found, written to his brother, wherein he complained that his father did not

act justly in giving Antipater a country, whose [yearly] revenues amounted to two hundred talents. Upon

these confessions Herod presently thought he had somewhat to depend on, in his own opinion, as to his

suspicion about his sons; so he took up Alexander and bound him: yet did he still continue to be uneasy, and

was not quite satisfied of the truth of what he had heard; and when he came to recollect himself, he found that

they had only made juvenile complaints and contentions, and that it was an incredible thing, that when his

son should have slain him, he should openly go to Rome [to beg the kingdom]; so he was desirous to have

some surer mark of his son's wickedness, and was very solicitous about it, that he might not appear to have

condemned him to be put in prison too rashly; so he tortured the principal of Alexander's friends, and put not

a few of them to death, without getting any of the things out of them which he suspected. And while Herod

was very busy about this matter, and the palace was full of terror and trouble, one of the younger sort, when

he was in the utmost agony, confessed that Alexander had sent to his friends at Rome, and desired that he

might be quickly invited thither by Caesar, and that he could discover a plot against him; that Mithridates, the

king of Parthia, was joined in friendship with his father against the Romans, and that he had a poisonous

5. To these accusations Herod gave credit, and enjoyed hereby, in his miserable case, some sort of

consolation, in excuse of his rashness, as fiattering himself with finding things in so bad a condition; but as

for the poisonous potion, which he labored to find, he could find none. As for Alexander, he was very

desirous to aggravate the vast misfortunes he was under, so he pretended not to deny the accusations, but

punished the rashness of his father with a greater crime of his own; and perhaps he was willing to make his

father ashamed of his easy belief of such calumnies: he aimed especially, if he could gain belief to his story,

to plague him and his whole kingdom; for he wrote four letters, and sent them to him, that he did not need to

torture any more persons, for he had plotted against him; and that he had for his partners Pheroras and the

most faithful of his friends; and that Salome came in to him by night, and that she lay with him whether he

would or not; and that all men were come to be of one mind, to make away with him as soon as they could,

and so get clear of the continual fear they were in from him. Among these were accused Ptolemy and

Sapinnius, who were the most faithful friends to the king. And what more can be said, but that those who

before were the most intimate friends, were become wild beasts to one another, as if a certain madness had

fallen upon them, while there was no room for defense or refutation, in order to the discovery of the truth, but

all were at random doomed to destruction; so that some lamented those that were in prison, some those that

were put to death, and others lamented that they were in expectation of the same miseries; and a melancholy

solitude rendered the kingdom deformed, and quite the reverse to that happy state it was formerly in. Herod's

own life also was entirely disturbed; and because he could trust nobody, he was sorely punished by the

expectation of further misery; for he often fancied in his imagination that his son had fallen upon him, or

stood by him with a sword in his hand; and thus was his mind night and day intent upon this thing, and

revolved it over and over, no otherwise than if he were under a distraction. And this was the sad condition

6. But when Archelaus, king of Cappadocia, heard of the state that Herod was in, and being in great distress

about his daughter, and the young man [her husband], and grieving with Herod, as with a man that was his

friend, on account of so great a disturbance as he was under, he came [to Jerusalem] on purpose to compose

their differences; and when he found Herod in such a temper, he thought it wholly unseasonable to reprove

him, or to pretend that he had done any thing rashly, for that he should thereby naturally bring him to dispute

the point with him, and by still more and more apologizing for himself to be the more irritated: he went,

therefore, another way to work, in order to correct the former misfortunes, and appeared angry at the young

man, and said that Herod had been so very mild a man, that he had not acted a rash part at all. He also said he

would dissolve his daughter's marriage with Alexander, nor could in justice spare his own daughter, if she

were conscious of any thing, and did not inform Herod of it. When Archelaus appeared to be of this temper,

and otherwise than Herod expected or imagined, and, for the main, took Herod's part, and was angry on his

account, the king abated of his harshness, and took occasion from his appearing to have acted justly hitherto,

to come by degrees to put on the affection of a father, and was on both sides to be pitied; for when some

persons refuted the calumnies that were laid on the young man, he was thrown into a passion; but when

Archclaus joined in the accusation, he was dissolved into tears and sorrow after an affectionate manner.

Accordingly, he desired that he would not dissolve his son's marriage, and became not so angry as before for

his offenses. So when Archclaus had brought him to a more moderate temper, he transferred the calumnies

upon his friends; and said it must be owing to them that so young a man, and one unacquainted with malice,

was corrupted; and he supposed that there was more reason to suspect the brother than the soft. Upon which

Herod was very much displeased at Pheroras, who indeed now had no one that could make a reconciliation

between him and his brother. So when he saw that Archclaus had the greatest power with Herod, he betook

himself to him in the habit of a mourner, and like one that had all the signs upon him of an undone man.

Upon this Archclaus did not overlook the intercession he made to him, nor yet did he undertake to change the

king's disposition towards him immediately; and he said that it was better for him to come himself to the

king, and confess himself the occasion of all; that this would make the king's anger not to be extravagant

towards him, and that then he would be present to assist him. When he had persuaded him to this, he gained

his point with both of them; and the calumnies raised against the young man were, beyond all expectation,

wiped off. And Archclaus, as soon as he had made the reconciliation, went then away to Cappadocia, having

proved at this juncture of time the most acceptable person to Herod in the world; on which account he gave

him the richest presents, as tokens of his respects to him; and being on other occasions magnanimous, he

esteemed him one of his dearest friends. He also made an agreement with him that he would go to Rome,

because he had written to Caesar about these affairs; so they went together as far as Antioch, and there Herod

made a reconciliation between Archclaus and Titus, the president of Syria, who had been greatly at variance,

Concerning The Revolt Of The Trachonites; How Sylleus Accused Herod Before Caesar; And How Herod,

1. When Herod had been at Rome, and was come back again, a war arose between him and the Arabians, on

the occasion following: The inhabitants of Trachonitis, after Caesar had taken the country away from

Zenodorus, and added it to Herod, had not now power to rob, but were forced to plough the land, and to live

quietly, which was a thing they did not like; and when they did take that pains, the ground did not produce

much fruit for them. However, at the first the king would not permit them to rob, and so they abstained from

that unjust way of living upon their neighbors, which procured Herod a great reputation for his care. But

when he was sailing to Rome, it was at that time when he went to accuse his son Alexander, and to commit

Antipater to Caesar's protection, the Trachonites spread a report as if he were dead, and revolted from his

dominion, and betook themselves again to their accustomed way of robbing their neighbors; at which time

the king's commanders subdued them during his absence; but about forty of the principal robbers, being

terrified by those that had been taken, left the country, and retired into Arabia, Sylleus entertaining them,

after he had missed of marrying Salome, and gave them a place of strength, in which they dwelt. So they

overran not only Judea, but all Celesyria also, and carried off the prey, while Sylleus afforded them places of

protection and quietness during their wicked practices. But when Herod came back from Rome, he perceived

that his dominions had greatly suffered by them; and since he could not reach the robbers themselves,

because of the secure retreat they had in that country, and which the Arabian government afforded them, and

yet being very uneasy at the injuries they had done him, he went all over Trachonitis, and slew their relations;

whereupon these robbers were more angry than before, it being a law among them to be avenged on the

murderers of their relations by all possible means; so they continued to tear and rend every thing under

Herod's dominion with impunity. Then did he discourse about these robberies to Saturninus and Volumnius,

and required that they should be punished; upon which occasion they still the more confirmed themselves in

their robberies, and became more numerous, and made very great disturbances, laying waste the countries

and villages that belonged to Herod's kingdom, and killing those men whom they caught, till these unjust

proceedings came to be like a real war, for the robbers were now become about a thousand; at which Herod

was sore displeased, and required the robbers, as well as the money which he had lent Obodas, by Sylleus,

which was sixty talents, and since the time of payment was now past, he desired to have it paid him; but

Sylleus, who had laid Obodas aside, and managed all by himself, denied that the robbers were in Arabia, and

put off the payment of the money; about which there was a hearing before Saturninus and Volumnius, who

were then the presidents of Syria. (11) At last he, by their means, agreed, that within thirty days' time Herod

should be paid his money, and that each of them should deliver up the other's subjects reciprocally. Now, as

to Herod, there was not one of the other's subjects found in his kingdom, either as doing any injustice, or on

any other account, but it was proved that the Arabians had the robbers amongst them.

2. When this day appointed for payment of the money was past, without Sylleus's performing any part of his

agreement, and he was gone to Rome, Herod demanded the payment of the money, and that the robbers that

were in Arabia should be delivered up; and, by the permission of Saturninus and Volumnius, executed the

judgment himself upon those that were refractory. He took an army that he had, and let it into Arabia, and in

three days' time marched seven mansions; and when he came to the garrison wherein the robbers were, he

made an assault upon them, and took them all, and demolished the place, which was called Raepta, but did no

harm to any others. But as the Arabians came to their assistance, under Naceb their captain, there ensued a

battle, wherein a few of Herod's soldiers, and Naceb, the captain of the Arabians, and about twenty of his

soldiers, fell, while the rest betook themselves to flight. So when he had brought these to punishment, he

placed three thousand Idumeans in Trachonitis, and thereby restrained the robbers that were there. He also

sent an account to the captains that were about Phoenicia, and demonstrated that he had done nothing but

what he ought to do, in punishing the refractory Arabians, which, upon an exact inquiry, they found to be no

3. However, messengers were hasted away to Sylleus to Rome, and informed him what had been done, and,

as is usual, aggravated every thing. Now Sylleus had already insinuated himself into the knowledge of

Caesar, and was then about the palace; and as soon as he heard of these things, he changed his habit into

black, and went in, and told Caesar that Arabia was afflicted with war, and that all his kingdom was in great

confusion, upon Herod's laying it waste with his army; and he said, with tears in his eyes, that two thousand

five hundred of the principal men among the Arabians had been destroyed, and that their captain Nacebus, his

familiar friend and kinsman, was slain; and that the riches that were at Raepta were carried off; and that

Obodas was despised, whose infirm state of body rendered him unfit for war; on which account neither he,

nor the Arabian army, were present. When Sylleus said so, and added invidiously, that he would not himself

have come out of the country, unless he had believed that Caesar would have provided that they should all

have peace one with another, and that, had he been there, he would have taken care that the war should not

have been to Herod's advantage; Caesar was provoked when this was said, and asked no more than this one

question, both of Herod's friends that were there, and of his own friends, who were come from Syria,

Whether Herod had led an army thither? And when they were forced to confess so much, Caesar, without

staying to hear for what reason he did it, and how it was done, grew very angry, and wrote to Herod sharply.

The sum of his epistle was this, that whereas of old he had used him as his friend, he should now use him as

his subject. Sylleus also wrote an account of this to the Arabians, who were so elevated with it, that they

neither delivered up the robbers that had fled to them, nor paid the money that was due; they retained those

pastures also which they had hired, and kept them without paying their rent, and all this because the king of

the Jews was now in a low condition, by reason of Caesar's anger at him. Those of Trachonitis also made use

of this opportunity, and rose up against the Idumean garrison, and followed the same way of robbing with the

Arabians, who had pillaged their country, and were more rigid in their unjust proceedings, not only in order

4. Now Herod was forced to bear all this, that confidence of his being quite gone with which Caesar's favor

used to inspire him; for Caesar would not admit so much as an embassage from him to 'make an apology for

him; and when they came again, he sent them away without success. So he was cast into sadness and fear;

and Sylleus's circumstances grieved him exceedingly, who was now believed by Caesar, and was present at

Rome, nay, sometimes aspiring higher. Now it came to pass that Obodas was dead; and Aeneas, whose name

was afterward changed to Aretas, (12) took the government, for Sylleus endeavored by calumnies to get him

turned out of his principality, that he might himself take it; with which design he gave much money to the

courtiers, and promised much money to Caesar, who indeed was angry that Aretas had not sent to him first

before he took the kingdom; yet did Aeneas send an epistle and presents to Caesar, and a golden crown, of

the weight of many talents. Now that epistle accused Sylleus as having been a wicked servant, and having

killed Obodas by poison; and that while he was alive, he had governed him as he pleased; and had also

debauched the wives of the Arabians; and had borrowed money, in order to obtain the dominion for himself:

yet did not Caesar give heed to these accusations, but sent his ambassadors back, without receiving any of his

presents. But in the mean time the affairs of Judea and Arabia became worse and worse, partly because of the

anarchy they were under, and partly because, as bad as they were, nobody had power to govern them; for of

the two kings, the one was not yet confirmed in his kingdom, and so had not authority sufficient to restrain

the evildoers; and as for Herod, Caesar was immediately angry at him for having avenged himself, and so he

was compelled to bear all the injuries that were offered him. At length, when he saw no end of the mischief

which surrounded him, he resolved to send ambassadors to Rome again, to see whether his friends had

prevailed to mitigate Caesar, and to address themselves to Caesar himself; and the ambassador he sent thither

How Eurycles Falsely Accused Herod's Sons; And How Their Father Bound Them, And Wrote To Caesar

1. The disorders about Herod's family and children about this time grew much worse; for it now appeared

certain, nor was it unforeseen beforehand, that fortune threatened the greatest and most insupportable

misfortunes possible to his kingdom. Its progress and augmentation at this time arose on the occasion

following: One Eurycles, a Lacedemonian, (a person of note there, but a man of a perverse mind, and so

cunning in his ways of voluptuousness and flattery, as to indulge both, and yet seem to indulge neither of

them,) came in his travels to Herod, and made him presents, but so that he received more presents from him.

He also took such proper seasons for insinuating himself into his friendship, that he became one of the most

intimate of the king's friends. He had his lodging in Antipater's house; but he had not only access, but free

conversation, with Alexander, as pretending to him that he was in great favor with Archclaus, the king of

Cappadocia; whence he pretended much respect to Glaphyra, and in an occult manner cultivated a friendship

with them all; but always attending to what was said and done, that he might be furnished with calumnies to

please them all. In short, he behaved himself so to every body in his conversation, as to appear to be his

particular friend, and he made others believe that his being any where was for that person's advantage. So he

won upon Alexander, who was but young; and persuaded him that he might open his grievances to him with

assurance and with nobody else. So he declared his grief to him, how his father was alienated from him. He

related to him also the affairs of his mother, and of Antipater; that he had driven them from their proper

dignity, and had the power over every thing himself; that no part of this was tolerable, since his father was

already come to hate them; and he added, that he would neither admit them to his table, nor to his

conversation. Such were the complaints, as was but natural, of Alexander about the things that troubled him;

and these discourses Eurycles carried to Antipater, and told him he did not inform him of this on his own

account, but that being overcome by his kindness, the great importance of the thing obliged him to do it; and

he warned him to have a care of Alexander, for that what he said was spoken with vehemency, and that, in

consequence of what he said, he would certainly kill him with his own hand. Whereupon Antipater, thinking

him to be his friend by this advice, gave him presents upon all occasions, and at length persuaded him to

inform Herod of what he had heard. So when he related to the king Alexander's ill temper, as discovered by

the words he had heard him speak, he was easily believed by him; and he thereby brought the king to that

pass, turning him about by his words, and irritating him, till he increased his hatred to him and made him

implacable, which he showed at that very time, for he immediately gave Eurycles a present of fifty talents;

who, when he had gotten them, went to Archclaus, king of Cappadocia, and commended Alexander before

him, and told him that he had been many ways of advantage to him, in making a reconciliation between him

and his father. So he got money from him also, and went away, before his pernicious practices were found

out; but when Eurycles was returned to Lacedemon, he did not leave off doing mischief; and so, for his many

2. But as for the king of the Jews, he was not now in the temper he was in formerly towards Alexander and

Aristobulus, when he had been content with the hearing their calumnies when others told him of them; but he

was now come to that pass as to hate them himself, and to urge men to speak against them, though they did

not do it of themselves. He also observed all that was said, and put questions, and gave ear to every one that

would but speak, if they could but say any thing against them, till at length he heard that Euaratus of Cos was

a conspirator with Alexander; which thing to Herod was the most agreeable and sweetest news imaginable.

3. But still a greater misfortune came upon the young men; while the calumnies against them were

continually increased, and, as a man may say, one would think it was every one's endeavor to lay some

grievous thing to their charge, which might appear to be for the king's preservation. There were two guards of

Herod's body, who were in great esteem for their strength and tallness, Jucundus and Tyrannus; these men

had been cast off by Herod, who was displeased at them; these now used to ride along with Alexander, and

for their skill in their exercises were in great esteem with him, and had some gold and other gifts bestowed on

them. Now the king having an immediate suspicion of those men, had them tortured, who endured the torture

courageously for a long time; but at last confessed that Alexander would have persuaded them to kill Herod,

when he was in pursuit of the wild beasts, that it might be said he fell from his horse, and was run through

with his own spear, for that he had once such a misfortune formerly. They also showed where there was

money hidden in the stable under ground; and these convicted the king's chief hunter, that he had given the

young men the royal hunting spears and weapons to Alexander's dependents, at Alexander's command.

4. After these, the commander of the garrison of Alexandrium was caught and tortured; for he was accused to

have promised to receive the young men into his fortress, and to supply them with that money of the king's

which was laid up in that fortress, yet did not he acknowledge any thing of it himself; but his son came ill,

and said it was so, and delivered up the writing, which, so far as could be guessed, was in Alexander's hand.

Its contents were these: "When we have finished, by God's help, all that we have proposed to do, we will

come to you; but do your endeavors, as you have promised, to receive us into your fortress." After this

writing was produced, Herod had no doubt about the treacherous designs of his sons against him. But

Alexander said that Diophantus the scribe had imitated his hand, and that the paper was maliciously drawn up

by Antipater; for Diophantus appeared to be very cunning in such practices; and as he was afterward

5. So the king produced those that had been tortured before the multitude at Jericho, in order to have them

accuse the young men, which accusers many of the people stoned to death; and when they were going to kill

Alexander and Aristobulus likewise, the king would not permit them to do so, but restrained the multitude, by

the means of Ptolemy and Pheroras. However, the young men were put under a guard, and kept in custody,

that nobody might come at them; and all that they did or said was watched, and the reproach and fear they

were in was little or nothing different from those of condemned criminals: and one of them, who was

Aristobulus, was so deeply affected, that he brought Salome, who was his aunt, and his motherinlaw, to

lament with him for his calamities, and to hate him who had suffered things to come to that pass; when he

said to her, "Art thou not in danger of destruction also, while the report goes that thou hadst disclosed

beforehand all our affairs to Syllcus, when thou wast in hopes of being married to him?" But she immediately

carried these words to her brother. Upon this he was out of patience, and gave command to bind him; and

enjoined them both, now they were kept separate one from the other, to write down the ill things they had

done against their father, and bring the writings to him, So when this was enjoined them, they wrote this, that

they had laid no treacherous designs, nor made any preparations against their father, but that they had

intended to fly away; and that by the distress they were in, their lives being now uncertain and tedious to

6. About this time there came an ambassador out of Cappadocia from Archelaus, whose name was Melas; he

was one of the principal rulers under him. So Herod, being desirous to show Archelaus's illwill to him,

called for Alexander, as he was in his bonds, and asked him again concerning his fight, whether and how they

had resolved to retire Alexander replied, To Archclaus, who had promised to send them away to Rome; but

that they had no wicked nor mischievous designs against their father, and that nothing of that nature which

their adversaries had charged upon them was true; and that their desire was, that he might have examined

Tyrannus and Jucundus more strictly, but that they had been suddenly slain by the means of Antipater, who

7. When this was said, Herod commanded that both Alexander and Melas should be carried to Glaphyra,

Archelaus's daughter, and that she should be asked, whether she did not know somewhat of Alexander's

treacherous designs against Herod? Now as soon as they were come to her, and she saw Alexander in bonds,

she beat her head, and in a great consternation gave a deep and moving groan. The young man also fell into

tears. This was so miserable a spectacle to those present, that, for a great while, they were not able to say or

to do any thing; but at length Ptolemy, who was ordered to bring Alexander, bid him say whether his wife

was conscious of his actions. He replied, "How is it possible that she, whom I love better than my own soul,

and by whom I have had children, should not know what I do?" Upon which she cried out that she knew of

no wicked designs of his; but that yet, if her accusing herself falsely would tend to his preservation, she

would confess it all. Alexander replied, "There is no such wickedness as those (who ought the least of all so

to do) suspect, which either I have imagined, or thou knowest of, but this only, that we had resolved to retire

to Archelaus, and from thence to Rome." Which she also confessed. Upon which Herod, supposing that

Archelaus's illwill to him was fully proved, sent a letter by Olympus and Volumnius; and bid them, as they

sailed by, to touch at Eleusa of Cilicia, and give Archelaus the letter. And that when they had expostulated

with him, that he had a hand in his son's treacherous design against him, they should from thence sail to

Rome; and that, in case they found Nicolaus had gained any ground, and that Caesar was no longer

displeased at him, he should give him his letters, and the proofs which he had ready to show against the

young men. As to Archelaus, he made his defense for himself, that he had promised to receive the young

men, because it was both for their own and their father's advantage so to do, lest some too severe procedure

should be gone upon in that anger and disorder they were in on occasion of the present suspicions; but that

still he had not promised to send them to Caesar; and that he had not promised any thing else to the young

8. When these ambassadors were come to Rome, they had a fit opportunity of delivering their letters to

Caesar, because they found him reconciled to Herod; for the circumstances of Nicolaus's embassage had been

as follows: As soon as he was come to Rome, and was about the court, he did not first of all set about what he

was come for only, but he thought fit also to accuse Sylleus. Now the Arabians, even before he came to talk

with them, were quarrelling one with another; and some of them left Sylleus's party, and joining themselves

to Nicolaus, informed him of all the wicked things that had been done; and produced to him evident

demonstrations of the slaughter of a great number of Obodas's friends by Sylleus; for when these men left

Sylleus, they had carried off with them those letters whereby they could convict him. When Nicolaus saw

such an opportunity afforded him, he made use of it, in order to gain his own point afterward, and endeavored

immediately to make a reconciliation between Caesar and Herod; for he was fully satisfied, that if he should

desire to make a defense for Herod directly, he should not be allowed that liberty; but that if he desired to

accuse Sylleus, there would an occasion present itself of speaking on Herod's behalf. So when the cause was

ready for a hearing, and the day was appointed, Nicolaus, while Aretas's ambassadors were present, accused

Sylleus, and said that he imputed to him the destruction of the king [Obodas], and of many others of the

Arabians; that he had borrowed money for no good design; and he proved that he had been guilty of adultery,

not only with the Arabian, but Reinan women also. And. he added, that above all the rest he had alienated

Caesar from Herod, and that all that he had said about the actions of Herod were falsities. When Nicolaus was

come to this topic, Caesar stopped him from going on, and desired him only to speak to this affair of Herod,

and to show that he had not led an army into Arabia, nor slain two thousand five hundred men there, nor

taken prisoners, nor pillaged the country. To which Nicolaus made this answer: "I shall principally

demonstrate, that either nothing at all, or but a very little, of those imputations are true, of which thou hast

been informed; for had they been true, thou mightest justly have been still more angry at Herod." At this

strange assertion Caesar was very attentive; and Nicolaus said that there was a debt due to Herod of five

hundred talents, and a bond, wherein it was written, that if the time appointed be lapsed, it should be lawful to

make a seizure out of any part of his country. "As for the pretended army," he said, "it was no army, but a

party sent out to require the just payment of the money; that this was not sent immediately, nor so soon as the

bond allowed, but that Sylleus had frequently come before Saturninus and Volumnius, the presidents of

Syria; and that at last he had sworn at Berytus, by thy fortune, (13) that he would certainly pay the money

within thirty days, and deliver up the fugitives that were under his dominion. And that when Sylleus had

performed nothing of this, Herod came again before the presidents; and upon their permission to make a

seizure for his money, he, with difficulty, went out of his country with a party of soldiers for that purpose.

And this is all the war which these men so tragically describe; and this is the affair of the expedition into

Arabia. And how can this be called a war, when thy presidents permitted it, the covenants allowed it, and it

was not executed till thy name, O Caesar, as well as that of the other gods, had been profaned? And now I

must speak in order about the captives. There were robbers that dwelt in Trachonitis; at first their number was

no more than forty, but they became more afterwards, and they escaped the punishment Herod would have

inflicted on them, by making Arabia their refuge. Sylleus received them, and supported them with food, that

they might be mischievous to all mankind, and gave them a country to inhabit, and himself received the gains

they made by robbery; yet did he promise that he would deliver up these men, and that by the same oaths and

same time that he sware and fixed for payment of his debt: nor can he by any means show that any other

persons have at this time been taken out of Arabia besides these, and indeed not all these neither, but only so

many as could not conceal themselves. And thus does the calumny of the captives, which hath been so

odiously represented, appear to be no better than a fiction and a lie, made on purpose to provoke thy

indignation; for I venture to affirm that when the forces of the Arabians came upon us, and one or two of

Herod's party fell, he then only defended himself, and there fell Nacebus their general, and in all about

twentyfive others, and no more; whence Sylleus, by multiplying every single soldier to a hundred, he

9. This provoked Caesar more than ever. So he turned to Sylleus full of rage, and asked him how many of the

Arabians were slain. Hereupon he hesitated, and said he had been imposed upon. The covenants also were

read about the money he had borrowed, and the letters of the presidents of Syria, and the complaints of the

several cities, so many as had been injured by the robbers. The conclusion was this, that Sylleus was

condemned to die, and that Caesar was reconciled to Herod, and owned his repentance for what severe things

he had written to him, occasioned by calumny, insomuch that he told Sylleus, that he had compelled him, by

his lying account of things, to be guilty of ingratitude against a man that was his friend. At the last all came to

this, Sylleus was sent away to answer Herod's suit, and to repay the debt that he owed, and after that to be

punished [with death]. But still Caesar was offended with Aretas, that he had taken upon himself the

government, without his consent first obtained, for he had determined to bestow Arabia upon Herod; but that

the letters he had sent hindered him from so doing; for Olympus and Volumnius, perceiving that Caesar was

now become favorable to Herod, thought fit immediately to deliver him the letters they were commanded by

Herod to give him concerning his sons. When Caesar had read them, he thought it would not be proper to add

another government to him, now he was old, and in an ill state with relation to his sons, so he admitted

Aretas's ambassadors; and after he had just reproved him for his rashness, in not tarrying till he received the

kingdom from him, he accepted of his presents, and confirmed him in his government.

Judges At Berytus ; And What Tero Suffered For Using A Boundless And Military Liberty Of Speech.

1. So Caesar was now reconciled to Herod, and wrote thus to him: That he was grieved for him on account of

his sons; and that in case they had been guilty of any profane and insolent crimes against him, it would

behoove him to punish them as parricides, for which he gave him power accordingly; but if they had only

contrived to fly away, he would have him give them an admonition, and not proceed to extremity with them.

He also advised him to get an assembly together, and to appoint some place near Berytus, (14) which is a city

belonging to the Romans, and to take the presidents of Syria, and Archelaus king of Cappadocia, and as many

more as he thought to be illustrious for their friendship to him, and the dignities they were in, and determine

what should be done by their approbation. These were the directions that Caesar gave him. Accordingly

Herod, when the letter was brought to him, was immediately very glad of Caesar's reconciliation to him, and

very glad also that he had a complete authority given him over his sons. And it strangely came about, that

whereas before, in his adversity, though he had indeed showed himself severe, yet had he not been very rash

nor hasty in procuring the destruction of his sons; he now, in his prosperity, took advantage of this change for

the better, and the freedom he now had, to exercise his hatred against them after an unheard of manner; he

therefore sent and called as many as he thought fit to this assembly, excepting Archclaus; for as for him, he

either hated him, so that he would not invite him, or he thought he would be an obstacle to his designs.

2. When the presidents, and the rest that belonged to the cities, were come to Berytus, he kept his sons in a

certain village belonging to Sidon, called Platana, but near to this city, that if they were called, he might

produce them, for he did not think fit to bring them before the assembly: and when there were one hundred

and fifty assessors present, Herod came by himself alone, and accused his sons, and that in such a way as if it

were not a melancholy accusation, and not made but out of necessity, and upon the misfortunes he was under;

indeed, in such a way as was very indecent for a father to accuse his sons, for he was very vehement and

disordered when he came to the demonstration of the crime they were accused of, and gave the greatest signs

of passion and barbarity: nor would he suffer the assessors to consider of the weight of the evidence, but

asserted them to be true by his own authority, after a manner most indecent in a father against his sons, and

read himself what they themselves had written, wherein there was no confession of any plots or contrivances

against him, but only how they had contrived to fly away, and containing withal certain reproaches against

him, on account of the illwill he bare them; and when he came to those reproaches, he cried out most of all,

and exaggerated what they said, as if they had confessed the design against him, and took his oath that he had

rather lose his life than hear such reproachful words. At last he said that he had sufficient authority, both by

nature and by Caesar's grant to him, [to do what he thought fit]. He also added an allegation of a law of their

country, which enjoined this: That if parents laid their hands on the head of him that was accused, the

standers by were obliged to cast stones at him, and thereby to slay him; which though he were ready to do in

his own country and kingdom, yet did he wait for their determination; and yet they came thither not so much

as judges, to condemn them for such manifest designs against him, whereby he had almost perished by his

sons' means, but as persons that had an opportunity of showing their detestation of such practices, and

declaring how unworthy a thing it must be in any, even the most remote, to pass over such treacherous

3. When the king had said this, and the young men had not been produced to make any defense for

themselves, the assessors perceived there was no room for equity and reconciliation, so they confirmed his

authority. And in the first place, Saturninus, a person that had been consul, and one of great dignity,

pronounced his sentence, but with great moderation and trouble; and said that he condemned Herod's sons,

but did not think they should be put to death. He had sons of his own, and to put one's son to death is a

greater misfortune than any other that could befall him by their means. After him Saturninus's sons, for he

had three sons that followed him, and were his legates, pronounced the same sentence with their father. On

the contrary, Volumnius's sentence was to inflict death on such as had been so impiously undutiful to their

father; and the greatest part of the rest said the same, insomuch that the conclusion seemed to be, that the

young men were condemned to die. Immediately after this Herod came away from thence, and took his sons

to Tyre, where Nicolaus met him in his voyage from Rome; of whom he inquired, after he had related to him

what had passed at Berytus, what his sentiments were about his sons, and what his friends at Rome thought of

that matter. His answer was, "That what they had determined to do to thee was impious, and that thou

oughtest to keep them in prison; and if thou thinkest any thing further necessary, thou mayst indeed so punish

them, that thou mayst not appear to indulge thy anger more than to govern thyself by judgment; but if thou

inclinest to the milder side, thou mayst absolve them, lest perhaps thy misfortunes be rendered incurable; and

this is the opinion of the greatest part of thy friends at Rome also." Whereupon Herod was silent, and in great

4. Now as they came to Cesarea, every body was there talking of Herod's sons, and the kingdom was in

suspense, and the people in great expectation of what would become of them; for a terrible fear seized upon

all men, lest the ancient disorders of the family should come to a sad conclusion, and they were in great

trouble about their sufferings; nor was it without danger to say any rash thing about this matter, nor even to

hear another saying it, but men's pity was forced to be shut up in themselves, which rendered the excess of

their sorrow very irksome, but very silent yet was there an old soldier of Herod's, whose name was Tero, who

had a son of the same age with Alexander, and his friend, who was so very free as openly to speak out what

others silently thought about that matter; and was forced to cry out often among the multitude, and said, in

the most unguarded manner, that truth was perished, and justice taken away from men, while lies and illwill

prevailed, and brought such a mist before public affairs, that the offenders were not able to see the greatest

mischiefs that can befall men. And as he was so bold, he seemed not to have kept himself out of danger, by

speaking so freely; but the reasonableness of what he said moved men to regard him as having behaved

himself with great manhood, and this at a proper time also, for which reason every one heard what he said

with pleasure; and although they first took care of their own safety by keeping silent themselves, yet did they

kindly receive the great freedom he took; for the expectation they were in of so great an affliction, put a force

5. This man had thrust himself into the king's presence with the greatest freedom, and desired to speak with

him by himself alone, which the king permitted him to do, where he said this: "Since I am not able, O king, to

bear up under so great a concern as I am under, I have preferred the use of this bold liberty that I now take,

which may be for thy advantage, if thou mind to get any profit by it, before my own safety. Whither is thy

understanding gone, and left thy soul empty? Whither is that extraordinary sagacity of thine gone whereby

thou hast performed so many and such gloriousactions? Whence comes this solitude, and desertion of thy

friends and relations? Of which I cannot but determine that they are neither thy friends nor relations, while

they overlook such horrid wickedness in thy once happy kingdom. Dost not thou perceive what is doing?

Wilt thou slay these two young men, born of thy queen, who are accomplished with every virtue in the

highest degree, and leave thyself destitute in thy old age, but exposed to one son, who hath very ill managed

the hopes thou hast given him,' and to relations, whose death thou hast so often resolved on thyself? Dost not

thou take notice, that the very silence of the multitude at once sees the crime, and abhors the fact? The whole

army and the officers have commiseration on the poor unhappy youths, and hatred to those that are the actors

in this matter." These words the king heard, and for some time with good temper. But what can one say?

When Tero plainly touched upon the bad behavior and perfidiousness of his domestics, he was moved at it;

but Tero went on further, and by degrees used an unbounded military freedom of speech, nor was he so well

disciplined as to accommodate himself to the time. So Herod was greatly disturbed, and seeming to be rather

reproached by this speech, than to be hearing what was for his advantage, while he learned thereby that both

the soldiers abhorred the thing he was about, and the officers had indignation at it, he gave order that all

6. When this was over, one Trypho, who was the king's barber, took the opportunity, and came and told the

king, that Tero would often have persuaded him, when he trimmed him with a razor, to cut his throat, for that

by this means he should be among the chief of Alexander's friends, and receive great rewards from him.

When he had said this, the king gave order that Tero, and his son, and the barber should be tortured, which

was done accordingly; but while Tero bore up himself, his son seeing his father already in a sad case, and had

no hope of deliverance, and perceiving what would be the consequence of his terrible sufferings, said, that if

the king would free him and his father from these torments for what he should say, he would tell the truth.

And when the king had given his word to do so, he said that there was an agreement made, that Tero should

lay violent hands on the king, because it was easy for him to come when he was alone; and that if, when he

had done the thing, he should suffer death for it, as was not unlikely, it would be an act of generosity done in

favor of Alexander. This was what Tero's son said, and thereby freed his father from the distress he was in;

but uncertain it is whether he had been thus forced to speak what was true, or whether it were a contrivance

of his, in order to procure his own and his father's deliverance from their miseries.

7. As for Herod, if he had before any doubt about the slaughter of his sons, there was now no longer any

room left in his soul for it; but he had banished away whatsoever might afford him the least suggestion of

reasoning better about this matter, so he already made haste to bring his purpose to a conclusion. He also

brought out three hundred of the officers that were under an accusation, as also Tero and his son, and the

barber that accused them before an assembly, and brought an accusation against them all; whom the

multitude stoned with whatsoever came to hand, and thereby slew them. Alexander also and Aristobulus were

brought to Sebaste, by their father's command, and there strangled; but their dead bodies were in the night

time carried to Alexandraum, where their uncle by the mother's side, and the greatest part of their ancestors,

8. (15) And now perhaps it may not seem unreasonable to some, that such an inveterate hatred might increase

so much [on both sides], as to proceed further, and overcome nature; but it may justly deserve consideration,

whether it be to be laid to the charge of the young men, that they gave such an occasion to their father's anger,

and led him to do what he did, and by going on long in the same way put things past remedy, and brought

him to use them so unmercifully; or whether it be to be laid to the father's charge, that he was so

hardhearted, and so very tender in the desire of government, and of other things that would tend to his glory,

that tae would take no one into a partnership with him, that so whatsoever he would have done himself might

continue immovable; or, indeed, whether fortune have not greater power than all prudent reasonings; whence

we are persuaded that human actions are thereby determined beforehand by an inevitable necessity, and we

call her Fate, because there is nothing which is not done by her; wherefore I suppose it will be sufficient to

compare this notion with that other, which attribute somewhat to ourselves, and renders men not

unaccountable for the different conducts of their lives, which notion is no other than the philosophical

determination of our ancient law. Accordingly, of the two other causes of this sad event, any body may lay

the blame on the young men, who acted by youthful vanity, and pride of their royal birth, that they should

bear to hear the calumnies that were raised against their father, while certainly they were not equitable judges

of the actions of his life, but illnatured in suspecting, and intemperate in speaking of it, and on both accounts

easily caught by those that observed them, and revealed them to gain favor; yet cannot their father be thought

worthy excuse, as to that horrid impiety which he was guilty of about them, while he ventured, without any

certain evidence of their treacherous designs against him, and without any proofs that they had made

preparations for such attempt, to kill his own sons, who were of very comely bodies, and the great darlings of

other men, and no way deficient in their conduct, whether it were in hunting, or in warlike exercises, or in

speaking upon occasional topics of discourse; for in all these they were skillful, and especially Alexander,

who was the eldest; for certainly it had been sufficient, even though he had condemned them, to have kept

them alive in bonds, or to let them live at a distance from his dominions in banishment, while he was

surrounded by the Roman forces, which were a strong security to him, whose help would prevent his

suffering any thing by a sudden onset, or by open force; but for him to kill them on the sudden, in order to

gratify a passion that governed him, was a demonstration of insufferable impiety. He also was guilty of so

great a crime in his older age; nor will the delays that he made, and the length of time in which the thing was

done, plead at all for his excuse; for when a man is on a sudden amazed, and in commotion of mind, and then

commits a wicked action, although this be a heavy crime, yet is it a thing that frequently happens; but to do it

upon deliberation, and after frequent attempts, and as frequent puttingsoff, to undertake it at last, and

accomplish it, was the action of a murderous mind, and such as was not easily moved from that which is evil.

And this temper he showed in what he did afterward, when he did not spare those that seemed to be the best

beloved of his friends that were left, wherein, though the justice of the punishment caused those that perished

to be the less pitied, yet was the barbarity of the man here equal, in that he did not abstain from their

slaughter also. But of those persons we shall have occasion to discourse more hereafter.

How Antipater Was Hated By All The Nation [Of The Jews] For The Slaughter Of His Brethren; And How,

For That Reason He Got Into Peculiar Favor With His Friends At Rome, By Giving Them Many Presents; As

He Did Also With Saturninus, The President Of Syria And The Governors Who Were Under Him; And

1. When Antipater had thus taken off his brethren, and had brought his father into the highest degree of

impiety, till he was haunted with furies for what he had done, his hopes did not succeed to his mind, as to the

rest of his life; for although he was delivered from the fear of his brethren being his rivals as to the

government, yet did he find it a very hard thing, and almost impracticable, to come at the kingdom, because

the hatred of the nation against him on that account was become very great; and besides this very

disagreeable circumstance, the affair of the soldiery grieved him still more, who were alienated from him,

from which yet these kings derived all the safety which they had, whenever they found the nation desirous of

innovation: and all this danger was drawn upon him by his destruction of his brethren. However, he governed

the nation jointly with his father, being indeed no other than a king already; and he was for that very reason

trusted, and the more firmly depended on, for the which he ought himself to have been put to death, as

appearing to have betrayed his brethren out of his concern for the preservation of Herod, and not rather out of

his illwill to them, and, before them, to his father himself: and this was the accursed state he was in. Now all

Antipater's contrivances tended to make his way to take off Herod, that he might have nobody to accuse him

in the vile practices he was devising: and that Herod might have no refuge, nor any to afford him their

assistance, since they must thereby have Antipater for their open enemy; insomuch that the very plots he had

laid against his brethren were occasioned by the hatred he bore his father. But at this time he was more than

ever set upon the execution of his attempts against Herod, because if he were once dead, the government

would now be firmly secured to him; but if he were suffered to live any longer, he should be in danger, upon

a discovery of that wickedness of which he had been the contriver, and his father would of necessity then

become his enemy. And on this account it was that he became very bountiful to his father's friends, and

bestowed great sums on several of them, in order to surprise men with his good deeds, and take off their

hatred against him. And he sent great presents to his friends at Rome particularly, to gain their goodwill;

and above all to Saturninus, the president of Syria. He also hoped to gain the favor of Saturninus's brother

with the large presents he bestowed on him; as also he used the same art to [Salome] the king's sister, who

had married one of Herod's chief friends. And when he counterfeited friendship to those with whom he

conversed, he was very subtle in gaining their belief, and very cunning to hide his hatred against any that he

really did hate. But he could not impose upon his aunt, who understood him of a long time, and was a woman

not easily to be deluded, especially while she had already used all possible caution in preventing his

pernicious designs. Although Antipeter's uncle by the mother's side was married to her daughter, and this by

his own connivance and management, while she had before been married to Aristobulus, and while Salome's

other daughter by that husband was married to the son of Calleas; yet that marriage was no obstacle to her,

who knew how wicked he was, in her discovering his designs, as her former kindred to him could not prevent

her hatred of him. Now Herod had compelled Salome, while she was in love with Sylleus the Arabian, and

had taken a fondness for him, to marry Alexas; which match was by her submitted to at the instance of Julia,

who persuaded Salome not to refuse it, lest she should herself be their open enemy, since Herod had sworn

that he would never be friends with Salome, if she would not accept of Alexas for her husband; so she

submitted to Julia as being Caesar's wife; and besides that, she advised her to nothing but what was very

much for her own advantage. At this time also it was that Herod sent back king Archelaus's daughter, who

had been Alexander's wife, to her father, returning the portion he had with her out of his own estate, that there

2. Now Herod brought up his sons' children with great care; for Alexander had two sons by Glaphyra; and

Aristobulus had three sons by Bernice, Salome's daughter, and two daughters; and as his friends were once

with him, he presented the children before them; and deploring the hard fortune of his own sons, he prayed

that no such ill fortune would befall these who were their children, but that they might improve in virtue, and

obtain what they justly deserved, and might make him amends for his care of their education. He also caused

them to be betrothed against they should come to the proper age of marriage; the elder of Alexander's sons to

Pheroras's daughter, and Antipater's daughter to Aristobulus's eldest son. He also allotted one of Aristobulus's

daughters to Antipater's son, and Aristobulus's other daughter to Herod, a son of his own, who was born to

him by the high priest's daughter; for it is the ancient practice among us to have many wives at the same time.

Now the king made these espousals for the children, out of commiseration of them now they were fatherless,

as endeavoring to render Antipater kind to them by these intermarriages. But Antipater did not fail to bear the

same temper of mind to his brothers' children which he had borne to his brothers themselves; and his father's

concern about them provoked his indignation against them upon this supposal, that they would become

greater than ever his brothers had been; while Archclaus, a king, would support his daughter's sons, and

Pheroras, a tetrarch, would accept of one of the daughters as a wife to his son. What provoked him also was

this, that all the multitude would so commiserate these fatherless children, and so hate him [for making them

fatherless], that all would come out, since they were no strangers to his vile disposition towards his brethren.

He contrived, therefore, to overturn his father's settlements, as thinking it a terrible thing that they should be

so related to him, and be so powerful withal. So Herod yielded to him, and changed his resolution at his

entreaty; and the determination now was, that Antipater himself should marry Aristobulus's daughter, and

Antipater's son should marry Pheroras's daughter. So the espousals for the marriages were changed after this

3. Now Herod the king had at this time nine wives; one of them Antipater's mother, and another the high

priest's daughter, by whom he had a son of his own name. He had also one who was his brother's daughter,

and another his sister's daughter; which two had no children. One of his wives also was of the Samaritan

nation, whose sons were Antipas and Archelaus, and whose daughter was Olympias; which daughter was

afterward married to Joseph, the king's brother's son; but Archelaus and Antipas were brought up with a

certain private man at Rome. Herod had also to wife Cleopatra of Jerusalem, and by her he had his sons

Herod and Philip; which last was also brought up at Rome. Pallas also was one of his wives, which bare him

his son Phasaelus. And besides these, he had for his wives Phedra and E1pis, by whom he had his daughters

Roxana and Salome. As for his elder daughters by the same mother with Alexander and Aristobulus, and

whom Pheroras neglected to marry, he gave the one in marriage to Antipater, the king's sister's son, and the

Concerning Zamaris, The Babylonian Jew; Concerning The Plots Laid By Antipater Against His Father; And

1. And now it was that Herod, being desirous of securing himself on the side of the Trachonites, resolved to

build a village as large as a city for the Jews, in the middle of that country, which might make his own

country difficult to be assaulted, and whence he might be at hand to make sallies upon them, and do them a

mischief. Accordingly, when he understood that there was a man that was a Jew come out of Babylon, with

five hundred horsemen, all of whom could shoot their arrows as they rode on hordeback, and, with a

hundred of his relations, had passed over Euphrates, and now abode at Antioch by Daphne of Syria, where

Saturninus, who was then president, had given them a place for habitation, called Valatha, he sent for this

man, with the multitude that followed him, and promised to give him land in the toparchy called Batanea,

which country is bounded with Trachonitis, as desirous to make that his habitation a guard to himself. He also

engaged to let him hold the country free from tribute, and that they should dwell entirely without paying such

2. The Babylonian was reduced by these offers to come hither; so he took possession of the land, and built in

it fortresses and a village, and named it Bathyra. Whereby this man became a safeguard to the inhabitants

against the Trachonites, and preserved those Jews who came out of Babylon, to offer their sacrifices at

Jerusalem, from being hurt by the Trachonite robbers; so that a great number came to him from all those parts

where the ancient Jewish laws were observed, and the country became full of people, by reason of their

universal freedom from taxes. This continued during the life of Herod; but when Philip, who was [tetrarch]

after him, took the government, he made them pay some small taxes, and that for a little while only; and

Agrippa the Great, and his son of the same name, although they harassed them greatly, yet would they not

take their liberty away. From whom, when the Romans have now taken the government into their own hands,

they still gave them the privilege of their freedom, but oppress them entirely with the imposition of taxes. Of

3. At length Zamaris the Babylonian, to whom Herod had given that country for a possession, died, having

lived virtuously, and left children of a good character behind him; one of whom was Jacim, who was famous

for his valor, and taught his Babylonians how to ride their horses; and a troop of them were guards to the

forementioned kings. And when Jacim was dead in his old age, he left a son, whose name was Philip, one of

great strength in his hands, and in other respects also more eminent for his valor than any of his

contemporaries; on which account there was a confidence and firm friendship between him and king Agrippa.

He had also an army which he maintained as great as that of a king, which he exercised and led wheresoever

4. When the affairs of Herod were in the condition I have described, all the public affairs depended upon

Antipater; and his power was such, that he could do good turns to as many as he pleased, and this by his

father's concession, in hopes of his goodwill and fidelity to him; and this till he ventured to use his power

still further, because his wicked designs were concealed from his father, and he made him believe every thing

he said. He was also formidable to all, not so much on account of the power and authority he had, as for the

shrewdness of his vile attempts beforehand; but he who principally cultivated a friendship with him was

Pheroras, who received the like marks of his friendship; while Antipater had cunningly encompassed him

about by a company of women, whom he placed as guards about him; for Pheroras was greatly enslaved to

his wife, and to her mother, and to her sister; and this notwithstanding the hatred he bare them for the

indignities they had offered to his virgin daughters. Yet did he bear them, and nothing was to he done without

the women, who had got this man into their circle, and continued still to assist each other in all things,

insomuch that Antipater was entirely addicted to them, both by himself and by his mother; for these four

women, (3) said all one and the same thing; but the opinions of Pheroras and Antipater were different in some

points of no consequence. But the king's sister [Salome] was their antagonist, who for a good while had

looked about all their affairs, and was apprized that this their friendship was made in order to do Herod some

mischief, and was disposed to inform the king of it. And since these people knew that their friendship was

very disagreeable to Herod, as tending to do him a mischief, they contrived that their meetings should not be

discovered; so they pretended to hate one another, and to abuse one another when time served, and especially

when Herod was present, or when any one was there that would tell him: but still their intimacy was firmer

than ever, when they were private. And this was the course they took. But they could not conceal from

Salome neither their first contrivance, when they set about these their intentions, nor when they had made

some progress in them; but she searched out every thing; and, aggravating the relations to her brother,

declared to him, as well their secret assemblies and compotations, as their counsels taken in a clandestine

manner, which if they were not in order to destroy him, they might well enough have been open and public.

But to appearance they are at variance, and speak about one another as if they intended one another a

mischief, but agree so well together when they are out of the sight of the multitude; for when they are alone

by themselves, they act in concert, and profess that they will never leave off their friendship, but will fight

against those from whom they conceal their designs. And thus did she search out these things, and get a

perfect knowledge of them, and then told her brother of them, who understood also of himself a great deal of

what she said, but still durst not depend upon it, because of the suspicions he had of his sister's calumnies.

For there was a certain sect of men that were Jews, who valued themselves highly upon the exact skill they

had in the law of their fathers, and made men believe they were highly favored by God, by whom this set of

women were inveigled. These are those that are called the sect of the Pharisees, who were in a capacity of

greatly opposing kings. A cunning sect they were, and soon elevated to a pitch of open fighting and doing

mischief. Accordingly, when all the people of the Jews gave assurance of their goodwill to Caesar, and to

the king's government, these very men did not swear, being above six thousand; and when the king imposed a

fine upon them, Pheroras's wife paid their fine for them. In order to requite which kindness of hers, since they

were believed to have the foreknowledge of things to come by Divine inspiration, they foretold how God had

decreed that Herod's government should cease, and his posterity should be deprived of it; but that the

kingdom should come to her and Pheroras, and to their children. These predictions were not concealed from

Salome, but were told the king; as also how they had perverted some persons about the palace itself; so the

king slew such of the Pharisees as were principally accused, and Bagoas the eunuch, and one Carus, who

exceeded all men of that time in comeliness, and one that was his catamite. He slew also all those of his own

family who had consented to what the Pharisees foretold; and for Bagoas, he had been puffed up by them, as

though he should be named the father and the benefactor of him who, by the prediction, was foretold to be

their appointed king; for that this king would have all things in his power, and would enable Bagoas to marry,

Concerning The Enmity Between Herod And Pheroras; How Herod Sent Antipater To Caesar; And Of The

1. When Herod had punished those Pharisees who had been convicted of the foregoing crimes, he gathered an

assembly together of his friends, and accused Pheroras's wife; and ascribing the abuses of the virgins to the

impudence of that woman, brought an accusation against her for the dishonor she had brought upon them:

that she had studiously introduced a quarrel between him and his brother, and, by her ill temper, had brought

them into a state of war, both by her words and actions; that the fines which he had laid had not been paid,

and the offenders had escaped punishment by her means; and that nothing which had of late been done had

been done without her; "for which reason Pheroras would do well, if he would of his own accord, and by his

own command, and not at my entreaty, or as following my opinion, put this his wife away, as one that will

still be the occasion of war between thee and me. And now, Pheroras, if thou valuest thy relation to me, put

this wife of thine away; for by this means thou wilt continue to be a brother to me, and wilt abide in thy love

to me." Then said Pheroras, (although he was pressed hard by the former words,) that as he would not do so

unjust a thing as to renounce his brotherly relation to him, so would he not leave off his affection for his wife;

that he would rather choose to die than to live, and be deprived of a wife that was so dear unto him. Hereupon

Herod put off his anger against Pheroras on these accounts, although he himself thereby underwent a very

uneasy punishment. However, he forbade Antipater and his mother to have any conversation with Pheroras,

and bid them to take care to avoid the assemblies of the women; which they promised to do, but still got

together when occasion served, and both Ptieroras and Antipater had their own merry meetings. The report

went also, that Antipater had criminal conversation with Pheroras's wife, and that they were brought together

2. But Antipater had now a suspicion of his father, and was afraid that the effects of his hatred to him might

increase; so he wrote to his friends at Rome, and bid them to send to Herod, that he would immediately send

Antipater to Caesar; which when it was done, Herod sent Antipater thither, and sent most noble presents

along with him; as also his testament, wherein Antipater was appointed to be his successor; and that if

Antipater should die first, his son [Herod Philip] by the high priest's daughter should succeed. And, together

with Antipater, there went to Rome Sylleus the Arabian, although he had done nothing of all that Caesar had

enjoined him. Antipater also accused him of the same crimes of which he had been formerly accused by

Herod. Sylleus was also accused by Aretas, that without his consent he had slain many of the chief of the

Arabians at Petra; and particularly Soemus, a man that deserved to be honored by all men; and that he had

slain Fabatus, a servant of Caesar. These were the things of which Sylleus was accused, and that on the

occasion following: There was one Corinthus, belonging to Herod, of the guards of the king's body, and one

who was greatly trusted by him. Sylleus had persuaded this man with the offer of a great sum of money to kill

Herod; and he had promised to do it. When Fabatus had been made acquainted with this, for Sylleus had

himself told him of it, he informed the king of it; who caught Corinthus, and put him to the torture, and

thereby got out of him the whole conspiracy. He also caught two other Arabians, who were discovered by

Corinthus; the one the head of a tribe, and the other a friend to Sylleus, who both were by the king brought to

the torture, and confessed that they were come to encourage Corinthus not to fail of doing what he had

undertaken to do; and to assist him with their own hands in the murder, if need should require their

assistance. So Saturninns, upon Herod's discovering the whole to him, sent them to Rome.

3. At this time Herod commanded Pheroras, that since he was so obstinate in his affection for his wife, he

should retire into his own tetrarchy; which he did very willingly, and sware many oaths that he would not

come again till he heard that Herod was dead. And indeed when, upon a sickness of the king, he was desired

to come to him before he died, that he might intrust him with some of his injunctions, he had such a regard to

his oath, that he would not come to him; yet did not Herod so retain his hatred to Pheroras, but remitted of his

purpose [not to see him], which he before had, and that for such great causes as have been already mentioned:

but as soon as he began to be ill, he came to him, and this without being sent for; and when he was dead, he

took care of his funeral, and had his body brought to Jerusalem, and buried there, and appointed a solemn

mourning for him. This [death of Pheroras] became the origin of Antipater's misfortunes, although he were

already sailed for Rome, God now being about to punish him for the murder of his brethren, I will explain the

history of this matter very distinctly, that it may be for a warning to mankind, that they take care of

Pheroras's Wife Is Accused By His Freedmen, As Guilty Of Poisoning Him; And How Herod, Upon

Examining; Of The Matter By Torture Found The Poison; But So That It Had Been Prepared For Himself By

His Son Antipater; And Upon An Inquiry By Torture He Discovered The Dangerous Designs Of Antipater.

1. As soon as Pheroras was dead, and his funeral was over, two of Pheroras's freedmen, who were much

esteemed by him, came to Herod, and entreated him not to leave the murder of his brother without avenging

it, but to examine into such an unreasonable and unhappy death. When he was moved with these words, for

they seemed to him to be true, they said that Pheroras supped with his wife the day before he fell sick, and

that a certain potion was brought him in such a sort of food as he was not used to eat; but that when he had

eaten, he died of it: that this potion was brought out of Arabia by a woman, under pretense indeed as a

lovepotion, for that was its name, but in reality to kill Pheroras; for that the Arabian women are skillful in

making such poisons: and the woman to whom they ascribe this was confessedly a most intimate friend of

one of Sylleus's mistresses; and that both the mother and the sister of Pheroras's wife had been at the places

where she lived, and had persuaded her to sell them this potion, and had come back and brought it with them

the day before that his supper. Hereupon the king was provoked, and put the women slaves to the torture, and

some that were free with them; and as the fact did not yet appear, because none of them would confess it, at

length one of them, under the utmost agonies, said no more but this, that she prayed that God would send the

like agonies upon Antipater's mother, who had been the occasion of these miseries to all of them. This prayer

induced Herod to increase the women's tortures, till thereby all was discovered; their merry meetings, their

secret assemblies, and the disclosing of what he had said to his son alone unto Pheroras's (4) women. (Now

what Herod had charged Antipater to conceal, was the gift of a hundred talents to him not to have any

conversation with Pheroras.) And what hatred he bore to his father; and that he complained to his mother how

very long his father lived; and that he was himself almost an old man, insomuch that if the kingdom should

come to him, it would not afford him any great pleasure; and that there were a great many of his brothers, or

brothers' children, bringing up, that might have hopes of the kingdom as well as himself, all which made his

own hopes of it uncertain; for that even now, if he should himself not live, Herod had ordained that the

government should be conferred, not on his son, but rather on a brother. He also had accused the king of great

barbarity, and of the slaughter of his sons; and that it was out of the fear he was under, lest he should do the

like to him, that made him contrive this his journey to Rome, and Pheroras contrive to go to his own

2. These confessions agreed with what his sister had told him, and tended greatly to corroborate her

testimony, and to free her from the suspicion of her unfaithfulness to him. So the king having satisfied

himself of the spite which Doris, Antipater's mother, as well as himself, bore to him, took away from her all

her fine ornaments, which were worth many talents, and then sent her away, and entered into friendship with

Pheroras's women. But he who most of all irritated the king against his son was one Antipater, the procurator

of Antipater the king's son, who, when he was tortured, among other things, said that Antipater had prepared

a deadly potion, and given it to Pheroras, with his desire that he would give it to his father during his absence,

and when he was too remote to have the least suspicion cast upon him thereto relating; that Antiphilus, one of

Antipater's friends, brought that potion out of Egypt; and that it was sent to Pheroras by Thendion, the brother

of the mother of Antipater, the king's son, and by that means came to Pheroras's wife, her husband having

given it her to keep. And when the king asked her about it, she confessed it; and as she was running to fetch

it, she threw herself down from the housetop; yet did she not kill herself, because she fell upon her feet; by

which means, when the king had comforted her, and had promised her and her domestics pardon, upon

condition of their concealing nothing of the truth from him, but had threatened her with the utmost miseries if

she proved ungrateful [and concealed any thing]: so she promised, and swore that she would speak out every

thing, and tell after what manner every thing was done; and said what many took to be entirely true, that the

potion was brought out of Egypt by Antiphilus; and that his brother, who was a physician, had procured it;

and that" when Thendion brought it us, she kept it upon Pheroras's committing it to her; and that it was

prepared by Antipater for thee. When, therefore, Pheroras was fallen sick, and thou camest to him and tookest

care of him, and when he saw the kindness thou hadst for him, his mind was overborne thereby. So he called

me to him, and said to me, 'O woman! Antipater hath circumvented me in this affair of his father and my

brother, by persuading me to have a murderous intention to him, and procuring a potion to be subservient

thereto; do thou, therefore, go and fetch my potion, (since my brother appears to have still the same virtuous

disposition towards me which he had formerly, and I do not expect to live long myself, and that I may not

defile my forefathers by the murder of a brother,) and burn it before my face:' that accordingly she

immediately brought it, and did as her husband bade her; and that she burnt the greatest part of the potion; but

that a little of it was left, that if the king, after Pheroras's death, should treat her ill, she might poison herself,

and thereby get clear of her miseries." Upon her saying thus, she brought out the potion, and the box in which

it was, before them all. Nay, there was another brother of Antiphilus, and his mother also, who, by the

extremity of pain and torture, confessed the same things, and owned the box [to be that which had been

brought out of Egypt]. The high priest's daughter also, who was the king's wife, was accused to have been

conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son

out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high

priesthood away from his fatherinlaw, Simeon the son of Boethus, and appointed Matthias the son of

3. While this was doing, Bathyllus also, Antipater's freedman, came from Rome, and, upon the torture, was

found to have brought another potion, to give it into the hands of Antipater's mother, and of Pheroras, that if

the former potion did not operate upon the king, this at least might carry him off. There came also letters

from Herod's friends at Rome, by the approbation and at the suggestion of Antipater, to accuse Archelaus and

Philip, as if they calumniated their father on account of the slaughter of Alexander and Aristobulus, and as if

they commiserated their deaths, and as if, because they were sent for home, (for their father had already

recalled them,) they concluded they were themselves also to be destroyed. These letters had been procured by

great rewards by Antipater's friends; but Antipater himself wrote to his father about them, and laid the

heaviest things to their charge; yet did he entirely excuse them of any guilt, and said they were but young

men, and so imputed their words to their youth. But he said that he had himself been very busy in the affair

relating to Sylleus, and in getting interest among the great men; and on that account had bought splendid

ornaments to present them withal, which cost him two hundred talents. Now one may wonder how it came

about, that while so many accusations were laid against him in Judea during seven months before this time,

he was not made acquainted with any of them. The causes of which were, that the roads were exactly

guarded, and that men hated Antipater; for there was nobody who would run any hazard himself to gain him

Antipater's Navigation From Rome To His Father; And How He Was Accused By Nicolaus Of Damascus

And Condemned To Die By His Father, And By Quintilius Varus, Who Was Then President Of Syria; And

1. Now Herod, upon Antipater's writing to him, that having done all that he was to do, and this in the manner

he was to do it, he would suddenly come to him, concealed his anger against him, and wrote back to him, and

bid him not delay his journey, lest any harm should befall himself in his absence. At the same time also he

made some little complaint about his mother, but promised that he would lay those complaints aside when he

should return. He withal expressed his entire affection for him, as fearing lest he should have some suspicion

of him, and defer his journey to him; and lest, while he lived at Rome, he should lay plots for the kingdom,

and, moreover, do somewhat against himself. This letter Antipater met with in Cilicia; but had received an

account of Pheroras's death before at Tarentum. This last news affected him deeply; not out of any affection

for Pheroras, but because he was dead without having murdered his father, which he had promised him to do.

And when he was at Celenderis in Cilicia, he began to deliberate with himself about his sailing home, as

being much grieved with the ejection of his mother. Now some of his friends advised him that he should tarry

a while some where, in expectation of further information. But others advised him to sail home without

delay; for that if he were once come thither, he would soon put an end to all accusations, and that nothing

afforded any weight to his accusers at present but his absence. He was persuaded by these last, and sailed on,

and landed at the haven called Sebastus, which Herod had built at vast expenses in honor of Caesar, and

called Sebastus. And now was Antipater evidently in a miserable condition, while nobody came to him nor

saluted him, as they did at his going away, with good wishes of joyful acclamations; nor was there now any

thing to hinder them from entertaining him, on the contrary, with bitter curses, while they supposed he was

2. Now Quintilius Varus was at this time at Jerusalem, being sent to succeed Saturninus as president of Syria,

and was come as an assessor to Herod, who had desired his advice in his present affairs; and as they were

sitting together, Antipater came upon them, without knowing any thing of the matter; so he came into the

palace clothed in purple. The porters indeed received him in, but excluded his friends. And now he was in

great disorder, and presently understood the condition he was in, while, upon his going to salute his father, he

was repulsed by him, who called him a murderer of his brethren, and a plotter of destruction against himself,

and told him that Varus should be his auditor and his judge the very next day; so he found that what

misfortunes he now heard of were already upon him, with the greatness of which he went away in confusion;

upon which his mother and his wife met him, (which wife was the daughter of Antigonus, who was king of

the Jews before Herod,) from whom he learned all circumstances which concerned him, and then prepared

3. On the next day Varus and the king sat together in judgment, and both their friends were also called in, as

also the king's relations, with his sister Salome, and as many as could discover any thing, and such as had

been tortured; and besides these, some slaves of Antipater's mother, who were taken up a little before

Antipater's coming, and brought with them a written letter, the sum of which was this: That he should not

come back, because all was come to his father's knowledge; and that Caesar was the only refuge he had left to

prevent both his and her delivery into his father's hands. Then did Antipater fall down at his father's feet, and

besought him not to prejudge his cause, but that he might be first heard by his father, and that his father

would keep himself unprejudiced. So Herod ordered him to be brought into the midst, and then lamented

himself about his children, from whom he had suffered such great misfortunes; and because Antipater fell

upon him in his old age. He also reckoned up what maintenance and what education he had given them; and

what seasonable supplies of wealth he had afforded them, according to their own desires; none of which

favors had hindered them from contriving against him, and from bringing his very life into danger, in order to

gain his kingdom, after an impious manner, by taking away his life before the course of nature, their father's

wishes, or justice required that that kingdom should come to them; and that he wondered what hopes could

elevate Antipater to such a pass as to be hardy enough to attempt such things; that he had by his testament in

writing declared him his successor in the government; and while he was alive, he was in no respect inferior to

him, either in his illustrious dignity, or in power and authority, he having no less than fifty talents for his

yearly income, and had received for his journey to Rome no fewer than thirty talents. He also objected to him

the case of his brethren whom he had accused; and if they were guilty, he had imitated their example; and if

not, he had brought him groundless accusations against his near relations; for that he had been acquainted

with all those things by him, and by nobody else, and had done what was done by his approbation, and whom

he now absolved from all that was criminal, by becoming the inheritor of the guilt of such their parricide.

4. When Herod had thus spoken, he fell a weeping, and was not able to say any more; but at his desire

Nicolaus of Damascus, being the king's friend, and always conversant with him, and acquainted with

whatsoever he did, and with the circumstances of his affairs, proceeded to what remained, and explained all

that concerned the demonstrations and evidences of the facts. Upon which Antipater, in order to make his

legal defense, turned himself to his father, and enlarged upon the many indications he had given of his

goodwill to him; and instanced in the honors that had been done him, which yet had not been done, had he

not deserved them by his virtuous concern about him; for that he had made provision for every thing that was

fit to be foreseen beforehand, as to giving him his wisest advice; and whenever there was occasion for the

labor of his own hands, he had not grudged any such pains for him. And that it was almost impossible that he,

who had delivered his father from so many treacherous contrivances laid against him, should be himself in a

plot against him, and so lose all the reputation he had gained for his virtue, by his wickedness which

succeeded it; and this while he had nothing to prohibit him, who was already appointed his successor, to

enjoy the royal honor with his father also at present; and that there was no likelihood that a person who had

the one half of that authority without any danger, and with a good character, should hunt after the whole with

infamy and danger, and this when it was doubtful whether he could obtain it or not; and when he saw the sad

example of his brethren before him, and was both the informer and the accuser against them, at a time when

they might not otherwise have been discovered; nay, was the author of the punishment inflicted upon them,

when it appeared evidently that they were guilty of a wicked attempt against their father; and that even the

contentions there were in the king's family were indications that he had ever managed affairs out of the

sincerest affection to his father. And as to what he had done at Rome, Caesar was a witness thereto, who yet

was no more to be imposed upon than God himself; of whose opinions his letters sent hither are sufficient

evidence; and that it was not reasonable to prefer the calumnies of such as proposed to raise disturbances

before those letters; the greatest part of which calumnies had been raised during his absence, which gave

scope to his enemies to forge them, which they had not been able to do if he had been there. Moreover he

showed the weakness of the evidence obtained by torture, which was commonly false, because the distress

men are in under such tortures naturally obliges them to say many things in order to please those that govern

5. Hereupon there was a change observed in the assembly, while they greatly pitied Antipater, who by

weeping and putting on a countenance suitable to his sad case made them commiserate the same, insomuch

that his very enemies were moved to compassion; and it appeared plainly that Herod himself was affected in

his own mind, although he was not willing it should be taken notice of. Then did Nicolaus begin to prosecute

what the king had begun, and that with great bitterness; and summed up all the evidence which arose from the

tortures, or from the testimonies. He principally and largely cried up the king's virtues, which he had

exhibited in the maintenance and education of his sons; while he never could gain any advantage thereby, but

still fell from one misfortune to another. Although he owned that he was not so much surprised with that

thoughtless behavior of his former sons, who were but young, and were besides corrupted by wicked

counselors, who were the occasion of their wiping out of their minds the righteous dictates of nature, and this

out of a desire of coming to the government sooner than they ought to do; yet that he could not but justly

stand amazed at the horrid wickedness of Antipater, who, although he had not only had great benefits

bestowed on him by his father, enough to tame his reason, yet could not be more tamed than the most

envenomed serpents; whereas even those creatures admit of some mitigation, and will not bite their

benefactors, while Antipater hath not let the misfortunes of his brethren be any hinderance to him, but he hath

gone on to imitate their barbarity notwithstanding. "Yet wast thou, O Antipater! (as thou hast thyself

confessed,) the informer as to what wicked actions they had done, and the searcher out of the evidence

against them, and the author of the punishment they underwent upon their detection. Nor do we say this as

accusing thee for being so zealous in thy anger against them, but are astonished at thy endeavors to imitate

their profligate behavior; and we discover thereby that thou didst not act thus for the safety of thy father, but

for the destruction of thy brethren, that by such outside hatred of their impiety thou mightest be believed a

lover of thy father, and mightest thereby get thee power enough to do mischief with the greatest impunity;

which design thy actions indeed demonstrate. It is true, thou tookest thy brethren off, because thou didst

convict theft of their wicked designs; but thou didst not yield up to justice those who were their partners; and

thereby didst make it evident to all men that thou madest a covenant with them against thy father, when thou

chosest to be the accuser of thy brethren, as desirous to gain to thyself alone this advantage of laying plots to

kill thy father, and so to enjoy double pleasure, which is truly worthy of thy evil disposition, which thou has

openly showed against thy brethren; on which account thou didst rejoice, as having done a most famous

exploit, nor was that behavior unworthy of thee. But if thy intention were otherwise, thou art worse than they:

while thou didst contrive to hide thy treachery against thy father, thou didst hate them, not as plotters against

thy father, for in that case thou hadst not thyself fallen upon the like crime, but as successors of his

dominions, and more worthy of that succession than thyself. Thou wouldst kill thy father after thy brethren,

lest thy lies raised against them might be detected; and lest thou shouldst suffer what punishment thou hadst

deserved, thou hadst a mind to exact that punishment of thy unhappy father, and didst devise such a sort of

uncommon parricide as the world never yet saw. For thou who art his son didst not only lay a treacherous

design against thy father, and didst it while he loved thee, and had been thy benefactor, had made thee in

reality his partner in the kingdom, and had openly declared thee his successor, while thou wast not forbidden

to taste the sweetness of authority already, and hadst the firm hope of what was future by thy father's

determination, and the security of a written testament; but, for certain, thou didst not measure these things

according to thy father's various disposition, but according to thy own thoughts and inclinations; and was

desirous to take the part that remained away from thy too indulgent father, and soughtest to destroy him with

thy deeds, whom thou in words pretendedst to preserve. Nor wast thou content to be wicked thyself, but thou

filledst thy mother's head with thy devices, and raised disturbances among thy brethren, and hadst the

boldness to call thy father a wild beast; while thou hadst thyself a mind more cruel than any serpent, whence

thou sentest out that poison among thy nearest kindred and greatest benefactors, and invitedst them to assist

thee and guard thee, and didst hedge thyself in on all sides, by the artifices of both men and women, against

an old man, as though that mind of thine was not sufficient of itself to support so great a hatred as thou

baredst to him. And here thou appearest, after the tortures of freemen, of domestics, of men and women,

which have been examined on thy account, and after the informations of thy fellow conspirators, as making

haste to contradict the truth; and hast thought on ways not only how to take thy father out of the world, but to

disannul that written law which is against thee, and the virtue of Varus, and the nature of justice; nay, such is

that impudence of thine on which thou confidest, that thou desirest to be put to the torture thyself, while thou

allegest that the tortures of those already examined thereby have made them tell lies; that those that have been

the deliverers of thy father may not be allowed to have spoken the truth; but that thy tortures may be

esteemed the discoverers of truth. Wilt not thou, O Varus! deliver the king from the injuries of his kindred?

Wilt not thou destroy this wicked wild beast, which hath pretended kindness to his father, in order to destroy

his brethren; while yet he is himself alone ready to carry off the kingdom immediately, and appears to be the

most bloody butcher to him of them all? for thou art sensible that parricide is a general injury both to nature

and to common life, and that the intention of parricide is not inferior to its perpetration; and he who does not

6. Nicolaus added further what belonged to Antipater's mother, and whatsoever she had prattled like a

woman; as also about the predictions and the sacrifices relating to the king; and whatsoever Antipater had

done lasciviously in his cups and his amours among Pheroras's women; the examination upon torture; and

whatsoever concerned the testimonies of the witnesses, which were many, and of various kinds; some

prepared beforehand, and others were sudden answers, which further declared and confirmed the foregoing

evidence. For those men who were not acquainted with Antipater's practices, but had concealed them out of

fear, when they saw that he was exposed to the accusations of the former witnesses, and that his great good

fortune, which had supported him hitherto, had now evidently betrayed him into the hands of his enemies,

who were now insatiable in their hatred to him, told all they knew of him. And his ruin was now hastened,

not so much by the enmity of those that were his accusers, as by his gross, and impudent, and wicked

contrivances, and by his illwill to his father and his brethren; while he had filled their house with

disturbance, and caused them to murder one another; and was neither fair in his hatred, nor kind in his

friendship, but just so far as served his own turn. Now there were a great number who for a long time

beforehand had seen all this, and especially such as were naturally disposed to judge of matters by the rules

of virtue, because they were used to determine about affairs without passion, but had been restrained from

making any open complaints before; these, upon the leave now given them, produced all that they knew

before the public. The demonstrations also of these wicked facts could no way be disproved, because the

many witnesses there were did neither speak out of favor to Herod, nor were they obliged to keep what they

had to say silent, out of suspicion of any danger they were in; but they spake what they knew, because they

thought such actions very wicked, and that Antipater deserved the greatest punishment; and indeed not so

much for Herod's safety, as on account of the man's own wickedness. Many things were also said, and those

by a great number of persons, who were no way obliged to say them, insomuch that Antipater, who used

generally to be very shrewd in his lies and impudence, was not able to say one word to the contrary. When

Nicolaus had left off speaking, and had produced the evidence, Varus bid Antipater to betake himself to the

making his defense, if he had prepared any thing whereby it might appear that he was not guilty of the crimes

he was accused of; for that, as he was himself desirous, so did he know that his father was in like manner

desirous also, to have him found entirely innocent. But Antipater fell down on his face, and appealed to God

and to all men for testimonials of his innocency, desiring that God would declare, by some evident signals,

that he had not laid any plot against his father. This being the usual method of all men destitute of virtue, that

when they set about any wicked undertakings, they fall to work according to their own inclinations, as if they

believed that God was unconcerned in human affairs; but when once they are found out, and are in danger of

undergoing the punishment due to their crimes, they endeavor to overthrow all the evidence against them by

appealing to God; which was the very thing which Antipater now did; for whereas he had done everything as

if there were no God in the world, when he was on all sides distressed by justice, and when he had no other

advantage to expect from any legal proofs, by which he might disprove the accusations laid against him, he

impudently abused the majesty of God, and ascribed it to his power that he had been preserved hitherto; and

produced before them all what difficulties he had ever undergone in his bold acting for his father's

7. So when Varus, upon asking Antipater what he had to say for himself, found that he had nothing to say

besides his appeal to God, and saw that there was no end of that, he bid them bring the potion before the

court, that he might see what virtue still remained in it; and when it was brought, and one that was

condemned to die had drank it by Varus's command, he died presently. Then Varus got up, and departed out

of the court, and went away the day following to Antioch, where his usual residence was, because that was

the palace of the Syrians; upon which Herod laid his son in bonds. But what were Varus's discourses to Herod

was not known to the generality, and upon what words it was that he went away; though it was also generally

supposed that whatsoever Herod did afterward about his son was done with his approbation. But when Herod

had bound his son, he sent letters to Rome to Caesar about him, and such messengers withal as should, by

word of mouth, inform Caesar of Antipater's wickedness. Now at this very time there was seized a letter of

Antiphilus, written to Antipater out of Egypt (for he lived there); and when it was opened by the king, it was

found to contain what follows: "I have sent thee Acme's letter, and hazarded my own life; for thou knowest

that I am in danger from two families, if I be discovered. I wish thee good success in thy affair." These were

the contents of this letter; but the king made inquiry about the other letter also, for it did not appear; and

Antiphilus's slave, who brought that letter which had been read, denied that he had received the other. But

while the king was in doubt about it, one of Herod's friends seeing a seam upon the inner coat of the slave,

and a doubling of the cloth, (for he had two coats on,) he guessed that the letter might be within that

doubling; which accordingly proved to be true. So they took out the letter, and its contents were these: "Acme

to Antipater. I have written such a letter to thy father as thou desiredst me. I have also taken a copy and sent

it, as if it came from Salome, to my lady [Livia]; which, when thou readest, I know that Herod Will punish

Salome, as plotting against him?' Now this pretended letter of Salome to her lady was composed by

Antipater, in the name of Salome, as to its meaning, but in the words of Acme. The letter was this: "Acme to

king Herod. I have done my endeavor that nothing that is done against thee should be concealed from thee.

So, upon my finding a letter of Salome written to my lady against thee, I have written out a copy, and sent it

to thee; with hazard to myself, but for thy advantage. The reason why she wrote it was this, that she had a

mind to be married to Sylleus. Do thou therefore tear this letter in pieces, that I may not come into danger of

my life." Now Acme had written to Antipater himself, and informed him, that, in compliance with his

command, she had both herself written to Herod, as if Salome had laid a sudden plot entirely against him, and

had herself sent a copy of an epistle, as coming from Salome to her lady. Now Acme was a Jew by birth, and

a servant to Julia, Caesar's wife; and did this out of her friendship for Antipater, as having been corrupted by

him with a large present of money, to assist in his pernicious designs against his father and his aunt.

8. Hereupon Herod was so amazed at the prodigious wickedness of Antipater, that he was ready to have

ordered him to be slain immediately, as a turbulent person in the most important concerns, and as one that

had laid a plot not only against himself, but against his sister also, and even corrupted Caesar's own

domestics. Salome also provoked him to it, beating her breast, and bidding him kill her, if he could produce

any credible testimony that she had acted in that manner. Herod also sent for his son, and asked him about

this matter, and bid him contradict if he could, and not suppress any thing he had to say for himself; and

when he had not one word to say, he asked him, since he was every way caught in his villainy, that he would

make no further delay, but discover his associates in these his wicked designs. So he laid all upon Antiphilus,

but discovered nobody else. Hereupon Herod was in such great grief, that he was ready to send his son to

Rome to Caesar, there to give an account of these his wicked contrivances. But he soon became afraid, lest he

might there, by the assistance of his friends, escape the danger he was in; so he kept him bound as before, and

sent more ambassadors and letters [to Rome] to accuse his son, and an account of what assistance Acme had

Concerning The Disease That Herod Fell Into And The Sedition Which The Jews Raised Thereupon; With

1. Now Herod's ambassadors made haste to Rome; but sent, as instructed beforehand, what answers they

were to make to the questions put to them. They also carried the epistles with them. But Herod now fell into a

distemper, and made his will, and bequeathed his kingdom to [Antipas], his youngest son; and this out of that

hatred to Archclaus and Philip, which the calumnies of Antipater had raised against them. He also bequeathed

.a thousand talents to Caesar, and five hundred to Julia, Caesar's wife, to Caesar's children, and friends and

freedmen. He also distributed among his sons and their sons his money, his revenues, and his lands. He also

made Salome his sister very rich, because she had continued faithful to him in all his circumstances, and was

never so rash as to do him any harm; and as he despaired of recovering, for he was about the seventieth year

of his age, he grew fierce, and indulged the bitterest anger upon all occasions; the cause whereof was this,

that he thought himself despised, and that the nation was pleased with his misfortunes; besides which, he

resented a sedition which some of the lower sort of men excited against him, the occasion of which was as

2. There was one Judas, the son of Saripheus, and Mattbias, the son of Margalothus, two of the most eloquent

men among the Jews, and the most celebrated interpreters of the Jewish laws, and men well beloved by the

people, because of their education of their youth; for all those that were studious of virtue frequented their

lectures every day. These men, when they found that the king's distemper was incurable, excited the young

men that they would pull down all those works which the king had erected contrary to the law of their fathers,

and thereby obtain the rewards which the law will confer on them for such actions of piety; for that it was

truly on account of Herod's rashness in making such things as the law had forbidden, that his other

misfortunes, and this distemper also, which was so unusual among mankind, and with which he was now

afflicted, came upon him; for Herod had caused such things to be made which were contrary to the law, of

which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a

large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose

to live according to it, to erect images (6) or representations of any living creature. So these wise men

persuaded [their scholars] to pull down the golden eagle; alleging, that although they should incur any

danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear

much more advantageous to them than the pleasures of life; since they would die for the preservation and

observation of the law of their fathers; since they would also acquire an everlasting fame and commendation;

since they would be both commended by the present generation, and leave an example of life that would

never be forgotten to posterity; since that common calamity of dying cannot be avoided by our living so as to

escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to

wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; and that

this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring

us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their

relations, whether they be men or women, which will be of great advantage to them afterward.

3. And with such discourses as this did these men excite the young men to this action; and a report being

come to them that the king was dead, this was an addition to the wise men's persuasions; so, in the very

middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while

a great number of the people were in the temple. And now the king's captain, upon hearing what the

undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having

a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled

down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold

attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and

while they were in disorder, and incautious of what was for their advantage; so he caught no fewer than forty

of the young men, who had the courage to stay behind when the rest ran away, together with the authors of

this bold attempt, Judas and Matthius, who thought it an ignominious thing to retire upon his approach, and

led them to the king. And when they were come to the king, and he asked them if they had been so bold as to

pull down what he had dedicated to God, "Yes, (said they,) what was contrived we contrived, and what hath

been performed we performed it, and that with such a virtuous courage as becomes men; for we have given

our assistance to those things which were dedicated to the majesty of God, and we have provided for what we

have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses

had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of

observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou

canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any

unrighteous actions, but for our love to religion." And thus they all said, and their courage was still equal to

their profession, and equal to that with which they readily set about this undertaking. And when the king had

ordered them to be bound, he sent them to Jericho, and called together the principal men among the Jews; and

when they were come, he made them assemble in the theater, and because he could not himself stand, he lay

upon a couch, and enumerated the many labors that he had long endured on their account, and his building of

the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and

twentyfive years of their government, had not been able to perform any so great a work for the honor of

God as that was; that he had also adorned it with very valuable donations, on which account he hoped that he

had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these

men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight

of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of

abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one

consider the thing truly, they will find that they were guilty of sacrilege against God therein.

4. But the people, on account of Herod's barbarous temper, and for fear he should be so cruel and to inflict

punishment on them, said what was done was done without their approbation, and that it seemed to them that

the actors might well be punished for what they had done. But as for Herod, he dealt more mildly with others

[of the assembly] but he deprived Matthias of the high priesthood, as in part an occasion of this action, and

made Joazar, who was Matthias's wife's brother, high priest in his stead. Now it happened, that during the

time of the high priesthood of this Matthias, there was another person made high priest for a single day, that

very day which the Jews observed as a fast. The occasion was this: This Matthias the high priest, on the night

before that day when the fast was to be celebrated, seemed, in a dream, (7) to have conversation with his

wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman,

assisted him in that sacred office. But Herod deprived this Matthias of the high priesthood, and burnt the

other Matthias, who had raised the sedition, with his companions, alive. And that very night there was an

5. But now Herod's distemper greatly increased upon him after a severe manner, and this by God's judgment

upon him for his sins; for a fire glowed in him slowly, which did not so much appear to the touch outwardly,

as it augmented his pains inwardly; for it brought upon him a vehement appetite to eating, which he could not

avoid to supply with one sort of food or other. His entrails were also exulcerated, and the chief violence of

his pain lay on his colon; an aqueous and transparent liquor also had settled itself about his feet, and a like

matter afflicted him at the bottom of his belly. Nay, further, his privymember was putrefied, and produced

worms; and when he sat upright, he had a difficulty of breathing, which was very loathsome, on account of

the stench of his breath, and the quickness of its returns; he had also convulsions in all parts of his body,

which increased his strength to an insufferable degree. It was said by those who pretended to divine, and who

were endued with wisdom to foretell such things, that God inflicted this punishment on the king on account

of his great impiety; yet was he still in hopes of recovering, though his afflictions seemed greater than any

one could bear. He also sent for physicians, and did not refuse to follow what they prescribed for his

assistance, and went beyond the river Jordan, and bathed himself in the warm baths that were at Callirrhoe,

which, besides their other general virtues, were also fit to drink; which water runs into the lake called

Asphaltiris. And when the physicians once thought fit to have him bathed in a vessel full of oil, it was

supposed that he was just dying; but upon the lamentable cries of his domestics, he revived; and having no

longer the least hopes of recovering, he gave order that every soldier should be paid fifty drachmae; and he

also gave a great deal to their commanders, and to his friends, and came again to Jericho, where he grew so

choleric, that it brought him to do all things like a madman; and though he were near his death, he contrived

the following wicked designs. He commanded that all the principal men of the entire Jewish nation,

wheresoever they lived, should be called to him. Accordingly, they were a great number that came, because

the whole nation was called, and all men heard of this call, and death was the penalty of such as should

despise the epistles that were sent to call them. And now the king was in a wild rage against them all, the

innocent as well as those that had afforded ground for accusations; and when they were come, he ordered

them to be all shut up in the hyppodrome, (9) and sent for his sister Salome, and her husband Alexas, and

spake thus to them: "I shall die in a little time, so great are my pains; which death ought to be cheerfully

borne, and to be welcomed by all men; but what principally troubles me is this, that I shall die without being

lamented, and without such mourning as men usually expect at a king's death. For that he was not

unacquainted with the temper of the Jews, that his death would be a thing very desirable, and exceedingly

acceptable to them, because during his lifetime they were ready to revolt from him, and to abuse the

donations he had dedicated to God that it therefore was their business to resolve to afford him some

alleviation of his great sorrows on this occasion; for that if they do not refuse him their consent in what he

desires, he shall have a great mourning at his funeral, and such as never had any king before him; for then the

whole nation would mourn from their very soul, which otherwise would be done in sport and mockery only.

He desired therefore, that as soon as they see he hath given up the ghost, they shall place soldiers round the

hippodrome, while they do not know that he is dead; and that they shall not declare his death to the multitude

till this is done, but that they shall give orders to have those that are in custody shot with their darts; and that

this slaughter of them all will cause that he shall not miss to rejoice on a double account; that as he is dying,

they will make him secure that his will shall be executed in what he charges them to do; and that he shall

have the honor of a memorable mourning at his funeral. So he deplored his condition, with tears in his eyes,

and obtested them by the kindness due from them, as of his kindred, and by the faith they owed to God, and

begged of them that they would not hinder him of this honorable mourning at his funeral. So they promised

6. Now any one may easily discover the temper of this man's mind, which not only took pleasure in doing

what he had done formerly against his relations, out of the love of life, but by those commands of his which

savored of no humanity; since he took care, when he was departing out of this life, that the whole nation

should be put into mourning, and indeed made desolate of their dearest kindred, when he gave order that one

out of every family should be slain, although they had done nothing that was unjust, or that was against him,

nor were they accused of any other crimes; while it is usual for those who have any regard to virtue to lay

aside their hatred at such a time, even with respect to those they justly esteemed their enemies.

Herod Has Thoughts Of Killing Himself With His Own Hand; And A Little Afterwards He Orders Antipater

1. As he was giving these commands to his relations, there came letters from his ambassadors, who had been

sent to Rome unto Caesar, which, when they were read, their purport was this: That Acme was slain by

Caesar, out of his indignation at what hand, she had in Antipater's wicked practices; and that as to Antipater

himself, Caesar left it to Herod to act as became a father and a king, and either to banish him, or to take away

his life, which he pleased. When Herod heard this, he was somewhat better, out of the pleasure he had from

the contents of the letters, and was elevated at the death of Acme, and at the power that was given him over

his son; but as his pains were become very great, he was now ready to faint for want of somewhat to eat; so

he called for an apple and a knife; for it was his custom formerly to pare the apple himself, and soon

afterwards to cut it, and eat it. When he had got the knife, he looked about, and had a mind to stab himself

with it; and he had done it, had not his first cousin, Achiabus, prevented him, and held his hand, and cried out

loudly. Whereupon a woeful lamentation echoed through the palace, and a great tumult was made, as if the

king were dead. Upon which Antipater, who verily believed his father was deceased, grew bold in his

discourse, as hoping to be immediately and entirely released from his bonds, and to take the kingdom into his

hands without any more ado; so he discoursed with the jailer about letting him go, and in that case promised

him great things, both now and hereafter, as if that were the only thing now in question. But the jailer did not

only refuse to do what Antipater would have him, but informed the king of his intentions, and how many

solicitations he had had from him [of that nature]. Hereupon Herod, who had formerly no affection nor

goodwill towards his son to restrain him, when he heard what the jailer said, he cried out, and beat his head,

although he was at death's door, and raised himself upon his elbow, and sent for some of his guards, and

commanded them to kill Antipater without tiny further delay, and to do it presently, and to bury him in an

1. And now Herod altered his testament upon the alteration of his mind; for he appointed Antipas, to whom

he had before left the kingdom, to be tetrarch of Galilee and Perea, and granted the kingdom to Archclaus. He

also gave Gaulonitis, and Trachonitis, and Paneas to Philip, who was his son, but own brother to Archclaus

(10) by the name of a tetrarchy; and bequeathed Jarnnia, and Ashdod, and Phasaelis to Salome his sister, with

five hundred thousand [drachmae] of silver that was coined. He also made provision for all the rest of his

kindred, by giving them sums of money and annual revenues, and so left them all in a wealthy condition. He

bequeathed also to Caesar ten millions [of drachmae] of coined money, besides both vessels of gold and

silver, and garments exceeding costly, to Julia, Caesar's wife; and to certain others, five millions. When he

had done these things, he died, the fifth day after he had caused Antipater to be slain; having reigned, since he

had procured Antigonus to be slain, thirtyfour years; but since he had been declared king by the Romans,

thirtyseven. (11) A man he was of great barbarity towards all men equally, and a slave to his passion; but

above the consideration of what was right; yet was he favored by fortune as much as any man ever was, for

from a private man he became a king; and though he were encompassed with ten thousand dangers, he got

clear of them all, and continued his life till a very old age. But then, as to the affairs of his family and

children, in which indeed, according to his own opinion, he was also very fortunate, because he was able to

2. But then Salome and Alexas, before the king's death was made known, dismissed those that were shut up

in the hippodrome, and told them that the king ordered them to go away to their own lands, and take care of

their own affairs, which was esteemed by the nation a great benefit. And now the king's death was made

public, when Salome and Alexas gathered the soldiery together in the amphitheater at Jericho; and the first

thing they did was, they read Herod's letter, written to the soldiery, thanking them for their fidelity and

goodwill to him, and exhorting them to afford his son Archelaus, whom he had appointed for their king, like

fidelity and goodwill. After which Ptolemy, who had the king's seal intrusted to him, read the king's

testament, which was to be of force no otherwise than as it should stand when Caesar had inspected it; so

there was presently an acclamation made to Archelaus, as king; and the soldiers came by bands, and their

commanders with them, and promised the same goodwill to him, and readiness to serve him, which they had

3. After this was over, they prepared for his funeral, it being Archelaus's care that the procession to his

father's sepulcher should be very sumptuous. Accordingly, he brought out all his ornaments to adorn the

pomp of the funeral. The body was carried upon a golden bier, embroidered with very precious stones of

great variety, and it was covered over with purple, as well as the body itself; he had a diadem upon his head,

and above it a crown of gold: he also had a scepter in his right hand. About the bier were his sons and his

numerous relations; next to these was the soldiery, distinguished according to their several countries and

denominations; and they were put into the following order: First of all went his guards, then the band of

Thracians, and after them the Germans; and next the band of Galatians, every one in their habiliments of war;

and behind these marched the whole army in the same manner as they used to go out to war, and as they used

to be put in array by their mustermasters and centurions; these were followed by five hundred of his

domestics carrying spices. So they went eight furlongs (12) to Herodium; for there by his own command he

4. Now Archelaus paid him so much respect, as to continue his mourning till the seventh day; for so many

days are appointed for it by the law of our fathers. And when he had given a treat to the multitude, and left off

his motoring, he went up into the temple; he had also acclamations and praises given him, which way soever

he went, every one striving with the rest who should appear to use the loudest acclamations. So he ascended a

high elevation made for him, and took his seat, in a throne made of gold, and spake kindly to the multitude,

and declared with what joy he received their acclamations, and the marks of the goodwill they showed to

him; and returned them thanks that they did not remember the injuries his father had done them to his

disadvantage; and promised them he would endeavor not to be behindhand with them in rewarding their

alacrity in his service, after a suitable manner; but that he should abstain at present from the name of king,

and that he should have the honor of that dignity, if Caesar should confirm and settle that testament which his

father had made; and that it was on this account, that when the army would have put the diadem on him at

Jericho, he would not accept of that honor, which is usually so much desired, because it was not yet evident

that he who was to be principally concerned in bestowing it would give it him; although, by his acceptance of

the government, he should not want the ability of rewarding their kindness to him and that it should be his

endeavor, as to all things wherein they were concerned, to prove in every respect better than his father.

Whereupon the multitude, as it is usual with them, supposed that the first days of those that enter upon such

governments declare the intentions of those that accept them; and so by how much Archelaus spake the more

gently and civilly to them, by so much did they more highly commend him, and made application to him for

the grant of what they desired. Some made a clamor that he would ease them of some of their annual

payments; but others desired him to release those that were put into prison by Herod, who were many, and

had been put there at several times; others of them required that he would take away those taxes which had

been severely laid upon what was publicly sold and bought. So Archelaus contradicted them in nothing, since

he pretended to do all things so as to get the goodwill of the multitude to him, as looking upon that

goodwill to be a great step towards his preservation of the government. Hereupon he went and offered

1. At this time also it was that some of the Jews got together out of a desire of innovation. They lamented

Matthias, and those that were slain with him by Herod, who had not any respect paid them by a funeral

mourning, out of the fear men were in of that man; they were those who had been condemned for pulling

down the golden eagle. The people made a great clamor and lamentation hereupon, and cast out some

reproaches against the king also, as if that tended to alleviate the miseries of the deceased. The people

assembled together, and desired of Archelaus, that, in way of revenge on their account, he would inflict

punishment on those who had been honored by Herod; and that, in the first and principal place, he would

deprive that high priest whom Herod had made, and would choose one more agreeable to the law, and of

greater purity, to officiate as high priest. This was granted by Archelaus, although he was mightily offended

at their importunity, because he proposed to himself to go to Rome immediately to look after Caesar's

determination about him. However, he sent the general of his forces to use persuasions, and to tell them that

the death which was inflicted on their friends was according to the law; and to represent to them that their

petitions about these things were carried to a great height of injury to him; that the time was not now proper

for such petitions, but required their unanimity until such time as he should be established in the government

by the consent of Caesar, and should then be come back to them; for that he would then consult with them in

common concerning the purport of their petitions; but that they ought at present to be quiet, lest they should

2. So when the king had suggested these things, and instructed his general in what he was to say, be sent him

away to the people; but they made a clamor, and would not give him leave to speak, and put him in danger of

his life, and as many more as were desirous to venture upon saying openly any thing which might reduce

them to a sober mind, and prevent their going on in their present courses, because they had more concern to

have all their own wills performed than to yield obedience to their governors; thinking it to be a thing

insufferable, that, while Herod was alive, they should lose those that were most dear to them, and that when

he was dead, they could not get the actors to be punished. So they went on with their designs after a violent

manner, and thought all to be lawful and right which tended to please them, and being unskillful in foreseeing

what dangers they incurred; and when they had suspicion of such a thing, yet did the present pleasure they

took in the punishment of those they deemed their enemies overweigh all such considerations; and although

Archelaus sent many to speak to them, yet they treated them not as messengers sent by him, but as persons

that came of their own accord to mitigate their anger, and would not let one of them speak. The sedition also

was made by such as were in a great passion; and it was evident that they were proceeding further in seditious

3. Now, upon the approach of that feast of unleavened bread, which the law of their fathers had appointed for

the Jews at this time, which feast is called the Passover (13) and is a memorial of their deliverance out of

Egypt, when they offer sacrifices with great alacrity; and when they are required to slay more sacrifices in

number than at any other festival; and when an innumerable multitude came thither out of the country, nay,

from beyond its limits also, in order to worship God, the seditious lamented Judas and Matthias, those

teachers of the laws, and kept together in the temple, and had plenty of food, because these seditious persons

were not ashamed to beg it. And as Archelaus was afraid lest some terrible thing should spring up by means

of these men's madness, he sent a regiment of armed men, and with them a captain of a thousand, to suppress

the violent efforts of the seditious before the whole multitude should be infected with the like madness; and

gave them this charge, that if they found any much more openly seditious than others, and more busy in

tumultuous practices, they should bring them to him. But those that were seditious on account of those

teachers of the law, irritated the people by the noise and clamors they used to encourage the people in their

designs; so they made an assault upon the soldiers, and came up to them, and stoned the greatest part of them,

although some of them ran away wounded, and their captain among them; and when they had thus done, they

returned to the sacrifices which were already in their hands. Now Archelaus thought there was no way to

preserve the entire government but by cutting off those who made this attempt upon it; so he sent out the

whole army upon them, and sent the horsemen to prevent those that had their tents without the temple from

assisting those that were within the temple, and to kill such as ran away from the footmen when they thought

themselves out of danger; which horsemen slew three thousand men, while the rest went to the neighboring

mountains. Then did Archelaus order proclamation to be made to them all, that they should retire to their own

homes; so they went away, and left the festival, out of fear of somewhat worse which would follow, although

they had been so bold by reason of their want of instruction. So Archelaus went down to the sea with his

mother, and took with him Nicolaus and Ptolemy, and many others of his friends, and left Philip his brother

as governor of all things belonging both to his own family and to the public. There went out also with him

Salome, Herod's sister who took with her, her children, and many of her kindred were with her; which

kindred of hers went, as they pretended, to assist Archelaus in gaining the kingdom, but in reality to oppose

him, and chiefly to make loud complaints of what he had done in the temple. But Sabinus, Caesar's steward

for Syrian affairs, as he was making haste into Judea to preserve Herod's effects, met with Archclaus at

Caesarea; but Varus (president of Syria) came at that time, and restrained him from meddling with them, for

he was there as sent for by Archceaus, by the means of Ptolemy. And Sabinus, out of regard to Varus, did

neither seize upon any of the castles that were among the Jews, nor did he seal up the treasures in them, but

permitted Archelaus to have them, until Caesar should declare his resolution about them; so that, upon this

his promise, he tarried still at Cesarea. But after Archelaus was sailed for Rome, and Varus was removed to

Antioch, Sabinus went to Jerusalem, and seized on the king's palace. He also sent for the keepers of the

garrisons, and for all those that had the charge of Herod's effects, and declared publicly that he should require

them to give an account of what they had; and he disposed of the castles in the manner he pleased; but those

who kept them did not neglect what Archelaus had given them in command, but continued to keep all things

in the manner that had been enjoined them; and their pretense was, that they kept them all for Caesar,

4. At the same time also did Antipas, another of Herod's sons, sail to Rome, in order to gain the government;

being buoyed up by Salome with promises that he should take that government; and that he was a much

honester and fitter man than Archelaus for that authority, since Herod had, in his former testament, deemed

him the worthiest to be made king, which ought to be esteemed more valid than his latter testament. Antipas

also brought with him his mother, and Ptolemy the brother of Nicolaus, one that had been Herod's most

honored friend, and was now zealous for Antipas; but it was Ireneus the orator, and one who, on account of

his reputation for sagacity, was intrusted with the affairs of the kingdom, who most of all encouraged him to

attempt to gain the kingdom; by whose means it was, that when some advised him to yield to Archelaus, as to

his elder brother, and who had been declared king by their father's last will, he would not submit so to do.

And when he was come to Rome, all his relations revolted to him; not out of their goodwill to him, but out

of their hatred to Archelaus; though indeed they were most of all desirous of gaining their liberty, and to be

put under a Roman governor; but if there were too great an opposition made to that, they thought Antipas

preferable to Archelaus, and so joined with him, in order to procure the kingdom for him. Sabinus also, by

5. Now when Archelaus had sent in his papers to Caesar, wherein he pleaded his right to. the kingdom, and

his father's testament, with the accounts of Herod's money, and with Ptolemy, who brought Herod's seal, he

so expected the event; but when Caesar had read these papers, and Varus's and Sabinus's letters, with the

accounts of the money, and what were the annual incomes of the kingdom, and understood that Antipas had

also sent letters to lay claim to the kingdom, he summoned his friends together, to know their opinions, and

with them Caius, the son of Agrippa, and of Julia his daughter, whom he had adopted, and took him, and

made him sit first of all, and desired such as pleased to speak their minds about the affairs now before them.

Now Antipater, Salome's son, a very subtle orator, and a bitter enemy to Archelaus, spake first to this

purpose: That it was ridiculous in Archelaus to plead now to have the kingdom given him, since he had, in

reality, taken already the power over it to himself, before Caesar had granted it to him; and appealed to those

bold actions of his, in destroying so many at the Jewish festival; and if the men had acted unjustly, it was but

fit the punishing of them should have been reserved to those that were out of the country, but had the power

to punish them, and not been executed by a man that, if he pretended to be a king, he did an injury to Caesar,

by usurping that authority before it was determined for him by Caesar; but if he owned himself to be a private

person, his case was much worse, since he who was putting in for the kingdom could by no means expect to

have that power granted him, of which he had already deprived Caesar [by taking it to himself]. He also

touched sharply upon him, and appealed to his changing the commanders in the army, and his sitting in the

royal throne beforehand, and his determination of lawsuits; all done as if he were no other than a king. He

appealed also to his concessions to those that petitioned him on a public account, and indeed doing such

things, than which he could devise no greater if he had been already settled in the kingdom by Caesar. He

also ascribed to him the releasing of the prisoners that were in the hippodrome, and many other things, that

either had been certainly done by him, or were believed to be done, and easily might be believed to have been

done, because they were of such a nature as to be usually done by young men, and by such as, out of a desire

of ruling, seize upon the government too soon. He also charged him with his neglect of the funeral mourning

for his father, and with having merry meetings the very night in which he died; and that it was thence the

multitude took the handle of raising a tumult: and if Archelaus could thus requite his dead father, who had

bestowed such benefits upon him, and bequeathed such great things to him, by pretending to shed tears for

him in the day time, like an actor on the stage, but every night making mirth for having gotten the

government, he would appear to be the same Archelaus with regard to Caesar, if he granted him the kingdom,

which he hath been to his father; since he had then dancing and singing, as though an enemy of his were

fallen, and not as though a man were carried to his funeral, that was so nearly related, and had been so great a

benefactor to him. But he said that the greatest crime of all was this, that he came now before Caesar to

obtain the government by his grant, while he had before acted in all things as he could have acted if Caesar

himself, who ruled all, had fixed him firmly in the government. And what he most aggravated in his pleading

was the slaughter of those about the temple, and the impiety of it, as done at the festival; and how they were

slain like sacrifices themselves, some of whom were foreigners, and others of their own country, till the

temple was full of dead bodies: and all this was done, not by an alien, but by one who pretended to the lawful

title of a king, that he might complete the wicked tyranny which his nature prompted him to, and which is

hated by all men. On which account his father never so much as dreamed of making him his successor in the

kingdom, when he was of a sound mind, because he knew his disposition; and in his former and more

authentic testament, he appointed his antagonist Antipas to succeed; but that Archelaus was called by his

father to that dignity when he was in a dying condition, both of body and mind; while Antipas was called

when he was ripest in his judgment, and of such strength of body as made him capable of managing his own

affairs: and if his father had the like notion of him formerly that he hath now showed, yet hath he given a

sufficient specimen what a king he is likely to be, when he hath [in effect] deprived Caesar of that power of

disposing of the kingdom, which he justly hath, and hath not abstained from making a terrible slaughter of his

6. So when Antipater had made this speech, and had confirmed what he had said by producing many

witnesses from among Archelaus's own relations, he made an end of his pleading. Upon which Nicolaus

arose up to plead for Archelaus, and said, "That what had been done at the temple was rather to be attributed

to the mind of those that had been killed, than to the authority of Archelaus; for that those who were the

authors of such things are not only wicked in the injuries they do of themselves, but in forcing sober persons

to avenge themselves upon them. Now it is evident that what these did in way of opposition was done under

pretense, indeed, against Archelaus, but in reality against Caesar himself, for they, after an injurious manner,

attacked and slew those who were sent by Archelaus, and who came only to put a stop to their doings. They

had no regard, either to God or to the festival, whom Antipater yet is not ashamed to patronize, whether it be

out of his indulgence of an enmity to Archelaus, or out of his hatred of virtue and justice. For as to those who

begin such tumults, and first set about such unrighteous actions, they are the men who force those that punish

them to betake themselves to arms even against their will. So that Antipater in effect ascribes the rest of what

was done to all those who were of counsel to the accusers; for nothing which is here accused of injustice has

been done but what was derived from them as its authors; nor are those things evil in themselves, but so

represented only in order to do harm to Archelaus. Such is these men's inclination to do an injury to a man

that is of their kindred, their father's benefactor, and familiarity acquainted with them, and that hath ever lived

in friendship with them; for that, as to this testament, it was made by the king when he was of a sound mind,

and so ought to be of more authority than his former testament; and that for this reason, because Caesar is

therein left to be the judge and disposer of all therein contained; and for Caesar, he will not, to be sure, at all

imitate the unjust proceedings of those men, who, during Herod's whole life, had on all occasions been joint

partakers of power with him, and yet do zealously endeavor to injure his determination, while they have not

themselves had the same regard to their kinsman [which Archelaus had]. Caesar will not therefore disannul

the testament of a man whom he had entirely supported, of his friend and confederate, and that which is

committed to him in trust to ratify; nor will Caesar's virtuous and upright disposition, which is known and

uncontested through all the habitable world, imitate the wickedness of these men in condemning a king as a

madman, and as having lost his reason, while he hath bequeathed the succession to a good son of his, and to

one who flies to Caesar's upright determination for refuge. Nor can Herod at any time have been mistaken in

his judgment about a successor, while he showed so much prudence as to submit all to Caesar's

7. Now when Nicolaus had laid these things before Caesar, he ended his plea; whereupon Caesar was so

obliging to Archelaus, that he raised him up when he had cast himself down at his feet, and said that he well

deserved the kingdom; and he soon let them know that he was so far moved in his favor, that he would not act

otherwise than his father's testament directed, and than was for the advantage of Archelaus. However, while

he gave this encouragement to Archelaus to depend on him securely, he made no full determination about

him; and when the assembly was broken up, he considered by himself whether he should confirm the

kingdom to Archelaus, or whether he should part it among all Herod's posterity; and this because they all

A Sedition Against Sabinus; And How Varus Brought The Authors Of It To Punishment.

1. But before these things could be brought to a settlement, Malthace, Archelaus's mother, fell into a

distemper, and died of it; and letters came from Varus, the president of Syria, which informed Caesar of the

revolt of the Jews; for after Archlaus was sailed, the whole nation was in a tumult. So Varus, since he was

there himself, brought the authors of the disturbance to punishment; and when he had restrained them for the

most part from this sedition, which was a great one, he took his journey to Antiocli, leaving one legion of his

army at Jerusalem to keep the Jews quiet, who were now very fond of innovation. Yet did not this at all avail

to put an end to that their sedition; for after Varus was gone away, Sabinus, Caesar's procurator, staid behind,

and greatly distressed the Jews, relying on the forces that were left there that they would by their multitude

protect him; for he made use of them, and armed them as his guards, thereby so oppressing the Jews, and

giving them so great disturbance, that at length they rebelled; for he used force in seizing the citadels, and

zealously pressed on the search after the king's money, in order to seize upon it by force, on account of his

2. But on the approach of pentecost, which is a festival of ours, so called from the days of our forefathers, a

great many ten thousands of men got together; nor did they come only to celebrate the festival, but out of

their indignation at the madness of Sabinus, and at the injuries he offered them. A great number there was of

Galileans, and Idumeans, and many men from Jericho, and others who had passed over the river Jordan, and

inhabited those parts. This whole multitude joined themselves to all the rest, and were more zealous than the

others in making an assault on Sabinus, in order to be avenged on him; so they parted themselves into three

bands, and encamped themselves in the places following: some of them seized on the hippodrome and of

the other two bands, one pitched themselves from the northern part of the temple to the southern, on the east

quarter; but the third band held the western part of the city, where the king's palace was. Their work tended

entirely to besiege the Romans, and to enclose them on all sides. Now Sabinus was afraid of these men's

number, and of their resolution, who had little regard to their lives, but were very desirous not to be

overcome, while they thought it a point of puissance to overcome their enemies; so he sent immediately a

letter to Varus, and, as he used to do, was very pressing with him, and entreated him to come quickly to his

assistance, because the forces he had left were in imminent danger, and would probably, in no long time, be

seized upon, and cut to pieces; while he did himself get up to the highest tower of the fortress Phasaelus,

which had been built in honor of Phasaelus, king Herod's brother, and called so when the Parthians had

brought him to his death. (14) So Sabinus gave thence a signal to the Romans to fall upon the Jews, although

he did not himself venture so much as to come down to his friends, and thought he might expect that the

others should expose themselves first to die on account of his avarice. However, the Romans ventured to

make a sally out of the place, and a terrible battle ensued; wherein, though it is true the Romans beat their

adversaries, yet were not the Jews daunted in their resolutions, even when they had the sight of that terrible

slaughter that was made of them; but they went round about, and got upon those cloisters which encompassed

the outer court of the temple, where a great fight was still continued, and they cast stones at the Romans,

partly with their hands, and partly with slings, as being much used to those exercises. All the archers also in

array did the Romans a great deal of mischief, because they used their hands dexterously from a place

superior to the others, and because the others were at an utter loss what to do; for when they tried to shoot

their arrows against the Jews upwards, these arrows could not reach them, insomuch that the Jews were easily

too hard for their enemies. And this sort of fight lasted a great while, till at last the Romans, who were greatly

distressed by what was done, set fire to the cloisters so privately, that those that were gotten upon them did

not perceive it. This fire (15) being fed by a great deal of combustible matter, caught hold immediately on the

roof of the cloisters; so the wood, which was full of pitch and wax, and whose gold was laid on it with wax,

yielded to the flame presently, and those vast works, which were of the highest value and esteem, were

destroyed utterly, while those that were on the roof unexpectedly perished at the same time; for as the roof

tumbled down, some of these men tumbled down with it, and others of them were killed by their enemies

who encompassed them. There was a great number more, who, out of despair of saving their lives, and out of

astonishment at the misery that surrounded them, did either cast themselves into the fire, or threw themselves

upon their swords, and so got out of their misery. But as to those that retired behind the same way by which

they ascended, and thereby escaped, they were all killed by the Romans, as being unarmed men, and their

courage failing them; their wild fury being now not able to help them, because they were destitute of armor,

insomuch that of those that went up to the top of the roof, not one escaped. The Romans also rushed through

the fire, where it gave them room so to do, and seized on that treasure where the sacred money was reposited;

a great part of which was stolen by the soldiers, and Sabinus got openly four hundred talents.

3. But this calamity of the Jews' friends, who fell in this battle, grieved them, as did also this plundering of

the money dedicated to God in the temple. Accordingly, that body of them which continued best together,

and was the most warlike, encompassed the palace, and threatened to set fire to it, and kill all that were in it.

Yet still they commanded them to go out presently, and promised, that if they would do so, they would not

hurt them, nor Sabinus neither; at which time the greatest part of the king's troops deserted to them, while

Rufus and Gratus, who had three thousand of the most warlike of Herod's army with them, who were men of

active bodies, went over to the Romans. There was also a band of horsemen under the command of Ruffis,

which itself went over to the Romans also. However, the Jews went on with the siege, and dug mines under

the palace walls, and besought those that were gone over to the other side not to be their hinderance, now

they had such a proper opportunity for the recovery of their country's ancient liberty; and for Sabinus, truly

he was desirous of going away with his soldiers, but was not able to trust himself with the enemy, on account

of what mischief he had already done them; and he took this great [pretended] lenity of theirs for an argument

why he should not comply with them; and so, because he expected that Varus was coming, he still bore the

4. Now at this time there were ten thousand other disorders in Judea, which were like tumults, because a great

number put themselves into a warlike posture, either out of hopes of gain to themselves, or out of enmity to

the Jews. In particular, two thousand of Herod's old soldiers, who had been already disbanded, got together in

Judea itself, and fought against the king's troops, although Achiabus, Herod's first cousin, opposed them; but

as he was driven out of the plains into the mountainous parts by the military skill of those men, he kept

5. There was also Judas, (16) the son of that Ezekias who had been head of the robbers; which Ezekias was a

very strong man, and had with great dificulty been caught by Herod. This Judas, having gotten together a

multitude of men of a profligate character about Sepphoris in Galilee, made an assault upon the palace

[there,] and seized upon all the weapons that were laid up in it, and with them armed every one of those that

were with him, and carried away what money was left there; and he became terrible to all men, by tearing and

rending those that came near him; and all this in order to raise himself, and out of an ambitious desire of the

royal dignity; and he hoped to obtain that as the reward not of his virtuous skill in war, but of his

6. There was also Simon, who had been a slave of Herod the king, but in other respects a comely person, of a

tall and robust body; he was one that was much superior to others of his order, and had had great things

committed to his care. This man was elevated at the disorderly state of things, and was so bold as to put a

diadem on his head, while a certain number of the people stood by him, and by them he was declared to be a

king, and thought himself more worthy of that dignity than any one else. He burnt down the royal palace at

Jericho, and plundered what was left in it. He also set fire to many other of the king's houses in several places

of the country, and utterly destroyed them, and permitted those that were with him to take what was left in

them for a prey; and he would have done greater things, unless care had been taken to repress him

immediately; for Gratus, when he had joined himself to some Roman soldiers, took the forces he had with

him, and met Simon, and after a great and a long fight, no small part of those that came from Perea, who were

a disordered body of men, and fought rather in a bold than in a skillful manner, were destroyed; and although

Simon had saved himself by flying away through a certain valley, yet Gratus overtook him, and cut off his

head. The royal palace also at Amathus, by the river Jordan, was burnt down by a party of men that were got

together, as were those belonging to Simon. And thus did a great and wild fury spread itself over the nation,

because they had no king to keep the multitude in good order, and because those foreigners who came to

reduce the seditious to sobriety did, on the contrary, set them more in a flame, because of the injuries they

7. But because Athronges, a person neither eminent by the dignity of his progenitors, nor for any great wealth

he was possessed of, but one that had in all respects been a shepherd only, and was not known by any body;

yet because he was a tall man, and excelled others in the strength of his hands, he was so bold as to set up for

king. This man thought it so sweet a thing to do more than ordinary injuries to others, that although he should

be killed, he did not much care if he lost his life in so great a design. He had also four brethren, who were tall

men themselves, and were believed to be superior to others in the strength of their hands, and thereby were

encouraged to aim at great things, and thought that strength of theirs would support them in retaining the

kingdom. Each of these ruled over a band of men of their own; for those that got together to them were very

numerous. They were every one of them also commanders; but when they came to fight, they were

subordinate to him, and fought for him, while he put a diadem about his head, and assembled a council to

debate about what things should be done, and all things were done according to his pleasure. And this man

retained his power a great while; he was also called king, and had nothing to hinder him from doing what he

pleased. He also, as well as his brethren, slew a great many both of the Romans and of the king's forces, an

managed matters with the like hatred to each of them. The king's forces they fell upon, because of the

licentious conduct they had been allowed under Herod's government; and they fell upon the Romans, because

of the injuries they had so lately received from them. But in process of time they grew more cruel to all sorts

of men, nor could any one escape from one or other of these seditions, since they slew some out of the hopes

of gain, and others from a mere custom of slaying men. They once attacked a company of Romans at

Emmaus, who were bringing corn and weapons to the army, and fell upon Arius, the centurion, who

commanded the company, and shot forty of the best of his foot soldiers; but the rest of them were aftrighted

at their slaughter, and left their dead behind them, but saved themselves by the means of Gratus, who came

with the king's troops that were about him to their assistance. Now these four brethren continued the war a

long while by such sort of expeditions, and much grieved the Romans; but did their own nation also a great

deal of mischief. Yet were they afterwards subdued; one of them in a fight with Gratus, another with

Ptolemy; Archelaus also took the eldest of them prisoner; while the last of them was so dejected at the other's

misfortune, and saw so plainly that he had no way now left to save himself, his army being worn away with

sickness and continual labors, that he also delivered himself up to Archclaus, upon his promise and oath to

God [to preserve his life.] But these things came to pass a good while afterward.

8. And now Judea was full of robberies; and as the several companies of the seditious lighted upon any one to

head them, he was created a king immediately, in order to do mischief to the public. They were in some small

measure indeed, and in small matters, hurtful to the Romans; but the murders they committed upon their own

9. As soon as Varus was once informed of the state of Judea by Sabinus's writing to him, he was afraid for the

legion he had left there; so he took the two other legions, (for there were three legions in all belonging to

Syria,) and four troops of horsemen, with the several auxiliary forces which either the kings or certain of the

tetrarchs afforded him, and made what haste he could to assist those that were then besieged in Judea. He also

gave order that all that were sent out for this expedition, should make haste to Ptolemais. The citizens of

Berytus also gave him fifteen hundred auxiliaries as he passed through their city. Aretas also, the king of

Arabia Petrea, out of his hatred to Herod, and in order to purchase the favor of the Romans, sent him no small

assistance, besides their footmen and horsemen; and when he had now collected all his forces together, he

committed part of them to his son, and to a friend of his, and sent them upon an expedition into Galilee,

which lies in the neighborhood of Ptolemais; who made an attack upon the enemy, and put them to flight, and

took Sepphoris, and made its inhabitants slaves, and burnt the city. But Varus himself pursued his march for

Samaria with his whole army; yet did not he meddle with the city of that name, because it had not at all

joined with the seditious; but pitched his camp at a certain village that belonged to Ptolemy, whose name was

Arus, which the Arabians burnt, out of their hatred to Herod, and out of the enmity they bore to his friends;

whence they marched to another village, whose name was Sampho, which the Arabians plundered and burnt,

although it was a fortified and a strong place; and all along this march nothing escaped them, but all places

were full of fire and of slaughter. Emmaus was also burnt by Varus's order, after its inhabitants had deserted

it, that he might avenge those that had there been destroyed. From thence he now marched to Jerusalem;

whereupon those Jews whose camp lay there, and who had besieged the Roman legion, not bearing the

coming of this army, left the siege imperfect: but as to the Jerusalem Jews, when Varus reproached them

bitterly for what had been done, they cleared themselves of the accusation, and alleged that the conflux of the

people was occasioned by the feast; that the war was not made with their approbation, but by the rashness of

the strangers, while they were on the side of the Romans, and besieged together with them, rather than having

any inclination to besiege them. There also came beforehand to meet Varus, Joseph, the cousingerman of

king Herod, as also Gratus and Rufus, who brought their soldiers along with them, together with those

Romans who had been besieged; but Sabinus did not come into Varus's presence, but stole out of the city

10. Upon this, Varus sent a part of his army into the country, to seek out those that had been the authors of

the revolt; and when they were discovered, he punished some of them that were most guilty, and some he

dismissed: now the number of those that were crucified on this account were two thousand. After which he

disbanded his army, which he found no way useful to him in the affairs he came about; for they behaved

themselves very disorderly, and disobeyed his orders, and what Varus desired them to do, and this out of

regard to that gain which they made by the mischief they did. As for himself, when he was informed that ten

thousand Jews had gotten together, he made haste to catch them; but they did not proceed so far as to fight

him, but, by the advice of Achiabus, they came together, and delivered themselves up to him: hereupon Varus

forgave the crime of revolting to the multitude, but sent their several commanders to Caesar, many of whom

Caesar dismissed; but for the several relations of Herod who had been among these men in this war, they

were the only persons whom he punished, who, without the least regard to justice, fought against their own

1. So when Varus had settled these affairs, and had placed the former legion at Jerusalem, he returned back to

Antioch; but as for Archelaus, he had new sources of trouble come upon him at Rome, on the occasions

following: for an embassage of the Jews was come to Rome, Varus having permitted the nation to send it,

that they might petition for the liberty of living by their own laws. (17) Now the number of the ambassadors

that were sent by the authority of the nation were fifty, to which they joined above eight thousand of the Jews

that were at Rome already. Hereupon Caesar assembled his friends, and the chief men among the Romans, in

the temple of Apollo, (18) which he had built at a vast charge; whither the ambassadors came, and a

multitude of the Jews that were there already came with them, as did also Archelaus and his friends; but as

for the several kinsmen which Archelaus had, they would not join themselves with him, out of their hatred to

him; and yet they thought it too gross a thing for them to assist the ambassadors [against him], as supposing it

would be a disgrace to them in Caesar's opinion to think of thus acting in opposition to a man of their own

kindred. Philip (19) also was come hither out of Syria, by the persuasion of Varus, with this principal

intention to assist his brother [Archelaus]; for Varus was his great friend: but still so, that if there should any

change happen in the form of government, (which Varus suspected there would,) and if any distribution

should be made on account of the number that desired the liberty of living by their own laws, that he might

2. Now upon the liberty that was given to the Jewish ambassadors to speak, they who hoped to obtain a

dissolution of kingly government betook themselves to accuse Herod of his iniquities; and they declared that

he was indeed in name a king, but that he had taken to himself that uncontrollable authority which tyrants

exercise over their subjects, and had made use of that authority for the destruction of the Jews, and did not

abstain from making many innovations among them besides, according to his own inclinations; and that

whereas there were a great many who perished by that destruction he brought upon them, so many indeed as

no other history relates, they that survived were far more miserable than those that suffered under him; not

only by the anxiety they were in from his looks and disposition towards them, but from the danger their

estates were in of being taken away by him. That he did never leave off adorning these cities that lay in their

neighborhood, but were inhabited by foreigners; but so that the cities belonging to his own government were

ruined, and utterly destroyed that whereas, when he took the kingdom, it was in an extraordinary flourishing

condition, he had filled the nation with the utmost degree of poverty; and when, upon unjust pretenses, he had

slain any of the nobility, he took away their estates; and when he permitted any of them to live, he

condemned them to the forfeiture of what they possessed. And besides the annual impositions which he laid

upon every one of them, they were to make liberal presents to himself, to his domestics and friends, and to

such of his slaves as were vouchsafed the favor of being his taxgatherers, because there was no way of

obtaining a freedom from unjust violence without giving either gold or silver for it. That they would say

nothing of the corruption of the chastity of their virgins, and the reproach laid on their wives for

incontinency, and those things acted after an insolent and inhuman manner; because it was not a smaller

pleasure to the sufferers to have such things concealed, than it would have been not to have suffered them.

That Herod had put such abuses upon them as a wild beast would not have put on them, if he had power

given him to rule over us; and that although their nation had passed through many subversions and alterations

of government, their history gave no account of any calamity they had ever been under, that could be

compared with this which Herod had brought upon their nation; that it was for this reason that they thought

they might justly and gladly salute Archelaus as king, upon this supposition, that whosoever should be set

over their kingdom, he would appear more mild to them than Herod had been; and that they had joined with

him in the mourning for his father, in order to gratify him, and were ready to oblige him in other points also,

if they could meet with any degree of moderation from him; but that he seemed to be afraid lest he should not

be deemed Herod's own son; and so, without any delay, he immediately let the nation understand his

meaning, and this before his dominion was well established, since the power of disposing of it belonged to

Caesar, who could either give it to him or not, as he pleased. That he had given a specimen of his future

virtue to his subjects, and with what kind of moderation and good administration he would govern them, by

that his first action, which concerned them, his own citizens, and God himself also, when he made the

slaughter of three thousand of his own countrymen at the temple. How then could they avoid the just hatred

of him, who, to the rest of his barbarity, hath added this as one of our crimes, that we have opposed and

contradicted him in the exercise of his authority? Now the main thing they desired was this: That they might

be delivered from kingly and the like forms of government, (20) and might be added to Syria, and be put

under the authority of such presidents of theirs as should be sent to them; for that it would thereby be made

evident, whether they be really a seditious people, and generally fond of innovations, or whether they would

live in an orderly manner, if they might have governors of any sort of moderation set over them.

3. Now when the Jews had said this, Nicolaus vindicated the kings from those accusations, and said, that as

for Herod, since he had never been thus accused all the time of his life, it was not fit for those that might have

accused him of lesser crimes than those now mentioned, and might have procured him to be punished during

his lifetime, to bring an accusation against him now he is dead. He also attributed the actions of Archlaus to

the Jews' injuries to him, who, affecting to govern contrary to the laws, and going about to kill those that

would have hindered them from acting unjustly, when they were by him punished for what they had done,

made their complaints against him; so he accused them of their attempts for innovation, and of the pleasure

they took in sedition, by reason of their not having learned to submit to justice and to the laws, but still

desiring to be superior in all things. This was the substance of what Nicolaus said.

4. When Caesar had heard these pleadings, he dissolved the assembly; but a few days afterwards he appointed

Archelaus, not indeed to be king of the whole country, but ethnarch of the one half of that which had been

subject to Herod, and promised to give him the royal dignity hereafter, if he governed his part virtuously. But

as for the other half, he divided it into two parts, and gave it to two other of Herod's sons, to Philip and to

Antipas, that Antipas who disputed with Archelaus for the whole kingdom. Now to him it was that Peres and

Galilee paid their tribute, which amounted annually to two hundred talents, (21) while Batanea, with

Trachonitis, as well as Auranitis, with a certain part of what was called the House of Zenodorus, (22) paid the

tribute of one hundred talents to Philip; but Idumea, and Judea, and the country of Samaria paid tribute to

Archelaus, but had now a fourth part of that tribute taken off by the order of Caesar, who decreed them that

mitigation, because they did not join in this revolt with the rest of the multitude. There were also certain of

the cities which paid tribute to Archelaus: Strato's Tower and Sebaste, with Joppa and Jerusalem; for as to

Gaza, and Gadara, and Hippos, they were Grecian cities, which Caesar separated from his government, and

added them to the province of Syria. Now the tributemoney that came to Archelaus every year from his own

5. And so much came to Herod's sons from their father's inheritance. But Salome, besides what her brother

left her by his testament, which were Jamnia, and Ashdod, and Phasaelis, and five hundred thousand

[drachmae] of coined silver, Caesar made her a present of a royal habitation at Askelo; in all, her revenues

amounted to sixty talents by the year, and her dwellinghouse was within Archelaus's government. The rest

also of the king's relations received what his testament allotted them. Moreover, Caesar made a present to

each of Herod's two virgin daughters, besides what their father left them, of two hundred and fifty thousand

[drachmae] of silver, and married them to Pheroras's sons: he also granted all that was bequeathed to himself

to the king's sons, which was one thousand five hundred talents, excepting a few of the vessels, which he

reserved for himself; and they were acceptable to him, not so much for the great value they were of, as

1. When these affairs had been thus settled by Caesar, a certain young man, by birth a Jew, but brought up by

a Roman freedman in the city Sidon, ingrafted himself into the kindred of Herod, by the resemblance of his

countenance, which those that saw him attested to be that of Alexander, the son of Herod, whom he had slain;

and this was an incitement to him to endeavor to obtain the government; so he took to him as an assistant a

man of his own country, (one that was well acquainted with the affairs of the palace, but, on other accounts,

an ill man, and one whose nature made him capable of causing great disturbances to the public, and one that

became a teacher of such a mischievous contrivance to the other,) and declared himself to be Alexander, and

the son of Herod, but stolen away. by one of those that were sent to slay him, who, in reality, slew other men,

in order to deceive the spectators, but saved both him and his brother Aristobulus. Thus was this man elated,

and able to impose on those that came to him; and when he was come to Crete, he made all the Jews that

came to discourse with him believe him [to be Alexander]. And when he had gotten much money which had

been presented to him there, he passed over to Melos, where he got much more money than he had before,

out of the belief they had that he was of the royal family, and their hopes that he would recover his father's

principality, and reward his benefactors; so he made haste to Rome, and was conducted thither by those

strangers who entertained him. He was also so fortunate, as, upon his landing at Dicearchia, to bring the Jews

that were there into the same delusion; and not only other people, but also all those that had been great with

Herod, or had a kindness for him, joined themselves to this man as to their king. The cause of it was this, that

men were glad of his pretenses, which were seconded by the likeness of his countenance, which made those

that had been acquainted with Alexander strongly to believe that he was no other but the very same person,

which they also confirmed to others by oath; insomuch that when the report went about him that he was

coming to Rome, the whole multitude of the Jews that were there went out to meet him, ascribing it to Divine

Providence that he has so unexpectedly escaped, and being very joyful on account of his mother's family.

And when he was come, he was carried in a royal litter through the streets; and all the ornaments about him

were such as kings are adorned withal; and this was at the expense of those that entertained him. The

multitude also flocked about him greatly, and made mighty acclamations to him, and nothing was omitted

2. When this thing was told Caesar, he did not believe it, because Herod was not easily to be imposed upon in

such affairs as were of great concern to him; yet, having some suspicion it might be so, he sent one Celadus, a

freedman of his, and one that had conversed with the young men themselves, and bade him bring Alexander

into his presence; so he brought him, being no more accurate in judging about him than the rest of the

multitude. Yet did not he deceive Caesar; for although there was a resemblance between him and Alexander,

yet was it not so exact as to impose on such as were prudent in discerning; for this spurious Alexander had his

hands rough, by the labors he had been put to and instead of that softness of body which the other had, and

this as derived from his delicate and generous education, this man, for the contrary reason, had a rugged

body. When, therefore, Caesar saw how the master and the scholar agreed in this lying story, and in a bold

way of talking, he inquired about Aristobulus, and asked what became of him who (it seems) was stolen away

together with him, and for what reason it was that he did not come along with him, and endeavor to recover

that dominion which was due to his high birth also. And when he said that he had been left in the isle of

Crete, for fear of the dangers of the sea, that, in case any accident should come to himself, the posterity of

Mariamne might not utterly perish, but that Aristobulus might survive, and punish those that laid such

treacherous designs against them; and when he persevered in his affirmations, and the author of the imposture

agreed in supporting it, Caesar took the young man by himself, and said to him, "If thou wilt not impose upon

me, thou shalt have this for thy reward, that thou shalt escape with thy life; tell me, then, who thou art, and

who it was that had boldness enough to contrive such a cheat as this. For this contrivance is too considerable

a piece of villainy to be undertaken by one of thy age." Accordingly, because he had no other way to take, he

told Caesar the contrivance, and after what manner and by whom it was laid together. So Caesar, upon

observing the spurious Alexander to be a strong active man, and fit to work with his hands, that he might not

break his promise to him, put him among those that were to row among the mariners, but slew him that

induced him to do what he had done; for as for the people of Melos, he thought them sufficiently punished, in

having thrown away so much of their money upon this spurious Alexander. And such was the ignominious

1. When Archelaus was entered on his ethnarchy, and was come into Judea, he accused Joazar, the son of

Boethus, of assisting the seditious, and took away the high priesthood from him, and put Eleazar his brother

in his place. He also magnificently rebuilt the royal palace that had been at Jericho, and he diverted half the

water with which the village of Neara used to be watered, and drew off that water into the plain, to water

those palm trees which he had there planted: he also built a village, and put his own name upon it, and called

it Archelais. Moreover, he transgressed the law of our fathers (23) and married Glaphyra, the daughter of

Archelaus, who had been the wife of his brother Alexander, which Alexander had three children by her, while

it was a thing detestable among the Jews to marry the brother's wife. Nor did this Eleazar abide long in the

high priesthood, Jesus, the son of Sie, being put in his room while he was still living.

2. But in the tenth year of Archelaus's government, both his brethren, and the principal men of Judea and

Samaria, not being able to bear his barbarous and tyrannical usage of them, accused him before Caesar, and

that especially because they knew he had broken the commands of Caesar, which obliged him to behave

himself with moderation among them. Whereupon Caesar, when he heard it, was very angry, and called for

Archelaus's steward, who took care of his affairs at Rome, and whose name was Archelaus also; and thinking

it beneath him to write to Archelaus, he bid him sail away as soon as possible, and bring him to us: so the

man made haste in his voyage, and when he came into Judea, he found Archelaus feasting with his friends; so

he told him what Caesar had sent him about, and hastened him away. And when he was come [to Rome],

Caesar, upon hearing what certain accusers of his had to say, and what reply he could make, both banished

him, and appointed Vienna, a city of Gaul, to be the place of his habitation, and took his money away from

3. Now, before Archelaus was gone up to Rome upon this message, he related this dream to his friends: That

he saw ears of corn, in number ten, full of wheat, perfectly ripe, which ears, as it seemed to him, were

devoured by oxen. And when he was awake and gotten up, because the vision appeared to beof great

importance to him, he sent for the diviners, whose study was employed about dreams. And while some were

of one opinion, and some of another, (for all their interpretations did not agree,) Simon, a man of the sect of

the Essens, desired leave to speak his mind freely, and said that the vision denoted a change in the affairs of

Archelaus, and that not for the better; that oxen, because that animal takes uneasy pains in his labors, denoted

afflictions, and indeed denoted, further, a change of affairs, because that land which is ploughed by oxen

cannot remain in its former state; and that the ears of corn being ten, determined the like number of years,

because an ear of corn grows in one year; and that the time of Archelaus's government was over. And thus

did this man expound the dream. Now on the fifth day after this dream came first to Archelaus, the other

4. The like accident befell Glaphyra his wife, who was the daughter of king Archelaus, who, as I said before,

was married, while she was a virgin, to Alexander, the son of Herod, and brother of Archelaus; but since it

fell out so that Alexander was slain by his father, she was married to Juba, the king of Lybia; and when he

was dead, and she lived in widowhood in Cappadocia with her father, Archclaus divorced his former wife

Mariamne, and married her, so great was his affection for this Glphyra; who, during her marriage to him, saw

the following dream: She thought she saw Alexander standing by her, at which she rejoiced, and embraced

him with great affection; but that he complained o her, and said, O Glaphyra! thou provest that saying to be

true, which assures us that women are not to be trusted. Didst not thou pledge thy faith to me? and wast not

thou married to me when thou wast a virgin? and had we not children between us? Yet hast thou forgotten the

affection I bare to thee, out of a desire of a second husband. Nor hast thou been satisfied with that injury thou

didst me, but thou hast been so bold as to procure thee a third husband to lie by thee, and in an indecent and

imprudent manner hast entered into my house, and hast been married to Archelaus, thy husband and my

brother. However, I will not forget thy former kind affection for me, but will set thee free from every such

reproachful action, and cause thee to be mine again, as thou once wast. When she had related this to her

5. Now I did not think these histories improper for the present discourse, both because my discourse now is

concerning kings, and otherwise also on account of the advantage hence to be drawn, as well for the

confirmation of the immortality of the soul, as of the providence of God over human affairs, I thought them

fit to be set down; but if any one does not believe such relations, let him indeed enjoy his own opinion, but let

him not hinder another that would thereby encourage himself in virtue. So Archelaus's country was laid to the

province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people's

How Cyrenius Was Sent By Caesar To Make A Taxation Of Syria And Judea; And How Coponius Was Sent

To Be Procurator Of Judea; Concerning Judas Of Galilee And Concerning The Sects That Were Among The

1. Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed

through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time

into Syria, with a few others, being sent by Caesar to he a judge of that nation, and to take an account of their

substance. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme

power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of

Syria, to take an account of their substance, and to dispose of Archelaus's money; but the Jews, although at

the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it,

by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being overpesuaded by

Joazar's words, gave an account of their estates, without any dispute about it. Yet was there one Judas, a

Gaulonite, (1) of a city whose name was Gamala, who, taking with him Sadduc, (2) a Pharisee, became

zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to

slavery, and exhorted the nation to assert their liberty; as if they could procure them happiness and security

for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and

glory they would thereby acquire for magnanimity. They also said that God would not otherwise be assisting

to them, than upon their joining with one another in such councils as might be successful, and for their own

advantage; and this especially, if they would set about great exploits, and not grow weary in executing the

same; so men received what they said with pleasure, and this bold attempt proceeded to a great height. All

sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an

incredible degree; one violent war came upon us after another, and we lost our friends which used to alleviate

our pains; there were also very great robberies and murder of our principal men. This was done in pretense

indeed for the public welfare, but in reality for the hopes of gain to themselves; whence arose seditions, and

from them murders of men, which sometimes fell on those of their own people, (by the madness of these men

towards one another, while their desire was that none of the adverse party might be left,) and sometimes on

their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking

and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt

down by their enemies' fire. Such were the consequences of this, that the customs of our fathers were altered,

and such a change was made, as added a mighty weight toward bringing all to destruction, which these men

occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect

among us, and had a great many followers therein, filled our civil government with tumults at present, and

laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted

withal, concerning which I will discourse a little, and this the rather because the infection which spread

thence among the younger sort, who were zealous for it, brought the public to destruction.

2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essens,

and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects,

although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now.

3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of

reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to

strive to observe reason's dictates for practice. They also pay a respect to such as are in years; nor are they so

bold as to contradict them in any thing which they have introduced; and when they determine that all things

are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is,

that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man

can act virtuously or viciously. They also believe that souls have an immortal rigor in them, and that under

the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this

life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive

and live again; on account of which doctrines they are able greatly to persuade the body of the people; and

whatsoever they do about Divine worship, prayers, and sacrifices, they perform them according to their

direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct,

4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation

of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those

teachers of philosophy whom they frequent: but this doctrine is received but by a few, yet by those still of the

greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as

they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the

5. The doctrine of the Essens is this: That all things are best ascribed to God. They teach the immortality of

souls, and esteem that the rewards of righteousness are to be earnestly striven for; and when they send what

they have dedicated to God into the temple, they do not offer sacrifices (3) because they have more pure

lustrations of their own; on which account they are excluded from the common court of the temple, but offer

their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict

themselves to husbandry. It also deserves our admiration, how much they exceed all other men that addict

themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared

among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while

among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them

from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath

nothing at all. There are about four thousand men that live in this way, and neither marry wives, nor are

desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to

domestic quarrels; but as they live by themselves, they minister one to another. They also appoint certain

stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and

priests, who are to get their corn and their food ready for them. They none of them differ from others of the

Essens in their way of living, but do the most resemble those Dacae who are called Polistae (4) [dwellers in

6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other

things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be

their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the

deaths of their relations and friends, nor can any such fear make them call any man lord. And since this

immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor

am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is

beneath the resolution they show when they undergo pain. And it was in Gessius Florus's time that the nation

began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild

with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of

Now Herod And Philip Built Several Cities In Honor Of Caesar. Concerning The Succession Of Priests And

1. When Cyrenius had now disposed of Archelaus's money, and when the taxings were come to a conclusion,

which were made in the thirtyseventh year of Caesar's victory over Antony at Actium, he deprived Joazar of

the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Ananus, the

son of Seth, to be high priest; while Herod and Philip had each of them received their own tetrarchy, and

settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and

made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also,

and called it Julias, from the name of the emperor's wife. When Philip also had built Paneas, a city at the

fountains of Jordan, he named it Cesarea. He also advanced the village Bethsaids, situate at the lake of

Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur,

2. As Coponius, who we told you was sent along with Cyrenius, was exercising his office of procurator, and

governing Judea, the following accidents happened. As the Jews were celebrating the feast of unleavened

bread, which we call the Passover, it was customary for the priests to open the templegates just after

midnight. When, therefore, those gates were first opened, some of the Samaritans came privately into

Jerusalem, and threw about dead men's bodies, in the cloisters; on which account the Jews afterward excluded

them out of the temple, which they had not used to do at such festivals; and on other accounts also they

watched the temple more carefully than they had formerly done. A little after which accident Coponius

returned to Rome, and Marcus Ambivius came to be his successor in that government; under whom Salome,

the sister of king Herod, died, and left to Julia, [Caesar's wife,] Jamnia, all its toparchy, and Phasaelis in the

plain, and Arehelais, where is a great plantation of palm trees, and their fruit is excellent in its kind. After him

came Annius Rufus, under whom died Caesar, the second emperor of the Romans, the duration of whose

reign was fiftyseven years, besides six months and two days (of which time Antonius ruled together with

him fourteen years; but the duration of his life was seventyseven years); upon whose death Tiberius Nero,

his wife Julia's son, succeeded. He was now the third emperor; and he sent Valerius Gratus to be procurator

of Judea, and to succeed Annius Rufus. This man deprived Ananus of the high priesthood, and appointed

Ismael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son

of Ananus, who had been high priest before, to be high priest; which office, when he had held for a year,

Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and when he had

possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done

those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as

3. And now Herod the tetrarch, who was in great favor with Tiberius, built a city of the same name with him,

and called it Tiberias. He built it in the best part of Galilee, at the lake of Gennesareth. There are warm baths

at a little distance from it, in a village named Emmaus. Strangers came and inhabited this city; a great number

of the inhabitants were Galileans also; and many were necessitated by Herod to come thither out of the

country belonging to him, and were by force compelled to be its inhabitants; some of them were persons of

condition. He also admitted poor people, such as those that were collected from all parts, to dwell in it. Nay,

some of them were not quite freemen, and these he was benefactor to, and made them free in great numbers;

but obliged them not to forsake the city, by building them very good houses at his own expenses, and by

giving them land also; for he was sensible, that to make this place a habitation was to transgress the Jewish

ancient laws, because many sepulchers were to be here taken away, in order to make room for the city

Tiberias (5) whereas our laws pronounce that such inhabitants are unclean for seven days. (6)

4. About this time died Phraates, king of the Parthians, by the treachery of Phraataces his son, upon the

occasion following: When Phraates had had legitimate sons of his own, he had also an Italian maidservant,

whose name was Thermusa, who had been formerly sent to him by Julius Caesar, among other presents. He

first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by

her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. Now she

was able to persuade him to do any thing that she said, and was earnest in procuring the government of

Parthia for her son; but still she saw that her endeavors would not succeed, unless she could contrive how to

remove Phraates's legitimate sons [out of the kingdom;] so she persuaded him to send those his sons as

pledges of his fidelity to Rome; and they were sent to Rome accordingly, because it was not easy for him to

contradict her commands. Now while Phraataces was alone brought up in order to succeed in the government,

he thought it very tedious to expect that government by his father's donation [as his successor]; he therefore

formed a treacherous design against his father, by his mother's assistance, with whom, as the report went, he

had criminal conversation also. So he was hated for both these vices, while his subjects esteemed this

[wicked] love of his mother to be no way inferior to his parricide; and he was by them, in a sedition, expelled

out of the country before he grew too great, and died. But as the best sort of Parthians agreed together that it

was impossible they should be governed without a king, while also it was their constant practice to choose

one of the family of Arsaces, [nor did their law allow of any others; and they thought this kingdom had been

sufficiently injured already by the marriage with an Italian concubine, and by her issue,] they sent

ambassadors, and called Orodes [to take the crown]; for the multitude would not otherwise have borne them;

and though he was accused of very great cruelty, and was of an untractable temper, and prone to wrath, yet

still he was one of the family of Arsaces. However, they made a conspiracy against him, and slew him, and

that, as some say, at a festival, and among their sacrifices; (for it is the universal custom there to carry their

swords with them;) but, as the more general report is, they slew him when they had drawn him out a hunting.

So they sent ambassadors to Rome, and desired they would send one of those that were there as pledges to be

their king. Accordingly, Vonones was preferred before the rest, and sent to them (for he seemed capable of

such great fortune, which two of the greatest kingdoms under the sun now offered him, his own and a foreign

one). However, the barbarians soon changed their minds, they being naturally of a mutable disposition, upon

the supposal that this man was not worthy to be their governor; for they could not think of obeying the

commands of one that had been a slave, (for so they called those that had been hostages,) nor could they bear

the ignominy of that name; and this was the more intolerable, because then the Parthians must have such a

king set over them, not by right of war, but in time of peace. So they presently invited Artabanus, king of

Media, to be their king, he being also of the race of Arsaces. Artabanus complied with the offer that was

made him, and came to them with an army. So Vonones met him; and at first the multitude of the Parthians

stood on this side, and he put his army in array; but Artabanus was beaten, and fled to the mountains of

Media. Yet did he a little after gather a great army together, and fought with Vonones, and beat him;

whereupon Vonones fled away on horseback, with a few of his attendants about him, to Seleucia [upon

Tigris]. So when Artabanus had slain a great number, and this after he had gotten the victory by reason of the

very great dismay the barbarians were in, he retired to Ctesiphon with a great number of his people; and so he

now reigned over the Parthians. But Vonones fled away to Armenia; and as soon as he came thither, he had

an inclination to have the government of the country given him, and sent ambassadors to Rome [for that

purpose]. But because Tiberius refused it him, and because he wanted courage, and because the Parthian king

threatened him, and sent ambassadors to him to denounce war against him if he proceeded, and because he

had no way to take to regain any other kingdom, (for the people of authority among the Armenians about

Niphates joined themselves to Artabanus,) he delivered up himself to Silanus, the president of Syria, who, out

of regard to his education at Rome, kept him in Syria, while Artabanus gave Armenia to Orodes, one of his

5. At this time died Antiochus, the king of Commagene; whereupon the multitude contended with the

nobility, and both sent ambassadors to [Rome]; for the men of power were desirous that their form of

government might be changed into that of a [Roman] province; as were the multitude desirous to be under

kings, as their fathers had been. So the senate made a decree that Germanicus should be sent to settle the

affairs of the East, fortune hereby taking a proper opportunity for depriving him of his life; for when he had

been in the East, and settled all affairs there, his life was taken away by the poison which Piso gave him, as

Sedition Of The Jews Against Pontius Pilate. Concerning Christ, And What Befell Paulina And The Jews At

1. But now Pilate, the procurator of Judea, removed the army from Cesarea to Jerusalem, to take their winter

quarters there, in order to abolish the Jewish laws. So he introduced Caesar's effigies, which were upon the

ensigns, and brought them into the city; whereas our law forbids us the very making of images; on which

account the former procurators were wont to make their entry into the city with such ensigns as had not those

ornaments. Pilate was the first who brought those images to Jerusalem, and set them up there; which was

done without the knowledge of the people, because it was done in the night time; but as soon as they knew it,

they came in multitudes to Cesarea, and interceded with Pilate many days that he would remove the images;

and when he would not grant their requests, because it would tend to the injury of Caesar, while yet they

persevered in their request, on the sixth day he ordered his soldiers to have their weapons privately, while he

came and sat upon his judgmentseat, which seat was so prepared in the open place of the city, that it

concealed the army that lay ready to oppress them; and when the Jews petitioned him again, he gave a signal

to the soldiers to encompass them routed, and threatened that their punishment should be no less than

immediate death, unless they would leave off disturbing him, and go their ways home. But they threw

themselves upon the ground, and laid their necks bare, and said they would take their death very willingly,

rather than the wisdom of their laws should be transgressed; upon which Pilate was deeply affected with their

firm resolution to keep their laws inviolable, and presently commanded the images to be carried back from

2. But Pilate undertook to bring a current of water to Jerusalem, and did it with the sacred money, and derived

the origin of the stream from the distance of two hundred furlongs. However, the Jews (8) were not pleased

with what had been done about this water; and many ten thousands of the people got together, and made a

clamor against him, and insisted that he should leave off that design. Some of them also used reproaches, and

abused the man, as crowds of such people usually do. So he habited a great number of his soldiers in their

habit, who carried daggers under their garments, and sent them to a place where they might surround them.

So he bid the Jews himself go away; but they boldly casting reproaches upon him, he gave the soldiers that

signal which had been beforehand agreed on; who laid upon them much greater blows than Pilate had

commanded them, and equally punished those that were tumultuous, and those that were not; nor did they

spare them in the least: and since the people were unarmed, and were caught by men prepared for what they

were about, there were a great number of them slain by this means, and others of them ran away wounded.

3. Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of

wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of

the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal

men amongst us, had condemned him to the cross, (9) those that loved him at the first did not forsake him;

for he appeared to them alive again the third day; (10) as the divine prophets had foretold these and ten

thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not

4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices

happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about

the temple of Isis, and will then give an account of the Jewish affairs. There was at Rome a woman whose

name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a

virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countenance,

and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She

was married to Saturninus, one that was every way answerable to her in an excellent character. Decius

Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too

great dignity to be caught by presents, and had already rejected them, though they had been sent in great

abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred

thousand Attic drachmae for one night's lodging; and when this would not prevail upon her, and he was not

able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of

food, on account of Paulina's sad refusal; and he determined with himself to die after such a manner, and he

went on with his purpose accordingly. Now Mundus had a freedwoman, who had been made free by his

father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the

young man's resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,)

and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave

him, that he might obtain a night's lodging with Paulina; and when he joyfully hearkened to her entreaty, she

said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had

encouraged the young man, and gotten as much money as she required, she did not take the same methods as

had been taken before, because she perceived that the woman was by no means to be tempted by money; but

as she knew that she was very much given to the worship of the goddess Isis, she devised the following

stratagem: She went to some of Isis's priests, and upon the strongest assurances [of concealment], she

persuaded them by words, but chiefly by the offer of money, of twentyfive thousand drachmae in hand, and

as much more when the thing had taken effect; and told them the passion of the young man, and persuaded

them to use all means possible to beguile the woman. So they were drawn in to promise so to do, by that large

sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his

admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent

by the god Anubis, who was fallen in love with her, and enjoined her to come to him. Upon this she took the

message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that

she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer,

as fully satisfied with the chastity of his wife. Accordingly, she went to the temple, and after she had supped

there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it,

the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of

enjoying her, who was at his service all the night long, as supposing he was the god; and when he was gone

away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to

her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared

how great a value she put upon this favor, who partly disbelieved the thing, when they reflected on its nature,

and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty

and the dignity of the person. But now, on the third day after what had been done, Mundus met Paulina, and

said, "Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have

added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the

reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I

reaped by what I did, while I took to myself the name of Anubis." When he had said this, he went his way.

But now she began to come to the sense of the grossness of what she had done, and rent her garments, and

told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in

this case. So he discovered the fact to the emperor; whereupon Tiberius inquired into the matter thoroughly

by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of

their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also

demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; while he

only banished Mundus, but did no more to him, because he supposed that what crime he had committed was

done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and

the injuries occasioned by her priests. I now return to the relation of what happened about this time to the

5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid

against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all

respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of

Moses. He procured also three other men, entirely of the same character with himself, to be his partners.

These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to

send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for

their own uses, and spent the money themselves, on which account it was that they at first required it of her.

Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired

inquiry might be made about it, ordered all the Jews to be banished out of Rome; at which time the consuls

listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of

them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. (11) Thus

How The Samaritans Made A Tumult And Pilate Destroyed Many Of Them; How Pilate Was Accused And

1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one

who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be

pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy

of all mountains, and assured them, that when they were come thither, he would show them those sacred

vessels which were laid under that place, because Moses put them there (12) So they came thither armed, and

thought the discourse of the man probable; and as they abode at a certain village, which was called Tirathaba,

they got the rest together to them, and desired to go up the mountain in a great multitude together; but Pilate

prevented their going up, by seizing upon file roads with a great band of horsemen and footmen, who fell

upon those that were gotten together in the village; and when it came to an action, some of them they slew,

and others of them they put to flight, and took a great many alive, the principal of which, and also the most

2. But when this tumult was appeased, the Samaritan senate sent an embassy to Vitellius, a man that had been

consul, and who was now president of Syria, and accused Pilate of the murder of those that were killed; for

that they did not go to Tirathaba in order to revolt from the Romans, but to escape the violence of Pilate. So

Vitellius sent Marcellus, a friend of his, to take care of the affairs of Judea, and ordered Pilate to go to Rome,

to answer before the emperor to the accusations of the Jews. So Pilate, when he had tarried ten years in Judea,

made haste to Rome, and this in obedience to the orders of Vitellius, which he durst not contradict; but before

3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called

the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all

the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest's

vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which

power they used to have formerly, although at this time they were laid up in the tower of Antonia, the citadel

so called, and that on the occasion following: There was one of the [high] priests, named Hyrcanus; and as

there were many of that name, he was the first of them; this man built a tower near the temple, and when he

had so done, he generally dwelt in it, and had these vestments with him, because it was lawful for him alone

to put them on, and he had them there reposited when he went down into the city, and took his ordinary

garments; the same things were continued to be done by his sons, and by their sons after them. But when

Herod came to be king, he rebuilt this tower, which was very conveniently situated, in a magnificent manner;

and because he was a friend to Antonius, he called it by the name of Antonia. And as he found these

vestments lying there, he retained them in the same place, as believing, that while he had them in his custody,

the people would make no innovations against him. The like to what Herod did was done by his son

Archelaus, who was made king after him; after whom the Romans, when they entered on the government,

took possession of these vestments of the high priest, and had them reposited in a stonechamber, under the

seal of the priests, and of the keepers of the temple, the captain of the guard lighting a lamp there every day;

and seven days before a festival (13) they were delivered to them by the captain of the guard, when the high

priest having purified them, and made use of them, laid them up again in the same chamber where they had

been laid up before, and this the very next day after the feast was over. This was the practice at the three

yearly festivals, and on the fast day; but Vitellius put those garments into our own power, as in the days of

our forefathers, and ordered the captain of the guard not to trouble himself to inquire where they were laid, or

when they were to be used; and this he did as an act of kindness, to oblige the nation to him. Besides which,

he also deprived Joseph, who was also called Caiaphas, of the high priesthood, and appointed Jonathan the

son of Ananus, the former high priest, to succeed him. After which, he took his journey back to Antioch.

4. Moreover, Tiberius sent a letter to Vitellius, and commanded him to make a league of friendship with

Artabanus, the king of Parthia; for while he was his enemy, he terrified him, because he had taken Armenia

away from him, lest he should proceed further, and told him he should no otherwise trust him than upon his

giving him hostages, and especially his son Artabanus. Upon Tiberius's writing thus to Vitellius, by the offer

of great presents of money, he persuaded both the king of Iberia and the king of Albania to make no delay,

but to fight against Artabanus; and although they would not do it themselves, yet did they give the Scythians

a passage through their country, and opened the Caspian gates to them, and brought them upon Artabanus. So

Armenia was again taken from the Parthians, and the country of Parthis was filled with war, and the principal

of their men were slain, and all things were in disorder among them: the king's son also himself fell in these

wars, together with. many ten thousands of his army. Vitellius had also sent such great sums of money to

Artabanus's father's kinsmen and friends, that he had almost procured him to be slain by the means of those

bribes which they had taken. And when Artabanus perceived that the plot laid against him was not to be

avoided, because it was laid by the principal men, and those a great many in number, and that it would

certainly take effect, when he had estimated the number of those that were truly faithful to him, as also of

those who were already corrupted, but were deceitful in the kindness they professed to him, and were likely,

upon trial, to go over to his enemies, he made his escape to the upper provinces, where he afterwards raised a

great army out of the Dahae and Sacre, and fought with his enemies, and retained his principality.

5. When Tiberius had heard of these things, he desired to have a league of friendship made between him and

Artabanus; and when, upon this invitation, he received the proposal kindly, Artabanus and Vitellius went to

Euphrates, and as a bridge was laid over the river, they each of them came with their guards about them, and

met one another on the midst of the bridge. And when they had agreed upon the terms of peace Herod, the

tetrarch erected a rich tent on the midst of the passage, and made them a feast there. Artabanus also, not long

afterward, sent his son Darius as an hostage, with many presents, among which there was a man seven cubits

tall, a Jew he was by birth, and his name was Eleazar, who, for his tallness, was called a giant. After which

Vitellius went to Antioch, and Artabanus to Babylon; but Herod [the tetrarch] being desirous to give Caesar

the first information that they had obtained hostages, sent posts with letters, wherein he had accurately

described all the particulars, and had left nothing for the consular Vitellius to inform him of. But when

Vitellius's letters were sent, and Caesar had let him know that he was acquainted with the affairs already,

because Herod had given him an account of them before, Vitellius was very much troubled at it; and

supposing that he had been thereby a greater sufferer than he really was, he kept up a secret anger upon this

occasion, till he could be revenged on him, which he was after Caius had taken the government.

6. About this time it was that Philip, Herod's ' brother, departed this life, in the twentieth year of the reign of

Tiberius, (14) after he had been tetrarch of Trachonitis and Gaulanitis, and of the nation of the Bataneans

also, thirtyseven years. He had showed himself a person of moderation and quietness in the conduct of his

life and government; he constantly lived in that country which was subject to him; he used to make his

progress with a few chosen friends; his tribunal also, on which he sat in judgment, followed him in his

progress; and when any one met him who wanted his assistance, he made no delay, but had his tribunal set

down immediately, wheresoever he happened to be, and sat down upon it, and heard his complaint: he there

ordered the guilty that were convicted to be punished, and absolved those that had been accused unjustly. He

died at Julias; and when he was carried to that monument which he had already erected for himself

beforehand, he was buried with great pomp. His principality Tiberius took, (for he left no sons behind him,)

and added it to the province of Syria, but gave order that the tributes which arose from it should be collected,

Herod The Tetrarch Makes War With Aretas, The King Of Arabia, And Is Beaten By Him As Also

Concerning The Death Of John The Baptist. How Vitellius Went Up To Jerusalem; Together With Some

1. About this time Aretas (the king of Arabia Petres) and Herod had a quarrel on the account following:

Herod the tetrarch had, married the daughter of Aretas, and had lived with her a great while; but when he was

once at Rome, he lodged with Herod, (15) who was his brother indeed, but not by the same mother; for this

Herod was the son of the high priest Sireoh's daughter. However, he fell in love with Herodias, this last

Herod's wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This

man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement

was made for her to change her habitation, and come to him as soon as he should return from Rome: one

article of this marriage also was this, that he should divorce Aretas's daughter. So Antipus, when he had made

this agreement, sailed to Rome; but when he had done there the business he went about, and was returned

again, his wife having discovered the agreement he had made with Herodias, and having learned it before he

had notice of her knowledge of the whole design, she desired him to send her to Macherus, which is a place

in the borders of the dominions of Aretas and Herod, without informing him of any of her intentions.

Accordingly Herod sent her thither, as thinking his wife had not perceived any thing; now she had sent a

good while before to Macherus, which was subject to her father and so all things necessary for her journey

were made ready for her by the general of Aretas's army; and by that means she soon came into Arabia, under

the conduct of the several generals, who carried her from one to another successively; and she soon came to

her father, and told him of Herod's intentions. So Aretas made this the first occasion of his enmity between

him and Herod, who had also some quarrel with him about their limits at the country of Gamalitis. So they

raised armies on both sides, and prepared for war, and sent their generals to fight instead of themselves; and

when they had joined battle, all Herod's army was destroyed by the treachery of some fugitives, who, though

they were of the tetrarchy of Philip, joined with Aretas's army.. So Herod wrote about these affairs to

Tiberius, who being very angry at the attempt made by Aretas, wrote to Vitellius to make war upon him, and

either to take him alive, and bring him to him in bonds, or to kill him, and send him his head. This was the

2. Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly,

as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good

man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety

towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if

they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the

purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness.

Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by

hearing his words, Herod, who feared lest the great influence John had over the people might put it into his

power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it

best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties,

by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a

prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to

death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod,

3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took

with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of

those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. But as he

was marching very busily, and leading his army through Judea, the principal men met him, and desired that

he would not thus march through their land; for that the laws of their country would not permit them to

overlook those images which were brought into it, of which there were a great many in their ensigns; so he

was persuaded by what they said, and changed that resolution of his which he had before taken in this matter.

Whereupon he ordered the army to march along the great plain, while he himself, with Herod the tetrarch and

his friends, went up to Jerusalem to offer sacrifice to God, an ancient festival of the Jews being then just

approaching; and when he had been there, and been honorably entertained by the multitude of the Jews, he

made a stay there for three days, within which time he deprived Jonathan of the high priesthood, and gave it

to his brother Theophilus. But when on the fourth day letters came to him, which informed him of the death

of Tiberius, he obliged the multitude to take an oath of fidelity to Caius; he also recalled his army, and made

them every one go home, and take their winter quarters there, since, upon the devolution of the empire upon

Caius, he had not the like authority of making this war which he had before. It was also reported, that when

Aretas heard of the coming of Vitellius to fight him, he said, upon his consulting the diviners, that it was

impossible that this army of Vitellius's could enter Petra; for that one of the rulers would die, either he that

gave orders for the war, or he that was marching at the other's desire, in order to be subservient to his will, or

else he against whom this army is prepared. So Vitellius truly retired to Antioch; but Agrippa, the son of

Aristobulus, went up to Rome, a year before the death of Tiberius, in order to treat of some affairs with the

emperor, if he might be permitted so to do. I have now a mind to describe Herod and his family, how it fared

with them, partly because it is suitable to this history to speak of that matter, and partly because this thing is a

demonstration of the interposition of Providence, how a multitude of children is of no advantage, no more

than any other strength that mankind set their hearts upon, besides those acts of piety which are done towards

God; for it happened, that, within the revolution of a hundred years, the posterity of Herod, which were a

great many in number, were, excepting a few, utterly destroyed. (16) One may well apply this for the

instruction of mankind, and learn thence how unhappy they were: it will also show us the history of Agrippa,

who, as he was a person most worthy of admiration, so was he from a private man, beyond all the expectation

of those that knew him, advanced to great power and authority. I have said something of them formerly, but I

4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was

Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod's

brother, her father making the match; the other was Cypros, who was herself married also to her first cousin

Antipater, the son of Salome, Herod's sister. Phasaelus had five children by Salampsio; Antipater, Herod, and

Alexander, and two daughters, Alexandra and Cypros; which last Agrippa, the son of Aristobulus, married;

and Timius of Cyprus married Alexandra; he was a man of note, but had by her no children. Agrippa had by

Cypros two sons and three daughters, which daughters were named Bernice, Mariarune, and Drusius; but the

names of the sons were Agrippa and Drusus, of which Drusus died before he came to the years of puberty;

but their father, Agrippa, was brought up with his other brethren, Herod and Aristobulus, for these were also

the sons of the son of Herod the Great by Bernice; but Bernice was the daughter of Costobarus and of

Salome, who was Herod's sister. Aristobulus left these infants when he was slain by his father, together with

his brother Alexander, as we have already related. But when they were arrived at years of puberty, this

Herod, the brother of Agrippa, married Mariamne, the daughter of Olympias, who was the daughter of Herod

the king, and of Joseph, the son of Joseph, who was brother to Herod the king, and had by her a son,

Aristobulus; but Aristobulus, the third brother of Agrippa, married Jotape, the daughter of Sampsigeramus,

king of Emesa; they had a daughter who was deaf, whose name also was Jotape; and these hitherto were the

children of the male line. But Herodias, their sister, was married to Herod [Philip], the son of Herod the

Great, who was born of Mariamne, the daughter of Simon the high priest, who had a daughter, Salome; after

whose birth Herodias took upon her to confound the laws of our country, and divorced herself from her

husband while he was alive, and was married to Herod [Antipas], her husband's brother by the father's side,

he was tetrarch of Galilee; but her daughter Salome was married to Philip, the son of Herod, and tetrarch of

Trachonitis; and as he died childless, Aristobulus, the son of Herod, the brother of Agrippa, married her; they

had three sons, Herod, Agrippa, and Aristobulus; and this was the posterity of Phasaelus and Salampsio. But

the daughter of Antipater by Cypros was Cypros, whom Alexas Selcias, the son of Alexas, married; they had

a daughter, Cypros; but Herod and Alexander, who, as we told you, were the brothers of Antipater, died

childless. As to Alexander, the son of Herod the king, who was slain by his father, he had two sons,

Alexander and Tigranes, by the daughter of Archelaus, king of Cappadocia. Tigranes, who was king of

Armenia, was accused at Rome, and died childless; Alexander had ason of the same name with his brother

Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who

married Jotape, (17) the daughter of Antiochus, the king of Commagena; Vespasian made him king of an

island in Cilicia. But these descendants of Alexander, soon after their birth, deserted the Jewish religion, and

went over to that of the Greeks. But for the rest of the daughters of Herod the king, it happened that they died

childless. And as these descendants of Herod, whom we have enumerated, were in being at the same time that

Agrippa the Great took the kingdom, and I have now given an account of them, it now remains that I relate

the several hard fortunes which befell Agrippa, and how he got clear of them, and was advanced to the

Of The Navigation Of King Agrippa To Rome, To Tiberius Caesar; And Now Upon His Being Accused By

His Own FreedMan, He Was Bound; How Also He, Was Set At Liberty By Caius, After Tiberius's Death

1. A Little before the death of Herod the king, Agrippa lived at Rome, and was generally brought up and

conversed with Drusus, the emperor Tiberius's son, and contracted a friendship with Antonia, the wife of

Drusus the Great, who had his mother Bernice in great esteem, and was very desirous of advancing her son.

Now as Agrippa was by nature magnanimous and generous in the presents he made, while his mother was

alive, this inclination of his mind did not appear, that he might be able to avoid her anger for such his

extravagance; but when Bernice was dead, and he was left to his own conduct, he spent a great deal

extravagantly in his daily way of living, and a great deal in the immoderate presents he made, and those

chiefly among Caesar's freedmen, in order to gain their assistance, insomuch that he was, in a little time,

reduced to poverty, and could not live at Rome any longer. Tiberius also forbade the friends of his deceased

son to come into his sight, because on seeing them he should be put in mind of his son, and his grief would

2. For these reasons he went away from Rome, and sailed to Judea, but in evil circumstances, being dejected

with the loss of that money which he once had, and because he had not wherewithal to pay his creditors, who

were many in number, and such as gave him no room for escaping them. Whereupon he knew not what to do;

so, for shame of his present condition, he retired to a certain tower, at Malatha, in Idumea, and had thoughts

of killing himself; but his wife Cypros perceived his intentions, and tried all sorts of methods to divert him

from his taking such a course; so she sent a letter to his sister Herodias, who was now the wife of Herod the

tetrarch, and let her know Agrippa's present design, and what necessity it was which drove him thereto, and

desired her, as a kinswoman of his, to give him her help, and to engage her husband to do the same, since she

saw how she alleviated these her husband's troubles all she could, although she had not the like wealth to do

it withal. So they sent for him, and allotted him Tiberias for his habitation, and appointed him some income

of money for his maintenance, and made him a magistrate of that city, by way of honor to him. Yet did not

Herod long continue in that resolution of supporting him, though even that support was not sufficient for him;

for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another,

Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his

owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great

3. Hereupon Flaccus received him kindly, and he lived with him. Flaccus had also with him there

Aristobulus, who was indeed Agrippa's brother, but was at variance with him; yet did not their enmity to one

another hinder the friendship of Flaccus to them both, but still they were honorably treated by him. However,

Aristobulus did not abate of his illwill to Agrippa, till at length he brought him into ill terms with Flaccus;

the occasion of bringing on which estrangement was this: The Damascens were at difference with the

Sidonians about their limits, and when Flaccus was about to hear the cause between them, they understood

that Agrippa had a mighty influence upon him; so they desired that he would be of their side, and for that

favor promised him a great deal of money; so he was zealous in assisting the Damascens as far as he was

able. Now Aristobulus had gotten intelligence of this promise of money to him, and accused him to Flaccus

of the same; and when, upon a thorough examination of the matter, it appeared plainly so to be, he rejected

Agrippa out of the number of his friends. So he was reduced to the utmost necessity, and came to Ptolemais;

and because he knew not where else to get a livelihood, he thought to sail to Italy; but as he was restrained

from so doing by want of money, he desired Marsyas, who was his freedman, to find some method for

procuring him so much as he wanted for that purpose, by borrowing such a sum of some person or other. So

Marsyas desired of Peter, who was the freedman of Bernice, Agrippa's mother, and by the right of her

testament was bequeathed to Antonia, to lend so much upon Agrippa's own bond and security; but he accused

Agrippa of having defrauded him of certain sums of money, and so obliged Marsyas, when he made the bond

of twenty thousand Attic drachmae, to accept of twentyfive hundred drachma as (18) less than what he

desired, which the other allowed of, because he could not help it. Upon the receipt of this money, Agrippa

came to Anthedon, and took shipping, and was going to set sail; but Herennius Capito, who was the

procurator of Jamhis, sent a band of soldiers to demand of him three hundred thousand drachmae of silver,

which were by him owing to Caesar's treasury while he was at Rome, and so forced him to stay. He then

pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed

to Alexandria, where he desired Alexander the alabarch (19) to lend him two hundred thousand drachmae;

but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her

affection to her husband, and at the other instances of her virtue; so she undertook to repay it. Accordingly,

Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia

[Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her

husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for

4. And now Agrippa was come to Puteoli, whence he wrote a letter to Tiberius Caesar, who then lived at

Capreae, and told him that he was come so far in order to wait on him, and to pay him a visit; and desired that

he would give him leave to come over to Caprein: so Tiberius made no difficulty, but wrote to him in an

obliging way in other respects; and withal told him he was glad of his safe return, and desired him to come to

Capreae; and when he was come, he did not fail to treat him as kindly as he had promised him in his letter to

do. But the next day came a letter to Caesar from Herennius Capito, to inform him that Agrippa had borrowed

three hundred thousand drachmae, and not pad it at the time appointed; but when it was demanded of him, he

ran away like a fugitive, out of the places under his government, and put it out of his power to get the money

of him. When Caesar had read this letter, he was much troubled at it, and gave order that Agrippa should be

excluded from his presence until he had paid that debt: upon which he was no way daunted at Caesar's anger,

but entreated Antonia, the mother of Germanicus, and of Claudius, who was afterward Caesar himself, to

lend him those three hundred thousand drachmae, that he might not be deprived of Tiberius's friendship; so,

out of regard to the memory of Bernice his mother, (for those two women were very familiar with one

another,) and out of regard to his and Claudius's education together, she lent him the money; and, upon the

payment of this debt, there was nothing to hinder Tiberius's friendship to him. After this, Tiberius Caesar

recommended to him his grandson, (20) and ordered that he should always accompany him when he went

abroad. But upon Agrippa's kind reception by Antonia, he betook him to pay his respects to Caius, who was

her grandson, and in very high reputation by reason of the goodwill they bare his father. Now there was one

Thallus, a freedman of Caesar, of whom he borrowed a million of drachmae, and thence repaid Antonia the

debt he owed her; and by sending the overplus in paying his court to Caius, became a person of great

5. Now as the friendship which Agrippa had for Caius was come to a great height, there happened some

words to pass between them, as they once were in a chariot together, concerning Tiberius; Agrippa praying

[to God] (for they two sat by themselves) that Tiberius might soon go off the stage, and leave the government

to Caius, who was in every respect more worthy of it. Now Eutychus, who was Agrippa's freedman, and

drove his chariot, heard these words, and at that time said nothing of them; but when Agrippa accused him of

stealing some garments of his, (which was certainly true,) he ran away from him; but when he was caught,

and brought before Piso, who was governor of the city, and the man was asked why he ran away, be replied,

that he had somewhat to say to Caesar, that tended to his security and preservation: so Piso bound him, and

sent him to Capreae. But Tiberius, according to his usual custom, kept him still in bonds, being a delayer of

affairs, if ever there was any other king or tyrant that was so; for he did not admit ambassadors quickly, and

no successors were despatched away to governors or procurators of the provinces that had been formerly sent,

unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; insomuch

that when he was asked by his friends what was the reason of his delay in such cases, he said that he delayed

to hear ambassadors, lest, upon their quick dismission, other ambassadors should be appointed, and return

upon him; and so he should bring trouble upon himself in their public reception and dismission: that he

permitted those governors who had been sent once to their government [to stay there a long while], out of

regard to the subjects that were under them; for that all governors are naturally disposed to get as much as

they can; and that those who are not to fix there, but to stay a short time, and that at an uncertainty when they

shall be turned out, do the more severely hurry themselves on to fleece the people; but that if their

government be long continued to them; they are at last satiated with the spoils, as having gotten a vast deal,

and so become at length less sharp in their pillaging; but that if successors are sent quickly, the poor subjects,

who are exposed to them as a prey, will not be able to bear the new ones, while they shall not have the same

time allowed them wherein their predecessors had filled themselves, and so grew more unconcerned about

getting more; and this because they are removed before they have had time [for their oppressions]. He gave

them an example to show his meaning: A great number of flies came about the sore places of a man that had

been wounded; upon which one of the standersby pitied the man's misfortune, and thinking he was not able

to drive those flies away himself, was going to drive them away for him; but he prayed him to let them alone:

the other, by way of reply, asked him the reason of such a preposterous proceeding, in preventing relief from

his present misery; to which he answered, "If thou drivest these flies away, thou wilt hurt me worse; for as

these are already full of my blood, they do not crowd about me, nor pain me so much as before, but are

somewhat more remiss, while the fresh ones that come almost famished, and find me quite tired down

already, will be my destruction. For this cause, therefore, it is that I am myself careful not to send such new

governors perpetually to those my subjects, who are already sufficiently harassed by many oppressions, as

may, like these flies, further distress them; and so, besides their natural desire of gain, may have this

additional incitement to it, that they expect to be suddenly deprived of that pleasure which they take in it."

And, as a further attestation to what I say of the dilatory nature of Tiberius, I appeal to this his practice itself;

for although he was emperor twentytwo years, he sent in all but two procurators to govern the nation of the

Jews, Gratus, and his successor in the government, Pilate. Nor was he in one way of acting with respect to the

Jews, and in another with respect to the rest of his subjects. He further informed them, that even in the

hearing of the causes of prisoners, he made such delays, because immediate death to those that must be

condemned to die would be an alleviation of their present miseries, while those wicked wretches have not

deserved any such favor; "but I do it, that, by being harassed with the present calamity, they may undergo

6. On this account it was that Eutychus could not obtain a bearing, but was kept still in prison. However,

some time afterward, Tiberius came from Capreae to Tusculanum, which is about a hundred furlongs from

Rome. Agrippa then desired of Antonia that she would procure a hearing for Eutychus, let the matter whereof

he accused him prove what it would. Now Antonia was greatly esteemed by Tiberius on all accounts, from

the dignity of her relation to him, who had been his brother Drusus's wife, and from her eminent chastity;

(21) for though she was still a young woman, she continued in her widowhood, and refused all other matches,

although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her

reputation free from reproach. She had also been the greatest benefactress to Tiberius, when there was a very

dangerous plot laid against him by Sejanus, a man who had been her husband's friend, and wire had the

greatest authority, because he was general of the army, and when many members of the senate and many of

the freedmen joined with him, and the soldiery was corrupted, and the plot was come to a great height. Now

Sejanus had certainly gained his point, had not Antonia's boldness been more wisely conducted than Sejanus's

malice; for when she had discovered his designs against Tiberius, she wrote him an exact account of the

whole, and gave the letter to Pallas, the most faithful of her servants, and sent him to Caprere to Tiberius,

who, when he understood it, slew Sejanus and his confederates; so that Tiberius, who had her in great esteem

before, now looked upon her with still greater respect, and depended upon her in all things. So when Tiberius

was desired by this Antonia to examine Eutychus, he answered, "If indeed Eutychus hath falsely accused

Agrippa in what he hath said of him, he hath had sufficient punishment by what I have done to him already;

but if, upon examination, the accusation appears to be true, let Agrippa have a care, lest, out of desire of

punishing his freedman, he do not rather bring a punishment upon himself." Now when Antonia told

Agrippa of this, he was still much more pressing that the matter might be examined into; so Antonia, upon

Agrippa's lying hard at her continually to beg this favor, took the following opportunity: As Tiberius lay once

at his ease upon his sedan, and was carried about, and Caius, her grandson, and Agrippa, were before him

after dinner she walked by the sedan, and desired him to call Eutychus, and have him examined; to which he

replied, "O Antonia! the gods are my witnesses that I am induced to do what I am going to do, not by my own

inclination, but because I am forced to it by thy prayers." When he had said this, he ordered Macro, who

succeeded Sejanus, to bring Eutychus to him; accordingly, without any delay, he was brought. Then Tiberius

asked him what he had to say against a man who had given him his liberty. Upon which he said, "O my lord!

this Caius, and Agrippa with him, were once riding in a chariot, when I sat at their feet, and, among other

discourses that passed, Agrippa said to Caius, Oh that the day would once come when this old fellow will

dies and name thee for the governor of the habitable earth! for then this Tiberius, his grandson, would be no

hinderance, but would be taken off by thee, and that earth would be happy, and I happy also." Now Tiberius

took these to be truly Agrippa's words, and bearing a grudge withal at Agrippa, because, when he had

commanded him to pay his respects to Tiberius, his grandson, and the son of Drusus, Agrippa had not paid

him that respect, but had disobeyed his commands, and transferred all his regard to Caius; he said to Macro,

"Bind this man." But Macro, not distinctly knowing which of them it was whom he bid him bind, and not

expecting that he would have any such thing done to Agrippa, he forbore, and came to ask more distinctly

what it was that he said. But when Caesar had gone round the hippodrome, he found Agrippa standing: "For

certain," said he, "Macro, this is the man I meant to have bound;" and when he still asked, "Which of these is

to be bound?" he said "Agrippa." Upon which Agrippa betook himself to make supplication for himself,

putting him in mind of his son, with whom he was brought up, and of Tiberius [his grandson] whom he had

educated; but all to no purpose; for they led him about bound even in his purple garments. It was also very

hot weather, and they had but little wine to their meal, so that he was very thirsty; he was also in a sort of

agony, and took this treatment of him heinously: as he therefore saw one of Caius's slaves, whose name was

Thaumastus, carrying some water in a vessel, he desired that he would let him drink; so the servant gave him

some water to drink, and he drank heartily, and said, "O thou boy! this service of thine to me will be for thy

advantage; for if I once get clear of these my bonds, I will soon procure thee thy freedom of Caius who has

not been wanting to minister to me now I am in bonds, in the same manner as when I was in my former state

and dignity." Nor did he deceive him in what he promised him, but made him amends for what he had now

done; for when afterward Agrippa was come to the kingdom, he took particular care of Thaumastus, and got

him his liberty from Caius, and made him the steward over his own estate; and when he died, he left him to

Agrippa his son, and to Bernice his daughter, to minister to them in the same capacity. The man also grew old

in that honorable post, and therein died. But all this happened a good while later.

7. Now Agrippa stood in his bonds before the royal palace, and leaned on a certain tree for grief, with many

others,. who were in bonds also; and as a certain bird sat upon the tree on which Agrippa leaned, (the Romans

call this bird bubo,) [an owl,] one of those that were bound, a German by nation, saw him, and asked a soldier

who that man in purple was; and when he was informed that his name was Agrippa, and that he was by nation

a Jew, and one of the principal men of that nation, he asked leave of the soldier to whom he was bound, (22)

to let him come nearer to him, to speak with him; for that he had a mind to inquire of him about some things

relating to his country; which liberty, when he had obtained, and as he stood near him, he said thus to him by

an interpreter: "This sudden change of thy condition, O young man! is grievous to thee, as bringing on thee a

manifold and very great adversity; nor wilt thou believe me, when I foretell how thou wilt get clear of this

misery which thou art now under, and how Divine Providence will provide for thee. Know therefore (and I

appeal to my own country gods, as well as to the gods of this place, who have awarded these bonds to us) that

all I am going to say about thy concerns shall neither be said for favor nor bribery, nor out of an endeavor to

make thee cheerful without cause; for such predictions, when they come to fail, make the grief at last, and in

earnest, more bitter than if the party had never heard of any such thing. However, though I run the hazard of

my own self, I think it fit to declare to thee the prediction of the gods. It cannot be that thou shouldst long

continue in these bonds; but thou wilt soon be delivered from them, and wilt be promoted to the highest

dignity and power, and thou wilt be envied by all those who now pity thy hard fortune; and thou wilt be

happy till thy death, and wilt leave thine happiness to the children whom thou shalt have. But do thou

remember, when thou seest this bird again, that thou wilt then live but five days longer. This event will be

brought to pass by that God who hath sent this bird hither to be a sign unto thee. And I cannot but think it

unjust to conceal from thee what I foreknow concerning thee, that, by thy knowing beforehand what

happiness is coming upon thee, thou mayst not regard thy present misfortunes. But when this happiness shall

actually befall thee, do not forget what misery I am in myself, but endeavor to deliver me." So when the

German had said this, he made Agrippa laugh at him as much as he afterwards appeared worthy of

admiration. But now Antonia took Agrippa's misfortune to heart: however, to speak to Tiberius on his behalf,

she took to be a very difficult thing, and indeed quite impracticable, as to any hope of success; yet did she

procure of Macro, that the soldiers that kept him should be of a gentle nature, and that the centurion who was

over them and was to diet with him, should be of the same disposition, and that he might have leave to bathe

himself every day, and that his freedmen and friends might come to him, and that other things that tended to

ease him might be indulged him. So his friend Silas came in to him, and two of his freedmen, Marsyas and

Stechus, brought him such sorts of food as he was fond of, and indeed took great care of him; they ,also

brought him garments, under pretense of selling them; and when night came on, they laid them under him;

and the soldiers assisted them, as Macro had given them order to do beforehand. And this was Agrippa's

8. But for Tiberius, upon his return to Caprein, he fell sick. At first his distemper was but gentle; but as that

distemper increased upon him, he had small or no hopes of recovery. Hereupon he bid Euodus, who was that

freedman whom he most of all respected, to bring the children (23) to him, for that he wanted to talk to

them before he died. Now he had at present no sons of his own alive for Drusus, who was his only son, was

dead; but Drusus's son Tiberius was still living, whose additional name was Gemellus: there was also living

Caius, the son of Germanicus, who was the son (24) of his brother [Drusus]. He was now grown up, and had

a liberal education, and was well improved by it, and was in esteem and favor with the people, on account of

the excellent character of his father Germanicus, who had attained the highest honor among the multitude, by

the firmness of his virtuous behavior, by the easiness and agreeableness of his conversing with the multitude,

and because the dignity he was in did not hinder his familiarity with them all, as if they were his equals; by

which behavior he was not only greatly esteemed by the people and the senate, but by every one of those

nations that were subject to the Romans; some of which were affected when they came to him with the

gracefulness of their reception by him, and others were affected in the same manner by the report of the

others that had been with him; and, upon his death, there was a lamentation made by all men; not such a one

as was to be made in way of flattery to their rulers, while they did but counterfeit sorrow, but such as was

real; while every body grieved at his death, as if they had lost one that was near to them. And truly such had

been his easy conversation with men, that it turned greatly to the advantage of his son among all; and, among

others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to

9. But when Tiberius had given order to Euodus to bring the children to him the next day in the morning, he

prayed to his country gods to show him a manifest signal which of those children should come to the

government; being very desirous to leave it to his son's son, but still depending upon what God should

foreshow concerning them more than upon his own opinion and inclination; so he made this to be the omen,

that the government should be left to him who should come to him first the next day. When he had thus

resolved within himself, he sent to his grandson's tutor, and ordered him to bring the child to him early in the

morning, as supposing that God would permit him to be made emperor. But God proved opposite to his

designation; for while Tiberius was thus contriving matters, and as soon as it was at all day, he bid Euodus to

call in that child which should be there ready. So he went out, and found Caius before the door, for Tiberius

was not yet come, but staid waiting for his breakfast; for Euodus knew nothing of what his lord intended; so

he said to Caius, "Thy father calls thee," and then brought him in. As soon as Tiberius saw Caius, and not

before, he reflected on the power of God, and how the ability of bestowing the government on whom he

would was entirely taken from him; and thence he was not able to establish what he had intended. So he

greatly lamented that his power of establishing what he had before contrived was taken from him, and that his

grandson Tiberius was not only to lose the Roman empire by his fatality, but his own safety also, because his

preservation would now depend upon such as would be more potent than himself, who would think it a thing

not to be borne, that a kinsman should live with them, and so his relation would not be able to protect him;

but he would be feared and bated by him who had the supreme authority, partly on account of his being next

to the empire, and partly on account of his perpetually contriving to get the government, both in order to

preserve himself, and to be at the head of affairs also. Now Tiberius had been very much given to astrology,

(25) and the calculation of nativities, and had spent his life in the esteem of what predictions had proved true,

more than those whose profession it was. Accordingly, when he once saw Galba coming in to him, he said to

his most intimate friends, that there came in a man that would one day have the dignity of the Roman empire.

So that this Tiberius was more addicted to all such sorts of diviners than any other of the Roman emperors,

because he had found them to have told him truth in his own affairs. And indeed he was now in great distress

upon this accident that had befallen him, and was very much grieved at the destruction of his son's son, which

he foresaw, and complained of himself, that he should have made use of such a method of divination

beforehand, while it was in his power to have died without grief by this knowledge of futurity; whereas he

was now tormented by his foreknowledge of the misfortune of such as were dearest to him, and must die

under that torment. Now although he was disordered at this unexpected revolution of the government to those

for whom he did not intend it, he spake thus to Caius, though unwillingly, and against his own inclination: "O

child! although Tiberius be nearer related to me than thou art, I, by my own determination, and the conspiring

suffrage of the gods, do give and put into thy hand the Roman empire; and I desire thee never to be

unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity, or of thy

relation to Tiberius. But as thou knowest that I am, together with and after the gods, the procurer of so great

happiness to thee; so I desire that thou wilt make me a return for my readiness to assist thee, and wilt take

care of Tiberius because of his near relation to thee. Besides which, thou art to know, that while Tiberius is

alive, he will be a security to thee, both as to empire and as to thy own preservation; but if he die, that will be

but a prelude to thy own misfortunes; for to be alone under the weight of such vast affairs is very dangerous;

nor will the gods suffer those actions which are unjustly done, contrary to that law which directs men to act

otherwise, to go off unpunished." This was the speech which Tiberius made, which did not persuade Caius to

act accordingly, although he promised so to do; but when he was settled in the government, he took off this

Tiberius, as was predicted by the other Tiberius; as he was also himself, in no long time afterward, slain by a

10. So when Tiberius had at this time appointed Caius to be his successor, he outlived but a few days, and

then died, after he had held the government twentytwo years five months and three days. Now Caius was

the fourth emperor. But when the Romans understood that Tiberius was dead, they rejoiced at the good news,

but had not courage to believe it; not because they were unwilling it should be true, for they would have

given huge sums of money that it might be so, but because they were afraid, that if they had showed their joy

when the news proved false, their joy should be openly known, and they should be accused for it, and be

thereby undone. For this Tiberius had brought a vast number of miseries on the best families of the Romans,

since he was easily inflamed with passion in all cases, and was of such a temper as rendered his anger

irrevocable, till he had executed the same, although he had taken a hatred against men without reason; for he

was by nature fierce in all the sentences he gave, and made death the penalty for the lightest offenses;

insomuch that when the Romans heard the rumor about his death gladly, they were restrained from the

enjoyment of that pleasure by the dread of such miseries as they foresaw would follow, if their hopes proved

illgrounded. Now Marsyas, Agrippa's freedman, as soon as he heard of Tiberius's death, came running to

tell Agrippa the news; and finding him going out to the bath, he gave him a nod, and said, in the Hebrew

tongue, "The lion (26) is dead;" who, understanding his meaning, and being ovejoyed at the news, "Nay,"

said he, "but all sorts of thanks and happiness attend thee for this news of thine; only I wish that what thou

sayest may prove true." Now the centurion who was set to keep Agrippa, when he saw with what haste

Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some

great innovation of affairs, and he asked them about what was said. They at first diverted the discourse; but

upon his further pressing, Agrippa, without more ado, told him, for he was already become his friend; so he

joined with him in that pleasure which this news occasioned, because it would be fortunate to Agrippa, and

made him a supper. But as they were feasting, and the cups went about, there came one who said that

Tiberius was still alive, and would return to the city ill a few days. At which news the centurion was

exceedingly troubled, because he had done what might cost him his life, to have treated so joyfully a prisoner,

and this upon the news of the death of Caesar; so he thrust Agrippa from the couch whereon he lay, and said,

"Dost thou think to cheat me by a lie about the emperor without punishment? and shalt not thou pay for this

thy malicious report at the price of thine head?" When he had so said, he ordered Agrippa to be bound again,

(for he had loosed him before,) and kept a severer guard over him than formerly, and in that evil condition

was Agrippa that night; but the next day the rumor increased in the city, and confirmed the news that Tiberius

was certainly dead; insomuch that men durst now openly and freely talk about it; nay, some offered sacrifices

on that account. Several letters also came from Caius; one of them to the senate, which informed them of the

death of Tiberius, and of his own entrance on the government; another to Piso, the governor of the city, which

told him the same thing. He also gave order that Agrippa should be removed out of the camp, and go to that

house where he lived before he was put in prison; so that he was now out of fear as to his own affairs; for

although he was still in custody, yet it was now with ease to his own affairs. Now, as soon as Caius was come

to Rome, and had brought Tiberius's dead body with him, and had made a sumptuous funeral for him,

according to the laws of his country, he was much disposed to set Agrippa at liberty that very day; but

Antonia hindered him, not out of any illwill to the prisoner, but out of regard to decency in Caius, lest that

should make men believe that he received the death of Tiberius with pleasure, when he loosed one whom he

had bound immediately. However, there did not many days pass ere he sent for him to his house, and had him

shaved, and made him change his raiment; after which he put a diadem upon his head, and appointed him to

be king of the tetrarchy of Philip. He also gave him the tetrarchy of Lysanias, (27) and changed his iron chain

for a golden one of equal weight. He also sent Marullus to be procurator of Judea.

11. Now, in the second year of the reign of Caius Caesar, Agrippa desired leave to be given him to sail home,

and settle the affairs of his government; and he promised to return again, when he had put the rest in order, as

it ought to be put. So, upon the emperor's permission, he came into his own country, and appeared to them all

unexpectedly as asking, and thereby demonstrated to the men that saw him the power of fortune, when they

compared his former poverty with his present happy affluence; so some called him a happy man, and others

could not well believe that things were so much changed with him for the better.

1. But Herodias, Agrippa's sister, who now lived as wife to that Herod who was tetrarch of Galilee and Peres,

took this authority of her brother in an envious manner, particularly when she saw that he had a greater

dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to

pay his debts; and now he was come back, he was in a way of dignity, and of great good fortune. She was

therefore grieved and much displeased at so great a mutation of his affairs; and chiefly when she saw him

marching among the multitude with the usual ensigns of royal authority, she was not able to conceal how

miserable she was, by reason of the envy she had towards him; but she excited her husband, and desired him

that he would sail to Rome, to court honors equal to his; for she said that she could not bear to live any

longer, while Agrippa, the son of that Aristobulus who was condemned to die by his father, one that came to

her husband in such extreme poverty, that the necessaries of life were forced to be entirely supplied him day

by day; and when he fled away from his creditors by sea, he now returned a king; while he was himself the

son of a king, and while the near relation he bare to royal authority called upon him to gain the like dignity,

he sat still, and was contented with a privater life. "But then, Herod, although thou wast formerly not

concerned to be in a lower condition than thy father from whom thou wast derived had been, yet do thou now

seek after the dignity which thy kinsman hath attained to; and do not thou bear this contempt, that a man who

admired thy riches should he in greater honor than thyself, nor suffer his poverty to show itself able to

purchase greater things than our abundance; nor do thou esteem it other than a shameful thing to be inferior to

one who, the other day, lived upon thy charity. But let us go to Rome, and let us spare no pains nor expenses,

either of silver or gold, since they cannot be kept for any better use than for the obtaining of a kingdom."

2. But for Herod, he opposed her request at this time, out of the love of ease, and having a suspicion of the

trouble he should have at Rome; so he tried to instruct her better. But the more she saw him draw back, the

more she pressed him to it, and desired him to leave no stone unturned in order to be king; and at last she left

not off till she engaged him, whether he would or not, to be of her sentiments, because he could no otherwise

avoid her importunity. So he got all things ready, after as sumptuous a manner as he was able, and spared for

nothing, and went up to Rome, and took Herodias along with him. But Agrippa, when he was made sensible

of their intentions and preparations, he also prepared to go thither; and as soon as he heard they set sail, he

sent Fortunatus, one of his freedmen, to Rome, to carry presents to the emperor, and letters against Herod,

and to give Caius a particular account of those matters, if he should have any opportunity. This man followed

Herod so quick, and had so prosperous a voyage, and came so little after Herod, that while Herod was with

Caius, he came himself, and delivered his letters; for they both sailed to Dicearchia, and found Caius at Bairn,

which is itself a little city of Campania, at the distance of about five furlongs from Dicearchia. There are in

that place royal palaces, with sumptuous apartments, every emperor still endeavoring to outdo his

predecessor's magnificence; the place ,also affords warm baths, that spring out of the ground of their own

accord, which are of advantage for the recovery of the health of those that make use of them; and, besides,

they minister to men's luxury also. Now Caius saluted Herod, for he first met with him, and then looked upon

the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused

him, that he had been in confederacy with Sejanus against Tiberius's and that he was now confederate with

Artabanus, the king of Parthia, in opposition to the government of Caius; as a demonstration of which he

alleged, that he had armor sufficient for seventy thousand men ready in his armory. Caius was moved at this

information, and asked Herod whether what was said about the armor was true; and when he confessed there

was such armor there, for he could not deny the same, the truth of it being too notorious, Caius took that to be

a sufficient proof of the accusation, that he intended to revolt. So he took away from him his tetrarchy, and

gave it by way of addition to Agrippa's kingdom; he also gave Herod's money to Agrippa, and, by way of

punishment, awarded him a perpetual banishment, and appointed Lyons, a city of Gaul, to be his place of

habitation. But when he was informed that Herodias was Agrippa's sister, he made her a present of what

money was her own, and told her that it was her brother who prevented her being put under the same calamity

with her husband. But she made this reply: "Thou, indeed, O emperor! actest after a magnificent manner, and

as becomes thyself in what thou offerest me; but the kindness which I have for my husband hinders me from

partaking of the favor of thy gift; for it is not just that I, who have been made a partner in his prosperity,

should forsake him in his misfortunes." Hereupon Caius was angry at her, and sent her with Herod into

banishment, and gave her estate to Agrippa. And thus did God punish Herodias for her envy at her brother,

and Herod also for giving ear to the vain discourses of a woman. Now Caius managed public affairs with

great magnanimity during the first and second year of his reign, and behaved himself with such moderation,

that he gained the goodwill of the Romans themselves, and of his other subjects. But, in process of time, he

went beyond the bounds of human nature in his conceit of himself, and by reason of the vastness of his

dominions made himself a god, and took upon himself to act in all things to the reproach of the Deity itself.

Concerning The Embassage Of The Jews To Caius; (28) And How Caius Sent Petronius Into Syria To Make

1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three

ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these

ambassadors from the people of Alexandria was Apion, (29) who uttered many blasphemies against the Jews;

and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; for

that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards

universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them

to erect statues in honor of him, as well as to swear by his name. Many of these severe things were said by

Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the

principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, (30)

and one not unskillful in philosophy, was ready to betake himself to make his defense against those

accusations; but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly

appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said

to those Jews who were about him, that they should be of good courage, since Caius's words indeed showed

2. Hereupon Caius, taking it very heinously that he should be thus despised by the Jews alone, sent Petronius

to be president of Syria, and successor in the government to Vitellius, and gave him order to make an

invasion into Judea, with a great body of troops; and if they would admit of his statue willingly, to erect it in

the temple of God; but if they were obstinate, to conquer them by war, and then to do it. Accordingly,

Petronius took the government of Syria, and made haste to obey Caesar's epistle. He got together as great a

number of auxiliaries as he possibly could, and took with him two legions of the Roman army, and came to

Ptolemais, and there wintered, as intending to set about the war in the spring. He also wrote word to Caius

what he had resolved to do, who commended him for his alacrity, and ordered him to go on, and to make war

with them, in case they would not obey his commands. But there came many ten thousands of the Jews to

Petronius, to Ptolemais, to offer their petitions to him, that he would not compel them to transgress and

violate the law of their forefathers; "but if," said they, "thou art entirely resolved to bring this statue, and erect

it, do thou first kill us, and then do what thou hast resolved on; for while we are alive we cannot permit such

things as are forbidden us to be done by the authority of our legislator, and by our forefathers' determination

that such prohibitions are instances of virtue." But Petronius was angry at them, and said, "If indeed I were

myself emperor, and were at liberty to follow my own inclination, and then had designed to act thus, these

your words would be justly spoken to me; but now Caesar hath sent to me, I am under the necessity of being

subservient to his decrees, because a disobedience to them will bring upon me inevitable destruction." Then

the Jews replied, "Since, therefore, thou art so disposed, O Petronius! that thou wilt not disobey Caius's

epistles, neither will we transgress the commands of our law; and as we depend upon the excellency of our

laws, and, by the labors of our ancestors, have continued hitherto without suffering them to be transgressed,

we dare not by any means suffer ourselves to be so timorous as to transgress those laws out of the fear of

death, which God hath determined are for our advantage; and if we fall into misfortunes, we will bear them,

in order to preserve our laws, as knowing that those who expose themselves to dangers have good hope of

escaping them, because God will stand on our side, when, out of regard to him, we undergo afflictions, and

sustain the uncertain turns of fortune. But if we should submit to thee, we should be greatly reproached for

our cowardice, as thereby showing ourselves ready to transgress our law; and we should incur the great anger

3. When Petronius saw by their words that their determination was hard to be removed, and that, without a

war, he should not be able to be subservient to Caius in the dedication of his statue, and that there must be a

great deal of bloodshed, he took his friends, and the servants that were about him, and hasted to Tiberias, as

wanting to know in what posture the affairs of the Jews were; and many ten thousands of the Jews met

Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should

have a war with the Romans, but judged that the transgression of the law was of much greater consequence,

and made supplication to him, that he would by no means reduce them to such distresses, nor defile their city

with the dedication of the statue. Then Petronius said to them, "Will you then make war with Caesar, without

considering his great preparations for war, and your own weakness?" They replied, "We will not by any

means make war with him, but still we will die before we see our laws transgressed." So they threw

themselves down upon their faces, and stretched out their throats, and said they were ready to be slain; and

this they did for forty days together, and in the mean time left off the tilling of their ground, and that while

the season of the year required them to sow it. (31) Thus they continued firm in their resolution, and proposed

to themselves to die willingly, rather than to see the dedication of the statue.

4. When matters were in this state, Aristobulus, king Agrippa's brother, and Heleias the Great, and the other

principal men of that family with them, went in unto Petronius, and besought him, that since he saw the

resolution of the multitude, he would not make any alteration, and thereby drive them to despair; but would

write to Caius, that the Jews had an insuperable aversion to the reception of the statue, and how they

continued with him, and left of the tillage off their ground: that they were not willing to go to war with him,

because they were not able to do it, but were ready to die with pleasure, rather than suffer their laws to be

transgressed: and how, upon the land's continuing unsown, robberies would grow up, on the inability they

would be under of paying their tributes; and that Caius might be thereby moved to pity, and not order any

barbarous action to be done to them, nor think of destroying the nation: that if he continues inflexible in his

former opinion to bring a war upon them, he may then set about it himself. And thus did Aristobulus, and the

rest with him, supplicate Petronius. So Petronius, (32) partly on account of the pressing instances which

Aristobulus and the rest with him made, and because of the great consequence of what they desired, and the

earnestness wherewith they made their supplication, partly on account of the firmness of the opposition

made by the Jews, which he saw, while he thought it a terrible thing for him to be such a slave to the madness

of Caius, as to slay so many ten thousand men, only because of their religious disposition towards God, and

after that to pass his life in expectation of punishment; Petronius, I say, thought it much better to send to

Caius, and to let him know how intolerable it was to him to bear the anger he might have against him for not

serving him sooner, in obedience to his epistle, for that perhaps he might persuade him; and that if this mad

resolution continued, he might then begin the war against them; nay, that in case he should turn his hatred

against himself, it was fit for virtuous persons even to die for the sake of such vast multitudes of men.

5. He then called the Jews together to Tiberias, who came many ten thousands in number; he also placed that

army he now had with him opposite to them; but did not discover his own meaning, but the commands of the

emperor, and told them that his wrath would, without delay, be executed on such as had the courage to

disobey what he had commanded, and this immediately; and that it was fit for him, who had obtained so great

a dignity by his grant, not to contradict him in any thing: "yet," said he, "I do not think it just to have such a

regard to my own safety and honor, as to refuse to sacrifice them for your preservation, who are so many in

number, and endeavor to preserve the regard that is due to your law; which as it hath come down to you from

your forefathers, so do you esteem it worthy of your utmost contention to preserve it: nor, with the supreme

assistance and power of God, will I be so hardy as to suffer your temple to fall into contempt by the means of

the imperial authority. I will, therefore, send to Caius, and let him know what your resolutions are, and will

assist your suit as far as I am able, that you may not be exposed to suffer on account of the honest designs

you have proposed to yourselves; and may God be your assistant, for his authority is beyond all the

contrivance and power of men; and may he procure you the preservation of your ancient laws, and may not

he be deprived, though without your consent, of his accustomed honors. But if Caius be irritated, and turn the

violence of his rage upon me, I will rather undergo all that danger and that affliction that may come either on

my body or my soul, than see so many of you to perish, while you are acting in so excellent a manner. Do

you, therefore, every one of you, go your way about your own occupations, and fall to the cultivation of your

ground; I will myself send to Rome, and will not refuse to serve you in all things, both by myself and by my

6. When Petronius had said this, and had dismissed rite assembly of the Jews, he desired the principal of them

to take care of their husbandry, and to speak kindly to the people, and encourage them to have good hope of

their affairs. Thus did he readily bring the multitude to be cheerful again. And now did God show his

presence to Petronius, and signify to him that he would afford him his assistance in his whole design; for he

had no sooner finished the speech that he made to the Jews, but God sent down great showers of rain,

contrary to human expectation; (33) for that day was a clear day, and gave no sign, by the appearance of the

sky, of any rain; nay, the whole year had been subject to a great drought, and made men despair of any water

from above, even when at any time they saw the heavens overcast with clouds; insomuch that when such a

great quantity of rain came, and that in an unusual manner, and without any other expectation of it, the Jews

hoped that Petronius would by no means fail in his petition for them. But as to Petronius, he was mightily

surprised when he perceived that God evidently took care of the Jews, and gave very plain signs of his

appearance, and this to such a degree, that those that were in earnest much inclined to the contrary had no

power left to contradict it. This was also among those other particulars which he wrote to Caius, which all

tended to dissuade him, and by all means to entreat him not to make so many ten thousands of these men go

distracted; whom, if he should slay, (for without war they would by no means suffer the laws of their worship

to be set aside,) he would lose the revenue they paid him, and would be publicly cursed by them for all future

ages. Moreover, that God, who was their Governor, had shown his power most evidently on their account,

and that such a power of his as left no room for doubt about it. And this was the business that Petronius was

7. But king Agrippa, who now lived at Rome, was more and more in the favor of Caius; and when he had

once made him a supper, and was careful to exceed all others, both in expenses and in such preparations as

might contribute most to his pleasure; nay, it was so far from the ability of others, that Caius himself could

never equal, much less exceed it (such care had he taken beforehand to exceed all men, and particularly. to

make all agreeable to Caesar); hereupon Caius admired his understanding and magnificence, that he should

force himself to do all to please him, even beyond such expenses as he could bear, and was desirous not to be

behind Agrippa in that generosity which he exerted in order to please him. So Caius, when he had drank wine

plentifully, and was merrier than ordinary, said thus during the feast, when Agrippa had drunk to him: "I

knew before now how great a respect thou hast had for me, and how great kindness thou hast shown me,

though with those hazards to thyself, which thou underwentest under Tiberius on that account; nor hast thou

omitted any thing to show thy goodwill towards us, even beyond thy ability; whence it would be a base

thing for me to be conquered by thy affection. I am therefore desirous to make thee amends for every thing in

which I have been formerly deficient; for all that I have bestowed on thee, that may be called my gifts, is but

little. Everything that may contribute to thy happiness shall be at thy service, and that cheerfully, and so far as

my ability will reach." (34) And this was what Caius said to Agrippa, thinking be would ask for some large

country, or the revenues of certain cities. But although he had prepared beforehand what he would ask, yet

had he not discovered his intentions, but made this answer to Caius immediately: That it was not out of any

expectation of gain that he formerly paid his respects to him, contrary to the commands of Tiberius, nor did

he now do any thing relating to him out of regard to his own advantage, and in order to receive any thing

from him; that the gifts he had already bestowed upon him were great, and beyond the hopes of even a

craving man; for although they may be beneath thy power, [who art the donor,] yet are they greater than my

inclination and dignity, who am the receiver. And as Caius was astonished at Agrippa's inclinations, and still

the more pressed him to make his request for somewhat which he might gratify him with, Agrippa replied,

"Since thou, O my lord! declarest such is thy readiness to grant, that I am worthy of thy gifts, I will ask

nothing relating to my own felicity; for what thou hast already bestowed on me has made me excel therein;

but I desire somewhat which may make thee glorious for piety, and render the Divinity assistant to thy

designs, and may be for an honor to me among those that inquire about it, as showing that I never once fail of

obtaining what I desire of thee; for my petition is this, that thou wilt no longer think of the dedication of that

8. And thus did Agrippa venture to cast the die upon this occasion, so great was the affair in his opinion, and

in reality, though he knew how dangerous a thing it was so to speak; for had not Caius approved of it, it had

tended to no less than the loss of his life. So Caius, who was mightily taken with Agrippa's obliging behavior,

and on other accounts thinking it a dishonorable thing to be guilty of falsehood before so many witnesses, in

points wherein he had with such alacrity forced Agrippa to become a petitioner, and that it would look as if

he had already repented of what he had said, and because he greatly admired Agrippa's virtue, in not desiring

him at all to augment his own dominions, either with larger revenues, or other authority, but took care of the

public tranquillity, of the laws, and of the Divinity itself, he granted him what he had requested. He also

wrote thus to Petronius, commending him for his assembling his army, and then consulting him about these

affairs. "If therefore," said' he," thou hast already erected my statue, let it stand; but if thou hast not yet

dedicated it, do not trouble thyself further about it, but dismiss thy army, go back, and take care of those

affairs which I sent thee about at first, for I have now no occasion for the erection of that statue. This I have

granted as a favor to Agrippa, a man whom I honor so very greatly, that I am not able to contradict what he

would have, or what he desired me to do for him." And this was what Caius wrote to Petronius, which was

before he received his letter, informing him that the Jews were very ready to revolt about the statue, and that

they seemed resolved to threaten war against the Romans, and nothing else. When therefore Caius was much

displeased that any attempt should be made against his government as he was a slave to base and vicious

actions on all occasions, and had no regard to What was virtuous and honorable, and against whomsoever he

resolved to show his anger, and that for any cause whatsoever, he suffered not himself to be restrained by any

admonition, but thought the indulging his anger to be a real pleasure, he wrote thus to Petronius: "Seeing thou

esteemest the presents made thee by the Jews to be of greater value than my commands, and art grown

insolent enough to be subservient to their pleasure, I charge thee to become thy own judge, and to consider

what thou art to do, now thou art under my displeasure; for I will make thee an example to the present and to

all future ages, that they. may not dare to contradict the commands of their emperor."

9. This was the epistle which Caius wrote to. Petronius; but Petronius did not receive it while Caius was

alive, that ship which carried it sailing so slow, that other letters came to Petronius before this, by which he

understood that Caius was dead; for God would not forget the dangers Petronius had undertaken on account

of the Jews, and of his own honor. But when he had taken Caius away, out of his indignation of what he had

so insolently attempted in assuming to himself divine worship, both Rome and all that dominion conspired

with Petronius, especially those that were of the senatorian order, to give Caius his due reward, because he

had been unmercifully severe to them; for he died not long after he had written to Petronius that epistle which

threatened him with death. But as for the occasion of his death, and the nature of the plot against him, I shall

relate them in the progress of this narration. Now that epistle which informed Petronius of Caius's death came

first, and a little afterward came that which commanded him to kill himself with his own hands. Whereupon

he rejoiced at this coincidence as to the death of Caius, and admired God's providence, who, without the least

delay, and immediately, gave him a reward for the regard he had to the temple, and the assistance he afforded

the Jews for avoiding the dangers they were in. And by this means Petronius escaped that danger of death,

What Befell The Jews That Were In Babylon On Occasion Of Asineus And Anileus, Two Brethren,

1. A Very sad calamity now befell the Jews that were in Mesopotamia, and especially those that dwelt in

Babylonia. Inferior it was to none of the calamities which had gone before, and came together with a great

slaughter of them, and that greater than any upon record before; concerning all which I shall speak accurately,

and shall explain the occasions whence these miseries came upon them. There was a city of Babylonia called

Neerda; not only a ver populous one, but one that had a good and a large territory about it, and, besides its

other advantages, full of men also. It was, besides, not easily to be assaulted by enemies, from the river

Euphrates encompassing it all round, and from the wails that were built about it. There was also the city

Nisibis, situate on the same current of the river. For which reason the Jews, depending on the natural strength

of these places, deposited in them that half shekel which every one, by the custom of our country, offers unto

God, as well as they did other things devoted to him; for they made use of these cities as a treasury, whence,

at a proper time, they were transmitted to Jerusalem; and many ten thousand men undertook the carriage of

those donations, out of fear of the ravages of the Parthians, to whom the Babylonians were then subject. Now

there were two men, Asineus and Anileus, of the city Neerda by birth, and brethren to one another. They were

destitute of a father, and their mother put them to learn the art of weaving curtains, it not being esteemed

,disgrace among them for men to be weavers of cloth. Now he that taught them that art, and was set over

them, complained that they came too late to their work, and punished them with stripes; but they took this

just punishment as an affront, and carried off all the weapons which were kept in that house, which were not

a few, and went into a certain place where was a partition of the rivers, and was a place naturally very fit for

the feeding of cattle, and for preserving such fruits as were usually laid up against winter. The poorest sort of

the young men also resorted to them, whom they armed with the weapons they had gotten, and became their

captains; and nothing hindered them from being their leaders into mischief; for as soon as they were become

invincible, and had built them a citadel, they sent to such as fed cattle, and ordered them to pay them so much

tribute out of them as might be sufficient for their maintenance, proposing also that they would be their

friends, if they would submit to them, and that they would defend them from all their other enemies on every

side, but that they would kill the cattle of those that refused to obey them. So they hearkened to their

proposals, (for they could do nothing else,) and sent them as many sheep as were required of them; whereby

their forces grew greater, and they became lords over all they pleased, because they marched suddenly, and

did them a mischief, insomuch that every body who had to do with them chose to pay them respect; and they

became formidable to such as came to assault them, till the report about them came to the ears of the king of

2. But when the governor of Babylonia understood this, and had a mind to put a stop to them before they

grew greater, and before greater mischiefs should arise from them, he got together as great an army as he

could, both of Parthians and Babylonians, and marched against them, thinking to attack them and destroy

them before any one should carry them the news that he had got an army together. He then encamped at a

lake, and lay still; but on the next day (it was the sabbath, which is among the Jews a day of rest from all sorts

of work) he supposed that the enemy would not dare to fight him thereon, but that he would take them and

carry them away prisoners, without fighting. He therefore proceeded gradually, and thought to fall upon them

on the sudden. Now Asineus was sitting with the rest, and their weapons lay by them; upon which he said,

"Sirs, I hear a neighing of horses; not of such as are feeding, but such as have men on their backs; I also hear

such a noise of their bridles, that I am afraid that some enemies are coming upon us to encompass us round.

However, let somebody go to look about, and make report of what reality there is in the present state of

things; and may what I have said prove a false alarm." And when he had said this, some of them went out to

spy out what was the matter; and they came again immediately, and said to him, that "neither hast thou been

mistaken in telling us what our enemies were doing, nor will those enemies permit us to be injurious to

people any longer. We are caught by their intrigues like brute beasts, and there is a large body of cavalry

marching upon us, while we are destitute of hands to defend ourselves withal, because we are restrained from

doing it by the prohibition of our law, which obliges us to rest [on this day]." But Asiueus did not by any

means agree with the opinion of his spy as to what was to be done, but thought it more agreeable to the law to

pluck up their spirits in this necessity they were fallen into, and break their law by avenging themselves,

although they should die in the action, than by doing nothing to please their enemies in submitting to be slain

by them. Accordingly, he took up his weapons, and infused courage into those that were with him to act as

courageously as himself. So they fell upon their enemies, and slew a great many of them, because they

3. But when the news of this fight came to the king of Parthia, he was surprised at the boldness of these

brethren, and was desirous to see them, and speak with them. He therefore sent the most trusty of all his

guards to say thus to them: "That king Artsbanus, although he had been unjustly treated by you, who have

made an attempt against his government, yet hath he more regard to your courageous behavior, than to the

anger he bears to you, and hath sent me to give you his right hand (35) and security; and he permits you to

come to him safely, and without any violence upon the road; and he wants to have you address yourselves to

him as friends, without meaning any guile or deceit to you. He also promises to make you presents, and to

pay you those respects which will make an addition of his power to your courage, and thereby be of

advantage to you." Yet did Asineus himself put off his journey thither, but sent his brother Anileus with all

such presents as he could procure. So he went, and was admitted to the king's presence; and when Artabanus

saw Anileus coming alone, he inquired into the reason why Asineus avoided to come along with him; and

when he understood that he was afraid, and staid by the lake, he took an oath, by the gods of his country, that

he would do them no harm, if they came to him upon the assurances he gave them, and gave him his right

hand. This is of the greatest force there with all these barbarians, and affords a firm security to those who

converse with them; for none of them will deceive you when once they have given you their right hands, nor

will any one doubt of their fidelity, when that is once given, even though they were before suspected of

injustice. When Artabanus had done this, he sent away Anileus to persuade his brother to come to him. Now

this the king did, because he wanted to curb his own governors of provinces by the courage of these Jewish

brethren, lest they should make a league with them; for they were ready for a revolt, and were disposed to

rebel, had they been sent on an expedition against them. He was also afraid, lest when he was engaged in a

war, in order to subdue those governors of provinces that had revolted, the party of Asineus, and those in

Babylonia, should be augmented, and either make war upon him, when they should hear of that revolt, or if

they should be disappointed in that case, they would not fail of doing further mischief to him.

4. When the king had these intentions, he sent away Anileus, and Anileus prevailed on his brother [to come to

the king], when he had related to him the king's goodwill, and the oath that he had taken. Accordingly, they

made haste to go to Artsbanus, who received them when they were come with pleasure, and admired

Asineus's courage in the actions he had done, and this because he was a little man to see to, and at first sight

appeared contemptible also, and such as one might deem a person of no value at all. He also said to his

friends, how, upon the comparison, he showed his soul to be in all respects superior to his body; and when, as

they were drinking together, he once showed Asineus to Abdagases, one of the generals of his army, and told

him his name, and described the great courage he was of in war, and Abdagases had desired leave to kill him,

and thereby to inflict on him a punishment for those injuries he had done to the Parthian government, the king

replied, "I will never give thee leave to kill a man who hath depended on my faith, especially not after I have

sent him my right hand, and endeavored to gain his belief by oaths made by the gods. But if thou be a truly

warlike man, thou standest not in need of my perjury. Go thou then, and avenge the Parthian government;

attack this man, when he is returned back, and conquer him by the forces that are under thy command,

without my privity." Hereupon the king called for Asineus, and said to him, "It is time for thee, O thou young

man! to return home, and not provoke the indignation of my generals in this place any further, lest they

attempt to murder thee, and that without my approbation. I commit to thee the country of Babylonia in trust,

that it may, by thy care, be preserved free from robbers, and from other mischiefs. I have kept my faith

inviolable to thee, and that not in trifling affairs, but in those that concerned thy safety, and do therefore

deserve thou shouldst be kind to me." When he had said this, and given Asineus some presents, he sent him

away immediately; who, when he was come home, built fortresses, and became great in a little time, and

managed things with such courage and success, as no other person, that had no higher a beginning, ever did

before him. Those Parthian governors also, who were sent that way, paid him great respect; and the honor

that was paid him by the Babylonians seemed to them too small, and beneath his deserts, although he were in

no small dignity and power there; nay, indeed, all the affairs of Mesopotamia depended upon him, and he

5. But as their affairs were in so flourishing a state, there sprang up a calamity among them on the following

occasion. When once they had deviated from that course of virtue whereby they had gained so great power,

they affronted and transgressed the laws of their forefathers, and fell under the dominion of their lusts and

pleasures. A certain Parthian, who came as general of an army into those parts, had a wife following him,

who had a vast reputation for other accomplishments, and particularly was admired above all other women

for her beauty. Anileus, the brother of Asineus, either heard of that her beauty from others, or perhaps saw

her himself also, and so became at once her lover and her enemy; partly because he could not hope to enjoy

this woman but by obtaining power over her as a captive, and partly because he thought he could not conquer

his inclinations for her. As soon therefore as her husband had been declared an enemy to them, and was fallen

in the battle, the widow of the deceased was married to this her lover. However, this woman did not come

into their house without producing great misfortunes, both to Anileus himself, and to Asineus also; but

brought great mischiefs upon them on the occasion following. Since she was led away captive, upon the death

of her husband, she concealed the images of those gods which were their country gods, common to her

husband and to herself: now it was the custom (36) of that country for all to have the idols they worship in

their own houses, and to carry them along with them when they go into a foreign land; agreeable to which

custom of theirs she carried her idols with her. Now at first she performed her worship to them privately; but

when she was become Anileus's married wife, she worshipped them in her accustomed manner, and with the

same appointed ceremonies which she used in her former husband's days; upon which their most esteemed

friends blamed him at first, that he did not act after the manner of the Hebrews, nor perform what was

agreeable to their laws, in marrying a foreign wife, and one that transgressed the accurate appointments of

their sacrifices and religious ceremonies; that he ought to consider, lest, by allowing himself in many

pleasures of the body, he might lose his principality, on account of the beauty of a wife, and that high

authority which, by God's blessing, he had arrived at. But when they prevailed not at all upon him, he slew

one of them for whom he had the greatest respect, because of the liberty he took with him; who, when he was

dying, out of regard to the laws, imprecated a punishment upon his murderer Anileus, and upon Asineus also,

and that all their companions might come to a like end from their enemies; upon the two first as the principal

actors of this wickedness, and upon the rest as those that would not assist him when he suffered in the defense

of their laws. Now these latter were sorely grieved, yet did they tolerate these doings, because they

remembered that they had arrived at their present happy state by no other means than their fortitude. But

when they also heard of the worship of those gods whom the Parthians adore, they thought the injury that

Anileus offered to their laws was to be borne no longer; and a greater number of them came to Asineus, and

loudly complained of Aniteus, and told him that it had been well that he had of himself seen what was

advantageous to them; but that however it was now high time to correct what had been done amiss, before the

crime that had been committed proved the ruin of himself and all the rest of them. They added, that the

marriage of this woman was made without their consent, and without a regard to their old laws; and that the

worship which this woman paid [to her gods] was a reproach to the God whom they worshipped. Now

Asineus was sensible of his brother's offense, that it had been already the cause of great mischiefs, and would

be so for the time to come; yet did he tolerate the same from the goodwill he had to so near a relation, and

forgiving it to him, on account that his brother was quite overborne by his wicked inclinations. But as more

and more still came about him every day, and the clamors about it became greater, he at length spake to

Anileus about these clamors, reproving him for his former actions, and desiring him for the future to leave

them off, and send the woman back to her relations. But nothing was gained by these reproofs; for as the

woman perceived what a tumult was made among the people on her account, and was afraid for Anileus, lest

he should come to any harm for his love to her, she infused poison into Asineus's food, and thereby took him

off, and was now secure of prevailing, when her lover was to be judge of what should be done about her.

6. So Anileus took the government upon himself alone, and led his army against the villages of Mithridates,

who was a man of principal authority in Parthin, and had married king Artabanus's daughter; he also

plundered them, and among that prey was found much money, and many slaves, as also a great number of

sheep, and many other things, which, when gained, make men's condition happy. Now when Mithridates,

who was there at this time, heard that his villages were taken, he was very much displeased to find that

Anileus had first begun to injure him, and to affront him in his present dignity, when he had not offered any

injury to him beforehand; and he got together the greatest body of horsemen he was able, and those out of

that number which were of an age fit for war, and came to fight Anileus; and when he was arrived at a certain

village of his own, he lay still there, as intending to fight him on the day following, because it was the

sabbath, the day on which the Jews rest. And when Anileus was informed of this by a Syrian stranger of

another village, who not only gave him an exact account of other circumstances, but told him where

Mithridates would have a feast, he took his supper at a proper time, and marched by night, with an intent of

falling upon the Parthians while they were unaprrized what they should do; so he fell upon them about the

fourth watch of the night, and some of them he slew while they were asleep, and others he put to flight, and

took Mithridates alive, and set him naked upon an ass (37) which, among the Parthians, is esteemed the

greatest reproach possible. And when he had brought him into a wood with such a resolution, and his friends

desired him to kill Mithridates, he soon told them his own mind to the contrary, and said that it was not right

to kill a man who was of one of the principal families among the Parthians, and greatly honored with

matching into the royal family; that so far as they had hitherto gone was tolerable; for although they had

injured Mithridates, yet if they preserved his life, this benefit would be remembered by him to the advantage

of those that gave it him; but that if be were once put to death, the king would not be at rest till he had made a

great slaughter of the Jews that dwelt at Babylon; "to whose safety we ought to have a regard, both on

account of our relation to them, and because if any misfortune befall us, we have no other place to retire to,

since he hath gotten the flower of their youth under him." By this thought, and this speech of his made in

council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife

reproached him, that although he was soninlaw to the king, he neglected to avenge himself on those that

had injured him, while he took no care about it, but was contented to have been made a captive by the Jews,

and to have escaped them; and she bid him either to go back like a man of courage, or else she sware by the

gods of their royal family that she would certainly dissolve her marriage with him. Upon which, partly

because he could not bear the daily trouble of her taunts, and partly because he was afraid of her insolence,

lest she should in earnest dissolve their marriage, he unwillingly, and against his inclinations, got together

again as great an army as he could, and marched along with them, as himself thinking it a thing not to be

borne any longer, that he, a Parthian, should owe his preservation to the Jews, when they had been too hard

7. But as soon as Anileus understood that Mithridates was marching with a great army against him, he

thought it too ignominious a thing to tarry about the lakes, and not to take the first opportunity of meeting his

enemies, and he hoped to have the same success, and to beat their enemies as they did before; as also he

ventured boldly upon the like attempts. Accordingly, he led out his army, and a great many more joined

themselves to that army, in order to betake themselves to plunder the people, and in order to terrify the enemy

again by their numbers. But when they had marched ninety furlongs, while the road had been through dry

[and sandy] places, and about the midst of the day, they were become very thirsty; and Mithridates appeared,

and fell upon them, as they were in distress for want of water, on which account, and on account of the time

of the day, they were not able to bear their weapons. So Anileus and his men were put to an ignominious rout,

while men in despair were to attack those that were fresh and in good plight; so a great slaughter was made,

and many ten thousand men fell. Now Anileus, and all that stood firm about him, ran away as fast as they

were able into a wood, and afforded Mithridates the pleasure of having gained a great victory over them. But

there now came in to Anileus a conflux of bad men, who regarded their own lives very little, if they might but

gain some present ease, insomuch that they, by thus coming to him, compensated the multitude of those that

perished in the fight. Yet were not these men like to those that fell, because they were rash, and unexercised

in war; however, with these he came upon the villages of the Babylonians, and a mighty devastation of all

things was made there by the injuries that Anileus did them. So the Babylonians, and those that had already

been in the war, sent to Neerda to the Jews there, and demanded Anileus. But although they did not agree to

their demands, (for if they had been willing to deliver him up, it was not in their power so to do,) yet did they

desire to make peace with them. To which the other replied, that they also wanted to settle conditions of

peace with them, and sent men together with the Babylonians, who discoursed with Anileus about them. But

the Babylonians, upon taking a view of his situation, and having learned where Anileus and his men lay, fell

secretly upon them as they were drunk and fallen asleep, and slew all that they caught of them, without any

8. The Babylonians were now freed from Anileus's heavy incursions, which had been a great restraint to the

effects of that hatred they bore to the Jews; for they were almost always at variance, by reason of the

contrariety of their laws; and which party soever grew boldest before the other, they assaulted the other: and

at this time in particular it was, that upon the ruin of Anileus's party, the Babylonians attacked the Jews,

which made those Jews so, vehemently to resent the injuries they received from the Babylonians, that being

neither able to fight them, nor bearing to live with them, they went to Seleucia, the principal city of those

parts, which was built by Seleucus Nicator. It was inhabited by many of the Macedonians, but by more of the

Grecians; not a few of the Syrians also dwelt there; and thither did the Jews fly, and lived there five years,

without any misfortunes. But on the sixth year, a pestilence came upon these at Babylon, which occasioned

new removals of men's habitations out of that city; and because they came to Seleucia, it happened that a still

heavier calamity came upon them on that account which I am going to relate immediately.

9. Now the way of living of the people of Seleucia, which were Greeks and Syrians, was commonly

quarrelsome, and full of discords, though the Greeks were too hard for the Syrians. When, therefore, the Jews

were come thither, and dwelt among them, there arose a sedition, and the Syrians were too hard for the other,

by the assistance of the Jews, who are men that despise dangers, and very ready to fight upon any occasion.

Now when the Greeks had the worst in this sedition, and saw that they had but one way of recovering their

former authority, and that was, if they could prevent the agreement between the Jews and the Syrians, they

every one discoursed with such of the Syrians as were formerly their acquaintance, and promised they would

be at peace and friendship with them. Accordingly, they gladly agreed so to do; and when this was done by

the principal men of both nations, they soon agreed to a reconciliation; and when they were so agreed, they

both knew that the great design of such their union would be their common hatred to the Jews. Accordingly,

they fell upon them, and slew about fifty thousand of them; nay, the Jews were all destroyed, excepting a few

who escaped, either by the compassion which their friends or neighbors afforded them, in order to let them

fly away. These retired to Ctesiphon, a Grecian city, and situate near to Seleucia, where the king [of Parthia]

lives in winter every year, and where the greatest part of his riches are reposited; but the Jews had here no

certain settlement, those of Seleucia having little concern for the king's honor. Now the whole nation of the

Jews were in fear both of the Babylonians and of the Seleucians, because all the Syrians that live in those

places agreed with the Seleucians in the war against the Jews; so the most of them gathered themselves

together, and went to Neerda and Nisibis, and obtained security there by the strength of those cities; besides

which their inhabitants, who were a great many, were all warlike men. And this was the state of the Jews at

1. Now this Caius (2) did not demonstrate his madness in offering injuries only to the Jews at Jerusalem, or to

those that dwelt in the neighborhood; but suffered it to extend itself through all the earth and sea, so far as

was in subjection to the Romans, and filled it with ten thousand mischiefs; so many indeed in number as no

former history relates. But Rome itself felt the most dismal effects of what he did, while he deemed that not

to be any way more honorable than the rest of the cities; but he pulled and hauled its other citizens, but

especially the senate, and particularly the nobility, and such as had been dignified by illustrious ancestors; he

also had ten thousand devices against such of the equestrian order, as it was styled, who were esteemed by the

citizens equal in dignity and wealth with the senators, because out of them the senators were themselves

chosen; these he treated after all ignominious manner, and removed them out of his way, while they were at

once slain, and their wealth plundered, because he slew men generally in order to seize on their riches. He

also asserted his own divinity, and insisted on greater honors to be paid him by his subjects than are due to

mankind. He also frequented that temple of Jupiter which they style the Capitol, which is with them the most

holy of all their temples, and had boldness enough to call himself the brother of Jupiter. And other pranks he

did like a madman; as when he laid a bridge from the city Dicearchia, which belongs to Campania, to

Misenum, another city upon the seaside, from one promontory to another, of the length of thirty furlongs, as

measured over the sea. And this was done because he esteemed it to be a most tedious thing to row over it in

a small ship, and thought withal that it became him to make that bridge, since he was lord of the sea, and

might oblige it to give marks of obedience as well as the earth; so he enclosed the whole bay within his

bridge, and drove his chariot over it; and thought that, as he was a god, it was fit for him to travel over such

roads as this was. Nor did he abstain from the plunder of any of the Grecian temples, and gave order that all

the engravings and sculptures, and the rest of the ornaments of the statues and donations therein dedicated,

should be brought to him, saying that the best things ought to be set no where but in the best place, and that

the city of Rome was that best place. He also adorned his own house and his gardens with the curiosities

brought from those temples, together with the houses he lay at when he traveled all over Italy; whence he did

not scruple to give a command that the statue of Jupiter Olympius, so called because he was honored at the

Olympian games by the Greeks, which was the work of Phidias the Athenian, should be brought to Rome.

Yet did not he compass his end, because the architects told Memmius Regulus, who was commanded to

remove that statue of Jupiter, that the workmanship was such as would be spoiled, and would not bear the

removal. It was also reported that Memmius, both on that account, and on account of some such mighty

prodigies as are of an incredible nature, put off the taking it down, and wrote to Caius those accounts, as his

apology for not having done what his epistle required of him; and that when he was thence in danger of

perishing, he was saved by Caius being dead himself, before he had put him to death.

2. Nay, Caius's madness came to this height, that when he had a daughter born, he carried her into the capitol,

and put her upon the knees of the statue, and said that the child was common to him and to Jupiter, and

determined that she had two fathers, but which of these fathers were the greatest he left undetermined; and

yet mankind bore him in such his pranks. He also gave leave to slaves to accuse their masters of any crimes

whatsoever they pleased; for all such accusations were terrible, because they were in great part made to

please him, and at his suggestion, insomuch that Pollux, Claudius's slave, had the boldness to lay an

accusation against Claudius himself; and Caius was not ashamed to be present at his trial of life and death, to

hear that trial of his own uncle, in hopes of being able to take him off, although he did not succeed to his

mind. But when he had filled the whole habitable world which he governed with false accusations and

miseries, and had occasioned the greatest insults of slaves against their masters, who indeed in a great

measure ruled them, there were many secret plots now laid against him; some in anger, and in order for men

to revenge themselves, on account of the miseries they had already undergone from him; and others made

attempts upon him, in order to take him off before they should fall into such great miseries, while his death

came very fortunately for the preservation of the laws of all men, and had a great influence upon the public

welfare; and this happened most happily for our nation in particular, which had almost utterly perished if he

had not been suddenly slain. And I confess I have a mind to give a full account of this matter particularly,

because it will afford great assurance of the power of God, and great comfort to those that are under

afflictions, and wise caution to those who think their happiness will never end, nor bring them at length to the

most lasting miseries, if they do not conduct their lives by the principles of virtue.

3. Now there were three several conspiracies made in order to take off Caius, and each of these three were

conducted by excellent persons. Emilius Regulus, born at Corduba in Spain, got some men together, and was

desirous to take Caius off, either by them or by himself. Another conspiracy there was laid by them, under the

conduct of Cherea Cassius, the tribune [of the Pretorian band]. Minucianus Annins was also one of great

consequence among those that were prepared to oppose his tyranny. Now the several occasions of these

men's several hatred and conspiracy against Caius were these: Regulus had indignation and hatred against all

injustice, for he had a mind naturally angry, and bold, and free, which made him not conceal his counsels; so

he communicated them to many of his friends, and to others who seemed to him persons of activity and

vigor: Minucianus entered into this conspiracy, because of the injustice done to Lepidus his particular friend,

and one of the best character of all the citizens, whom Caius had slain, as also because he was afraid of

himself, since Caius's wrath tended to the slaughter of all alike: and for Cherea, he came in, because he

thought it a deed worthy of a free ingenuous man to kill Caius, and was ashamed of the reproaches he lay

under from Caius, as though he were a coward; as also because he was himself in danger every day from his

friendship with him, and the observance he paid him. These men proposed this attempt to all the rest that

were concerned, who saw the injuries that were offered them, and were desirous that Caius's slaughter might

succeed by their mutual assistance of one another, and they might themselves escape being killed by the

taking off Caius; that perhaps they should gain their point; and that it would be a happy thing, if they should

gain it, to approve themselves to so many excellent persons, as earnestly wished to be partakers with them in

their design for the delivery of the city and of the government, even at the hazard of their own lives. But still

Cherea was the most zealous of them all, both out of a desire of getting himself the greatest name, and also by

reason of his access to Caius's presence with less danger, because he was tribune, and could therefore the

4. Now at this time came on the horseraces [Circensian games]; the view of which games was eagerly

desired by the people of Rome, for they come with great alacrity into the hippodrome [circus] at such times,

and petition their emperors, in great multitudes, for what they stand in need of; who usually did not think fit

to deny them their requests, but readily and gratefully granted them. Accordingly, they most importunately

desired that Caius would now ease them in their tributes, and abate somewhat of the rigor of their taxes

imposed upon them; but he would not hear their petition; and when their clamors increased, he sent soldiers

some one way and some another, and gave order that they should lay hold on those that made the clamors,

and without any more ado bring them out, and put them to death. These were Caius's commands, and those

who were commanded executed the same; and the number of those who were slain on this occasion was very

great. Now the people saw this, and bore it so far, that they left off clamoring, because they saw with their

own eyes that this petition to be relieved, as to the payment of their money, brought immediate death upon

them. These things made Cherea more resolute to go on with his plot, in order to put an end to this barbarity

of Caius against men. He then at several times thought to fall upon Caius, even as he was feasting; yet did he

restrain himself by some considerations; not that he had any doubt on him about killing him, but as watching

for a proper season, that the attempt might not be frustrated, but that he might give the blow so as might

5. Cherea had been in the army a long time, yet was he not pleased with conversing so much with Caius. But

Caius had set him to require the tributes, and other dues, which, when not paid in due time, were forfeited to

Caesar's treasury; and he had made some delays in requiring them, because those burdens had been doubled,

and had rather indulged his own mild disposition than performed Caius's command; nay, indeed, be provoked

Caius to anger by his sparing men, and pitying the hard fortunes of those from whom he demanded the taxes;

and Caius upbraided him with his sloth and effeminacy in being so long about collecting the taxes. And

indeed he did not only affront him in other respects, but when he gave him the watchword of the day, to

whom it was to be given by his place, he gave him feminine words, and those of a nature very reproachful;

and these watchwords he gave out, as having been initiated in the secrets of certain mysteries, which he had

been himself the author of. Now although he had sometimes put on women's clothes, and had been wrapt in

some embroidered garments to them belonging, and done a great many other things, in order to make the

company mistake him for a woman; yet did he, by way of reproach, object the like womanish behavior to

Cherea. But when Cherea received the watchword from him, he had indignation at it, but had greater

indignation at the delivery of it to others, as being laughed at by those that received it; insomuch that his

fellow tribunes made him the subject of their drollery; for they would foretell that he would bring them some

of his usual watchwords when he was about to take the watchword from Caesar, and would thereby make him

ridiculous; on which accounts he took the courage of assuming certain partners to him, as having just reasons

for his indignation against Caius. Now there was one Pompedius, a senator, and one who had gone through

almost all posts in the government, but otherwise an Epicurean, and for that reason loved to lead an inactive

life. Now Timidius, an enemy of his, had informed Caius that he had used indecent reproaches against him,

and he made use of Quintilia for a witness to them; a woman she was much beloved by many that frequented

the theater, and particularly by Pompedius, on account of her great beauty. Now this woman thought it a

horrible thing to attest to an accusation that touched the life of her lover, which was also a lie. Timidius,

however, wanted to have her brought to the torture. Caius was irritated at this reproach upon him, and

commanded Cherea, without any delay, to torture Quintilia, as he used to employ Cherea in such bloody

matters, and those that required the torture, because he thought he would do it the more barbarously, in order

to avoid that imputation of effeminacy which he had laid upon him. But Quintilia, when she was brought to

the rack, trod upon the foot of one of her associates, and let him know that he might be of good courage, and

not be afraid of the consequence of her tortures, for that she would bear them with magnanimity. Cherea

tortured this woman after a cruel manner; unwillingly indeed, but because he could not help it. He then

brought her, without being in the least moved at what she had suffered, into the presence of Caius, and that in

such a state as was sad to behold; and Caius, being somewhat affected with the sight of Quintilia, who had

her body miserably disordered by the pains she had undergone, freed both her and Pompedius of the crime

laid to their charge. He also gave her money to make her an honorable amends, and comfort her for that

maiming of her body which she had suffered, and for her glorious patience under such insufferable torments.

6. This matter sorely grieved Cherea, as having been the cause, as far as he could, or the instrument, of those

miseries to men, which seemed worthy of consolation to Caius himself; on which account he said to Clement

and to Papinius, (of whom Clement was general of the army, and Papinius was a tribune,) "To be sure, O

Clement, we have no way failed in our guarding the emperor; for as to those that have made conspiracies

against his government, some have been slain by our care and pains, and some have been by us tortured, and

this to such a degree, that he hath himself pitied them. How great then is our virtue in submitting to conduct

his armies!" Clement held his peace, but showed the shame he was under in obeying Caius's orders, both by

his eyes and his blushing countenance, while he thought it by no means right to accuse the emperor in express

words, lest their own safety should be endangered thereby. Upon which Cherea took courage, and spake to

him without fear of the dangers that were before him, and discoursed largely of the sore calamities under

which the city and the government then labored, and said, "We may indeed pretend in words that Caius is the

person unto whom the cause of such miseries ought to be imputed; but, in the opinion of such as are able to

judge uprightly, it is I, O Clement! and this Papinius, and before us thou thyself, who bring these tortures

upon the Romans, and upon all mankind. It is not done by our being subservient to the commands of Caius,

but it is done by our own consent; for whereas it is in our power to put an end to the life of this man, who

hath so terribly injured the citizens and his subjects, we are his guard in mischief, and his executioners

instead of his soldiers, and are the instruments of his cruelty. We bear these weapons, not for our liberty, not

for the Roman government, but only for his preservation, who hath enslaved both their bodies and their

minds; and we are every day polluted with the blood that we shed, and the torments we inflict upon others;

and this we do, till somebody becomes Caius's instrument in bringing the like miseries upon ourselves. Nor

does he thus employ us because he hath a kindness for us, but rather because he hath a suspicion of us, as also

because when abundance more have been killed, (for Caius will set no bounds to his wrath, since he aims to

do all, not out of regard to justice, but to his own pleasure,) we shall also ourselves be exposed to his cruelty;

whereas we ought to be the means of confirming the security and liberty of all, and at the same time to

7. Hereupon Clement openly commended Cherea's intentions, but bid him hold his tongue; for that in case his

words should get out among many, and such things should be spread abroad as were fit to be concealed, the

plot would come to be discovered before it was executed, and they should be brought to punishment; but that

they should leave all to futurity, and the hope which thence arose, that some fortunate event would come to

their assistance; that, as for himself, his age would not permit him to make any attempt in that case.

"However, although perhaps I could suggest what may be safer than what thou, Cherea, hast contrived and

said, yet trow is it possible for any one to suggest what is more for thy reputation?" So Clement went his way

home, with deep reflections on what he had heard, and what he had himself said. Cherea also was under a

concern, and went quickly to Cornelius Sabinus, who was himself one of the tribunes, and whom he

otherwise knew to be a worthy man, and a lover of liberty, and on that account very uneasy at the present

management of public affairs, he being desirous to come immediately to the execution of what had been

determined, and thinking it right for him to propose it to the other, and afraid lest Clement should discover

them, and besides looking upon delays and puttings off to be the next to desisting from the enterprise.

8. But as all was agreeable to Sabinus, who had himself, equally without Cherea, the same design, but had

been silent for want of a person to whom he could safely communicate that design; so having now met with

one, who not only promised to conceal what he heard, but who had already opened his mind to him, he was

much more encouraged, and desired of Cherea that no delay might be made therein. Accordingly they went to

Minucianus, who was as virtuous a man, and as zealous to do glorious actions, as themselves, and suspected

by Caius on occasion of the slaughter of Lepidus; for Minucianus and Lepidus were intimate friends, and

both in fear of the dangers that they were under; for Caius was terrible to all the great men, as appearing

ready to act a mad part towards each of them in particular, and towards all of: them in general; and these men

were afraid of one another, while they were yet uneasy at the posture of affairs, but avoided to declare their

mind and their hatred against Caius to one another, out of fear of the dangers they might be in thereby,

although they perceived by other means their mutual hatred against Caius, and on that account were not

9. When Minuetanus and Cherea had met together, and saluted one another, (as they had been used on former

conversations to give the upper hand to Minucianus, both on account of his eminent dignity, for he was the

noblest of all the citizens, and highly commended by all men, especially when he made speeches to them,)

Minuetanus began first, and asked Cherea, What was the watchword he had received that day from Caius; for

the affront which was offered Cherea, in giving the watchwords, was famous over the city. But Cherea made

no delay so long as to reply to that question, out of the joy he had that Minueianus would have such

confidence in him as to discourse with him. "But do thou," said he, "give me the watchword of liberty. And I

return thee my thanks that thou hast so greatly encouraged me to exert myself after an extraordinary manner;

nor do I stand in need of many words to encourage me, since both thou and I are of the same mind, and

partakers of the same resolutions, and this before we have conferred together. I have indeed but one sword

girt on, but this one will serve us both. Come on, therefore, let us set about the work. Do thou go first, if thou

hast a mind, and bid me follow thee; or else I will go first, and thou shalt assist me, and we will assist one

another, and trust one another. Nor is there a necessity for even one sword to such as have a mind disposed to

such works, by which mind the sword uses to be successful. I am zealous about this action, nor am I

solicitous what I may myself undergo; for I can not at leisure to consider the dangers that may come upon

myself, so deeply am I troubled at the slavery our once free country is now under, and at the contempt cast

upon our excellent laws, and at the destruction which hangs over all men, by the means of Caius. I wish that I

may be judged by thee, and that thou mayst esteem me worthy of credit in these matters, seeing we are both

10. When Minucianus saw the vehemency with which Cherea delivered himself, he gladly embraced him,

and encouraged him in his bold attempt, commending him, and embracing him; so he let him go with his

good wishes; and some affirm that he thereby confirmed Minuclanus in the prosecution of what had been

agreed among them; for as Cherea entered into the court, the report runs, that a voice came from among the

multitude to encourage him, which bid him finish what he was about, and take the opportunity that

Providence afforded; and that Cherea at first suspected that some one of the conspirators had betrayed him,

and he was caught, but at length perceived that it was by way of exhortation. Whether somebody (3) that was

conscious of what he was about, gave a signal for his encouragement, or whether it was God himself, who

looks upon the actions of men, that encouraged him to go on boldly in his design, is uncertain. The plot was

now communicated to a great many, and they were all in their armor; some of the conspirators being senators,

and some of the equestrian order, and as many of the soldiery as were made acquainted with it; for there was

not one of them who would not reckon it a part of his happiness to kill Caius; and on that account they were

all very zealous in the affair, by what means soever any one could come at it, that he might not be behindhand

in these virtuous designs, but might be ready with all his alacrity or power, both by words and actions, to

complete this slaughter of a tyrant. And besides these, Callistus also, who was a freedman of Caius, and was

the only man that had arrived at the greatest degree of power under him, such a power, indeed, as was in a

manner equal to the power of the tyrant himself, by the dread that all men had of him, and by the great riches

he had acquired; for he took bribes most plenteously, and committed injuries without bounds, and was more

extravagant in the use of his power in unjust proceedings than any other. He also knew the disposition of

Caius to be implacable, and never to be turned from what he had resolved on. He had withal many other

reasons why he thought himself in danger, and the vastness of his wealth was not one of the least of them; on

which account he privately ingratiated himself with Claudius, and transferred his courtship to him, out of this

hope, that in case, upon the removal of Caius, the government should come to him, his interest in such

changes should lay a foundation for his preserving his dignity under him, since he laid in beforehand a stock

of merit, and did Claudius good offices in his promotion. He had also the boldness to pretend that he had

been persuaded to make away with Claudius, by poisoning him, but had still invented ten thousand excuses

for delaying to do it. But it seems probable to me that Callistus only counterfeited this, in order to ingratiate

himself with Claudius; for if Caius had been in earnest resolved to take off Claudius, he would not have

admitted of Callistus's excuses; nor would Callistus, if he had been enjoined to do such an act as was desired

by Caius, have put it off; nor if he had disobeyed those injunctions of his master, had he escaped immediate

punishment; while Claudius was preserved from the madness of Caius by a certain Divine providence, and

11. However, the execution of Cherea's designs was put off from day to day, by the sloth of many therein

concerned; for as to Cherea himself, he would not willingly make any delay in that execution, thinking every

time a fit time for it; for frequent opportunities offered themselves; as when Caius went up to the capitol to

sacrifice for his daughter, or when he stood upon his royal palace, and threw gold and silver pieces of money

among the people, he might be pushed down headlong, because the top of the palace, that looks towards the

marketplace, was very high; and also when he celebrated the mysteries, which he had appointed at that time;

for he was then no way secluded from the people, but solicitous to do every thing carefully and decently, and

was free from all suspicion that he should be then assaulted by any body; and although the gods should afford

him no divine assistance to enable him to take away his life, yet had he strength himself sufficient to despatch

Caius, even without a sword. Thus was Chorea angry at his fellow conspirators, for fear they should suffer a

proper opportunity to pass by; and they were themselves sensible that he had just cause to be angry at them,

and that his eagerness was for their advantage; yet did they desire he would have a little longer patience, lest,

upon any disappointment they might meet with, they should put the city into disorder, and an inquisition

should be made after the conspiracy, and should render the courage of those that were to attack Caius without

success, while he would then secure himself more carefully than ever against them; that it would therefore be

the best to set about the work when the shows were exhibited in the palace. These shows were acted in honor

of that Caesar (4) who first of all changed the popular government, and transferred it to himself; galleries

being fixed before the palace, where the Romans that were patricians became spectators, together with their

children and their wives, and Caesar himself was to be also a spectator; and they reckoned, among those

many ten thousands who would there be crowded into a narrow compass, they should have a favorable

opportunity to make their attempt upon him as he came in, because his guards that should protect him, if any

of them should have a mind to do it, would not here be able to give him any assistance.

12. Cherea consented to this delay; and when the shows were exhibited, it was resolved to do the work the

first day. But fortune, which allowed a further delay to his slaughter, was too hard for their foregoing

resolution; and as three days of the regular times for these shows were now over, they had much ado to get

the business done on the last day. Then Cherea called the conspirators together, and spake thus to them: "So

much time passed away without effort is a reproach to us, as delaying to go through such a virtuous design as

we are engaged in; but more fatal will this delay prove if we be discovered, and the design be frustrated; for

Caius will then become more cruel in his unjust proceedings. Do we not see how long we deprive all our

friends of their liberty, and give Caius leave still to tyrannize over them? while we ought to have procured

them security for the future, and, by laying a foundation for the happiness of others, gain to ourselves great

admiration and honor for all time to come." Now while the conspirators had nothing tolerable to say by way

of contradiction, and yet did not quite relish what they were doing, but stood silent and astonished, he said

further, "O my brave comrades! why do we make such delays? Do not you see that this is the last day of these

shows, and that Caius is about to go to sea? for he is preparing to sail to Alexandria, in order to see Egypt. Is

it therefore for your honor to let a man go out of your hands who is a reproach to mankind, and to permit him

to go, after a pompous manner, triumphing both at land and sea? Shall not we be justly ashamed of ourselves,

if we give leave to some Egyptian or other, who shall think his injuries insufferable to freemen, to kill him?

As for myself, I will no longer bear your stow proceedings, but will expose myself to the dangers of the

enterprise this very day, and bear cheerfully whatsoever shall be the consequence of the attempt; nor, let them

be ever so great, will I put them off any longer: for, to a wise and courageous man, what can be more

miserable than that, while I am alive, any one else should kill Caius, and deprive me of the honor of so

13. When Cherea had spoken thus, he zealously set about the work, and inspired courage into the rest to go

on with it, and they were all eager to fall to it without further delay. So he was at the palace in the morning,

with his equestrian sword girt on him; for it was the custom that the tribunes should ask for the watchword

with their swords on, and this was the day on which Cherea was, by custom, to receive the watchword; and

the multitude were already come to the palace, to be soon enough for seeing the shows, and that in great

crowds, and one tumultuously crushing another, while Caius was delighted with this eagerness of the

multitude; for which reason there was no order observed in the seating men, nor was any peculiar place

appointed for the senators, or for the equestrian order; but they sat at random, men and women together, and

freemen were mixed with the slaves. So Caius came out in a solemn manner, and offered sacrifice to

Augustus Caesar, in whose honor indeed these shows were celebrated. Now it happened, upon the fall of a

certain priest, that the garment of Asprenas, a senator, was filled with blood, which made Caius laugh,

although this was an evident omen to Asprenas, for he was slain at the same time with Caius. It is also related

that Caius was that day, contrary to his usual custom, so very affable and goodnatured in his conversation,

that every one of those that were present were astonished at it. After the sacrifice was over, Caius betook

himself to see the shows, and sat down for that purpose, as did also the principal of his friends sit near him.

Now the parts of the theater were so fastened together, as it used to be every year, in the manner following: It

had two doors, the one door led to the open air, the other was for going into, or going out of, the cloisters, that

those within the theater might not be thereby disturbed; but out of one gallery there went an inward passage,

parted into partitions also, which led into another gallery, to give room to the combatants and to the

musicians to go out as occasion served. When the multitude were set down, and Cherea, with the other

tribunes, were set down also, and the right corner of the theater was allotted to Caesar, one Vatinius, a

senator, commander of the praetorian band, asked of Cluvius, one that sat by him, and was of consular

dignity also, whether he had heard any thing of news, or not? but took care that nobody should hear what he

said; and when Cluvius replied, that he had heard no news, "Know then," said Vatinius, "that the game of the

slaughter of tyrants is to be played this dav." But Cluvius replied "O brave comrade hold thy peace, lest some

other of the Achaians hear thy tale." And as there was abundance of autumnal fruit thrown among the

spectators, and a great number of birds, that were of great value to such as possessed them, on account of

their rareness, Caius was pleased with the birds fighting for the fruits, and with the violence wherewith the

spectators seized upon them: and here he perceived two prodigies that happened there; for an actor was

introduced, by whom a leader of robbers was crucified, and the pantomime brought in a play called Cinyras,

wherein he himself was to be slain, as well as his daughter Myrrha, and wherein a great deal of fictitious

blood was shed, both about him that was crucified, and also about Cinyras. It was also confessed that this was

the same day wherein Pausanias, a friend of Philip, the son of Amyntas, who was king of Macedonia, slew

him, as he was entering into the theater. And now Caius was in doubt whether he should tarry to the end of

the shows, because it was the last day, or whether he should not go first to the bath, and to dinner, and then

return and sit down as before. Hereupon Minucianus, who sat over Caius, and was afraid that the opportunity

should fail them, got up, because he saw Cherea was already gone out, and made haste out, to confirm him in

his resolution; but Caius took hold of his garment, in an obliging way, and said to him, "O brave man!

whither art thou going?" Whereupon, out of reverence to Caesar, as it seemed, he sat down again; but his fear

prevailed over him, and in a little time he got up again, and then Caius did no way oppose his going out, as

thinking that he went out to perform some necessities of nature. And Asprenas, who was one of the

confederates, persuaded Caius to go out to the bath, and to dinner, and then to come in again, as desirous that

14. So Cherea's associates placed themselves in order, as the time would permit them, and they were obliged

to labor hard, that the place which was appointed them should not be left by them; but they had an

indignation at the tediousness of the delays, and that what they were about should be put off any longer, for it

was already about the ninth (5) hour of the day; and Cherea, upon Caius's tarrying so long, had a great mind

to go in, and fall upon him in his seat, although he foresaw that this could not be done without much

bloodshed, both of the senators, and of those of the equestrian order that were present; and although he knew

this must happen, yet had he a great mind to do so, as thinking it a right thing to procure security and freedom

to all, at the expense of such as might perish at the same time. And as they were just going back into the

entrance to the theater, word was brought them that Caius was arisen, whereby a tumult was made; hereupon

the conspirators thrust away the crowd, under pretense as if Caius was angry at them, but in reality as

desirous to have a quiet place, that should have none in it to defend him, while they set about Caius's

slaughter. Now Claudius, his uncle, was gone out before, and Marcus Vinicius his sister's husband, as also

Valellus of Asia; whom though they had had such a mind to put out of their places, the reverence to their

dignity hindered them so to do; then followed Caius, with Paulus Arruntius: and because Caius was now

gotten within the palace, he left the direct road, along which those his servants stood that were in waiting, and

by which road Claudius had gone out before, Caius turned aside into a private narrow passage, in order to go

to the place for bathing, as also in order to take a view of the boys that came out of Asia, who were sent

thence, partly to sing hymns in these mysteries which were now celebrated, and partly to dance in the Pyrrhic

way of dancing upon the theatres. So Cherea met him, and asked him for the watchword; upon Caius's giving

him one of his ridiculous words, he immediately reproached him, and drew his sword, and gave him a terrible

stroke with it, yet was not this stroke mortal. And although there be those that say it was so contrived on

purpose by Chorea, that Caius should not be killed at one blow, but should be punished more severely by a

multitude of wounds; yet does this story appear to me incredible, because the fear men are under in such

actions does not allow them to use their reason. And if Cherea was of that mind, I esteem him the greatest of

all fools, in pleasing himself in his spite against Caius, rather than immediately procuring safety to himself

and to his confederates from the dangers they were in, because there might many things still happen for

helping Caius's escape, if he had not already given up the ghost; for certainly Cherea would have regard, not

so much to the punishment of Caius, as to the affliction himself and his friends were in, while it was in his

power, after such success, to keep silent, and to escape the wrath of Caius's defenders, and not to leave it to

uncertainty whether he should gain the end he aimed at or not, and after an unreasonable manner to act as if

he had a mind to ruin himself, and lose the opportunity that lay before him. But every body may guess as he

please about this matter. However, Caius was staggered with the pain that the blow gave him; for the stroke

of the sword falling in the middle, between the shoulder and the neck, was hindered by the first bone of the

breast from proceeding any further. Nor did he either cry out, (in such astonishment was he,) nor did he call

out for any of his friends; whether it were that he had no confidence in them, or that his mind was otherwise

disordered, but he groaned under the pain he endured, and presently went forward and fled; when Cornelius

Sabinus, who was already prepared in his mind so to do, thrust him down upon his knee, where many of them

stood round about him, and struck him with their swords; and they cried out, and encouraged one another all

at once to strike him again; but all agree that Aquila gave him the finishing stroke, which directly killed him.

But one may justly ascribe this act to Cherea; for although many concurred in the act itself, yet was he the

first contriver of it, and began long before all the rest to prepare for it, and was the first man that boldly spake

of it to the rest; and upon their admission of what he said about it, he got the dispersed conspirators together;

he prepared every thing after a prudent manner, and by suggesting good advice, showed himself far superior

to the rest, and made obliging speeches to them, insomuch that he even compelled them all to go on, who

otherwise had not courage enough for that purpose; and when opportunity served to use his sword in hand, he

appeared first of all ready so to do, and gave the first blow in this virtuous slaughter; he also brought Caius

easily into the power of the rest, and almost killed him himself, insomuch that it is but just to ascribe all that

15. Thus did Caius come to his end, and lay dead, by the many wounds which had been given him. Now

Cherea and his associates, upon Caius's slaughter, saw that it was impossible for them to save themselves, if

they should all go the same way, partly on account of the astonishment they were under; for it was no small

danger they had incurred by killing an emperor, who was honored and loved by the madness of the people,

especially when the soldiers were likely to make a bloody inquiry after his murderers. The passages also were

narrow wherein the work was done, which were also crowded with a great multitude of Caius's attendants,

and of such of the soldiers as were of the emperor's guard that day; whence it was that they went by other

ways, and came to the house of Germanicus, the father of Caius, whom they had now killed (which house

adjoined to the palace; for while the edifice was one, it was built in its several parts by those particular

persons who had been emperors, and those parts bare the names of those that built them or the name of him

who had begun to build its parts). So they got away from the insults of the multitude, and then were for the

present out of danger, that is, so long as the misfortune which had overtaken the emperor was not known. The

Germans were the first who perceived that Caius was slain. These Germans were Caius's guard, and carried

the name of the country whence they were chosen, and composed the Celtic legion. The men of that country

are naturally passionate, which is commonly the temper of some other of the barbarous nations also, as being

not used to consider much about what they do; they are of robust bodies and fall upon their enemies as soon

as ever they are attacked by them; and which way soever they go, they perform great exploits. When,

therefore, these German guards understood that Caius was slain, they were very sorry for it, because they did

not use their reason in judging about public affairs, but measured all by the advantages themselves received,

Caius being beloved by them because of the money he gave them, by which he had purchased their kindness

to him; so they drew their swords, and Sabinus led them on. He was one of the tribunes, not by the means of

the virtuous actions of his pro genitors, for he bad been a gladiator, but he had obtained that post in the army

by his having a robust body. So these Germans marched along the houses in quest of Caesar's murderers, and

cut Asprenas to pieces, because he was the first man they fell upon, and whose garment it was that the blood

of the sacrifices stained, as I have said already, and which foretold that this his meeting the soldiers would not

be for his good. Then did Norbanus meet them, who was one of the principal nobility of and could show

many generals of armies among his ancestors; but they paid no regard to his dignity; yet was he of such great

strength, that he wrested the sword of the first of those that assaulted him out of his hands, and appeared

plainly not to be willing to die without a struggle for his life, until he was surrounded by a great number of

assailants, and died by the multitude of the wounds which they gave him. The third man was Anteius, a

senator, and a few others with him. He did not meet with these Germans by chance, as the rest did before, but

came to show his hatred to Caius, and because he loved to see Caius lie dead with his own eyes, and took a

pleasure in that sight; for Caius had banished Anteius's father, who was of the same name with himself, and

being not satisfied with that, he sent out his soldiers, and slew him; so he was come to rejoice at the sight of

him, now he was dead. But as the house was now all in a tumult, when he was aiming to hide himself, he

could not escape that accurate search which the Germans made, while they barbarously slew those that were

guilty, and those that were not guilty, and this equally also. And thus were these [three] persons slain.

16. But when the rumor that Caius was slain reached the theater, they were astonished at it, and could not

believe it; even some that entertained his destruction with great pleasure, and were more desirous of its

happening than almost any other faction that could come to them, were under such a fear, that they could not

believe it. There were also those who greatly distrusted it, because they were unwilling that any such thing

should come to Caius, nor could believe it, though it were ever so true, because they thought no man could

possibly so much power as to kill Caius. These were the women, and the children, and the slaves, and some

of the soldiery. This last sort had taken his pay, and in a manner tyrannized with him, and had abused the best

of the citizens, in being subservient to his unjust commands, in order to gain honors and advantages to

themselves; but for the women and the youth, they had been inveigled with shows, and the fighting of the

gladiators, and certain distributions of fleshmeat among them, which things them pretense were designed for

the pleasing of multitude, but in reality to satiate the barbarous cruelty and madness of Caius. The slaves also

were sorry, because they were by Caius allowed to accuse and to despise their masters, and they could have

recourse to his assistance when they had unjustly affronted them; for he was very easy in believing them

against their masters, even when they the city, accused them falsely; and if they would discover what money

their masters had, they might soon obtain both riches and liberty, as the rewards of their accusations, because

the reward of these informers was the eighth (6) part of the criminal's substance. As to the nobles, although

the report appeared credible to some of them, either because they knew of the plot beforehand, or because

they wished it might be true; however, they concealed not only the joy they had at the relation of it, but that

they had heard any thing at all about it. These last acted so out of the fear they had, that if the report proved

false, they should be punished, for having so soon let men know their minds. But those that knew Caius was

dead, because they were partners with the conspirators, they concealed all still more cautiously, as not

knowing one another's minds; and fearing lest they should speak of it to some of those to whom the

continuance of tyranny was advantageous; and if Caius should prove to be alive, they might be informed

against, and punished. And another report went about, that although Caius had been wounded indeed, yet was

not he dead, but alive still, and under the physician's hands. Nor was any one looked upon by another as

faithful enough to be trusted, and to whom any one would open his mind; for he was either a friend to Caius,

and therefore suspected to favor his tyranny, or he was one that hated him, who therefore might be suspected

to deserve the less credit, because of his illwill to him. Nay, it was said by some (and this indeed it was that

deprived the nobility of their hopes, and made them sad) that Caius was in a condition to despise the dangers

he had been in, and took no care of healing his wounds, but was gotten away into the marketplace, and,

bloody as he was, was making an harangue to the people. And these were the conjectural reports of those that

were so unreasonable as to endeavor to raise tumults, which they turned different ways, according to the

opinions of the bearers. Yet did they not leave their seats, for fear of being accused, if they should go out

before the rest; for they should not be sentenced according to the real intention with which they went out, but

17. But now a multitude of Germans had surrounded the theater with their swords drawn: all the spectators

looked for nothing but death, and at every one coming in a fear seized upon them, as if they were to be cut in

pieces immediately; and in great distress they were, as neither having courage enough to go out of the theater,

nor believing themselves safe from dangers if they tarried there. And when the Germans came upon them, the

cry was so great, that the theater rang again with the entreaties of the spectators to the soldiers, pleading that

they were entirely ignorant of every thing that related to such seditious contrivances, and that if there were

any sedition raised, they knew nothing of it; they therefore begged that they would spare them, and not

punish those that had not the least hand in such bold crimes as belonged to other persons, while they

neglected to search after such as had really done whatsoever it be that hath been done. Thus did these people

appeal to God, and deplore their infelicity with shedding of tears, and beating their faces, and said every thing

that the most imminent danger and the utmost concern for their lives could dictate to them. This brake the

fury of the soldiers, and made them repent of what they minded to do to the spectators, which would have

been the greatest instance of cruelty. And so it appeared to even these savages, when they had once fixed the

heads of those that were slain with Asprenas upon the altar; at which sight the spectators were sorely

afflicted, both upon the consideration of the dignity of the persons, and out of a commiseration of their

sufferings; nay, indeed, they were almost in as great disorder at the prospect of the danger themselves were

in, seeing it was still uncertain whether they should entirely escape the like calamity. Whence it was that such

as thoroughly and justly hated Caius could yet no way enjoy the pleasure of his death, because they were

themselves in jeopardy of perishing together with him; nor had they hitherto any firm assurance of surviving.

18. There was at this time one Euaristus Arruntius, a public crier in the market, and therefore of a strong and

audible voice, who vied in wealth with the richest of the Romans, and was able to do what he pleased in the

city, both then and afterward. This man put himself into the most mournful habit he could, although he had a

greater hatred against Caius than any one else; his fear and his wise contrivance to gain his safety taught him

so to do, and prevailed over his present pleasure; so he put on such a mournful dress as he would have done

had he lost his dearest friends in the world; this man came into the theater, and informed them of the death of

Caius, and by this means put an end to that state of ignorance the men had been in. Arruntius also went round

about the pillars, and called out to the Germans, as did the tribunes with him, bidding them put up their

swords, and telling them that Caius was dead. And this proclamation it was plainly which saved those that

were collected together in the theater, and all the rest who any way met the Germans; for while they had

hopes that Caius had still any breath in him, they abstained from no sort of mischief; and such an abundant

kindness they still had for Caius, that they would willingly have prevented the plot against him, and procured

his escape from so sad a misfortune, at the expense of their own lives. But they now left off the warm zeal

they had to punish his enemies, now they were fully satisfied that Caius was dead, because it was now in vain

for them to show their zeal and kindness to him, when he who should reward them was perished. They were

also afraid that they should be punished by the senate, if they should go on in doing such injuries; that is, in

case the authority of the supreme governor should revert to them. And thus at length a stop was put, though

not without difficulty, to that rage which possessed the Germans on account of Caius's death.

19. But Cherea was so much afraid for Minucianus, lest he should light upon the Germans now they were in

their fury, that he went and spike to every one of the soldiers, and prayed them to take care of his

preservation, and made himself great inquiry about him, lest he should have been slain. And for Clement, he

let Minucianus go when he was brought to him, and, with many other of the senators, affirmed the action was

right, and commended the virtue of those that contrived it, and had courage enough to execute it; and said that

"tyrants do indeed please themselves and look big for a while, upon having the power to act unjustly; but do

not however go happily out of the world, because they are hated by the virtuous; and that Caius, together with

all his unhappiness, was become a conspirator against himself, before these other men who attacked him did

so; and by becoming intolerable, in setting aside the wise provision the laws had made, taught his dearest

friends to treat him as an enemy; insomuch that although in common discourse these conspirators were those

that slew Caius, yet that, in reality, he lies now dead as perishing by his own self."

20. Now by this time the people in the theatre were arisen from their seats, and those that were within made a

very great disturbance; the cause of which was this, that the spectators were too hasty in getting away. There

was also one Aleyon, a physician, who hurried away, as if to cure those that were wounded, and under that

pretense he sent those that were with him to fetch what things were necessary for the healing of those

wounded persons, but in reality to get them clear of the present dangers they were in. Now the senate, during

this interval, had met, and the people also assembled together in the accustomed form, and were both

employed in searching after the murderers of Caius. The people did it very zealously, but the senate in

appearance only; for there was present Valerius of Asia, one that had been consul; this man went to the

people, as they were in disorder, and very uneasy that they could not yet discover who they were that had

murdered the emperor; he was then earnestly asked by them all who it was that had done it. He replied, "I

wish I had been the man." The consuls (7) also published an edict, wherein they accused Caius, and gave

order to the people then got together, and to the soldiers, to go home; and gave the people hopes of the

abatement of the oppressions they lay under; and promised the soldiers, if they lay quiet as they used to do,

and would not go abroad to do mischief unjustly, that they would bestow rewards upon them; for there was

reason to fear lest the city might suffer harm by their wild and ungovernable behavior, if they should once

betake themselves to spoil the citizens, or plunder the temples. And now the whole multitude of the senators

were assembled together, and especially those that had conspired to take away the life of Caius, who put on at

this time an air of great assurance, and appeared with great magnanimity, as if the administration of the

How The Senators Determined To Restore The Democracy; But The Soldiers Were For Preserving The

Monarchy, Concerning The Slaughter Of Caius's Wife And Daughter. A Character Of Caius's Morals.

1. When the public affairs were in this posture, Claudius was on the sudden hurried away out of his house; for

the soldiers had a meeting together; and when they had debated about what was to be done, they saw that a

democracy was incapable of managing such a vast weight of public affairs; and that if it should be set up, it

would not be for their advantage; and in case any one of those already in the government should obtain the

supreme power, it would in all respects be to their grief, if they were not assisting to him in this advancement;

that it would therefore be right for them, while the public affairs were unsettled, to choose Claudius emperor,

who was uncle to the deceased Caius, and of a superior dignity and worth to every one of those that were

assembled together in the senate, both on account of the virtues of his ancestors, and of the learning he had

acquired in his education; and who, if once settled in the empire, would reward them according to their

deserts, and bestow largesses upon them. These were their consultations, and they executed the same

immediately. Claudius was therefore seized upon suddenly by the soldiery. But Cneas Sentins Saturninns,

although he understood that Claudius was seized, and that he intended to claim the government, unwillingly

indeed in appearance, but in reality by his own free consent, stood up in the senate, and, without being

dismayed, made an exhortatory oration to them, and such a one indeed as was fit for men of freedom and

2. "Although it be a thing incredible, O Romans! because of the great length of time, that so unexpected an

event hath happened, yet are we now in possession of liberty. How long indeed this will last is uncertain, and

lies at the disposal of the gods, whose grant it is; yet such it is as is sufficient to make us rejoice, and be

happy for the present, although we may soon be deprived of it; for one hour is sufficient to those that are

exercised in virtue, wherein we may live with a mind accountable only to ourselves, in our own country, now

free, and governed by such laws as this country once flourished under. As for myself, I cannot remember our

former time of liberty, as being born after it was gone; but I am beyond measure filled with joy at the

thoughts of our present freedom. I also esteem those that were born and bred up in that our former liberty

happy men, and that those men are worthy of no less esteem than the gods themselves who have given us a

taste of it in this age; and I heartily wish that this quiet enjoyment of it, which we have at present, might

continue to all ages. However, this single day may suffice for our youth, as well as for us that are in years. It

will seem an age to our old men, if they might die during its happy duration: it may also be for the instruction

of the younger sort, what kind of virtue those men, from whose loins we are derived, were exercised in. As

for ourselves, our business is, during the space of time, to live virtuously, than which nothing can be more to

our advantage; which course of virtue it is alone that can preserve our liberty; for as to our ancient state, I

have heard of it by the relations of others; but as to our later state, during my lifetime, I have known it by

experience, and learned thereby what mischiefs tyrannies have brought upon this commonwealth,

discouraging all virtue, and depriving persons of magnanimity of their liberty, and proving the teachers of

flattery and slavish fear, because it leaves the public administration not to be governed by wise laws, but by

the humor of those that govern. For since Julius Caesar took it into his head to dissolve our democracy, and,

by overbearing the regular system of our laws, to bring disorders into our administration, and to get above

right and justice, and to be a slave to his own inclinations, there is no kind of misery but what hath tended to

the subversion of this city; while all those that have succeeded him have striven one with another to

overthrow the ancient laws of their country, and have left it destitute of such citizens as were of generous

principles, because they thought it tended to their safety to have vicious men to converse withal, and not only

to break the spirits of those that were best esteemed for their virtue, but to resolve upon. their utter

destruction. Of all which emperors, who have been many in number, and who laid upon us insufferable

hardships during the times of their government, this Caius, who hath been slain today, hath brought more

terrible calamities upon us than did all the rest, not only by exercising his ungoverned rage upon his fellow

citizens, but also upon his kindred and friends, and alike upon all others, and by inflicting still greater

miseries upon them, as punishments, which they never deserved, he being equally furious against men and

against the gods. For tyrants are not content to gain their sweet pleasure, and this by acting injuriously, and in

the vexation they bring both upon men's estates and their wives; but they look upon that to be their principal

advantage, when they can utterly overthrow the entire families of their enemies; while all lovers of liberty are

the enemies of tyranny. Nor can those that patiently endure what miseries they bring on them gain their

friendship; for as they are conscious of the abundant mischiefs they have brought on these men, and how

magnanimously they have borne their hard fortunes, they cannot but be sensible what evils they have done,

and thence only depend on security from what they are suspicious of, if it may be in their power to take them

quite out of the world. Since, then, we are now gotten clear of such great misfortunes, and are only

accountable to one another, (which form of government affords us the best assurance of our present concord,

and promises us the best security from evil designs, and will be most for our own glory in settling the city in

good order,) you ought, every one of you in particular, to make provision for his own, and in general for the

public utility: or, on the contrary, they may declare their dissent to such things as have been proposed, and

this without any hazard of danger to come upon them, because they have now no lord set over them, who,

without fear of punishment, could do mischief to the city, and had an uncontrollable power to take off those

that freely declared their opinions. Nor has any thing so much contributed to this increase of tyranny of late

as sloth, and a timorous forbearance of contradicting the emperor's will; while men had an overgreat

inclination to the sweetness of peace, and had learned to live like slaves; and as many of us as either heard of

intolerable calamities that happened at a distance from us, or saw the miseries that were near us, out of the

dread of dying virtuously, endured a death joined with the utmost infamy. We ought, then, in the first place,

to decree the greatest honors we are able to those that have taken off the tyrant, especially to Cherea Cassius;

for this one man, with the assistance of the gods, hath, by his counsel and by his actions, been the procurer of

our liberty. Nor ought we to forget him now we have recovered our liberty, who, under the foregoing tyranny,

took counsel beforehand, and beforehand hazarded himself for our liberties; but ought to decree him proper

honors, and thereby freely declare that he from the beginning acted with our approbation. And certainly it is a

very excellent thing, and what becomes freemen, to requite their benefactors, as this man hath been a

benefactor to us all, though not at all like Cassius and Brutus, who slew Caius Julius [Caesar]; for those men

laid the foundations of sedition and civil wars in our city; but this man, together with his slaughter of the

tyrant, hath set our city free from all those sad miseries which arose from the tyranny." (8)

3. And this was the purport of Sentius's oration, (9) which was received with pleasure by the senators, and by

as many of the equestrian order as were present. And now one Trebellius Maximus rose up hastily, and took

off Sentius's finger a ring, which had a stone, with the image of Caius engraven upon it, and which, in his

zeal in speaking, and his earnestness in doing what he was about, as it was supposed, he had forgotten to take

off himself. This sculpture was broken immediately. But as it was now far in the night, Cherea demanded of

the consuls the watchword, who gave him this word, Liberty. These facts were the subjects of admiration to

themselves, and almost incredible; for it was a hundred years since the democracy had been laid aside, when

this giving the watchword returned to the consuls; for before the city was subject to tyrants, they were the

commanders of the soldiers. But when Cherea had received that watchword, he delivered it to those who were

on the senate's side, which were four regiments, who esteemed the government without emperors to be

preferable to tyranny. So these went away with their tribunes. The people also now departed very joyful, full

of hope and of courage, as having recovered their former democracy, and were no longer under an emperor;

4. And now Cherea was very uneasy that Caius's daughter and wife were still alive, and that all his family did

not perish with him, since whosoever was left of them must be left for the ruin of the city and of the laws.

Moreover, in order to finish this matter with the utmost zeal, and in order to satisfy his hatred of Caius, he

sent Julius Lupus, one of the tribunes, to kill Caius's wife and daughter. They proposed this office to Lupus as

to a kinsman of Clement, that he might be so far a partaker of this murder of the tyrant, and might rejoice in

the virtue of having assisted his fellow citizens, and that he might appear to have been a partaker with those

that were first in their designs against him. Yet did this action appear to some of the conspirators to be too

cruel, as to this using such severity to a woman, because Caius did more indulge his own illnature than use

her advice in all that he did; from which illnature it was that the city was in so desperate a condition with the

miseries that were brought on it, and the flower of the city was destroyed. But others accused her of giving

her consent to these things; nay, they ascribed all that Caius had done to her as the cause of it, and said she

had given a potion to Caius, which had made him obnoxious to her, and had tied him down to love her by

such evil methods; insomuch that she, having rendered him distracted, was become the author of all the

mischiefs that had befallen the Romans, and that habitable world which was subject to them. So that at length

it was determined that she must die; nor could those of the contrary opinion at all prevail to have her saved;

and Lupus was sent accordingly. Nor was there any delay made in executing what he went about, but he was

subservient to those that sent him on the first opportunity, as desirous to be no way blameable in what might

be done for the advantage of the people. So when he was come into the palace, he found Cesonia, who was

Caius's wife, lying by her husband's dead body, which also lay down on the ground, and destitute of all such

things as the law allows to the dead, and all over herself besmeared with the blood of her husband's wounds,

and bewailing the great affliction she was under, her daughter lying by her also; and nothing else was heard

in these her circumstances but her complaint of Caius, as if he had not regarded what she had often told him

of beforehand; which words of hers were taken in a different sense even at that time, and are now esteemed

equally ambiguous by those that hear of them, and are still interpreted according to the different inclinations

of people. Now some said that the words denoted that she had advised him to leave off his mad behavior and

his barbarous cruelty to the citizens, and to govern the public with moderation and virtue, lest he should

perish by the same way, upon their using him as he had used them. But some said, that as certain words had

passed concerning the conspirators, she desired Caius to make no delay, but immediately to put them all to

death, and this whether they were guilty or not, and that thereby he would be out of the fear of any danger;

and that this was what she reproached him for, when she advised him so to do, but he was too slow and

tender in the matter. And this was what Cesonia said, and what the opinions of men were about it. But when

she saw Lupus approach, she showed him Caius's dead body, and persuaded him to come nearer, with

lamentation and tears; and as she perceived that Lupus was in disorder, and approached her in order to

execute some design disagreeable to himself, she was well aware for what purpose he came, and stretched out

her naked throat, and that very cheerfully to him, bewailing her case, like one that utterly despaired of her

life, and bidding him not to boggle at finishing the tragedy they had resolved upon relating to her. So she

boldly received her death's wound at the hand of Lupus, as did the daughter after her. So Lupus made haste to

5. This was the end of Caius, after he had reigned four years, within four months. He was, even before he

came to be emperor, illnatured, and one that had arrived at the utmost pitch of wickedness; a slave to his

pleasures, and a lover of calumny; greatly affected by every terrible accident, and on that account of a very

murderous disposition where he durst show it. He enjoyed his exorbitant power to this only purpose, to injure

those who least deserved it, with unreasonable insolene and got his wealth by murder and injustice. He

labored to appear above regarding either what was divine or agreeable to the laws, but was a slave to the

commendations of the populace; and whatsoever the laws determined to be shameful, and punished, that he

esteemed more honorable than what was virtuous. He was unmindful of his friends, how intimate soever, and

though they were persons of the highest character; and if he was once angry at any of them, he would inflict

punishment upon them on the smallest occasions, and esteemed every man that endeavored to lead a virtuous

life his enemy. And whatsoever he commanded, he would not admit of any contradiction to his inclinations;

whence it was that he had criminal conversation with his own sister; (10) from which occasion chiefly it was

also that a bitter hatred first sprang up against him among the citizens, that sort of incest not having been

known of a long time; and so this provoked men to distrust him, and to hate him that was guilty of it. And for

any great or royal work that he ever did, which might be for the present and for future ages, nobody can name

any such, but only the haven that he made about Rhegium and Sicily, for the reception of the ships that

brought corn from Egypt; which was indeed a work without dispute very great in itself, and of very great

advantage to the navigation. Yet was not this work brought to perfection by him, but was the one half of it

left imperfect, by reason of his want of application to it; the cause of which was this, that he employed his

studies about useless matters, and that by spending his money upon such pleasures as concerned no one's

benefit but his own, he could not exert his liberality in things that were undeniably of great consequence.

Otherwise he was an excellent orator, and thoroughly acquainted with the Greek tongue, as well as with his

own country or Roman language. He was also able, offhand and readily, to give answers to compositions

made by others, of considerable length and accuracy. He was also more skillful in persuading others to very

great things than any one else, and this from a natural affability of temper, which had been improved by much

exercise and painstaking; for as he was the grandson (11) of the brother of Tiberius, whose successor he

was, this was a strong inducement to his acquiring of learning, because Tiberius aspired after the highest

pitch of that sort of reputation; and Caius aspired after the like glory for eloquence, being induced thereto by

the letters of his kinsman and his emperor. He was also among the first rank of his own citizens. But the

advantages he received from his learning did not countervail the mischief he brought upon himself in the

exercise of his authority; so difficult it is for those to obtain the virtue that is necessary for a wise man, who

have the absolute power to do what they please without control. At the first he got himself such friends as

were in all respects the most worthy, and was greatly beloved by them, while he imitated their zealous

application to the learning and to the glorious actions of the best men; but when he became insolent towards

them, they laid aside the kindness they had for him, and began to hate him; from which hatred came that plot

How Claudius Was Seized Upon And Brought Out Of His House And Brought To The Camp; And How The

1. Now Claudius, as I said before, went out of that way along which Caius was gone; and as the family was in

a mighty disorder upon the sad accident of the murder of Caius, he was in great distress how to save himself,

and was found to have hidden himself in a certain narrow place, (12) though he had no other occasion for

suspicion of any dangers, besides the dignity of his birth; for while he was a private man, he behaved himself

with moderation, and was contented with his present fortune, applying himself to learning, and especially to

that of the Greeks, and keeping himself entirely clear from every thing that might bring on any disturbance.

But as at this time the multitude were under a consternation, and the whole palace was full of the soldiers'

madness, and the very emperor's guards seemed under the like fear and disorder with private persons, the

band called pretorian, which was the purest part of the army, was in consultation what was to be done at this

juncture. Now all those that were at this consultation had little regard to the punishment Caius had suffered,

because he justly deserved such his fortune; but they were rather considering their own circumstances, how

they might take the best care of themselves, especially while the Germans were busy in punishing the

murderers of Caius; which yet was rather done to gratify their own savage temper, than for the good of the

public; all which things disturbed Claudius, who was afraid of his own safety, and this particularly because he

saw the heads of Asprenas and his partners carried about. His station had been on a certain elevated place,

whither a few steps led him, and whither he had retired in the dark by himself. But when Gratus, who was

one of the soldiers that belonged to the palace, saw him, but did not well know by his countenance who he

was, because it was dark, though he could well judge that it was a man who was privately there on some

design, he came nearer to him; and when Claudius desired that he would retire, be discovered who he was,

and owned him to be Claudius. So he said to his followers, "This is a Germanicus; (12) come on, let us

choose him for our emperor." But when Claudius saw they were making preparations for taking him away by

force, and was afraid they would kill him, as they had killed Caius, he besought them to spare him, putting

them in mind how quietly he had demeaned himself, and that he was unacquainted with what had been done.

Hereupon Gratus smiled upon him, and took him by the right hand, and said, "Leave off, sir, these low

thoughts of saving yourself, while you ought to have greater thoughts, even of obtaining the empire, which

the gods, out of their concern for the habitable world, by taking Caius out of the way, commit to thy virtuous

conduct. Go to, therefore, and accept of the throne of thy ancestors." So they took him up and carried him,

because he was not then able to go on foot, such was his dread and his joy at what was told him.

2. Now there was already gathered together about Gratus a great number of the guards; and when they saw

Claudius carried off, they looked with a sad countenance, as supposing that he was carried to execution for

the mischiefs that had been lately done; while yet they thought him a man who never meddled with public

affairs all his life long, and one that had met with no contemptible dangers under the reign of Caius; and some

of them thought it reasonable that the consuls should take cognizance of these matters; and as still more and

more of the soldiery got together, the crowd about him ran away, and Claudius could hardly go on, his body

was then so weak; and those who carried his sedan, upon an inquiry that was made about his being carried

off, ran away and saved themselves, as despairing of their Lord's preservation. But when they were come into

the large court of the palace, (which, as the report goes about it, was inhabited first of all the parts of the city

of Rome,) and had just reached the public treasury, many more soldiers came about him, as glad to see

Claudius's face, and thought it exceeding right to make him emperor, on account of their kindness for

Germanicus, who was his brother, and had left behind him a vast reputation among all that were acquainted

with him. They reflected also on the covetous temper of the leading men of the senate, and what great errors

they had been guilty of when the senate had the government formerly; they also considered the impossibility

of such an undertaking, as also what dangers they should be in, if the government should come to a single

person, and that such a one should possess it as they had no hand in advancing, and not to Claudius, who

would take it as their grant, and as gained by their goodwill to him, and would remember the favors they

3. These were the discourses the soldiers had one with another by themselves, and they communicated them

to all such as came in to them. Now those that inquired about this matter willingly embraced the invitation

that was made them to join with the rest; so they carried Claudius into the camp, crowding about him as his

guard, and encompassing him about, one chairman still succeeding another, that their vehement endeavors

might not be hindered. But as to the populace and senators, they disagreed in their opinions. The latter were

very desirous to recover their former dignity, and were zealous to get clear of the slavery that had been

brought on them by the injurious treatment of the tyrants, which the present opportunity afforded them; but

for the people, who were envious against them, and knew that the emperors were capable of curbing their

covetous temper, and were a refuge from them, they were very glad that Claudius had been seized upon, and

brought to them, and thought that if Claudius were made emperor, he would prevent a civil war, such as there

was in the days of Pompey. But when the senate knew that Claudius was brought into the camp by the

soldiers, they sent to him those of their body which had the best character for their virtues, that they might

inform him that he ought to do nothing by violence, in order to gain the government; that he who was a single

person, one either already or hereafter to be a member of their body, ought to yield to the senate, which

consisted of so great a number; that he ought to let the law take place in the disposal of all that related to the

public order, and to remember how greatly the former tyrants had afflicted their city, and what dangers both

he and they had escaped under Caius; and that he ought not to hate the heavy burden of tyranny, when the

injury is done by others, while he did himself willfully treat his country after a mad and insolent manner; that

if he would comply with them, and demonstrate that his firm resolution was to live quietly and virtuously, he

would have the greatest honors decreed to him that a free people could bestow; and by subjecting himself to

the law, would obtain this branch of commendation, that he acted like a man of virtue, both as a ruler and a

subject; but that if he would act foolishly, and learn no wisdom by Caius's death, they would not permit him

to go on; that a great part of the army was got together for them, with plenty of weapons, and a great number

of slaves, which they could make use of; that good hope was a great matter in such cases, as was also good

fortune; and that the gods would never assist any others but those that undertook to act with virtue and

goodness, who can be no other than such as fight for the liberty of their country.

4. Now these ambassadors, Veranius and Brocchus, who were both of them tribunes of the people, made this

speech to Claudius; and falling down upon their knees, they begged of him that he would not throw the city

into wars and misfortunes; but when they saw what a multitude of soldiers encompassed and guarded

Claudius, and that the forces that were with the consuls were, in comparison of them, perfectly

inconsiderable, they added, that if he did desire the government, he should accept of it as given by the senate;

that he would prosper better, and be happier, if he came to it, not by the injustice, but by the goodwill of

What Things King Agrippa Did For Claudius; And How Claudius When He Had Taken The Government

1. Now Claudius, though he was sensible after what an insolent manner the senate had sent to him yet did he,

according to their advice, behave himself for the present with moderation; but not so far that he could not

recover himself out of his fright; so he was encouraged [to claim the government] partly by the boldness of

the soldiers, and partly by the persuasion of king Agrippa, who exhorted him not to let such a dominion slip

out of his hands, when it came thus to him of its own accord. Now this Agrippa, with relation to Caius, did

what became one that had been so much honored by him; for he embraced Caius's body after he was dead,

and laid it upon a bed, and covered it as well as he could, and went out to the guards, and told them that Caius

was still alive; but he said that they should call for physicians, since he was very ill of his wounds. But when

he had learned that Claudius was carried away violently by the soldiers, he rushed through the crowd to him,

and when he found that he was in disorder, and ready to resign up the government to the senate, he

encouraged him, and desired him to keep the government; but when he had said this to Claudius, he retired

home. And upon the senate's sending for him, he anointed his head with ointment, as if he had lately

accompanied with his wife, and had dismissed her, and then came to them: he also asked of the senators what

Claudius did; who told him the present state of affairs, and then asked his opinion about the settlement of the

public. He told them in words that he was ready to lose his life for the honor of the senate, but desired them to

consider what was for their advantage, without any regard to what was most agreeable to them; for that those

who grasp at government will stand in need of weapons and soldiers to guard them, unless they will set up

without any preparation for it, and so fall into danger. And when the senate replied that they would bring in

weapons in abundance, and money, and that as to an army, a part of it was already collected together for

them, and they would raise a larger one by giving the slaves their liberty, Agrippa made answer, "O

senators! may you be able to compass what you have a mind to; yet will I immediately tell you my thoughts,

because they tend to your preservation. Take notice, then, that the army which will fight for Claudius hath

been long exercised in warlike affairs; but our army will be no better than a rude multitude of raw men, and

those such as have been unexpectedly made free from slavery, and ungovernable; we must then fight against

those that are skillful in war, with men who know not so much as how to draw their swords. So that my

opinion is, that we should send some persons to Claudius, to persuade him to lay down the government; and I

2. Upon this speech of Agrippa, the senate complied with him, and he was sent among others, and privately

informed Claudius of the disorder the senate was in, and gave him instructions to answer them in a somewhat

commanding strain, and as one invested with dignity and authority. Accordingly, Claudius said to the

ambassadors, that he did not wonder the senate had no mind to have an emperor over them, because they had

been harassed by the barbarity of those that had formerly been at the head of their affairs; but that they should

taste of an equitable government under him, and moderate times, while he should only he their ruler in name,

but the authority should be equally common to them all; and since he had passed through many and various

scenes of life before their eyes, it would be good for them not to distrust him. So the ambassadors, upon their

hearing this his answer, were dismissed. But Claudius discoursed with the army which was there gathered

together, who took oaths that they would persist in their fidelity to him; Upon which he gave the guards every

man five thousand (13) drachmae apiece, and a proportionable quantity to their captains, and promised to

3. And now the consuls called the senate together into the temple of Jupiter the Conqueror, while it was still

night; but some of those senators concealed themselves in the city, being uncertain what to do, upon the

hearing of this summons; and some of them went out of the city to their own farms, as foreseeing whither the

public affairs were going, and despairing of liberty; nay, these supposed it much better for them to be slaves

without danger to themselves, and to live a lazy and inactive life, than by claiming the dignity of their

forefathers, to run the hazard of their own safety. However, a hundred and no more were gotten together; and

as they were in consultation about the present posture of affairs, a sudden clamor was made by the soldiers

that were on their side, desiring that the senate would choose them an emperor, and not bring the government

into ruin by setting up a multitude of rulers. So they fully declared themselves to be for the giving the

government not to all, but to one; but they gave the senate leave to look out for a person worthy to be set over

them, insomuch that now the affairs of the senate were much worse than before, because they had not only

failed in the recovery of their liberty, which they boasted themselves of, but were in dread of Claudius also.

Yet were there those that hankered after the government, both on account of the dignity of their families and

that accruing to them by their marriages; for Marcus Minucianus was illustrious, both by his own nobility,

and by his having married Julia, the sister of Caius, who accordingly was very ready to claim the government,

although the consuls discouraged him, and made one delay after another in proposing it: that Minucianus

also, who was one of Caius's murderers, restrained Valerius of Asia from thinking of such things; and a

prodigious slaughter there had been, if leave had been given to these men to set up for themselves, and

oppose Claudius. There were also a considerable number of gladiators besides, and of those soldiers who kept

watch by night in the city, and rowers of ships, who all ran into the camp; insomuch that, of those who put in

for the government, some left off their pretensions in order to spare the city, and others out of fear for their

4. But as soon as ever it was day, Cherea, and those that were with him, came into the senate, and attempted

to make speeches to the soldiers. However, the multitude of those soldiers, when they saw that they were

making signals for silence with their hands, and were ready to begin to speak to them, grew tumultuous, and

would not let them speak at all, because they were all zealous to be under a monarchy; and they demanded of

the senate one for their ruler, as not enduring any longer delays: but the senate hesitated about either their

own governing, or how they should themselves be governed, while the soldiers would not admit them to

govern, and the murderers of Caius would not permit the soldiers to dictate to them. When they were in these

circumstances, Cherea was not able to contain the anger he had, and promised, that if they desired an

emperor, he would give them one, if any one would bring him the watchword from Eutychus. Now this

Eutychus was charioteer of the greenband faction, styled Prasine, and a great friend of Caius, who used to

harass the soldiery with building stables for the horses, and spent his time in ignominious labors, which

occasioned Cherea to reproach them with him, and to abuse them with much other scurrilous language; and

told them he would bring them the head of Claudius; and that it was an amazing thing, that, after their former

madness, they should commit their government to a fool. Yet were not they moved with his words, but drew

their swords, and took up their ensigns, and went to Claudius, to join in taking the oath of fidelity to him. So

the senate were left without any body to defend them, and the very consuls differed nothing from private

persons. They were also under consternation and sorrow, men not knowing what would become of them,

because Claudius was very angry at them; so they fell a reproaching one another, and repented of what they

had done. At which juncture Sabinus, one of Caius's murderers, threatened that he would sooner come into

the midst of them and kill himself, than consent to make Claudius emperor, and see slavery returning upon

them; he also abused Cherea for loving his life too well, while he who was the first in his contempt of Caius,

could think it a good thin to live, when, even by all that they had done for the recovery of their liberty, they

found it impossible to do it. But Cherea said he had no manner of doubt upon him about killing himself; that

5. These were the debates [about the senate]; but in the camp every body was crowding on all sides to pay

their court to Claudius; and the other consul, Quintus Pomponhis, was reproached by the soldiery, as having

rather exhorted the senate to recover their liberty; whereupon they drew their swords, and were going to

assault him, and they had done it, if Claudius had not hindered them, who snatched the consul out of the

danger he was in, and set him by him. :But he did not receive that part of the senate which was with Quintus

in the like honorable manner; nay, some of them received blows, and were thrust away as they came to salute

Claudius; nay, Aponius went away wounded, and they were all in danger. However, king Agrippa went up to

Claudius, and desired he would treat the senators more gently; for if any mischief should come to the senate,

he would have no others over whom to rule. Claudius complied with him, and called the senate together into

the palace, and was carried thither himself through the city, while the soldiery conducted him, though this

was to the great vexation of the multitude; for Cherea and Sabinus, two of Caius's murderers, went in the

forefront of them, in an open manner, while Pollio, whom Claudius, a little before, had made captain of his

guards, had sent them an epistolary edict, to forbid them to appear in public. Then did Claudius, upon his

coming to the palace, get his friends together, and desired their suffrages about Cherea. They said that the

work he had done was a glorious one; but they accused him the he did it of perfidiousness, and thought it just

to inflict the punishment [of death] upon him, to discountenance such actions for the time to come. So Cherea

was led to his execution, and Lupus and many other Romans with him. Now it is reported that Cherea bore

this calamity courageously; and this not only by the firmness of his own behavior under it, but by the

reproaches he laid upon Lupus, who fell into tears; for when Lupus laid his garment aside, and complained of

the cold (14) he said, that cold was never hurtful to Lupus [i.e. a wolf] And as a great many men went along

with them to see the sight, when Cherea came to the place, he asked the soldier who was to be their

executioner, whether this office was what he was used to, or whether this was the first time of his using his

sword in that manner, and desired him to bring him that very sword with which he himself slew Caius. (15)

So he was happily killed at one stroke. But Lupus did not meet with such good fortune in going out of the

world, since he was timorous, and had many blows leveled at his neck, because he did not stretch it out

6. Now, a few days after this, as the Parental solemnities were just at hand, the Roman multitude made their

usual oblations to their several ghosts, and put portions into the fire in honor of Cherea, and besought him to

be merciful to them, and not continue his anger against them for their ingratitude. And this was the end of the

life that Cherea came to. But for Sabinus, although Claudius not only set him at liberty, but gave him leave to

retain his former command in the army, yet did he think it would be unjust in him to fail of performing his

obligations to his fellow confederates; so he fell upon his sword, and killed himself, the wound reaching up to

How Claudius Restored To Agrippa His Grandfathers Kingdoms And Augmented His Dominions; And How

1. Now when Claudius had taken out of the way all those soldiers whom he suspected, which he did

immediately, he published an edict, and therein confirmed that kingdom to Agrippa which Caius had given

him, and therein commended the king highly. He also made all addition to it of all that country over which

Herod, who was his grandfather, had reigned, that is, Judea and Samaria; and this he restored to him as due to

his family. But for Abila (16) of Lysanias, and all that lay at Mount Libanus, he bestowed them upon him, as

out of his own territories. He also made a league with this Agrippa, confirmed by oaths, in the middle of the

forum, in the city of Rome: he also took away from Antiochus that kingdom which he was possessed of, but

gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at

liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius,

whose son [Marcus] married Bernice, the daughter of Agrippa. But when Marcus, Alexander's son, was dead,

who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged

2. Now about this time there was a sedition between the Jews and the Greeks, at the city of Alexandria; for

when Caius was dead, the nation of the Jews, which had been very much mortified under the reign of Caius,

and reduced to very great distress by the people of Alexandria, recovered itself, and immediately took up

their arms to fight for themselves. So Claudius sent an order to the president of Egypt to quiet that tumult; he

also sent an edict, at the requests of king Agrippa and king Herod, both to Alexandria and to Syria, whose

contents were as follows: "Tiberius Claudius Caesar Augustus Germanicus, high priest, and tribune of the

people, ordains thus: Since I am assured that the Jews of Alexandria, called Alexandrians, have been joint

inhabitants in the earliest times with the Alexandrians, and have obtained from their kings equal privileges

with them, as is evident by the public records that are in their possession, and the edicts themselves; and that

after Alexandria had been subjected to our empire by Augustus, their rights and privileges have been

preserved by those presidents who have at divers times been sent thither; and that no dispute had been raised

about those rights and privileges, even when Aquila was governor of Alexandria; and that when the Jewish

ethnarch was dead, Augustus did not prohibit the making such ethnarchs, as willing that all men should be so

subject [to the Romans] as to continue in the observation of their own customs, and not be forced to

transgress the ancient rules of their own country religion; but that, in the time of Caius, the Alexandrians

became insolent towards the Jews that were among them, which Caius, out of his great madness and want of

understanding, reduced the nation of the Jews very low, because they would not transgress the religious

worship of their country, and call him a god: I will therefore that the nation of the Jews be not deprived of

their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they

formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both

parties to take very great care that no troubles may arise after the promulgation of this edict."

3. And such were the contents of this edict on behalf of the Jews that was sent to Alexandria. But the edict

that was sent into the other parts of the habitable earth was this which follows: "Tiberius Claudius Caesar

Augustus Germanicus, high priest, tribune of the people, chosen consul the second time, ordains thus: Upon

the petition of king Agrippa and king Herod, who are persons very dear to me, that I would grant the same

rights and privileges should be preserved to the Jews which are in all the Roman empire, which I have

granted to those of Alexandria, I very willingly comply therewith; and this grant I make not only for the sake

of the petitioners, but as judging those Jews for whom I have been petitioned worthy of such a favor, on

account of their fidelity and friendship to the Romans. I think it also very just that no Grecian city should be

deprived of such rights and privileges, since they were preserved to them under the great Augustus. It will

therefore be fit to permit the Jews, who are in all the world under us, to keep their ancient customs without

being hindered so to do. And I do charge them also to use this my kindness to them with moderation, and not

to show a contempt of the superstitious observances of other nations, but to keep their own laws only. And I

will that this decree of mine be engraven on tables by the magistrates of the cities, and colonies, and

municipal places, both those within Italy and those without it, both kings and governors, by the means of the

ambassadors, and to have them exposed to the public for full thirty days, in such a place whence it may

What Things Were Done By Agrippa At Jerusalem When He Was Returned Back Into Judea; And What It

1. Now Claudius Caesar, by these decrees of his which were sent to Alexandria, and to all the habitable earth,

made known what opinion he had of the Jews. So he soon sent Agrippa away to take his kingdom, now he

was advanced to a more illustrious dignity than before, and sent letters to the presidents and procurators of

the provinces that they should treat him very kindly. Accordingly, he returned in haste, as was likely he

would, now lie returned in much greater prosperity than he had before. He also came to Jerusalem, and

offered all the sacrifices that belonged to him, and omitted nothing which the law required; (18) on which

account he ordained that many of the Nazarites should have their heads shorn. And for the golden chain

which had been given him by Caius, of equal weight with that iron chain wherewith his royal hands had been

bound, he hung it up within the limits of the temple, over the treasury, (19) that it might be a memorial of the

severe fate he had lain under, and a testimony of his change for the better; that it might be a demonstration

how the greatest prosperity may have a fall, and that God sometimes raises up what is fallen down: for this

chain thus dedicated afforded a document to all men, that king Agrippa had been once bound in a chain for a

small cause, but recovered his former dignity again; and a little while afterward got out of his bonds, and was

advanced to be a more illustrious king than he was before. Whence men may understand that all that partake

of human nature, how great soever they are, may fall; and that those that fall may gain their former illustrious

2. And when Agrippa had entirely finished all the duties of the Divine worship, he removed Theophilus, the

son of Ananus, from the high priesthood, and bestowed that honor of his on Simon the son of Boethus, whose

name was also Cantheras whose daughter king Herod married, as I have related above. Simon, therefore, had

the [high] priesthood with his brethren, and with his father, in like manner as the sons of Simon, the son of

Onias, who were three, had it formerly under the government of the Macedonians, as we have related in a

3. When the king had settled the high priesthood after this manner, he returned the kindness which the

inhabitants of Jerusalem had showed him; for he released them from the tax upon houses, every one of which

paid it before, thinking it a good thing to requite the tender affection of those that loved him. He also made

Silas the general of his forces, as a man who had partaken with him in many of his troubles. But after a very

little while the young men of Doris, preferring a rash attempt before piety, and being naturally bold and

insolent, carried a statue of Caesar into a synagogue of the Jews, and erected it there. This procedure of theirs

greatly provoked Agrippa; for it plainly tended to the dissolution of the laws of his country. So he came

without delay to Publius Petronius, who was then president of Syria, and accused the people of Doris. Nor

did he less resent what was done than did Agrippa; for he judged it a piece of impiety to transgress the laws

that regulate the actions of men. So he wrote the following letter to the people of Doris in an angry strain:

"Publius Petronius, the president under Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of

Doris, ordains as follows: Since some of you have had the boldness, or madness rather, after the edict of

Claudius Caesar Augustus Germanicus was published, for permitting the Jews to observe the laws of their

country, not to obey the same, but have acted in entire opposition thereto, as forbidding the Jews to assemble

together in the synagogue, by removing Caesar's statue, and setting it up therein, and thereby have offended

not only the Jews, but the emperor himself, whose statue is more commodiously placed in his own temple

than in a foreign one, where is the place of assembling together; while it is but a part of natural justice, that

every one should have the power over the place belonging peculiarly to themselves, according to the

determination of Caesar, to say nothing of my own determination, which it would be ridiculous to mention

after the emperor's edict, which gives the Jews leave to make use of their own customs, as also gives order

that they enjoy equally the rights of citizens with the Greeks themselves, I therefore ordain that Proculus

Vitellius, the centurion, bring those men to me, who, contrary to Augustus's edict, have been so insolent as to

do this thing, at which those very men, who appear to be of principal reputation among them, have an

indignation also, and allege for themselves, 'that it was not done with their consent, but by the violence of the

multitude, that they may give an account of what hath been done. I also exhort the principal magistrates

among them, unless they have a mind to have this action esteemed to be done with their consent, to inform

the centurion of those that were guilty of it, and take care that no handle be hence taken for raising a sedition

or quarrel among them; which those seem to me to treat after who encourage such doings; while both I

myself, and king Agrippa, for whom I have the highest honor, have nothing more under our care, than that the

nation of the Jews may have no occasion given them of getting together, under the pretense of avenging

themselves, and become tumultuous. And that it may be more publicly known what Augustus hath resolved

about this whole matter, I have subjoined those edicts which he hath lately caused to be published at

Alexandria, and which, although they may be well known to all, yet did king Agrippa, for whom I have the

highest honor, read them at that time before my tribunal, and pleaded that the Jews ought not to be deprived

of those rights which Augustus hath granted them. I therefore charge you, that you do not, for the time to

come, seek for any occasion of sedition or disturbance, but that every one be allowed to follow their own

4. Thus did Petronius take care of this matter, that such a breach of the law might be corrected, and that no

such thing might be attempted afterwards against the Jews. And now king Agrippa took the [high] priesthood

away from Simon Cantheras, and put Jonathan, the son of Ananus, into it again, and owned that he was more

worthy of that dignity than the other. But this was not a thing acceptable to him, to recover that his former

dignity. So he refused it, and said, "O king! I rejoice in the honor that thou hast for me, and take it kindly that

thou wouldst give me such a dignity of thy own inclinations, although God hath judged that I am not at all

worthy of the high priesthood. I am satisfied with having once put on the sacred garments; for I then put them

on after a more holy manner than I should now receive them again. But if thou desirest that a person more

worthy than myself should have this honorable employment, give me leave to name thee such a one. I have a

brother that is pure from all sin against God, and of all offenses against thyself; I recommend him to thee, as

one that is fit for this dignity." So the king was pleased with these words of his, and passed by Jonathan, and,

according to his brother's desire, bestowed the high priesthood upon Matthias. Nor was it long before Marcus

Concerning Silas And On What Account It Was That King Agrippa Was Angry At Him. How Agrippa Began

To Encompass Jerusalem With A Wall; And What Benefits He Bestowed On The Inhabitants Of Berytus.

1. Now Silas, the general of the king's horse, because he had been faithful to him under all his misfortunes,

and had never refused to be a partaker with him in any of his dangers, but had oftentimes undergone the most

hazardous dangers for him, was full of assurance, and thought he might expect a sort of equality with the

king, on account of the firmness of the friendship he had showed to him. Accordingly, he would no where let

the king sit as his superior, and took the like liberty in speaking to him upon all occasions, till he became

troublesome to the king, when they were merry together, extolling himself beyond measure, and oft putting

the king in mind of the severity of fortune he had undergone, that he might, by way of ostentation,

demonstrate What zeal he had showed in his service; and was continually harping upon this string, what pains

he had taken for him, and much enlarged still upon that subject. The repetition of this so frequently seemed to

reproach the king, insomuch that he took this ungovernable liberty of talking very ill at his hands. For the

commemoration of times when men have been under ignominy, is by no means agreeable to them; and he is a

very silly man who is perpetually relating to a person what kindness he had done him. At last, therefore, Silas

had so thoroughly provoked the king's indignation, that he acted rather out of passion than good

consideration, and did not only turn Silas out of his place, as general of his horse, but sent him in bonds into

his own country. But the edge of his anger wore off by length of time, and made room for more just

reasonings as to his judgment about this man; and he considered how many labors he had undergone for his

sake. So when Agrippa was solemnizing his birthday, and he gave festival entertainments to all his subjects,

he sent for Silas on the sudden to be his guest. But as he was a very frank man, he thought he had now a just

handle given him to be angry; which he could not conceal from those that came for him, but said to them,

"What honor is this the king invites me to, which I conclude will soon be over? For the king hath not let me

keep those original marks of the goodwill I bore him, which I once had from him; but he hath plundered me,

and that unjustly also. Does he think that I can leave off that liberty of speech, which, upon the consciousness

of my deserts, I shall use more loudly than before, and shall relate how many misfortunes I have been

delivered from; how many labors I have undergone for him, whereby I procured him deliverance and respect;

as a reward for which I have borne the hardships of bonds and a dark prison? I shall never forget this usage.

Nay, perhaps, my very soul, when it is departed out of the body, will not forget the glorious actions I did on

his account." This was the clamor he made, and he ordered the messengers to tell it to the king. So he

perceived that Silas was incurable in his folly, and still suffered him to lie in prison.

2. As for the walls of Jerusalem, that were adjoining to the new city [Bezetha], he repaired them at the

expense of the public, and built them wider in breadth, and higher in altitude; and he had made them too

strong for all human power to demolish, unless Marcus, the then president of Syria, had by letter informed

Claudius Caesar of what he was doing. And when Claudius had some suspicion of attempts for innovation, he

sent to Agrippa to leave off the building of those walls presently. So he obeyed, as not thinking it proper to

3. Now this king was by nature very beneficent and liberal in his gifts, and very ambitious to oblige people

with such large donations; and he made himself very illustrious by the many chargeable presents he made

them. He took delight in giving, and rejoiced in living with good reputation. He was not at all like that Herod

who reigned before him; for that Herod was illnatured, and severe in his punishments, and had no mercy on

them that he hated; and every one perceived that he was more friendly to the Greeks than to the Jews; for he

adorned foreign cities with large presents in money; with building them baths and theatres besides; nay, in

some of those places he erected temples, and porticoes in others; but he did not vouchsafe to raise one of the

least edifices in any Jewish city, or make them any donation that was worth mentioning. But Agrippa's

temper was mild, and equally liberal to all men. He was humane to foreigners, and made them sensible of his

liberality. He was in like manner rather of a gentle and compassionate temper. Accordingly, he loved to live

continually at Jerusalem, and was exactly careful in the observance of the laws of his country. He therefore

kept himself entirely pure; nor did any day pass over his head without its appointed sacrifice.

4. However, there was a certain mall of the Jewish nation at Jerusalem, who appeared to be very accurate in

the knowledge of the law. His name was Simon. This man got together an assembly, while the king was

absent at Cesarea, and had the insolence to accuse him as not living holily, and that he might justly be

excluded out of the temple, since it belonged only to native Jews. But the general of Agrippa's army informed

him that Simon had made such a speech to the people. So the king sent for him; and as he was sitting in the

theater, he bid him sit down by him, and said to him with a low and gentle voice, "What is there done in this

place that is contrary to the law?" But he had nothing to say for himself, but begged his pardon. So the king

was more easily reconciled to him than one could have imagined, as esteeming mildness a better quality in a

king than anger, and knowing that moderation is more becoming in great men than passion. So he made

5. Now as Agrippa was a great builder in many places, he paid a peculiar regard to the people of Berytus; for

he erected a theater for them, superior to many others of that sort, both in Sumptuousness and elegance, as

also an amphitheater, built at vast expenses; and besides these, he built them baths and porticoes, and spared

for no costs in any of his edifices, to render them both handsome and large. He also spent a great deal upon

their dedication, and exhibited shows upon them, and brought thither musicians of all sorts, and such as made

the most delightful music of the greatest variety. He also showed his magnificence upon the theater, in his

great number of gladiators; and there it was that he exhibited the several antagonists, in order to please the

spectators; no fewer indeed than seven hundred men to fight with seven hundred other men (20) and allotted

all the malefactors he had for this exercise, that both the malefactors might receive their punishment, and that

this operation of war might be a recreation in peace. And thus were these criminals all destroyed at once.

What Other Acts Were Done By Agrippa Until His Death; And After What Manner He Died.

1. When Agrippa had finished what I have above related at Berytus, he removed to Tiberias, a city of Galilee.

Now he was in great esteem among other kings. Accordingly there came to him Antiochus, king of

Commalena, Sampsigeratnus, king of Emesa, and Cotys, who was king of the Lesser Armenia, and Polemo,

who was king of Pontus, as also Herod his brother, who was king of Chalcis. All these he treated with

agreeable entertainments, and after an obliging manner, and so as to exhibit the greatness of his mind, and so

as to appear worthy of those respects which the kings paid to him, by coming thus to see him. However,

while these kings staid with him, Marcus, the president of Syria, came thither. So the king, in order to

preserve the respect that was due to the Romans, went out of the city to meet him, as far as seven furlongs.

But this proved to be the beginning of a difference between him and Marcus; for he took with him in his

chariot those other kings as his assessors. But Marcus had a suspicion what the meaning could be of so great

a friendship of these kings one with another, and did not think so close an agreement of so many potentates to

be for the interest of the Romans. He therefore sent some of his domestics to every one of them, and enjoined

them to go their ways home without further delay. This was very ill taken by Agrippa, who after that became

his enemy. And now he took the high priesthood away from Matthias, and made Elioneus, the son of

2. Now when Agrippa had reigned three years over all Judea, he came to the city Cesarea, which was

formerly called Strato's Tower; and there he exhibited shows in honor of Caesar, upon his being informed

that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude

was gotten together of the principal persons, and such as were of dignity through his province. On the second

day of which shows he put on a garment made wholly of silver, and of a contexture truly wonderful, and

came into the theater early in the morning; at which time the silver of his garment being illuminated by the

fresh reflection of the sun's rays upon it, shone out after a surprising manner, and was so resplendent as to

spread a horror over those that looked intently upon him; and presently his flatterers cried out, one from one

place, and another from another, (though not for his good,) that he was a god; and they added, "Be thou

merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee

as superior to mortal nature." Upon this the king did neither rebuke them, nor reject their impious flattery.

But as he presently afterward looked up, he saw an owl (21) sitting on a certain rope over his head, and

immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of

good tidings to him; and fell into the deepest sorrow. A severe pain also arose in his belly, and began in a

most violent manner. He therefore looked upon his friends, and said, "I, whom you call a god, am

commanded presently to depart this life; while Providence thus reproves the lying words you just now said to

me; and I, who was by you called immortal, am immediately to be hurried away by death. But I am bound to

accept of what Providence allots, as it pleases God; for we have by no means lived ill, but in a splendid and

happy manner." When he said this, his pain was become violent. Accordingly he was carried into the palace,

and the rumor went abroad every where, that he would certainly die in a little time. But the multitude

presently sat in sackcloth, with their wives and children, after the law of their country, and besought God for

the king's recovery. All places were also full of mourning and lamentation. Now the king rested in a high

chamber, and as he saw them below lying prostrate on the ground, he could not himself forbear weeping. And

when he had been quite worn out by the pain in his belly for five days, he departed this life, being in the

fiftyfourth year of his age, and in the seventh year of his reign; for he reigned four years under Caius

Caesar, three of them were over Philip's tetrarchy only, and on the fourth he had that of Herod added to it;

and he reigned, besides those, three years under the reign of Claudius Caesar; in which time he reigned over

the forementioned countries, and also had Judea added to them, as well as Samaria and Cesarea. The

revenues that he received out of them were very great, no less than twelve millions of drachme. (22) Yet did

he borrow great sums from others; for he was so very liberal that his expenses exceeded his incomes, and his

3. But before the multitude were made acquainted with Agrippa's being expired, Herod the king of Chalcis,

and Helcias the master of his horse, and the king's friend, sent Aristo, one of the king's most faithful servants,

and slew Silas, who had been their enemy, as if it had been done by the king's own command.

What Things Were Done After The Death Of Agrippa; And How Claudius, On Account Of The Youth And

Unskilfulness Of Agrippa, Junior, Sent Cuspius Fadus To Be Procurator Of Judea, And Of The Entire

1. And thus did king Agrippa depart this life. But he left behind him a son, Agrippa by name, a youth in the

seventeenth year of his age, and three daughters; one of which, Bernice, was married to Herod, his father's

brother, and was sixteen years old; the other two, Mariamne and Drusilla, were still virgins; the former was

ten years old, and Drusilla six. Now these his daughters were thus espoused by their father; Marlatone to

Julius Archclaus Epiphanes, the son of Antiochus, the son of Chelcias; and Drusilla to the king of

Commagena. But when it was known that Agrippa was departed this life, the inhabitants of Cesarea and of

Sebaste forgot the kindnesses he had bestowed on them, and acted the part of the bitterest enemies; for they

cast such reproaches upon the deceased as are not fit to be spoken of; and so many of them as were then

soldiers, which were a great number, went to his house, and hastily carried off the statues (24) of this king's

daughters, and all at once carried them into the brothelhouses, and when they had set them on the tops of

those houses, they abused them to the utmost of their power, and did such things to them as are too indecent

to be related. They also laid themselves down in public places, and celebrated general feastings, with garlands

on their heads, and with ointments and libations to Charon, and drinking to one another for joy that the king

was expired. Nay, they were not only unmindful of Agrippa, who had extended his liberality to them in

abundance, but of his grandfather Herod also, who had himself rebuilt their cities, and had raised them

2. Now Agrippa, the son of the deceased, was at Rome, and brought up with Claudius Caesar. And when

Caesar was informed that Agrippa was dead, and that the inhabitants of Sebaste and Cesarea had abused him,

he was sorry for the first news, and was displeased with the ingratitude of those cities. He was therefore

disposed to send Agrippa, junior, away presently to succeed his father in the kingdom, and was willing to

confirm him in it by his oath. But those freedmen and friends of his, who had the greatest authority with

him, dissuaded him from it, and said that it was a dangerous experiment to permit so large a kingdom to come

under the government of so very young a man, and one hardly yet arrived at years of discretion, who would

not be able to take sufficient care of its administration; while the weight of a kingdom is heavy enough to a

grown man. So Caesar thought what they said to be reasonable. Accordingly he sent Cuspins Fadus to be

procurator of Judea, and of the entire kingdom, and paid that respect to the eceased as not to introduce

Marcus, who had been at variance with him, into his kingdom. But he determined, in the first place, to send

orders to Fadus, that he should chastise the inhabitants of Cesarca and Sebaste for those abuses they had

offered to him that was deceased, and their madness towards his daughters that were still alive; and that he

should remove that body of soldiers that were at Cesarea and Sebaste, with the five regiments, into Pontus,

that they might do their military duty there; and that he should choose an equal number of soldiers out of the

Roman legions that were in Syria, to supply their place. Yet were not those that had such orders actually

removed; for by sending ambassadors to Claudius, they mollified him, and got leave to abide in Judea still;

and these were the very men that became the source of very great calamities to the Jews in aftertimes, and

sowed the seeds of that war which began under Florus; whence it was that when Vespasian had subdued the

A Sedition Of The Philadelphians Against The Jews; And Also Concerning The Vestments Of The High

1. Upon the death of king Agrippa, which we have related in the foregoing book, Claudius Caesar sent

Cassius Longinus as successor to Marcus, out of regard to the memory of king Agrippa, who had often

desired of him by letters, while be was alive, that he would not suffer Marcus to be any longer president of

Syria. But Fadus, as soon as he was come procurator into Judea, found quarrelsome doings between the Jews

that dwelt in Perea, and the people of Philadelphia, about their borders, at a village called Mia, that was filled

with men of a warlike temper; for the Jews of Perea had taken up arms without the consent of their principal

men, and had destroyed many of the Philadelphians. When Fadus was informed of this procedure, it provoked

him very much that they had not left the determination of the matter to him, if they thought that the

Philadelphians had done them any wrong, but had rashly taken up arms against them. So he seized upon three

of their principal men, who were also the causes of this sedition, and ordered them to be bound, and

afterwards had one of them slain, whose name was Hannibal; and he banished the other two, Areram and

Eleazar. Tholomy also, the arch robber, was, after some time, brought to him bound, and slain, but not till he

had done a world of mischief to Idumea and the Arabians. And indeed, from that time, Judea was cleared of

robberies by the care and providence of Fadus. He also at this time sent for the high priests and the principal

citizens of Jerusalem, and this at the command of the emperor, and admonished them that they should lay up

the long garment and the sacred vestment, which it is customary for nobody but the high priest to wear, in the

tower of Antonia, that it might be under the power of the Romans, as it had been formerly. Now the Jews

durst not contradict what he had said, but desired Fadus, however, and Longinus, (which last was come to

Jerusalem, and had brought a great army with him, out of a fear that the [rigid] injunctions of Fadus should

force the Jews to rebel,) that they might, in the first place, have leave to send ambassadors to Caesar, to

petition him that they may have the holy vestments under their own power; and that, in the next place, they

would tarry till they knew what answer Claudius would give to that their request. So they replied, that they

would give them leave to send their ambassadors, provided they would give them their sons as pledges [for

their peaceable behavior]. And when they had agreed so to do, and had given them the pledges they desired,

the ambassadors were sent accordingly. But when, upon their coming to Rome, Agrippa, junior, the son of

the deceased, understood the reason why they came, (for he dwelt with Claudius Caesar, as we said before,)

he besought Caesar to grant the Jews their request about the holy vestments, and to send a message to Fadus

2. Hereupon Claudius called for the ambassadors; and told them that he granted their request; and bade them

to return their thanks to Agrippa for this favor, which had been bestowed on them upon his entreaty. And

besides these answers of his, he sent the following letter by them: "Claudius Caesar Germanicus, tribune of

the people the fifth time, and designed consul the fourth time, and imperator the tenth time, the father of his

country, to the magistrates, senate, and people, and the whole nation of the Jews, sendeth greeting. Upon the

presentation of your ambassadors to me by Agrippa, my friend, whom I have brought up, and have now with

me, and who is a person of very great piety, who are come to give me thanks for the care I have taken of your

nation, and to entreat me, in an earnest and obliging manner, that they may have the holy vestments, with the

crown belonging to them, under their power, I grant their request, as that excellent person Vitellius, who is

very dear to me, had done before me. And I have complied with your desire, in the first place, out of regard to

that piety which I profess, and because I would have every one worship God according to the laws of their

own country; and this I do also because I shall hereby highly gratify king Herod, and Agrippa, junior, whose

sacred regards to me, and earnest goodwill to you, I am well acquainted with, and with whom I have the

greatest friendship, and whom I highly esteem, and look on as persons of the best character. Now I have

written about these affairs to Cuspius Fadus, my procurator. The names of those that brought me your letter

are Cornelius, the son of Cero, Trypho, the son of Theudio, Dorotheus, the son of Nathaniel, and John, the

son of Jotre. This letter is dated before the fourth of the calends of July, when Ruffis and Pompeius Sylvanus

3. Herod also, the brother of the deceased Agrippa, who was then possessed of the royal authority over

Chalcis, petitioned Claudius Caesar for the authority over the temple, and the money of the sacred treasure,

and the choice of the high priests, and obtained all that he petitioned for. So that after that time this authority

continued among all his descendants till the end of the war (1) Accordingly, Herod removed the last high

priest, called Cimtheras, and bestowed that dignity on his successor Joseph, the son of Cantos.

How Helena The Queen Of Adiabene And Her Son Izates, Embraced The Jewish Religion; And How Helena

1. About this time it was that Helena, queen of Adiabene, and her son Izates, changed their course of life, and

embraced the Jewish customs, and this on the occasion following: Monobazus, the king of Adiabene, who

had also the name of Bazeus, fell in love with his sister Helena, and took her to be his wife, and begat her

with child. But as he was in bed with her one night, he laid his hand upon his wife's belly, and fell asleep, and

seemed to hear a voice, which bid him take his hand off his wife's belly, and not hurt the infant that was

therein, which, by God's providence, would be safely born, and have a happy end. This voice put him into

disorder; so he awaked immediately, and told the story to his wife; and when his son was born, he called him

Izates. He had indeed Monobazus, his elder brother, by Helena also, as he had other sons by other wives

besides. Yet did he openly place all his affections on this his only begotten (2) son Izates, which was the

origin of that envy which his other brethren, by the same father, bore to him; while on this account they hated

him more and more, and were all under great affliction that their father should prefer Izates before them. Now

although their father was very sensible of these their passions, yet did he forgive them, as not indulging those

passions out of an ill disposition, but out of a desire each of them had to be beloved by their father. However,

he sent Izates, with many presents, to Abennerig, the king of CharaxSpasini, and that out of the great dread

he was in about him, lest he should come to some misfortune by the hatred his brethren bore him; and he

committed his son's preservation to him. Upon which Abennerig gladly received the young man, and had a

great affection for him, and married him to his own daughter, whose name was Samacha: he also bestowed a

2. But when Monobazus was grown old, and saw that he had but a little time to live, he had a mind to come

to the sight of his son before he died. So he sent for him, and embraced him after the most affectionate

manner, and bestowed on him the country called Carra; it was a soil that bare amomum in great plenty: there

are also in it the remains of that ark, wherein it is related that Noah escaped the deluge, and where they are

still shown to such as are desirous to see them. (3) Accordingly, Izates abode in that country until his father's

death. But the very day that Monobazus died, queen Helena sent for all the grandees, and governors of the

kingdom, and for those that had the armies committed to their command; and when they were come, she

made the following speech to them: "I believe you are not unacquainted that my husband was desirous Izates

should succeed him in the government, and thought him worthy so to do. However, I wait your

determination; for happy is he who receives a kingdom, not from a single person only, but from the willing

suffrages of a great many." This she said, in order to try those that were invited, and to discover their

sentiments. Upon the hearing of which, they first of all paid their homage to the queen, as their custom was,

and then they said that they confirmed the king's determination, and would submit to it; and they rejoiced that

Izates's father had preferred him before the rest of his brethren, as being agreeable to all their wishes: but that

they were desirous first of all to slay his brethren and kinsmen, that so the government might come securely

to Izates; because if they were once destroyed, all that fear would be over which might arise from their hatred

and envy to him. Helena replied to this, that she returned them her thanks for their kindness to herself and to

Izates; but desired that they would however defer the execution of this slaughter of Izates's brethren till he

should be there himself, and give his approbation to it. So since these men had not prevailed with her, when

they advised her to slay them, they exhorted her at least to keep them in bonds till he should come, and that

for their own security; they also gave her counsel to set up some one whom she could put the greatest trust in,

as a governor of the kingdom in the mean time. So queen Helena complied with this counsel of theirs, and set

up Monobazus, the eldest son, to be king, and put the diadem upon his head, and gave him his father's ring,

with its signet; as also the ornament which they call Sampser, and exhorted him to administer the affairs of

the kingdom till his brother should come; who came suddenly upon hearing that his father was dead, and

3. Now, during the time Izates abode at CharaxSpasini, a certain Jewish merchant, whose name was

Ananias, got among the women that belonged to the king, and taught them to worship God according to the

Jewish religion. He, moreover, by their means, became known to Izates, and persuaded him, in like manner,

to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by

his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain

other Jew and went over to them. But when Izates had taken the kingdom, and was come to Adiabene, and

there saw his brethren and other kinsmen in bonds, he was displeased at it; and as he thought it an instance of

impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty,

with the remembrance of the injuries that had been offered them, he sent some of them and their children for

hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like

4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to

change, and to embrace them entirely; and as he supposed that he could not he thoroughly a Jew unless he

were circumcised, he was ready to have it done. But when his mother understood what he was about, she

endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that,

as he was a king, he would thereby bring himself into great odium among his subjects, when they should

understand that he was so fond of rites that were to them strange and foreign; and that they would never bear

to be ruled over by a Jew. This it was that she said to him, and for the present persuaded him to forbear. And

when he had related what she had said to Ananias, he confirmed what his mother had said; and when he had

also threatened to leave him, unless he complied with him, he went away from him, and said that he was

afraid lest such an action being once become public to all, he should himself be in danger of punishment for

having been the occasion of it, and having been the king's instructor in actions that were of ill reputation; and

he said that he might worship God without being circumcised, even though he did resolve to follow the

Jewish law entirely, which worship of God was of a superior nature to circumcision. He added, that God

would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for

fear of his subjects. So the king at that time complied with these persuasions of Ananias. But afterwards, as

he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose

name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the

thing; for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him,

"Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to

God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice

what they enjoin thee. How long wilt thou continue uncircumcised? But if thou hast not yet read the law

about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now."

When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent

for a surgeon, and did what he was commanded to do. He then sent for his mother, and Ananias his tutor, and

informed them that he had done the thing; upon which they were presently struck with astonishment and fear,

and that to a great degree, lest the thing should be openly discovered and censured, and the king should

hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so

zealous in another religion; and lest they should themselves run some hazard, because they would be

supposed the occasion of his so doing. But it was God himself who hindered what they feared from taking

effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their

deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish

as to those that have regard to him, and fix their faith upon him only. (4) But these events we shall relate

5. But as to Helena, the king's mother, when she saw that the affairs of Izates's kingdom were in peace, and

that her son was a happy man, and admired among all men, and even among foreigners, by the means of

God's providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple

of God which was so very famous among all men, and to offer her thankofferings there. So she desired her

son to give her leave to go thither; upon which he gave his consent to what she desired very willingly, and

made great preparations for her dismission, and gave her a great deal of money, and she went down to the

city Jerusalem, her son conducting her on her journey a great way. Now her coming was of very great

advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people

died for want of what was necessary to procure food withal, queen Helena sent some of her servants to

Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of

dried figs. And as soon as they were come back, and had brought those provisions, which was done very

quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of

this benefaction, which she bestowed on our whole nation. And when her son Izates was informed of this

famine, (5) he sent great sums of money to the principal men in Jerusalem. However, what favors this queen

How Artabanus, the King of Parthia out of Fear of the Secret Contrivances of His Subjects Against Him,

Went to Izates, and Was By Him Reinstated in His Government; as Also How Bardanes His Son Denounced

1. But now Artabanus, king of the Parthians perceiving that the governors of the provinces had framed a plot

against him, did not think it safe for him to continue among them; but resolved to go to Izates, in hopes of

finding some way for his preservation by his means, and, if possible, for his return to his own dominions. So

he came to Izates, and brought a thousand of his kindred and servants with him, and met him upon the road,

while he well knew Izates, but Izates did not know him. When Artabanus stood near him, and, in the first

place, worshipped him, according to the custom, he then said to him, "O king! do not thou overlook me thy

servant, nor do thou proudly reject the suit I make thee; for as I am reduced to a low estate, by the change of

fortune, and of a king am become a private man, I stand in need of thy assistance. Have regard, therefore,

unto the uncertainty of fortune, and esteem the care thou shalt take of me to he taken of thyself also; for if I

be neglected, and my subjects go off unpunished, many other subjects will become the more insolent towards

other kings also." And this speech Artabanus made with tears in his eyes, and with a dejected countenance.

Now as soon as Izates heard Artabanus's name, and saw him stand as a supplicant before him, he leaped

down from his horse immediately, and said to him, "Take courage, O king! nor be disturbed at thy present

calamity, as if it were incurable; for the change of thy sad condition shall be sudden; for thou shalt find me to

be more thy friend and thy assistant than thy hopes can promise thee; for I will either reestablish thee in the

2. When he had said this, he set Artabanus upon his horse, and followed him on foot, in honor of a king

whom he owned as greater than himself; which, when Artabanus saw, he was very uneasy at it, and sware by

his present fortune and honor that he would get down from his horse, unless Izates would get upon his horse

again, and go before him. So he complied with his desire, and leaped upon his horse; and when he had

brought him to his royal palace, he showed him all sorts of respect when they sat together, and he gave him

the upper place at festivals also, as regarding not his present fortune, but his former dignity, and that upon

this consideration also, that the changes of fortune are common to all men. He also wrote to the Parthians, to

persuade them to receive Artabanus again; and gave them his right hand and his faith, that he should forget

what was past and done, and that he would undertake for this as a mediator between them. Now the Parthians

did not themselves refuse to receive him again, but pleaded that it was not now in their power so to do,

because they had committed the government to another person, who had accepted of it, and whose name was

Cinnamus; and that they were afraid lest a civil war should arise on this account. When Cinnamus understood

their intentions, he wrote to Artabanus himself, for he had been brought up by him, and was of a nature good

and gentle also, and desired him to put confidence in him, and to come and take his own dominions again.

Accordingly, Artabanus trusted him, and returned home; when Cinnamus met him, worshipped him, and

saluted him as a king, and took the diadem off his own head, and put it on the head of Artabanus.

3. And thus was Artahanus restored to his kingdom again by the means of Izates, when he had lost it by the

means of the grandees of the kingdom. Nor was he unmindful of the benefits he had conferred upon him, but

rewarded him with such honors as were of the greatest esteem among them; for he gave him leave to wear his

tiara upright, (6) and to sleep upon a golden bed, which are privileges and marks of honor peculiar to the

kings of Parthia. He also cut off a large and fruitful country from the king of Armenia, and bestowed it upon

him. The name of the country is Nisibis, wherein the Macedonians had formerly built that city which they

called Antioch of Mygodonla. And these were the honors that were paid Izates by the king of the Parthians.

4. But in no long time Artabanus died, and left his kingdom to his son Bardanes. Now this Bardanes came to

Izates, and would have persuaded him to join him with his army, and to assist him in the war he was

preparing to make with the Romans; but he could not prevail with him. For Izates so well knew the strength

and good fortune of the Romans, that he took Bardanes to attempt what was impossible to be done; and

having besides sent his sons, five in number, and they but young also, to learn accurately the language of our

nation, together with our learning, as well as he had sent his mother to worship at our temple, as I have said

already, was the more backward to a compliance; and restrained Bardanes, telling him perpetually of the

great armies and famous actions of the Romans, and thought thereby to terrify him, and desired thereby to

hinder him from that expedition. But the Parthian king was provoked at this his behavior, and denounced war

immediately against Izates. Yet did he gain no advantage by this war, because God cut off all his hopes

therein; for the Parthians perceiving Bardanes's intentions, and how he had determined to make war with the

Romans, slew him, and gave his kingdom to his brother Gotarzes. He also, in no long time, perished by a plot

made against him, and Vologases, his brother, succeeded him, who committed two of his provinces to two of

his brothers by the same father; that of the Medes to the elder, Pacorus; and Armenia to the younger,

How Izates Was Betrayed By His Own Subjects, And Fought Against By The Arabians And How Izates, By

1. Now when the king's brother, Monobazus, and his other kindred, saw how Izates, by his piety to God, was

become greatly esteemed by all men, they also had a desire to leave the religion of their country, and to

embrace the customs of the Jews; but that act of theirs was discovered by Izates's subjects. Whereupon the

grandees were much displeased, and could not contain their anger at them; but had an intention, when they

should find a proper opportunity, to inflict a punishment upon them. Accordingly, they wrote to Abia, king of

the Arabians, and promised him great sums of money, if he would make an expedition against their king; and

they further promised him, that, on the first onset, they would desert their king, because they were desirous to

punish him, by reason of the hatred he had to their religious worship; then they obliged themselves, by oaths,

to be faithful to each other, and desired that he would make haste in this design. The king of Arabia complied

with their desires, and brought a great army into the field, and marched against Izates; and, in the beginning

of the first onset, and before they came to a close fight, those Handees, as if they had a panic terror upon

them, all deserted Izates, as they had agreed to do, and, turning their backs upon their enemies, ran away. Yet

was not Izates dismayed at this; but when he understood that the grandees had betrayed him, he also retired

into his camp, and made inquiry into the matter; and as soon as he knew who they were that made this

conspiracy with the king of Arabia, he cut off those that were found guilty; and renewing the fight on the next

day, he slew the greatest part of his enemies, and forced all the rest to betake themselves to flight. He also

pursued their king, and drove him into a fortress called Arsamus, and following on the siege vigorously, he

took that fortress. And when he had plundered it of all the prey that was in it, which was not small, he

returned to Adiabene; yet did not he take Abia alive, because, when he found himself encompassed on every

2. But although the grandees of Adiabene had failed in their first attempt, as being delivered up by God into

their king's hands, yet would they not even then be quiet, but wrote again to Vologases, who was then king of

Parthia, and desired that he would kill Izates, and set over them some other potentate, who should be of a

Parthian family; for they said that they hated their own king for abrogating the laws of their forefathers, and

embracing foreign customs. When the king of Parthia heard this, he boldly made war upon Izates; and as he

had no just pretense for this war, he sent to him, and demanded back those honorable privileges which had

been bestowed on him by his father, and threatened, on his refusal, to make war upon him. Upon hearing of

this, Izates was under no small trouble of mind, as thinking it would be a reproach upon him to appear to

resign those privileges that had been bestowed upon him out of cowardice; yet because he knew, that though

the king of Parthia should receive back those honors, yet would he not be quiet, he resolved to commit

himself to God, his Protector, in the present danger he was in of his life; and as he esteemed him to be his

principal assistant, he intrusted his children and his wives to a very strong fortress, and laid up his corn in his

citadels, and set the hay and the grass on fire. And when he had thus put things in order, as well as he could,

he awaited the coming of the enemy. And when the king of Parthia was come, with a great army of footmen

and horsemen, which he did sooner than was expected, (for he marched in great haste,) and had cast up a

bank at the river that parted Adiabene from Media, Izates also pitched his camp not far off, having with him

six thousand horsemen. But there came a messenger to Izates, sent by the king of Parthia, who told him how

large his dominions were, as reaching from the river Euphrates to Bactria, and enumerated that king's

subjects; he also threatened him that he should be punished, as a person ungrateful to his lords; and said that

the God whom he worshipped could not deliver him out of the king's hands. When the messenger had

delivered this his message, Izates replied that he knew the king of Parthia's power was much greater than his

own; but that he knew also that God was much more powerful than all men. And when he had returned him

this answer, he betook himself to make supplication to God, and threw himself upon the ground, and put

ashes upon his head, in testimony of his confusion, and fasted, together with his wives and children. (7) Then

he called upon God, and said, "O Lord and Governor, if I have not in vain committed myself to thy goodness,

but have justly determined that thou only art the Lord and principal of all beings, come now to my assistance,

and defend me from my enemies, not only on my own account, but on account of their insolent behavior with

regard to thy power, while they have not feared to lift up their proud and arrogant tongue against thee." Thus

did he lament and bemoan himself, with tears in his eyes; whereupon God heard his prayer. And immediately

that very night Vologases received letters, the contents of which were these, that a great band of Dahe and

Sacse, despising him, now he was gone so long a journey from home, had made an expedition, and laid

Parthis waste; so that he [was forced to] retire back, without doing any thing. And thus it was that Izates

3. It was not long ere Izates died, when he had completed fiftyfive years of his life, and had ruled his

kingdom twentyfour years. He left behind him twentyfour sons and twentyfour daughters. However, he

gave order that his brother Monobazus should succeed in the government, thereby requiting him, because,

while he was himself absent after their father's death, he had faithfully preserved the government for him. But

when Helena, his mother, heard of her son's death, she was in great heaviness, as was but natural, upon her

loss of such a most dutiful son; yet was it a comfort to her that she heard the succession came to her eldest

son. Accordingly, she went to him in haste; and when she was come into Adiabene, she did not long outlive

her son Izates. But Monobazus sent her bones, as well as those of Izates, his brother, to Jerusalem, and gave

order that they should be buried at the pyramids (8) which their mother had erected; they were three in

number, and distant no more than three furlongs from the city Jerusalem. But for the actions of Monobazus

the king, which he did during the rest of his life. we will relate them hereafter.

Concerning Theudas And The Sons Of Judas The Galilean; As Also What Calamity Fell Upon The Jews On

1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was

Theudas, (9) persuaded a great part of the people to take their effects with them, and follow him to the river

Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and

afford them an easy passage over it; and many were deluded by his words. However, Fadus did not permit

them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling

upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive,

and cut off his head, and carried it to Jerusalem. This was what befell the Jews in the time of Cuspius Fadus's

2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of

Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and

wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the

religion of his country. Under these procurators that great famine happened in Judea, in which queen Helena

bought corn in Egypt at a great expense, and distributed it to those that were in want, as I have related

already. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the

people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a

foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be

crucified. But now Herod, king of Chalcis, removed Joseph, the son of Camydus, from the high priesthood,

and made Ananias, the son of Nebedeu, his successor. And now it was that Cumanus came as successor to

Tiberius Alexander; as also that Herod, brother of Agrippa the great king, departed this life, in the eighth year

of the reign of Claudius Caesar. He left behind him three sons; Aristobulus, whom he had by his first wife,

with Bernicianus, and Hyrcanus, both whom he had by Bernice his brother's daughter. But Claudius Caesar

3. Now while the Jewish affairs were under the administration of Cureanus, there happened a great tumult at

the city of Jerusalem, and many of the Jews perished therein. But I shall first explain the occasion whence it

was derived. When that feast which is called the passover was at hand, at which time our custom is to use

unleavened bread, and a great multitude was gathered together from all parts to that feast, Cumanus was

afraid lest some attempt of innovation should then be made by them; so he ordered that one regiment of the

army should take their arms, and stand in the temple cloisters, to repress any attempts of innovation, if

perchance any such should begin; and this was no more than what the former procurators of Judea did at such

festivals. But on the fourth day of the feast, a certain soldier let down his breeches, and exposed his privy

members to the multitude, which put those that saw him into a furious rage, and made them cry out that this

impious action was not done to approach them, but God himself; nay, some of them reproached Cumanus,

and pretended that the soldier was set on by him, which, when Cumanus heard, he was also himself not a

little provoked at such reproaches laid upon him; yet did he exhort them to leave off such seditious attempts,

and not to raise a tumult at the festival. But when he could not induce them to be quiet for they still went on

in their reproaches to him, he gave order that the whole army should take their entire armor, and come to

Antonia, which was a fortress, as we have said already, which overlooked the temple; but when the multitude

saw the soldiers there, they were affrighted at them, and ran away hastily; but as the passages out were but

narrow, and as they thought their enemies followed them, they were crowded together in their flight, and a

great number were pressed to death in those narrow passages; nor indeed was the number fewer than twenty

thousand that perished in this tumult. So instead of a festival, they had at last a mournful day of it; and they

all of them forgot their prayers and sacrifices, and betook themselves to lamentation and weeping; so great an

affliction did the impudent obsceneness of a single soldier bring upon them. (10)

4. Now before this their first mourning was over, another mischief befell them also; for some of those that

raised the foregoing tumult, when they were traveling along the public road, about a hundred furlongs from

the city, robbed Stephanus, a servant of Caesar, as he was journeying, and plundered him of all that he had

with him; which things when Cureanus heard of, he sent soldiers immediately, and ordered them to plunder

the neighboring villages, and to bring the most eminent persons among them in bonds to him. Now as this

devastation was making, one of the soldiers seized the laws of Moses that lay in one of those villages, and

brought them out before the eyes of all present, and tore them to pieces; and this was done with reproachful

language, and much scurrility; which things when the Jews heard of, they ran together, and that in great

numbers, and came down to Cesarea, where Cumanus then was, and besought him that he would avenge, not

themselves, but God himself, whose laws had been affronted; for that they could not bear to live any longer,

if the laws of their forefathers must be affronted after this manner. Accordingly Cumanus, out of fear lest the

multitude should go into a sedition, and by the advice of his friends also, took care that the soldier who had

offered the affront to the laws should be beheaded, and thereby put a stop to the sedition which was ready to

How There Happened A Quarrel Between The Jews And The Samaritans; And How Claudius Put An End To

1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the

custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the

country of the Samaritans; (11) and at this time there lay, in the road they took, a village that was called

Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto

belonging fought with the Galileans, and killed a great many of them. But when the principal of the Galileans

were informed of what had been done, they came to Cumanus, and desired him to avenge the murder of those

that were killed; but he was induced by the Samaritans, with money, to do nothing in the matter; upon which

the Galileans were much displeased, and persuaded the multitude of the Jews to betake themselves to arms,

and to regain their liberty, saying that slavery was in itself a bitter thing, but that when it was joined with

direct injuries, it was perfectly intolerable, And when their principal men endeavored to pacify them, and

promised to endeavor to persuade Cureanus to avenge those that were killed, they would not hearken to them,

but took their weapons, and entreated the assistance of Eleazar, the son of Dineus, a robber, who had many

years made his abode in the mountains, with which assistance they plundered many villages of the

Samaritans. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of

footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of

them, and took a great number of them alive; whereupon those that were the most eminent persons at

Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as

they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all

possible means besought the seditious, and persuaded them that they would set before their eyes the utter

subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and

children, (12) which would be the consequences of what they were doing; and would alter their minds, would

cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of

theirs prevailed upon them. So the people dispersed themselves, and the robbers went away again to their

2. But the principal of the Samaritans went to Ummidius Quadratus, the president of Syria, who at that time

was at Tyre, and accused the Jews of setting their villages on fire, and plundering them; and said withal, that

they were not so much displeased at what they had suffered, as they were at the contempt thereby showed the

Romans; while if they had received any injury, they ought to have made them the judges of what had been

done, and not presently to make such devastation, as if they had not the Romans for their governors; on which

account they came to him, in order to obtain that vengeance they wanted. This was the accusation which the

Samaritans brought against the Jews. But the Jews affirmed that the Samaritans were the authors of this

tumult and fighting, and that, in the first place, Cumanus had been corrupted by their gifts, and passed over

the murder of those that were slain in silence; which allegations when Quadratus heard, he put off the

hearing of the cause, and promised that he would give sentence when he should come into Judea, and should

have a more exact knowledge of the truth of that matter. So these men went away without success. Yet was it

not long ere Quadratus came to Samaria, where, upon hearing the cause, he supposed that the Samaritans

were the authors of that disturbance. But when he was informed that certain of the Jews were making

innovations, he ordered those to be crucified whom Cumanus had taken captives. From whence he came to a

certain village called Lydda, which was not less than a city in largeness, and there heard the Samaritan cause

a second time before his tribunal, and there learned from a certain Samaritan that one of the chief of the Jews,

whose name was Dortus, and some other innovators with him, four in number, persuaded the multitude to a

revolt from the Romans; whom Quadratus ordered to be put to death: but still he sent away Ananias the high

priest, and Ananus the commander [of the temple], in bonds to Rome, to give an account of what they had

done to Claudius Caesar. He also ordered the principal men, both of the Samaritans and of the Jews, as also

Cumanus the procurator, and Ceier the tribune, to go to Italy to the emperor, that he might hear their cause,

and determine their differences one with another. But he came again to the city of Jerusalem, out of his fear

that the multitude of the Jews should attempt some innovations; but he found the city in a peaceable state, and

celebrating one of the usual festivals of their country to God. So he believed that they would not attempt any

innovations, and left them at the celebration of the festival, and returned to Antioch.

3. Now Cumanus, and the principal of the Samaritans, who were sent to Rome, had a day appointed them by

the emperor whereon they were to have pleaded their cause about the quarrels they had one with another. But

now Caesar's freedmen and his friends were very zealous on the behalf of Cumanus and the Samaritans; and

they had prevailed over the Jews, unless Agrippa, junior, who was then at Rome, had seen the principal of the

Jews hard set, and had earnestly entreated Agrippina, the emperor's wife, to persuade her husband to hear the

cause, so as was agreeable to his justice, and to condemn those to be punished who were really the authors of

this revolt from the Roman government: whereupon Claudius was so well disposed beforehand, that when

he had heard the cause, and found that the Samaritans had been the ringleaders in those mischievous doings,

he gave order that those who came up to him should be slain, and that Cureanus should be banished. He also

gave order that Celer the tribune should be carried back to Jerusalem, and should be drawn through the city in

Felix Is Made Procurator Of Judea; As Also Concerning Agrippa, Junior And His Sisters.

1. So Claudius sent Felix, the brother of Pallas, to take care of the affairs of Judea; and when he had already

completed the twelfth year of his reign, he bestowed upon Agrippa the tetrarchy of Philip and Batanea, and

added thereto Trachonites, with Abila; which last had been the tetrarchy of Lysanias; but he took from him

Chalcis, when he had been governor thereof four years. And when Agrippa had received these countries as

the gift of Caesar, he gave his sister Drusilla in marriage to Azizus, king of Emesa, upon his consent to be

circumcised; for Epiphanes, the son of king Antiochus, had refused to marry her, because, after he had

promised her father formerly to come over to the Jewish religion, he would not now perform that promise. He

also gave Mariamne in marriage to Archelaus, the son of Helcias, to whom she had formerly been betrothed

by Agrippa her father; from which marriage was derived a daughter, whose name was Bernice.

2. But for the marriage of Drusilla with Azizus, it was in no long time afterward dissolved upon the following

occasion: While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did

indeed exceed all other women in beauty; and he sent to her a person whose name was Simon (13) one of his

friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to

persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him,

he would make her a happy woman. Accordingly she acted ill, and because she was desirous to avoid her

sister Bernice's envy, for she was very ill treated by her on account of her beauty, was prevailed upon to

transgress the laws of her forefathers, and to marry Felix; and when he had had a son by her, he named him

Agrippa. But after what manner that young man, with his wife, perished at the conflagration of the mountain

3. But as for Bernice, she lived a widow a long while after the death of Herod [king of Chalcis], who was

both her husband and her uncle; but when the report went that she had criminal conversation with her brother,

[Agrippa, junior,] she persuaded Poleme, who was king of Cilicia, to be circumcised, and to marry her, as

supposing that by this means she should prove those calumnies upon her to be false; and Poleme was

prevailed upon, and that chiefly on account of her riches. Yet did not this matrimony endure long; but

Bernice left Poleme, and, as was said, with impure intentions. So he forsook at once this matrimony, and the

Jewish religion; and, at the same time, Mariamne put away Archclaus, and was married to Demetrius, the

principal man among the Alexandrian Jews, both for his family and his wealth; and indeed he was then their

alabarch. So she named her son whom she had by him Agrippinus. But of all these particulars we shall

After What Manner Upon The Death Of Claudius, Nero Succeeded In The Government; As Also What

Barbarous Things He Did. Concerning The Robbers, Murderers And Impostors, That Arose While Felix And

1. Now Claudius Caesar died when he had reigned thirteen years, eight months, and twenty days; (17) and a

report went about that he was poisoned by his wife Agrippina. Her father was Germanicus, the brother of

Caesar. Her husband was Domitius Aenobarbus, one of the most illustrious persons that was in the city of

Rome; after whose death, and her long continuance in widowhood, Claudius took her to wife. She brought

along with her a son, Domtitus, of the same name with his father. He had before this slain his wife Messalina,

out of jealousy, by whom he had his children Britannicus and Octavia; their eldest sister was Antonia, whom

he had by Pelina his first wife. He also married Octavia to Nero; for that was the name that Caesar gave him

2. But now Agrippina was afraid, lest, when Britannicus should come to man's estate, he should succeed his

father in the government, and desired to seize upon the principality beforehand for her own son [Nero]; upon

which the report went that she thence compassed the death of Claudius. Accordingly, she sent Burrhus, the

general of the army, immediately, and with him the tribunes, and such also of the freedmen as were of the

greatest authority, to bring Nero away into the camp, and to salute him emperor. And when Nero had thus

obtained the government, he got Britannicus to be so poisoned, that the multitude should not perceive it;

although he publicly put his own mother to death not long afterward, making her this requital, not only for

being born of her, but for bringing it so about by her contrivances that he obtained the Roman empire. He

also slew Octavia his own wife, and many other illustrious persons, under this pretense, that they plotted

3. But I omit any further discourse about these affairs; for there have been a great many who have composed

the history of Nero; some of which have departed from the truth of facts out of favor, as having received

benefits from him; while others, out of hatred to him, and the great illwill which they bare him, have so

impudently raved against him with their lies, that they justly deserve to be condemned. Nor do I wonder at

such as have told lies of Nero, since they have not in their writings preserved the truth of history as to those

facts that were earlier than his time, even when the actors could have no way incurred their hatred, since

those writers lived a long time after them. But as to those that have no regard to truth, they may write as they

please; for in that they take delight: but as to ourselves, who have made truth our direct aim, we shall briefly

touch upon what only belongs remotely to this undertaking, but shall relate what hath happened to us Jews

with great accuracy, and shall not grudge our pains in giving an account both of the calamities we have

suffered, and of the crimes we have been guilty of. I will now therefore return to the relation of our own

4. For in the first year of the reign of Nero, upon the death of Azizus, king of Emesa, Soemus, his brother,

succeeded in his kingdom, and Aristobulus, the son of Herod, king of Chalcis, was intrusted by Nero with the

government of the Lesser Armenia. Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and

Tarichae, (18) and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with

5. Now as for the affairs of the Jews, they grew worse and worse continually, for the country was again filled

with robbers and impostors, who deluded the multitude. Yet did Felix catch and put to death many of those

impostors every day, together with the robbers. He also caught Eleazar, the son of Dineas, who had gotten

together a company of robbers; and this he did by treachery; for he gave him assurance that he should suffer

no harm, and thereby persuaded him to come to him; but when he came, he bound him, and sent him to

Rome. Felix also bore an illwill to Jonathan, the high priest, because he frequently gave him admonitions

about governing the Jewish affairs better than he did, lest he should himself have complaints made of him by

the multitude, since he it was who had desired Caesar to send him as procurator of Judea. So Felix contrived

a method whereby he might get rid of him, now he was become so continually troublesome to him; for such

continual admonitions are grievous to those who are disposed to act unjustly. Wherefore Felix persuaded one

of Jonathan's most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon

Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing.

Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the

following manner: Certain of those robbers went up to the city, as if they were going to worship God, while

they had daggers under their garments, and by thus mingling themselves among the multitude they slew

Jonathan (19) and as this murder was never avenged, the robbers went up with the greatest security at the

festivals after this time; and having weapons concealed in like manner as before, and mingling themselves

among the multitude, they slew certain of their own enemies, and were subservient to other men for money;

and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to

murder men there, without thinking of the impiety of which they were guilty. And this seems to me to have

been the reason why God, out of his hatred of these men's wickedness, rejected our city; and as for the

temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us,

and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous

6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these

impostors and deceivers persuaded the multitude to follow them into the wilderness, and pretended that they

would exhibit manifest wonders and signs, that should be performed by the providence of God. And many

that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then

punished them. Moreover, there came out of Egypt (20) about this time to Jerusalem one that said he was a

prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it

was called, which lay over against the city, and at the distance of five furlongs. He said further, that he would

show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them

that he would procure them an entrance into the city through those walls, when they were fallen down. Now

when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against

them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the

people that were with him. He also slew four hundred of them, and took two hundred alive. But the Egyptian

himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to

make war with the Romans, and said they ought not to obey them at all; and when any persons would not

7. And now it was that a great sedition arose between the Jews that inhabited Cesarea, and the Syrians who

dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the

preeminence, because Herod their king was the builder of Cesarea, and because he was by birth a Jew. Now

the Syrians did not deny what was alleged about Herod; but they said that Cesarea was formerly called

Strato's Tower, and that then there was not one Jewish inhabitant. When the presidents of that country heard

of these disorders, they caught the authors of them on both sides, and tormented them with stripes, and by

that means put a stop to the disturbance for a time. But the Jewish citizens depending on their wealth, and on

that account despising the Syrians, reproached them again, and hoped to provoke them by such reproaches.

However, the Syrians, though they were inferior in wealth, yet valuing themselves highly on this account,

that the greatest part of the Roman soldiers that were there were either of Cesarea or Sebaste, they also for

some time used reproachful language to the Jews also; and thus it was, till at length they came to throwing

stones at one another, and several were wounded, and fell on both sides, though still the Jews were the

conquerors. But when Felix saw that this quarrel was become a kind of war, he came upon them on the

sudden, and desired the Jews to desist; and when they refused so to do, he armed his soldiers, and sent them

out upon them, and slew many of them, and took more of them alive, and permitted his soldiers to plunder

some of the houses of the citizens, which were full of riches. Now those Jews that were more moderate, and

of principal dignity among them, were afraid of themselves, and desired of Felix that he would sound a

retreat to his soldiers, and spare them for the future, and afford them room for repentance for what they had

8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. And now arose

a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got

them a company of the boldest sort of men, and of those that loved innovations about them, and became

leaders to them; and when they struggled together, they did it by casting reproachful words against one

another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done

after a licentious manner in the city, as if it had no government over it. And such was the impudence (21) and

boldness that had seized on the high priests, that they had the hardiness to send their servants into the

threshingfloors, to take away those tithes that were due to the priests, insomuch that it so fell out that the

poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right

9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of

Cesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had

yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor

by him. Two of the principal Syrians in Cesarea persuaded Burrhus, who was Nero's tutor, and secretary for

his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of

citizens which they hitherto enjoyed. So Burrhus, by his solicitations, obtained leave of the emperor that an

epistle should be written to that purpose. This epistle became the occasion of the following miseries that

befell our nation; for when the Jews of Cesarea were informed of the contents of this epistle to the Syrians,

10. Upon Festus's coming into Judea, it happened that Judea was afflicted by the robbers, while all the

villages were set on fire, and plundered by them. And then it was that the sicarii, as they were called, who

were robbers, grew numerous. They made use of small swords, not much different in length from the Persian

acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these

weapons these robbers got their denomination; and with these weapons they slew a great many; for they

mingled themselves among the multitude at their festivals, when they were come up in crowds from all parts

to the city to worship God, as we said before, and easily slew those that they had a mind to slay. They also

came frequently upon the villages belonging to their enemies, with their weapons, and plundered them, and

set them on fire. So Festus sent forces, both horsemen and footmen, to fall upon those that had been seduced

by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if

they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both

11. About the same time king Agrippa built himself a very large diningroom in the royal palace at

Jerusalem, near to the portico. Now this palace had been erected of old by the children of Asamoneus. and

was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view

of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe

what was done in the temple; which thing, when the chief men of Jerusalem saw they were very much

displeased at it; for it was not agreeable to the institutions of our country or law that what was done in the

temple should be viewed by others, especially what belonged to the sacrifices. They therefore erected a wall

upon the uppermost building which belonged to the inner court of the temple towards the west, which wall

when it was built, did not only intercept the prospect of the diningroom in the palace, but also of the western

cloisters that belonged to the outer court of the temple also, where it was that the Romans kept guards for the

temple at the festivals. At these doings both king Agrippa, and principally Festus the procurator, were much

displeased; and Festus ordered them to pull the wall down again: but the Jews petitioned him to give them

leave to send an embassage about this matter to Nero; for they said they could not endure to live if any part of

the temple should be demolished; and when Festus had given them leave so to do, they sent ten of their

principal men to Nero, as also Ismael the high priest, and Helcias, the keeper of the sacred treasure. And

when Nero had heard what they had to say, he not only forgave (22) them what they had already done, but

also gave them leave to let the wall they had built stand. This was granted them in order to gratify Poppea,

Nero's wife, who was a religious woman, and had requested these favors of Nero, and who gave order to the

ten ambassadors to go their way home; but retained Helcias and Ismael as hostages with herself. As soon as

the king heard this news, he gave the high priesthood to Joseph, who was called Cabi, the son of Simon,

Concerning Albinus Under Whose Procuratorship James Was Slain; As Also What Edifices Were Built By

1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king

deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Ananus,

who was also himself called Ananus. Now the report goes that this eldest Ananus proved a most fortunate

man; for he had five sons who had all performed the office of a high priest to God, and who had himself

enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. But this

younger Ananus, who, as we have told you already, took the high priesthood, was a bold man in his temper,

and very insolent; he was also of the sect of the Sadducees, (23) who are very rigid in judging offenders,

above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition,

he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus

was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of

Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and

when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as

for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of

the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Ananus

that he should act so no more, for that what he had already done was not to be justified; nay, some of them

went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not

lawful for Ananus to assemble a sanhedrim without his consent. (24) Whereupon Albinus complied with

what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what

he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months,

2. Now as soon as Albinus was come to the city of Jerusalem, he used all his endeavors and care that the

country might be kept in peace, and this by destroying many of the Sicarii. But as for the high priest, Ananias

(25) he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the

citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of

Albinus, and of the high priest [Jesus], by making them presents; he also had servants who were very wicked,

who joined themselves to the boldest sort of the people, and went to the thrashingfloors, and took away the

tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these

tithes to them. So the other high priests acted in the like manner, as did those his servants, without any one

being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those

3. But now the Sicarii went into the city by night, just before the festival, which was now at hand, and took

the scribe belonging to the governor of the temple, whose name was Eleazar, who was the son of Ananus

[Ananias] the high priest, and bound him, and carried him away with them; after which they sent to Ananias,

and said that they would send the scribe to him, if he would persuade Albinus to release ten of those prisoners

which he had caught of their party; so Ananias was plainly forced to persuade Albinus, and gained his request

of him. This was the beginning of greater calamities; for the robbers perpetually contrived to catch some of

Ananias's servants; and when they had taken them alive, they would not let them go, till they thereby

recovered some of their own Sicarii. And as they were again become no small number, they grew bold, and

4. About this time it was that king Agrippa built Cesarea Philippi larger than it was before, and, in honor of

Nero, named it Neronlas. And when he had built a theater at Berytus, with vast expenses, he bestowed on

them shows, to be exhibited every year, and spent therein many ten thousand [drachmae]; he also gave the

people a largess of corn, and distributed oil among them, and adorned the entire city with statues of his own

donation, and with original images made by ancient hands; nay, he almost transferred all that was most

ornamental in his own kingdom thither. This made him more than ordinarily hated by his subjects, because he

took those things away that belonged to them to adorn a foreign city. And now Jesus, the son of Gamaliel,

became the successor of Jesus, the son of Damneus, in the high priesthood, which the king had taken from the

other; on which account a sedition arose between the high priests, with regard to one another; for they got

together bodies of the boldest sort of the people, and frequently came, from reproaches, to throwing of stones

at each other. But Ananias was too hard for the rest, by his riches, which enabled him to gain those that were

most ready to receive. Costobarus also, and Saulus, did themselves get together a multitude of wicked

wretches, and this because they were of the royal family; and so they obtained favor among them, because of

their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those

that were weaker than themselves. And from that time it principally came to pass that our city was greatly

5. But when Albinus heard that Gessius Florus was coming to succeed him, he was desirous to appear to do

somewhat that might be grateful to the people of Jerusalem; so he brought out all those prisoners who seemed

to him to be most plainly worthy of death, and ordered them to be put to death accordingly. But as to those

who had been put into prison on some trifling occasions, he took money of them, and dismissed them; by

which means the prisons were indeed emptied, but the country was filled with robbers.

6. Now as many of the Levites, (26) which is a tribe of ours, as were singers of hymns, persuaded the king to

assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that

this would be a work worthy the times of his government, that he might have a memorial of such a novelty,

as being his doing. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that

came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former

garments, and wear such a linen one as they desired; and as a part of this tribe ministered in the temple, he

also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws

of our country, which, whenever they have been transgressed, we have never been able to avoid the

7. And now it was that the temple was finished. So when the people saw that the workmen were unemployed,

who were above eighteen thousand and that they, receiving no wages, were in want because they had earned

their bread by their labors about the temple; and while they were unwilling to keep by them the treasures that

were there deposited, out of fear of [their being carried away by] the Romans; and while they had a regard to

the making provision for the workmen; they had a mind to expend these treasures upon them; for if any one

of them did but labor for a single hour, he received his pay immediately; so they persuaded him to rebuild the

eastern cloisters. These cloisters belonged to the outer court, and were situated in a deep valley, and had walls

that reached four hundred cubits [in length], and were built of square and very white stones, the length of

each of which stones was twenty cubits, and their height six cubits. This was the work of king Solomon, (27)

who first of all built the entire temple. But king Agrippa, who had the care of the temple committed to him by

Claudius Caesar, considering that it is easy to demolish any building, but hard to build it up again, and that it

was particularly hard to do it to these cloisters, which would require a considerable time, and great sums of

money, he denied the petitioners their request about that matter; but he did not obstruct them when they

desired the city might be paved with white stone. He also deprived Jesus, the son of Gamaliel, of the high

priesthood, and gave it to Matthias, the son of Theophilus, under whom the Jews' war with the Romans took

1. And now I think it proper and agreeable to this history to give an account of our high priests; how they

began, who those are which are capable of that dignity, and how many of them there had been at the end of

the war. In the first place, therefore, history informs us that Aaron, the brother of Moses, officiated to God as

a high priest, and that, after his death, his sons succeeded him immediately; and that this dignity hath been

continued down from them all to their posterity. Whence it is a custom of our country, that no one should

take the high priesthood of God but he who is of the blood of Aaron, while every one that is of another stock,

though he were a king, can never obtain that high priesthood. Accordingly, the number of all the high priests

from Aaron, of whom we have spoken already, as of the first of them, until Phanas, who was made high

priest during the war by the seditious, was eightythree; of whom thirteen officiated as high priests in the

wilderness, from the days of Moses, while the tabernacle was standing, until the people came into Judea,

when king Solomon erected the temple to God; for at the first they held the high priesthood till the end of

their life, although afterward they had successors while they were alive. Now these thirteen, who were the

descendants of two of the sons of Aaron, received this dignity by succession, one after another; for their form

of government was an aristocracy, and after that a monarchy, and in the third place the government was regal

Now the number of years during the rule of these thirteen, from the day when our fathers departed out of

Egypt, under Moses their leader, until the building of that temple which king Solomon erected at Jerusalem,

were six hundred and twelve. After those thirteen high priests, eighteen took the high priesthood at Jerusalem,

one m succession to another, from the days of king Solomon, until Nebuchadnezzar, king of Babylon, made

an expedition against that city, and burnt the temple, and removed our nation into Babylon, and then took

Josadek, the high priest, captive; the times of these high priests were four hundred and sixtysix years, six

months, and ten days, while the Jews were still under the regal government. But after the term of seventy

years' captivity under the Babylonians, Cyrus, king of Persia, sent the Jews from Babylon to their own land

again, and gave them leave to rebuild their temple; at which time Jesus, the son of Josadek, took the high

priesthood over the captives when they were returned home. Now he and his posterity, who were in all

fifteen, until king Antiochus Eupator, were under a democratical government for four hundred and fourteen

years; and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was

also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son [of Onias the

third], put Jaeimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of that

family of Onias. On which account Onias, who was the nephew of Onias that was dead, and bore the same

name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his

wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture

of Heliopolis, and this in imitation of that at Jerusalem; but as for that temple which was built in Egypt, we

have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and

there was no one that succeeded him, but the city continued seven years without a high priest. But then the

posterity of the sons of Asamoneus, who had the government of the nation conferred upon them, when they

had beaten the Macedonians in war, appointed Jonathan to be their high priest, who ruled over them seven

years. And when he had been slain by the treacherous contrivance of Trypho, as we have related some where,

Simon his brother took the high priesthood; and when he was destroyed at a feast by the treachery of his

soninlaw, his own son, whose name was Hyrcanus, succeeded him, after he had held the high priesthood

one year longer than his brother. This Hyrcanus enjoyed that dignity thirty years, and died an old man,

leaving the succession to Judas, who was also called Aristobulus, whose brother Alexander was his heir;

which Judas died of a sore distemper, after he had kept the priesthood, together with the royal authority; for

this Judas was the first that put on his head a diadem for one year. And when Alexander had been both king

and high priest twentyseven years, he departed this life, and permitted his wife Alexandra to appoint him

that should he high priest; so she gave the high priesthood to Hyrcanus, but retained the kingdom herself nine

years, and then departed this life. The like duration [and no longer] did her son Hyrcanus enjoy the high

priesthood; for after her death his brother Aristobulus fought against him, and beat him, and deprived him of

his principality; and he did himself both reign, and perform the office of high priest to God. But when he had

reigned three years, and as many months, Pompey came upon him, and not only took the city of Jerusalem by

force, but put him and his children in bonds, and sent them to Rome. He also restored the high priesthood to

Hyrcanus, and made him governor of the nation, but forbade him to wear a diadem. This Hyrcanus ruled,

besides his first nine years, twentyfour years more, when Barzapharnes and Pacorus, the generals of the

Parthians, passed over Euphrates, and fought with Hyrcanus, and took him alive, and made Antigonus, the

son of Aristobulus, king; and when he had reigned three years and three months, Sosius and Herod besieged

him, and took him, when Antony had him brought to Antioch, and slain there. Herod was then made king by

the Romans, but did no longer appoint high priests out of the family of Asamoneus; but made certain men to

be so that were of no eminent families, but barely of those that were priests, excepting that he gave that

dignity to Aristobulus; for when he had made this Aristobulus, the grandson of that Hyrcanus who was then

taken by the Parthians, and had taken his sister Mariarmne to wife, he thereby aimed to win the goodwill of

the people, who had a kind remembrance of Hyrcanus [his grandfather]. Yet did he afterward, out of his fear

lest they should all bend their inclinations to Aristobulus, put him to death, and that by contriving how to

have him suffocated as he was swimming at Jericho, as we have already related that matter; but after this man

he never intrusted the priesthood to the posterity of the sons of Asamoneus. Archelaus also, Herod's son, did

like his father in the appointment of the high priests, as did the Romans also, who took the government over

the Jews into their hands afterward. Accordingly, the number of the high priests, from the days of Herod until

the day when Titus took the temple and the City, and burnt them, were in all twentyeight; the time also that

belonged to them was a hundred and seven years. Some of these were the political governors of the people

under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the

government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And

Concerning Florus The Procurator, Who Necessitated The Jews To Take Up Arms Against The Romans. The

1. Now Gessius Florus, who was sent as successor to Albinus by Nero, filled Judea with abundance of

miseries. He was by birth of the city of Clazomene, and brought along with him his wife Cleopatra, (by

whose friendship with Poppea, Nero's wife, he obtained this government,) who was no way different from

him in wickedness. This Florus was so wicked, and so violent in the use of his authority, that the Jews took

Albinus to have been [comparatively] their benefactor; so excessive were the mischiefs that he brought upon

them. For Albinus concealed his wickedness, and was careful that it might not be discovered to all men; but

Gessius Florus, as though he bad been sent on purpose to show his crimes to every body, made a pompous

ostentation of them to our nation, as never omitting any sort of violence, nor any unjust sort of punishment;

for he was not to be moved by pity, and never was satisfied with any degree of gain that came in his way; nor

had he any more regard to great than to small acquisitions, but became a partner with the robbers themselves.

For a great many fell then into that practice without fear, as having him for their security, and depending on

him, that he would save them harmless in their particular robberies; so that there were no bounds set to the

nation's miseries; but the unhappy Jews, when they were not able to bear the devastations which the robbers

made among them, were all under a necessity of leaving their own habitations, and of flying away, as hoping

to dwell more easily any where else in the world among foreigners [than in their own country]. And what

need I say any more upon this head? since it was this Florus who necessitated us to take up arms against the

Romans, while we thought it better to be destroyed at once, than by little and little. Now this war began in the

second year of the government of Florus, and the twelfth year of the reign of Nero. But then what actions we

were forced to do, or what miseries we were enabled to suffer, may be accurately known by such as will

2. I shall now, therefore, make an end here of my Antiquities; after the conclusion of which events, I began to

write that account of the war; and these Antiquities contain what hath been delivered down to us from the

original creation of man, until the twelfth year of the reign of Nero, as to what hath befallen the Jews, as well

in Egypt as in Syria and in Palestine, and what we have suffered from the Assyrians and Babylonians, and

what afflictions the Persians and Macedonians, and after them the Romans, have brought upon us; for I think

I may say that I have composed this history with sufficient accuracy in all things. I have attempted to

enumerate those high priests that we have had during the interval of two thousand years; I have also carried

down the succession of our kings, and related their actions, and political administration, without

[considerable] errors, as also the power of our monarchs; and all according to what is written in our sacred

books; for this it was that I promised to do in the beginning of this history. And I am so bold as to say, now I

have so completely perfected the work I proposed to myself to do, that no other person, whether he were a

Jew or foreigner, had he ever so great an inclination to it, could so accurately deliver these accounts to the

Greeks as is done in these books. For those of my own nation freely acknowledge that I far exceed them in

the learning belonging to Jews; I have also taken a great deal of pains to obtain the learning of the Greeks,

and understand the elements of the Greek language, although I have so long accustomed myself to speak our

own tongue, that I cannot pronounce Greek with sufficient exactness; for our nation does not encourage those

that learn the languages of many nations, and so adorn their discourses with the smoothness of their periods;

because they look upon this sort of accomplishment as common, not only to all sorts of freemen, but to as

many of the servants as please to learn them. But they give him the testimony of being a wise man who is

fully acquainted with our laws, and is able to interpret their meaning; on which account, as there have been

many who have done their endeavors with great patience to obtain this learning, there have yet hardly been so

many as two or three that have succeeded therein, who were immediately well rewarded for their pains.

3. And now it will not be perhaps an invidious thing, if I treat briefly of my own family, and of the actions of

my own life (28) while there are still living such as can either prove what I say to be false, or can attest that it

is true; with which accounts I shall put an end to these Antiquities, which are contained in twenty books, and

sixty thousand verses. And if God permit me, I will briefly run over this war (29), and to add what befell

them further to that very day, the 13th of Domitian, or A.D. 03, is not, that I have observed, taken distinct

notice of by any one; nor do we ever again, with what befell us therein to this very day, which is the

thirteenth year of the reign of Caesar Domitian, and the fiftysixth year of my own life. I have also an

intention to write three books concerning our Jewish opinions about God and his essence, and about our laws;

why, according to them, some things are permitted us to do, and others are prohibited.

(1) This preface of Josephus is excellent in its kind, and highly worthy the repeated perusal of the reader,

(3) We may seasonably note here, that Josephus wrote his Seven Books of the Jewish War long before he

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

(4) This Epaphroditus was certainly alive in the third year of Trajan, A.D. 100. See the note on the First Book

Against Apion, sect. 1. Who he was we do not know; for as to Epaphroditus, the freedman of Nero, and

afterwards Domitian's secretary, who was put to death by Domitian in the 14th or 15th year of his reign, he

(5) Josephus here plainly alludes to the famous Greek proverb, If God be with us, every thing that is

(6) As to this intended work of Josephus concerning the reasons of many of the Jewish laws, and what

philosophical or allegorical sense they would bear, the loss of which work is by some of the learned not much

regretted, I am inclinable, in part, to Fabricius's opinion, ap. Havercamp, p. 63, 61, That "we need not doubt

but that, among some vain and frigid conjectures derived from Jewish imaginations, Josephus would have

taught us a greater number of excellent and useful things, which perhaps nobody, neither among the Jews, nor

among the Christians, can now inform us of; so that I would give a great deal to find it still extant."

(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

(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,

(4) By the Red Sea is not here meant the Arabian Gulf, which alone we now call by that name, but all that

South Sea, which included the Red Sea, and the Persian Gulf, as far as the East Indies; as Reland and Hudson

(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,

(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

(7) From this Jubal, not improbably, came Jobel, the trumpet of jobel or jubilee; that large and loud musical

(8) The number of Adam's children, as says the old tradition was thirtythree sons, and twentythree

(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

(10) Of Josephus's mistake here, when he took Seth the son of Adam, for Seth or Sesostris, king of Egypt, the

erector of this pillar in the land of Siriad, see Essay on the Old Testament, Appendix, p. 159, 160. Although

the main of this relation might be true, and Adam might foretell a conflagration and a deluge, which all

antiquity witnesses to be an ancient tradition; nay, Seth's posterity might engrave their inventions in

astronomy on two such pillars; yet it is no way credible that they could survive the deluge, which has buried

all such pillars and edifices far under ground in the sediment of its waters, especially since the like pillars of

the Egyptian Seth or Sesostris were extant after the flood, in the land of Siriad, and perhaps in the days of

(11) This notion, that the fallen angels were, in some sense, the fathers of the old giants, was the constant

(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

(14) Josephus here truly determines, that the year at the Flood began about the autumnal equinox. As to what

day of the month the Flood began, our Hebrew and Samaritan, and perhaps Josephus's own copy, more

rightly placed it on the 17th day, instead of the 27th, as here; for Josephus agrees with them, as to the distance

(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

(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. Mons. Tournefort had, not very long since, a mind

to see the place himself, but met with too great dangers and difficulties to venture through them.

(17) 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 Euphrates, as many of the moderns suppose.

Shem is also called the father of all the children of Heber, or of all the Hebrews, in a history long before

Abram passed over Euphrates, Genesis 10:21, though it must be confessed that, Genesis 14:13, where the

original says they told Abram the Hebrew, the Septuagint renders it the passenger, (GREEK): but this is

spoken only of Abram himself, who had then lately passed over Euphrates, and is another signification of the

(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 sonsinlaw to Lot, as they are called, Genesis 19:1214, might be so styled, because they were

betrothed to Lot's daughters, though not yet married to them. See the note on Antiq. B. XIV. ch. 13. sect. 1.

(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 Sea of Sodom, in the wild and dangerous

deserts of Arabia, makes it exceeding difficult for inquisitive travelers to examine the place; and for common

reports of country people, at a distance, they are not very satisfactory. In the mean time, I have no opinion of

Le Clerc's dissertation or hypothesis about this question, which can only be determined by eyewitnesses.

When Christian princes, so called, lay aside their foolish and unchristian wars and quarrels, and send a body

of fit persons to travel over the east, and bring us faithful accounts of all ancient monuments, and procure us

copies of all ancient records, at present lost among us, we may hope for full satisfaction in such inquiries; but

(24) I see no proper wicked intention in these daughters of Lot, when in a case which appeared to them of

unavoidable necessity, they procured themselves to be with child by their father. Without such an

unavoidable necessity, incest is a horrid crime; but whether in such a case of necessity, as they apprehended

this to be, according to Josephus, it was any such crime, I am not satisfied. In the mean time, their making

their father drunk, and their solicitous concealment of what they did from him, shows that they despaired of

persuading him to an action which, at the best, could not but be very suspicious and shocking to so good a

(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

(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 5:3942, 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

(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 St. Paul, it would be no great wonder if he did not now follow

his interpretation. In the mean time, we have in effect St. Paul's exposition in the Testament of Reuben, sect.

6, in Authent. Rec. Part I. p. 302, who charges his sons "to worship the seed of Judah, who should die for

them in visible and invisible wars; and should be among them an eternal king." Nor is that observation of a

learned foreigner of my acquaintance to be despised, who takes notice, that as seeds in the plural, must

signify posterity, so seed in the singular may signify either posterity, or a single person; and that in this

promise of all nations being happy in the seed of Abraham, or Isaac, or Jacob, etc. it is always used in the

singular. To which I shall add, that it is sometimes, as it were, paraphrased by the son of Abraham, the son of

(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

(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

(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

(34) By this "deprivation of the kingdom that was to be given Esau of God," as the firstborn, it appears that

Josephus thought that a "kingdom to be derived from God" was due to him whom Isaac should bless as his

firstborn, 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 firstborn,

(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. Can. LXXXII. But concerning these twelve sons of Jacob, the reasons of their several

names, and the times of their several births in the intervals here assigned, their several excellent characters,

their several faults and repentance, the several accidents of their lives, with their several prophecies at their

deaths, see the Testaments of these twelve patriarchs, still preserved at large in the Authent. Rec. Part I. p.

(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

(37) Perhaps this may be the proper meaning of the word Israel, by the present and the old Jerusalem analogy

of the Hebrew tongue. In the mean time, it is certain that the Hellenists of the first century, in Egypt and

elsewhere, interpreted Israel to be a man seeing God, as is evident from the argument forecited.

(38) Of this slaughter of the Shechemites by Simeon and Levi, see Authent. Rec. Part I. p. 309, 418,

432439. 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

(1) We may here observe, that in correspondence to Joseph's second dream, which implied that his mother,

who was then alive, as well as his father, should come and bow down to him, Josephus represents her here as

still alive after she was dead, for the decorum of the dream that foretold it, as the interpretation of the dream

(2) The Septuagint have twenty pieces of gold; the Testament of Gad thirty; the Hebrew and Samaritan

twenty of silver; and the vulgar Latin thirty. What was the true number and true sum cannot therefore now be

(4) This Potiphar, or, as Josephus, Petephres, who was now a priest of On, or Heliopolis, is the same name in

Josephus, and perhaps in Moses also, with him who is before called head cook or captain of the guard, and to

whom Joseph was sold. See Genesis 37:36; 39:1, with 41:50. They are also affirmed to be one and the same

person in the Testament of Joseph, sect. 18, for he is there said to have married the daughter of his master and

mistress. Nor is this a notion peculiar to that Testament, but, as Dr. Bernard confesses, note on Antiq. B. II.

ch. 4. sect. 1, common to Josephus, to the Septuagint interpreters, and to other learned Jews of old time.

(5) This entire ignorance of the Egyptians of these years of famine before they came, told us before, as well

as here, ch. 5. sect. 7, by Josephus, seems to me almost incredible. It is in no other copy that I know of.

(6) The reason why Symeon might be selected out of the rest for Joseph's prisoner, is plain in the Testament

of Symeon, viz. that he was one of the bitterest of all Joseph's brethren against him, sect. 2; which appears

(7) The coherence seems to me to show that the negative particle is here wanting, which I have supplied in

brackets, and I wonder none have hitherto suspected that it ought to be supplied.

(8) Of the precious balsam of Judea, and the turpentine, see the note on Antiq. B. VIII. ch. 6. sect. 6.

(9) This oration seems to me too large, and too unusual a digression, to have been composed by Judas on this

occasion. It seems to me a speech or declamation composed formerly, in the person of Judas, and in the way

of oratory, that lay by him. and which he thought fit to insert on this occasion. See two more such speeches or

(10) In all this speech of Judas we may observe, that Josephus still supposed that death was the punishment of

theft in Egypt, in the days of Joseph, though it never was so among the Jews, by the law of Moses.

(11) All the Greek copies of Josephus have the negative particle here, that Jacob himself was not reckoned

one of the 70 souls that came into Egypt; but the old Latin copies want it, and directly assure us he was one of

them. It is therefore hardly certain which of these was Josephus's true reading, since the number 70 is made

up without him, if we reckon Leah for one; but if she be not reckoned, Jacob must himself be one, to

(12) Josephus thought that the Egyptians hated or despised the employment of a shepherd in the days of

Joseph; whereas Bishop Cumberland has shown that they rather hated such Poehnician or Canaanite

shepherds that had long enslaved the Egyptians of old time. See his Sanchoniatho, p. 361, 362.

(13) Reland here puts the question, how Josephus could complain of its not raining in Egypt during this

famine, while the ancients affirm that it never does naturally rain there. His answer is, that when the ancients

deny that it rains in Egypt, they only mean the Upper Egypt above the Delta, which is called Egypt in the

strictest sense; but that in the Delta [and by consequence in the Lower Egypt adjoining to it] it did of old, and

(14) Josephus supposes that Joseph now restored the Egyptians their lands again. upon the payment of a fifth

part as tribute. It seems to me rather that the land was now considered as Pharaoh's land, and this fifth part as

its rent, to be paid to him, as he was their landlord, and they his tenants; and that the lands were not properly

restored, and this fifth part reserved as tribute only, till the days of Sesostris. See Essay on the Old Testament,

(15) As to this encomium upon Joseph, as preparatory to Jacob's adopting Ephraim and Manasses into his

own family, and to be admitted for two tribes, which Josephus here mentions, all our copies of Genesis omit

it, ch. 48.; nor do we know whence he took it, or whether it be not his own embellishment only.

(16) As to the affliction of Abraham's posterity for 400 years, see Antiq. B. I. ch. 10. sect. 3; and as to what

cities they built in Egypt, under Pharaoh Sesostris. and of Pharaoh Sesostris's drowning in the Red Sea, see

(17) Of this building of the pyramids of Egypt by the Israelites, see Perizonius Orig. Aegyptiac, ch. 21. It is

not impossible they might build one or more of the small ones; but the larger ones seem much later. Only, if

they be all built of stone, this does not so well agree with the Israelites' labors, which are said to have been in

(18) Dr. Bernard informs us here, that instead of this single priest or prophet of the Egyptians, without a name

in Josephus, the Targum of Jonathan names the two famous antagonists of Moses, Jannes and Jambres. Nor is

it at all unlikely that it might be one of these who foreboded so much misery to the Egyptians, and so much

(19) Josephus is clear that these midwives were Egyptians, and not Israelites, as in our other copies: which is

very probable, it being not easily to be supposed that Pharaoh could trust the Israelite midwives to execute so

barbarous a command against their own nation. (Consult, therefore, and correct hence our ordinary copies,

Exodus 1:15, 22. And, indeed, Josephus seems to have had much completer copies of the Pentateuch, or other

authentic records now lost, about the birth and actions of Moses, than either our Hebrew, Samaritan, or Greek

(20) Of this grandfather of Sesostris, Ramestes the Great, who slew the Israelite infants, and of the inscription

on his obelisk, containing, in my opinion, one of the oldest records of mankind, see Essay on the Old Test.

(21) What Josephus here says of the beauty of Moses, that he was of a divine form, is very like what St.

Stephen says of the same beauty; that Moses was beautiful in the sight of Acts 7:20.

(22) This history of Moses, as general of the Egyptians against the Ethiopians, is wholly omitted in our

Bibles; but is thus by Irenaeus, from Josephus, and that soon after his own age: "Josephus says, that when

Moses was nourished in the palace, he was appointed general of the army against the Ethiopians, and

conquered them, when he married that king's daughter; because, out of her affection for him, she delivered

the city up to him." See the Fragments of Irenaeus. ap. edit. Grab. p. 472. Nor perhaps did St. Stephen refer to

any thing else when he said of Moses, before he was sent by God to the Israelites, that he was not only

learned in all the wisdom of the Egyptians, but was also mighty in words and in deeds, Acts 7:22.

(23) Pliny speaks of these birds called ibes; and says, "The Egyptians invoked them against the serpents,"

Hist. Nat. B. X. ch. 28. Strabo speaks of this island Meroe, and these rivers Astapus and Astaboras, B. XVI.

(24) This superstitious fear of discovering the name with four letters, which of late we have been used falsely

to pronounce Jehovah, but seems to have been originally pronounced Jahoh, or Jao, is never, I think, heard of

till this passage of Josephus; and this superstition, in not pronouncing that name, has continued among the

Rabbinical Jews to this day (though whether the Samaritans and Caraites observed it so early, does not

appear). Josephus also durst not set down the very words of the ten commandments, as we shall see hereafter,

Antiq. B. III. ch. 5. sect. 4, which superstitious silence I think has yet not been continued even by the

Rabbins. It is, however, no doubt but both these cautious concealments were taught Josephus by the

(25) Of this judicial hardening the hearts and blinding the eyes of wicked men, or infatuating them, as a just

punishment for their other willful sins, to their own destruction, see the note on Antiq. B. VII. ch. 9. sect. 6.

(26) As to this winter or spring hail near Egypt and Judea, see the like on thunder and lightning there, in the

(27) These large presents made to the Israelites, of vessels of and vessels of gold, and raiment, were, as

Josephus truly calls them, gifts really given them; not lent them, as our English falsely renders them. They

were spoils required, not of them, Genesis 15:14; Exodus 3:22; 11:2; Psalm 105:37,) as the same version

falsely renders the Hebrew word Exodus 12:35, 36. God had ordered the Jews to demand these as their pay

and reward, during their long and bitter slavery in Egypt, as atonements for the lives of the Egyptians, and as

the condition of the Jews' departure, and of the Egyptians' deliverance from these terrible judgments, which,

had they not now ceased, they had soon been all dead men, as they themselves confess, ch. 12. 33. Nor was

there any sense in borrowing or lending, when the Israelites were finally departing out of the land for ever.

(28) Why our Masorete copy so groundlessly abridges this account in Exodus 12:40, as to ascribe 430 years

to the sole peregrination of the Israelites in Egypt, when it is clear even by that Masorete chronology

elsewhere, as well as from the express text itself, in the Samaritan, Septuagint, and Josephus, that they

sojourned in Egypt but half that time, and that by consequence, the other half of their peregrination was in

the land of Canaan, before they came into Egypt, is hard to say. See Essay on the Old Testament, p. 62, 63.

(29) Take the main part of Reland's excellent note here, which greatly illustrates Josephus, and the Scripture,

in this history, as follows: "[A traveller, says Reland, whose name was] Eneman, when he returned out of

Egypt, told me that he went the same way from Egypt to Mount Sinai, which he supposed the Israelites of old

traveled; and that he found several mountainous tracts, that ran down towards the Red Sea. He thought the

Israelites had proceeded as far as the desert of Etham, Exodus 13:20, when they were commanded by God to

return back, Exodus 14:2, and to pitch their camp between Migdol and the sea; and that when they were not

able to fly, unless by sea, they were shut in on each side by mountains. He also thought we might evidently

learn hence, how it might be said that the Israelites were in Etham before they went over the sea, and yet

might be said to have come into Etham after they had passed over the sea also. Besides, he gave me an

account how he passed over a river in a boat near the city Suez, which he says must needs be the Heroopolia

of the ancients, since that city could not be situate any where else in that neighborhood."

As to the famous passage produced here by Dr. Bernard, out of Herodotus, as the most ancient heathen

testimony of the Israelites coming from the Red Sea into Palestine, Bishop Cumberland has shown that it

belongs to the old Canaanite or Phoenician shepherds, and their retiring out of Egypt into Canaan or

(30) Of these storms of wind, thunder, and lightning, at this drowning of Pharaoh's army, almost wanting in

our copies of Exodus, but fully extant in that of David, Psalm 77:1618, and in that of Josephus here, see

(31) What some have here objected against this passage of the Israelites over the Red Sea, in this one night,

from the common maps, viz. that this sea being here about thirty miles broad, so great an army conld not pass

over it in so short a time, is a great mistake. Mons. Thevenot, an authentic eyewitness, informs us, that this

sea, for about five days' journey, is no where more than about eight or nine miles overcross, and in one

place but four or five miles, according to De Lisle's map, which is made from the best travelers themselves,

and not copied from others. What has been further objected against this passage of the Israelites, and

drowning of the Egyptians, being miraculous also, viz. that Moses might carry the Israelites over at a low tide

without any miracle, while yet the Egyptians, not knowing the tide so well as he, might be drowned upon the

return of the tide, is a strange story indeed ! That Moses, who never had lived here, should know the quantity

and time of the flux and reflux of the Red Sea better than the Egyptians themselves in its neighborhood! Yet

does Artapanus, an ancient heathen historian, inform us, that this was what the more ignorant Memphites,

who lived at a great distance, pretended, though he confesses, that the more learned Heliopolitans, who lived

much nearer, owned the destruction of the Egyptians, and the deliverance of the Israelites, to have been

miraculous: and De Castro, a mathematician, who surveyed this sea with great exactness, informs us, that

there is no great flux or reflux in this part of the Red Sea, to give a color to this hypothesis; nay, that at the

elevation of the tide there is little above half the height of a man. See Essay on the Old Test. Append. p. 239,

240. So vain and groundless are these and the like evasions and subterfuges of our modern sceptics and

unbelievers, and so certainly do thorough inquiries and authentic evidence disprove and confute such

(32) What that hexameter verse, in which Moses's triumphant song is here said to be written, distinctly

means, our present ignorance of the old Hebrew metre or measure will not let us determine. Nor does it

appear to me certain that even Josephus himself had a distinct notion of it, though he speaks of several sort of

that metre or measure, both here and elsewhere. Antiq. B. IV. ch. 8. sect. 44; and B. VII. ch. 12. sect. 3.

(33) Take here the original passages of the four old authors that still remain, as to this transit of Alexander the

Great over the Pamphylian Sea: I mean, of Callisthenes, Strabu, Arrian, and Appian. As to Callisthenes, who

himself accompanied Alexander in this expedition, Eustathius, in his Notes on the third Iliad of Homer, (as

Dr. Bernard here informs us,) says, That "this Callisthenes wrote how the Pamphylian Sea did not only open

a passage for Alexander, but, by rising and did pay him homage as its king." Strabo's is this (Geog. B. XIV.

p. 666): "Now about Phaselis is that narrow passage, by the seaside, through which his army. There is a

mountain called Climax, adjoins to the Sea of Pamphylia, leaving a narrow passage on the shore, which, in

calm weather, is bare, so as to be passable by travelers, but when the sea overflows, it is covered to a great

degree by the waves. Now then, the ascent by the mountains being round about and steep, in still weather

they make use of the road along the coast. But Alexander fell into the winter season, and committing himself

chiefly to fortune, he marched on before the waves retired; and so it happened that were a whole day in

journeying over it, and were under water up to the navel." Arrian's account is this (B. I. p. 72, 73): Alexander

removed from Phaselis, he sent some part his army over the mountains to Perga; which road the Thracians

showed him. A difficult way it was, but short. he himself conducted those that were with him by the

seashore. This road is impassable at any other time than when the north wind blows; but if the south wind

prevail, there is no passing by the shore. Now at this time, after strong south winds, a north wind blew, and

that not without the Divine Providence, (as both he and they that were with him supposed,) and afforded him

an easy and quick passage." Appian, when he compares Caesar and Alexander together, (De Bel. Civil. B. II.

p. 522,) says, "That they both depended on their boldness and fortune, as much as on their skill in war. As an

instance of which, Alexander journeyed over a country without water, in the heat of summer, to the oracle of

[Jupiter] Hammon, and quickly passed over the Bay of Pamphylia, when, by Divine Providence, the sea was

cut off thus Providence restraining the sea on his account, as it had sent him rain when he traveled [over the

N. B. Since, in the days of Josephus, as he assures us, all the more numerous original historians of

Alexander gave the account he has here set down, as to the providential going back of the waters of the

Pamphylian Sea, when he was going with his army to destroy the Persian monarchy, which the forenamed

authors now remaining fully confirm, it is without all just foundation that Josephus is here blamed by some

late writers for quoting those ancient authors upon the present occasion; nor can the reflections of Plutarch, or

any other author later than Josephus, be in the least here alleged to contradict him. Josephus went by all the

evidence he then had, and that evidence of the most authentic sort also. So that whatever the moderns may

think of the thing itself, there is hence not the least color for finding fault with Josephus: he would rather have

(1) Dr. Bernard takes notice here, that this place Mar, where the waters were bitter, is called by the Syrians

and Arabians Mariri, and by the Syrians sometimes Morath, all derived from the Hebrew Mar. He also takes

notice, that it is called The Bitter Fountain by Pliny himself; which waters remain there to this day, and are

still bitter, as Thevenot assures us and that there are also abundance of palmtrees. See his Travels, Part I. ch.

(2)The additions here to Moses's account of the sweetening of the waters at Marah, seem derived from some

ancient profane author, and he such an author also as looks less authentic than are usually followed by

Josephus. Philo has not a syllable of these additions, nor any other ancienter writer that we know of. Had

Josephus written these his Antiquities for the use of Jews, he would hardly have given them these very

improbable circumstances; but writing to Gentiles, that they might not complain of his omission of any

accounts of such miracles derived from Gentiles, he did not think proper to conceal what he had met with

there about this matter. Which procedure is perfectly agreeable to the character and usage of Josephus upon

many occasions. This note is, I confess, barely conjectural; and since Josephus never tells us when his own

copy, taken out of the temple, had such additions, or when any ancient notes supplied them; or indeed when

they are derived from Jewish, and when from Gentile antiquity, we can go no further than bare conjectures

in such cases; only the notions of Jews were generally so different from those of Gentiles, that we may

sometimes make no improbable conjectures to which sort such additions belong. See also somewhat like

these additions in Josephus's account of Elisha's making sweet the bitter and barren spring near Jericho, War,

(3) It seems to me, from what Moses, Exodus 16:18, St. Paul, 2 Corinthians 8:15, and Josephus here say,

compared together, that the quantity of manna that fell daily, and did not putrefy, was just so much as came to

(4) This supposal, that the sweet honeydew or manna, so celebrated in ancient and modern authors, as

falling usually in Arabia, was of the very same sort with this manna sent to the Israelites, savors more of

Gentilism than of Judaism or Christianity. It is not improbable that some ancient Gentile author, read by

Josephus, so thought; nor would he here contradict him; though just before, and Antiq. B. IV. ch. 3. sect. 2,

he seems directly to allow that it had not been seen before. However, this food from heaven is here described

to be like snow; and in Artapanus, a heathen writer, it is compared to meal, color like to snow, rained

down by God," Essay on the Old Test. Append. p. 239. But as to the derivation of the word manna, whether

from man, which Josephus says then signified What is it or from mannah, to divide, i.e. a dividend or portion

allotted to every one, it is uncertain: I incline to the latter derivation. This manna is called angels' food, Psalm

78:26, and by our Sacior, John 6:31, etc., as well as by Josephus here and elsewhere, Antiq. B. III. ch. 5. sect.

(5) This rock is there at this day, as the travelers agree; and must be the same that was there in the days of

(6) Note here, that the small book of the principal laws of Moses is ever said to be laid up in the holy house

itself; but the larger Pentateuch, as here, some where within the limits of the temple and its courts only. See

(7) This eminent circumstance, that while Moses's hands were lift up towards heaven, the Israelites prevailed,

and while they were let down towards the earth, the Amalekites prevailed, seems to me the earliest intimation

we have of the proper posture, used of old, in solemn prayer, which was the stretching out of the hands [and

eyes] towards heaven, as other passages of the Old and New Testament inform us. Nay, by the way, this

posture seemed to have continued in the Christian church, till the clergy, instead of learning their prayers by

heart, read them out of a book, which is in a great measure inconsistent with such an elevated posture, and

which seems to me to have been only a later practice, introduced under the corrupt state of the church; though

the constant use of divine forms of prayer, praise, and thanksgiving, appears to me to have been the practice

(8) This manner of electing the judges and officers of the Israelites by the testimonies and suffrages of the

people, before they were ordained by God, or by Moses, deserves to be carefully noted, because it was the

pattern of the like manner of the choice and ordination of bishops, presbyters, and deacons, in the Christian

(9) Since this mountain, Sinai, is here said to be the highest of all the mountains that are in that country, it

must be that now called St. Katherine's, which is onethird higher than that within a mile of it, now called

Sinai, as Mons. Thevenot informs us, Travels, Part I. ch. 23. p. 168. The other name of it, Horeb, is never

used by Josephus, and perhaps was its name among the Egyptians only, whence the Israelites were lately

come, as Sinai was its name among the Arabians, Canaanites, and other nations. Accordingly when (1 Kings

9:8) the Scripture says that Elijah came to Horeb, the mount of God, Josephus justly says, Antiq. B. VIII. ch.

13. sect. 7, that he came to the mountain called Sinai: and Jerome, here cited by Dr. Hudson, says, that he

(10) Of this and another like superstitious notion of the Pharisees, which Josephus complied with, see the

(11) This other work of Josephus, here referred to, seems to be that which does not appear to have been ever

published, which yet he intended to publish, about the reasons of many of the laws of Moses; of which see

(12) Of this tabernacle of Moses, with its several parts and furniture, see my description at large, chap. 6. 7. 8.

(13) The use of these golden bells at the bottom of the high priest's long garment, seems to me to have been

this: That by shaking his garment at the time of his offering incense in the temple, on the great day of

expiation, or at other proper periods of his sacred ministrations there, on the great festivals, the people might

have notice of it, and might fall to their own prayers at the time of incense, or other proper periods; and so the

whole congregation might at once offer those common prayers jointly with the high priest himself to the

Almighty See Luke 1:10; Revelation 8:3, 4. Nor probably is the son of Sirach to be otherwise understood,

when he says of Aaron, the first high priest, Ecelus. 45:9, "And God encompassed Aaron with pomegranates,

and with many golden bells round about, that as he went there might be a sound, and a noise made that might

(14) The reader ought to take notice here, that the very Mosaic Petalon, or golden plate, for the forehead of

the Jewish high priest, was itself preserved, not only till the days of Josephus, but of Origen; and that its

inscription, Holiness to the Lord, was in the Samaritan characters. See Antiq. B. VIII. ch. 3. sect. 8, Essay on

(15) When Josephus, both here and ch. 6. sect. 4, supposes the tabernacle to have been parted into three parts,

he seems to esteem the bare entrance to be a third division, distinct from the holy and the most holy places;

and this the rather, because in the temple afterward there was a real distinct third part, which was called the

Porch: otherwise Josephus would contradict his own description of the tabernacle, which gives as a particular

(16) This explication of the mystical meaning of the Jewish tabernacle and its vessels, with the garments of

the high priest, is taken out of Philo, and fitted to Gentile philosophical notions. This may possibly be

forgiven in Jews, greatly versed in heathen learning and philosophy, as Philo had ever been, and as Josephus

had long been when he wrote these Antiquities. In the mean time, it is not to be doubted, but in their

education they must have both learned more Jewish interpretations, such as we meet with in the Epistle of

Barnabas, in that to the Hebrews, and elsewhere among the old Jews. Accordingly when Josephus wrote his

books of the Jewish War, for the use of the Jews, at which time he was comparatively young, and less used to

Gentile books, we find one specimen of such a Jewish interpretation; for there (B. VII. ch. 5. sect. 5) he

makes the seven branches of the templecandlestick, with their seven lamps, an emblem of the seven days of

creation and rest, which are here emblems of the seven planets. Nor certainly ought ancient Jewish emblems

to be explained any other way than according to ancient Jewish, and not Gentile, notions. See of the War, B.

(17) It is well worth our observation, that the two principal qualifications required in this section for the

constitution of the first high priest, (viz. that he should have an excellent character for virtuous and good

actions; as also that he should have the approbation of the people,) are here noted by Josephus, even where

the nomination belonged to God himself; which are the very same qualifications which the Christian religion

requires in the choice of Christian bishops, priests, and deacons; as the Apostolical Constitutions inform us,

(18) This weight and value of the Jewish shekel, in the days of Josephus, equal to about 2s. 10d. sterling, is,

by the learned Jews, owned to be onefifth larger than were their old shekels; which determination agrees

perfectly with the remaining shekels that have Samaritan inscriptions, coined generally by Simon the

Maccabee, about 230 years before Josephus published his Antiquities, which never weigh more than 2s. 4d.,

(19) The incense was here offered, according to Josephus's opinion, before sunrising, and at sunsetting; but

in the days of Pompey, according to the same Josephus, the sacrifices were offered in the morning, and at the

(20) Hence we may correct the opinions of the modern Rabbins, who say that only one of the seven lamps

burned in the daytime; whereas our Josephus, an eyewitness, says there were three.

(21) Of this strange expression, that Moses "left it to God to be present at his sacrifices when he pleased, and

(22)These answers by the oracle of Urim and Thummim, which words signify, light and perfection, or, as the

Septuagint render them, revelation and truth, and denote nothing further, that I see, but the shining stones

themselves, which were used, in this method of illumination, in revealing the will of God, after a perfect and

true manner, to his people Israel: I say, these answers were not made by the shining of the precious stones,

after an awkward manner, in the high priest's breastplate, as the modern Rabbins vainly suppose; for certainly

the shining of the stones might precede or accompany the oracle, without itself delivering that oracle, see

Antiq. B. VI. ch. 6. sect. 4; but rather by an audible voice from the mercyseat between the cherubims. See

Prideaux's Connect. at the year 534. This oracle had been silent, as Josephus here informs us, two hundred

years before he wrote his Antiquities, or ever since the days of the last good high priest of the family of the

Maccabees, John Hyrcanus. Now it is here very well worth our observation, that the oracle before us was that

by which God appeared to he present with, and gave directions to, his people Israel as their King, all the

while they submitted to him in that capacity; and did not set over them such independent kings as governed

according to their own wills and political maxims, instead of Divine directions. Accordingly we meet with

this oracle (besides angelic and prophetic admonitions) all along from the days of Moses and Joshua to the

anointing of Saul, the first of the succession of the kings, Numbers 27:21; Joshua 6:6, etc.; 19:50; Judges 1:1;

18:46, 30, 31; 20:18, 23, 2628; 21:1, etc.; 1 Samuel 1:17, 18; 3. per tot.; 4. per tot.; nay, till Saul's rejection

of the Divine commands in the war with Amalek, when he took upon him to act as he thought fit, 1 Samuel

14:3, 18, 19, 36, 37, then this oracle left Saul entirely, (which indeed he had seldom consulted before, 1

Samuel 14:35; 1 Chronicles 10:14; 13:3; Antiq. B. 7 ch. 4 sect 2.) and accompanied David, who was anointed

to succeed him, and who consulted God by it frequently, and complied with its directions constantly (1

Samuel 14:37, 41; 15:26; 22:13, 15; 23:9, 10; 30:7, 8, 18; 2 Samuel 2:1; 5:19, 23; 21:1; 23 :14; 1 Chronicles

14:10, 14; Antiq. B IV ch. 12 sect. 5). Saul, indeed, long after his rejection by God, and when God had given

him up to destruction for his disobedience, did once afterwards endeavor to consult God when it was too late;

but God would not then answer him, neither by dreams, nor by Urim, nor by prophets, 1 Samuel 28:6. Nor

did any of David's successors, the kings of Judah, that we know of, consult God by this oracle, till the very

Babylonish captivity itself, when those kings were at an end; they taking upon them, I suppose, too much of

despotic power and royalty, and too little owning the God of Israel for the supreme King of Israel, though a

few of them consulted the prophets sometimes, and were answered by them. At the return of the two tribes,

without the return of the kingly government, the restoration of this oracle was expected, Nehemiah 7;63; 1

Esd. 5:40; 1 Macc. 4:46; 14:41. And indeed it may seem to have been restored for some time after the

Babylonish captivity, at least in the days of that excellent high priest, John Hyrcanus, whom Josephus

esteemed as a king, a priest, and a prophet; and who, he says, foretold several things that came to pass

accordingly; but about the time of his death, he here implies, that this oracle quite ceased, and not before. The

following high priests now putting diadems on their heads, and ruling according to their own will, and by

their own authority, like the other kings of the pagan countries about them; so that while the God of Israel

was allowed to be the supreme King of Israel, and his directions to be their authentic guides, God gave them

such directions as their supreme King and Governor, and they were properly under a theocracy, by this oracle

of Urim, but no longer (see Dr. Bernard's notes here); though I confess I cannot but esteem the high priest

Jaddus's divine dream, Antiq. B. XI. ch. 8. sect. 4, and the high priest Caiaphas's most remarkable prophecy,

John 11:4752, as two small remains or specimens of this ancient oracle, which properly belonged to the

Jewish high priests: nor perhaps ought we entirely to forget that eminent prophetic dream of our Josephus

himself, (one next to a high priest, as of the family of the Asamoneans or Maccabees,) as to the succession of

Vespasian and Titus to the Roman empire, and that in the days of Nero, and before either Galba, Otho, or

Vitellius were thought of to succeed him. Of the War, B. III. ch. 8. sect. 9. This, I think, may well be looked

on as the very last instance of any thing like the prophetic Urim among the Jewish nation, and just preceded

their fatal desolation: but how it could possibly come to pass that such great men as Sir John Marsham and

Dr. Spenser, should imagine that this oracle of Urim and Thummim with other practices as old or older than

the law of Moses, should have been ordained in imitation of somewhat like them among the Egyptians, which

we never hear of till the days of Diodorus Siculus, Aelian, and Maimonides, or little earlier than the Christian

era at the highest, is almost unaccountable; while the main business of the law of Moses was evidently to

preserve the Israelites from the idolatrous and superstitious practices of the neighboring pagan nations; and

while it is so undeniable, that the evidence for the great antiquity of Moses's law is incomparably beyond that

for the like or greater antiquity of such customs in Egypt or other nations, which indeed is generally none at

all, it is most absurd to derive any of Moses's laws from the imitation of those heathen practices, Such

hypotheses demonstrate to us how far inclination can prevail over evidence, in even some of the most learned

(23) What Reland well observes here, out of Josephus, as compared with the law of Moses, Leviticus 7:15,

(that the eating of the sacrifice the same day it was offered, seems to mean only before the morning of the

next, although the latter part, i.e. the night, be in strictness part of the next day, according to the Jewish

reckoning,) is greatly to be observed upon other occasions also. The Jewish maxim in such cases, it seems, is

this: That the day goes before the night; and this appears to me to be the language both of the Old and New

Testament. See also the note on Antiq. B. IV. ch. 4. sect. 4, and Reland's note on B. IV. ch. 8. sect. 28.

(24) We may here note, that Josephus frequently calls the camp the city, and the court of the Mosaic

tabernacle a temple, and the tabernacle itself a holy house, with allusion to the latter city, temple, and holy

(25) These words of Josephus are remarkable, that the lawgiver of the Jews required of the priests a double

degree of parity, in comparison of that required of the people, of which he gives several instances

immediately. It was for certain the case also among the first Christians, of the clergy, in comparison of the

(26) We must here note with Reland, that the precept given to the priests of not drinking wine while they

wore the sacred garments, is equivalent; to their abstinence from it all the while they ministered in the temple;

because they then always, and then only, wore those sacred garments, which were laid up there from one time

(1) Reland here takes notice, that although our Bibles say little or nothing of these riches of Corah, yet that

(2) It appears here, and from the Samaritan Pentateuch, and, in effect, from the psalmist, as also from the

Apostolical Constitutions, from Clement's First Epistle to the Corinthians, from Ignatius's Epistle to the

Magnesians, and from Eusebius, that Corah was not swallowed up with the Reubenites, but burned with the

(3) Concerning these twelve rods of the twelve tribes of Israel, see St. Clement's account, much larger than

that in our Bibles, 1 Epist. sect. 45; as is Josephus's present account in measure larger also.

(4) Grotius, on Numbers 6:18, takes notice that the Greeks also, aswell as the Jews, sometimes consecrated

(5) Josephus here uses this phrase, "when the fortieth year was completed," for when it was begun; as does

(6) Whether Miriam died, as Josephus's. Greek copies imply, on the first day of the month, may be doubted,

because the Latin copies say it was on the tenth, and so say the Jewish calendars also, as Dr. Bernard assures

us. It is said her sepulcher is still extant near Petra, the old capital city of Arabia Petraea, at this day; as also

(7) What Josephus here remarks is well worth our remark in this place also; viz. that the Israelites were never

to meddle with the Moabites, or Ammonites, or any other people, but those belonging to the land of Canaan,

and the countries of Sihon and Og beyond Jordan, as far as the desert and Euphrates, and that therefore no

other people had reason to fear the conquests of the Israelites; but that those countries given them by God

were their proper and peculiar portion among the nations, and that all who endeavored to dispossess them

(8) Note that Josephus never supposes Balaam to be an idolater, nor to seek idolatrous enchantments, or to

prophesy falsely, but to be no other than an illdisposed prophet of the true God; and intimates that God's

answer the second time, permitting him to go, was ironical, and on design that he deceived (which sort of

deception, by way of punishment for former crimes, Josephus never scruples to admit, as ever esteeming such

wicked men justly and providentially deceived). But perhaps we had better keep here close to the text which

says Numbers 23:20, 21, that God only permitted Balaam to go along with the ambassadors, in case they

came and called him, or positively insisted on his going along with them, on any terms; whereas Balaam

seems out of impatience to have risen up in the morning, and saddled his ass, and rather to have called them,

than staid for their calling him, so zealous does he seem to have been for his reward of divination, his wages

of unrighteousness, Numbers 23:7, 17, 18, 37; 2 Peter 2:15; Jude 5, 11; which reward or wages the truly

religious prophets of God never required nor accepted, as our Josephus justly takes notice in the cases of

Samuel, Antiq. B. V. ch. 4. sect. 1, and Daniel, Antiq. B. X. ch. 11. sect. 3. See also Genesis 14:22, 23; 2

(9) Whether Josephus had in his copy but two attempts of Balaam in all to curse Israel; or whether by this his

twice offering sacrifice, he meant twice besides that first time already mentioned, which yet is not very

probable; cannot now be certainly determined. In the mean time, all other copies have three such attempts of

(10) Such a large and distinct account of this perversion of the Israelites by the Midianite women, of which

our other copies give us but short intimations, Numbers 31:16 2 Peter 2:15; Jude 11; Revelation 2:14, is

preserved, as Reland informs us, in the Samaritan Chronicle, in Philo, and in other writings of the Jews, as

(11) This grand maxim, That God's people of Israel could never be hurt nor destroyed, but by drawing them

to sin against God, appears to be true, by the entire history of that people, both in the Bible and in Josephus;

and is often taken notice of in them both. See in particular a most remarkable Ammonite testimony to this

(12) What Josephus here puts into the mouths of these Midianite women, who came to entice the Israelites to

lewdness and idolatry, viz. that their worship of the God of Israel, in opposition to their idol gods, implied

their living according to the holy laws which the true God had given them by Moses, in opposition to those

impure laws which were observed under their false gods, well deserves our consideration; and gives us a

substantial reason for the great concern that was ever shown under the law of Moses to preserve the Israelites

from idolatry, and in the worship of the true God; it being of no less consequence than, Whether God's people

should be governed by the holy laws of the true God, or by the impure laws derived from demons, under the

(13) The mistake in all Josephus's copies, Greek and Latin which have here fourteen thousand instead of

twentyfour thousand, is so flagrant, that our very learned editors, Bernard and Hudson, have put the latter

(14) The slaughter of all the Midianite women that had prostituted themselves to the lewd Israelites, and the

preservation of those that had not been guilty therein; the last of which were no fewer than thirtytwo

thousand, both here and Numbers 31:1517, 35, 40, 46, and both by the particular command of God; are

highly remarkable, and show that, even in nations otherwise for their wickedness doomed to destruction, the

innocent were sometimes particularly and providentially taken care of, and delivered from that destruction;

which directly implies, that it was the wickedness of the nations of Canaan, and nothing else, that occasioned

their excision. See Genesis 15;16; 1 Samuel 15:18, 33; Apost. Constit. B. VIII. ch. 12. p. 402. In the first of

which places, the reason of the delay of the punishment of the Amorites is given, because "their iniquity was

not yet full." In the secured, Saul is ordered to go and "destroy the sinners, the Amalekites;" plainly implying

that they were therefore to be destroyed, because they were sinners, and not otherwise. In the third, the reason

is given why king Agag was not to be spared, viz. because of his former cruelty: "As thy sword hath made the

(Hebrew) women childless, so shall thy mother be made childless among women by the Hebrews." In the last

place, the apostles, or their amanuensis Clement, gave this reason for the necessity of the coming of Christ,

that "men had formerly perverted both the positive law, and that of nature; and had cast out of their mind the

memory of the Flood, the burning of Sodom, the plagues of the Egyptians, and the slaughter of the

inhabitants of Palestine," as signs of the most amazing impenitence and insensibility, under the punishments

(15) Josephus here, in this one sentence, sums up his notion of Moses's very long and very serious

exhortations in the book of Deuteronomy; and his words are so true, and of such importance, that they

(16) This law, both here and Exodus 20:25, 26, of not going up to God's altar by laddersteps, but on an

acclivity, seems not to have belonged to the altar of the tabernacle, which was in all but three cubits high,

Exodus 27:4; nor to that of Ezekiel, which was expressly to be gone up to by steps, ch. 43:17; but rather to

occasional altars of any considerable altitude and largeness; as also probably to Solomon's altar, to which it is

here applied by Josephus, as well as to that in Zorobabel's and Herod's temple, which were, I think, all ten

cubits high. See 2 Chronicles 4:1, and Antiq. B. VIII. ch. 3. sect. 7. The reason why these temples, and these

only, were to have this ascent on an acclivity, and not by steps, is obvious, that before the invention of stairs,

such as we now use, decency could not be otherwise provided for in the loose garments which the priests

(17) The hire of public or secret harlots was given to Venus in Syria, as Lucian informs us, p. 878; and

against some such vile practice of the old idolaters this law seems to have been made.

(18) The Apostolical Constitutions, B. II. ch. 26. sect. 31, expound this law of Moses, Exodus 22. 28, "Thou

shalt not revile or blaspheme the gods," or magistrates, which is a much more probable exposition than this of

Josephus, of heathen gillis, as here, and against Apion, B. II. ch. 3. sect. 31. What book of the law was thus

(19)Whether these phylacteries, and other Jewish memorials of the law here mentioned by Josephus, and by

Muses, (besides the fringes on the borders of their garments, Numbers 15:37,) were literally meant by God, I

much question. That they have been long observed by the Pharisees and Rabbinical Jews is certain; however,

the Karaites, who receive not the unwritten traditions of the elders, but keep close to the written law, with

Jerome and Grotius, think they were not literally to be understood; as Bernard and Reland here take notice.

Nor indeed do I remember that, either in the ancienter books of the Old Testament, or in the books we call

Apocrypha, there are any signs of such literal observations appearing among the Jews, though their real or

mystical signification, i.e. the constant remembrance and observation of the laws of God by Moses, be

(20) Here, as well as elsewhere, sect. 38, of his Life, sect. 14, and of the War, B. II. ch. 20. sect. 5, are but

seven judges appointed for small cities, instead of twentythree in the modern Rabidns; which modern

(21) I have never observed elsewhere, that in the Jewish government women were not admitted as legal

witnesses in courts of justice. None of our copies of the Pentateuch say a word of it. It is very probable,

however, that this was the exposition of the scribes and Pharisees, and the practice of the Jews in the days of

(22) This penalty of "forty stripes save one," here mentioned, and sect. 23, was five times inflicted on St. Paul

(23) Josephus's plain and express interpretation of this law of Moses, Deuteronomy 14:28, 29; 26:12, etc.,

that the Jews were bound every third year to pay three tithes, that to the Levites, that for sacrifices at

Jerusalem, and this for the indigent, the widow, and the orphans, is fully confirmed by the practice of good

old Tobit, even when he was a captive in Assyria, against the opinions of the Rabbins, Tobit 1:68.

(24) These tokens of virginity, as the Hebrew and Septuagint style them, Deuteronomy 22:15, 17, 20, seem to

me very different from what our later interpreters suppose. They appear rather to have been such close linen

garments as were never put off virgins, after, a certain age, till they were married, but before witnesses, and

which, while they were entire, were certain evidences of such virginity. See these, Antiq. B. VII. ch. 8. sect.

1; 2 Samuel 13:18; Isaiah 6:1 Josephus here determines nothing what were these particular tokens of virginity

or of corruption: perhaps he thought he could not easily describe them to the heathens, without saying what

they might have thought a breach of modesty; which seeming breach of modesty laws cannot always wholly

(25) These words of Josephus are very like those of the Pharisees to our Savior upon this very subject,

(26) Here it is supposed that this captive's husband, if she were before a married woman, was dead before, or

rather was slain in this very battle, otherwise it would have been adultery in him that married her.

(27) See Herod the Great insisting on the execution of this law, with relation to two of his own sons, before

(28) Philo and others appear to have understood this law, Exodus 21:22, 23, better than Josephus, who seems

to allow, that though the infant in the mother's womb, even after the mother were quick, and so the infant had

a rational soul, were killed by the stroke upon the mother, yet if the mother escaped, the offender should only

be fined, and not put to death; while the law seems rather to mean, that if the infant in that case be killed,

though the mother escape, the offender must be put to death, and not only when the mother is killed, as

Josehus understood it. It seems this was the exposition of the Pharisees in the days of Josephus.

(29) What we render a witch, according to our modern notions of witchcraft, Exodus 22:15, Philo and

Josephus understood of a poisoner, or one who attempted by secret and unlawful drugs or philtra, to take

(30) This permission of redeeming this penalty with money is not in our copies, Exodus 21:24, 25; Leviticus

(31) We may here note, that thirty shekels, the price our Savior was sold for by Judas to the Jews, Matthew

26:15, and 27;3, was the old value of a bought servant or slave among that people.

(32) This law against castration, even of brutes, is said to be so rigorous elsewhere, as to inflict death on him

that does it. which seems only a Pharisaical interpretation in the days of Josephus of that law, Leviticus

21:20, and 22:24: only we may hence observe, that the Jews could then have no oxen which are gelded, but

(34) What laws were now delivered to the priests, see the note on Antiq. B. III. ch. 1. sect. 7,

(35) Of the exact place where this altar was to be built, whether nearer Mount Gerizzim or Mount Ebal,

Dr. Bernard well observes here, how unfortunate this neglect of consulting the Urim was to Joshua himself,

in the case of the Gibeonites, who put a trick upon him, and ensnared him, together with the rest of the Jewish

rulers, with a solemn oath to preserve them, contrary to his commission to extirpate all the Canaanites, root

and branch; which oath he and the other rulers never durst break. See Scripture Politics, p. 55, 56; and this

snare they were brought into because they "did not ask counsel at the mouth of the Lord," Joshua 9:14.

(36) Since Josephus assures us here, as is most naturally to be supposed, and as the Septuagint gives the text,

Deuteronomy 33:6, that Moses blessed every one of the tribes of Israel, it is evident that Simeon was not

omitted in his copy, as it unhappily now is, both in our Hebrew and Samaritan copies.

(1) The Amorites were one of the seven nations of Canaan. Hence Reland is willing to suppose that Josephus

did not here mean that their land beyond Jordan was a seventh part of the whole land of Canaan, but meant

the Arnorites as a seventh nation. His reason is, that Josephus, as well as our Bible, generally distinguish the

land beyond Jordan from the land of Canaan; nor can it be denied, that in strictness they were all fercot: yet

after two tribes and a half of the twelve tribes came to inherit it, it might in a general way altogether be well

included under the land of Canaan, or Palestine, or Judea, of which we have a clear example here before us in

Josephus, whose words evidently imply, that taking the whole land of Canaan, or that inhabited by all the

twelve tribes together, and parting it into seven parts, the part beyond Jordan was in quantity of ground one

seventh part of the whole. And this well enough agrees to Reland's own map of that country, although this

land beyond Jordan was so peculiarly fruitful, and good for pasturage, as the two tribes and a half took notice,

(2) It plainly appears by the history of these spies, and the innkeeper Rahab's deception of the king of

Jericho's messengers, by telling them what was false in order to save the lives of the spies, and yet the great

commendation of her faith and good works in the New Testament, Hebrews 11:31; James 2:25, as well as by

many other parallel examples, both in the Old Testament and in Josephus, that the best men did not then

scruple to deceive those public enemies who might justly be destroyed; as also might deceive ill men in order

to save life, and deliver themselves from the tyranny of their unjust oppressors, and this by telling direct

falsehoods; I mean, all this where no oath was demanded of them, otherwise they never durst venture on such

a procedure. Nor was Josephus himself of any other opinion or practice, as I shall remark in the note on

Antiq. B. IX. ch. 4. sect. 3. And observe, that I still call this woman Rahab, an innkeeper, not a harlot, the

whole history, both in our copies, and especially in Josephus, implying no more. It was indeed so frequent a

thing, that women who were innkeepers were also harlots, or maintainers of harlots, that the word commonly

used for real harlots was usually given them. See Dr. Bernard's note here, and Judges 11:1, and Antiq. B. V.

(3) Upon occasion of this devoting of Jericho to destruction, and the exemplary punishment of Achar, who

broke that duerein or anathema, and of the punishment of the future breaker of it, Hiel, 1 Kings 16:34, as also

of the punishment of Saul, for breaking the like chefera or anathema, against the Amalekites, 1 Samuel 15.,

we may observe what was the true meaning of that law, Leviticus 27:28: "None devoted which shall be

devoted of shall be redeemed; but shall be put to death;" i.e. whenever any of the Jews' public enemies had

been, for their wickedness, solemnly devoted to destruction, according to the Divine command, as were

generally the seven wicked nations of Canaan, and those sinners the Amalekites, 1 Samuel 15:18, it was

utterly unlawful to permit those enemies to be redeemed; but they were to be all utterly destroyed. See also

(4) That the name of this chief was not Achan, as in the common copies, but Achar, as here in Josephus, and

in the Apostolical Constit. B. VII. ch. 2., and elsewhere, is evident by the allusion to that name in the curse of

Joshua, "Why hast thou troubled us? the Lord shall trouble thee;" where the Hebrew word alludes only to

the name Achar, but not to Achan. Accordingly, this Valley of Achar, or Achor, was and is a known place, a

little north of Gilgal, so called from the days of Joshua till this day. See Joshua 7:26; Isaiah 65:10; Hosea

(5) Here Dr. Bernard very justly observes, that a few words are dropped out of Josephus's copies, on account

of the repetition of the word shekels, and that it ought to be read thus: "A piece of gold that weighed fifty

shekels, and one of silver that weighed two hundred shekels," as in our other copies, Joshua 7:21.

(6) I agree here with Dr. Bernard, and approve of Josephus's interpretation of Gilgal for liberty. See Joshua

(7) Whether this lengthening of the day, by the standing still of the sun and moon, were physical and real, by

the miraculous stoppage of the diurnal motion of the earth for about half a revolution, or whether only

apparent, by aerial phosphori imitating the sun and moon as stationary so long, while clouds and the night hid

the real ones, and this parhelion or mock sun affording sufficient light for Joshua's pursuit and complete

victory, (which aerial phosphori in other shapes have been more than ordinarily common of late years,)

cannot now be determined: philosophers and astronomers will naturally incline to this latter hypothesis. In the

mean thee, the fact itself was mentioned in the book of Jasher, now lost, Joshua 10:13, and is confirmed by

Isaiah, 28:21, Habakkuk, 3:11, and by the son of Sirach, Ecclus. 46:4. In the 18th Psalm of Solomon, yet. it is

also said of the luminaries, with relation, no doubt, to this and the other miraculous standing still and going

back, in the days of Joshua and Hezekiah, "They have not wandered, from the day that he created them; they

have not forsaken their way, from ancient generations, unless it were when God enjoined them [so to do] by

(8) Of the books laid up in the temple, see the note on Antiq. B. III. ch. 1. sect. 7.

(9) Since not only Procopius and Suidas, but an earlier author, Moses Chorenensis, p. 52, 53, and perhaps

from his original author Mariba Carina, one as old as Alexander the Great, sets down the famous inscription

at Tangier concerning the old Canaanites driven out of Palestine by Joshua, take it here in that author's own

words: "We are those exiles that were governors of the Canaanites, but have been driven away by Joshua the

robber, and are come to inhabit here." See the note there. Nor is it unworthy of our notice what Moses

Chorenensis adds, p. 53, and this upon a diligent examination, viz. that "one of those eminent men among the

Canaanites came at the same thee into Armenia, and founded the Genthuniaa family, or tribe; and that this

was confirmed by the manners of the same family or tribe, as being like those of the Canaanites."

(10) By prophesying, when spoken of a high priest, Josephus, both here and frequently elsewhere, means no

more than consulting God by Urim, which the reader is still to bear in mind upon all occasions. And if St.

John, who was contemporary with Josephus, and of the same country, made use of this style, when he says

that "Caiaphas being high priest that year, prophesied that Jesus should die for that nation, and not for that

nation only, but that also he should gather together in one the children of God that were scattered abroad,"

chap. 11;51, 52, he may possibly mean, that this was revealed to the high priest by an extraordinary voice

from between the cherubims, when he had his breastplate, or Urim and Thummim, on before; or the most

holy place of the temple, which was no other than the oracle of Urim and Thummim. Of which above, in the

(11) This great number of seventytwo reguli, or small kings, over whom Adonibezek had tyrannized, and

for which he was punished according to the lex talionis, as well as the thirtyone kings of Canaan subdued by

Joshua, and named in one chapter, Joshua 12., and thirtytwo kings, or royal auxiliaries to Benhadad king of

Syria, 1 Kings 20:1; Antiq. B. VIII. ch. 14. sect. 1, intimate to us what was the ancient form of government

among several nations before the monarchies began, viz. that every city or large town, with its neighboring

villages, was a distinct government by itself; which is the more remarkable, because this was certainly the

form of ecclesiastical government that was settled by the apostles, and preserved throughout the Christian

church in the first ages of Christianity. Mr. Addison is of opinion, that "it would certainly be for the good of

mankind to have all the mighty empires and monarchies of the world cantoned out into petty states and

principalities, which, like so many large families, might lie under the observation of their proper governors,

so that the care of the prince might extend itself to every individual person under his protection; though he

despairs of such a scheme being brought about, and thinks that if it were, it would quickly be destroyed."

Remarks on Italy, 4to, p. 151. Nor is it unfit to be observed here, that the Armenian records, though they give

us the history of thirtynine of their ancientest heroes or governors after the Flood, before the days of

Sardanapalus, had no proper king till the fortieth, Parerus. See Moses Chorehensis, p. 55. And that Almighty

God does not approve of such absolute and tyrannical monarchies, any one may learn that reads

Deuteronomy 17:1420, and 1 Samuel 8:122; although, if such kings are set up as own him for their

supreme King, and aim to govern according to his laws, he hath admitted of them, and protected them and

(12) Josephus's early date of this history before the beginning of the Judges, or when there was no king in

Israel, Judges 19;1, is strongly confirmed by the large number of Benjamites, both in the days of Asa and

Jehoshaphat, 2 Chronicles 14:8, and 16:17, who yet were here reduced to six hundred men; nor can those

numbers be at all supposed genuine, if they were reduced so late as the end of the Judges, where our other

(13) Josephus seems here to have made a small mistake, when he took the Hebrew word Bethel, which

denotes the house of God, or the tabernacle, Judges 20:18, for the proper name of a place, Bethel, it no way

appearing that the tabernacle was ever at Bethel; only so far it is true, that Shiloh, the place of the tabernacle

(14) It appears by the sacred history, Judges 1:16; 3:13, that Eglon's pavilion or palace was at the City of

PalmTrees, as the place where Jericho had stood is called after its destruction by Joshua, that is, at or near

the demolished city. Accordingly, Josephus says it was at Jericho, or rather in that fine country of palmtrees,

upon, or near to, the same spot of ground on which Jericho had formerly stood, and on which it was rebuilt by

Hiel, 1 Kings 16:31. Our other copies that avoid its proper name Jericho, and call it the City of PalmTrees

(15) These eighty years for the government of Ehud are necessary to Josephus's usual large numbers between

the exodus and the building of the temple, of five hundred and ninetytwo or six hundred and twelve years,

but not to the smallest number of four hundred and eighty years, 1 Kings 6:1; which lesser number Josephus

seems sometimes to have followed. And since in the beginning of the next chapter it is said by Josephus, that

there was hardly a breathing time for the Israelites before Jabin came and enslaved them, it is highly probable

that some of the copies in his time had here only eight years instead of eighty; as had that of Theophilus of

(16) Our present copies of Josephus all omit Tola among the judges, though the other copies have him next

after Abimelech, and allot twentythree years to his administration, Judges 10:1, 2; yet do all Josephus's

commentators conclude, that in Josephus's sum of the years of the judges, his twentythree years are

included; hence we are to confess, that somewhat has been here lost out of his copies.

(17) Josephus justly condemns Jephtha, as do the Apostolical Constitutions, B. VII. ch. 37., for his rash vow,

whether it were for sacrificing his daughter, as Josephus thought, or for dedicating her, who was his only

child, to perpetual virginity, at the tabernacle or elsewhere, which I rather suppose. If he had vowed her for a

sacrifice, she ought to have been redeemed, Leviticus 27:18; but of the sense of ver. 28, 29, as relating not

to things vowed to. God, but devoted to destruction, see the note on Antiq. B. V. ch. 1. sect. 8.

(18) I can discover no reason why Manoah and his wife came so constantly into these suburbs to pray for

children, but because there was a synagogue or place of devotion in those suburbs.

(19) Here, by a prophet, Josephus seems only to mean one that was born by a particular providence, lived

after the manner of a Nazarite devoted to God, and was to have an extraordinary commission and strength

from God for the judging and avenging his people Israel, without any proper prophetic revelations at all.

(20) This fountain, called Lehi, or the Jawbone, is still in being, as travelers assure us, and was known by

this very name in the days of Josephus, and has been known by the same name in all those past ages. See

(21) See this justly observed in the Apostolical Constitutions, B. VII. ch. 37., that Samson's prayer was heard,

(22) Although there had been a few occasional prophets before, yet was this Samuel the first of a constant

succession of prophets in the Jewish nation, as is implied in St. Peter's words, Acts 3:24 "Yea, and all the

prophets, from Samuel, and those that follow after, as many as have spoken, have likewise foretold of those

days." See also Acts 13:20. The others were rather sometime called righteous men, Matthew 10:41; 13:17.

(1) Dagon, a famous maritime god or idol, is generally supposed to have been like a man above the navel, and

(2) Spanheim informs us here, that upon the coins of Tenedos, and those of other cities, a fieldmouse is

engraven, together with Apollo Smintheus, or Apollo, the driver away of fieldmice, on account of his being

supposed to have freed certain tracts of ground from those mice; which coins show how great a judgment

such mice have sometimes been, and how the deliverance from them was then esteemed the effect of a divine

(3) This device of the Philistines, of having a yoke of kine to draw this cart, into which they put the ark of the

Hebrews, is greatly illustrated by Sanchoniatho's account, under his ninth generation, that Agrouerus, or

Agrotes, the husbandman, had a muchworshipped statue and temple, carried about by one or more yoke of

oxen, or kine, in Phoenicia, in the neighborhood of these Philistines. See Cumberland's Sanchoniatho, p. 27

(4) These seventy men, being not so much as Levites, touched the ark in a rash or profane manner, and were

slain by the hand of God for such their rashness and profaneness, according to the Divine threatenings,

Numbers 4:15, 20; but how other copies come to add such an incredible number as fifty thousand in this one

town, or small city, I know not. See Dr. Wall's Critical Notes on 1 Samuel 6:19.

(5) This is the first place, so far as I remember, in these Antiquities, where Josephus begins to call his nation

Jews, he having hitherto usually, if not constantly, called them either Hebrews or Israelites. The second place

(6) Of this great mistake of Saul and his servant, as if true prophet of God would accept of a gift or present,

(7) It seems to me not improbable that these seventy guests of Samuel, as here, with himself at the head of

them, were a Jewish sanhedrim, and that hereby Samuel intimated to Saul that these seventyone were to be

his constant counselors, and that he was to act not like a sole monarch, but with the advice and direction of

these seventyone members of that Jewish sanhedrim upon all occasions, which yet we never read that he

(8) An instance of this Divine fury we have after this in Saul, ch. 5. sect. 2, 3; 1 Samuel 11:6. See the like,

(9) Take here Theodoret's note, cited by Dr. Hudson: "He that exposes his shield to the enemy with his left

hand, thereby hides his left eye, and looks at the enemy with his right eye: he therefore that plucks out that

(10) Mr. Reland observes here, and proves elsewhere in his note on Antiq. B. III. ch. 1. sect. 6, that although

thunder and lightning with us usually happen in summer, yet in Palestine and Syria they are chiefly confined

to winter. Josephus takes notice of the same thing again, War, B. IV. ch. 4. sect. 5.

(11) Saul seems to have staid till near the time of the evening sacrifice, on the seventh day, which Samuel the

prophet of God had appointed him, but not till the end of that day, as he ought to have done; and Samuel

appears, by delaying to come to the full time of the evening sacrifice on that seventh day, to have tried him

(who seems to have been already for some time declining from his strict and bounden subordination to God

and his prophet; to have taken lifeguards for himself and his son, which was entirely a new thing in Israel,

and savored of a distrust of God's providence; and to have affected more than he ought that independent

authority which the pagan kings took to themselves); Samuel, I say, seems to have here tried Saul whether he

would stay till the priest came, who alone could lawfully offer the sacrifices, nor would boldly and profanely

usurp the priest's office, which he venturing upon, was justly rejected for his profaneness. See Apost. Constit.

B. II. ch. 27. And, indeed, since Saul had accepted kingly power, which naturally becomes ungovernable and

tyrannical, as God foretold, and the experience of all ages has shown, the Divine settlement by Moses had

soon been laid aside under the kings, had not God, by keeping strictly to his laws, and severely executing the

threatenings therein contained, restrained Saul and other kings in some degree of obedience to himself; nor

was even this severity sufficient to restrain most of the future kings of Israel and Judah from the grossest

idolatry and impiety. Of the advantage of which strictness, in the observing Divine laws, and inflicting their

threatened penalties, see Antiq. B. VI. ch. 12. sect. 7; and Against Apion, B. II. sect. 30, where Josephus

speaks of that matter; though it must be noted that it seems, at least in three instances, that good men did not

always immediately approve of such Divine severity. There seems to be one instance, 1 Samuel 6:19, 20;

another, 1 Samuel 15:11; and a third, 2 Samuel 6:8, 9; Antiq. B. VI. ch. 7. sect. 2; though they all at last

(12) By this answer of Samuel, and that from a Divine commission, which is fuller in l Samuel 13:14, and by

that parallel note in the Apostolical Constitutions just now quoted, concerning the great wickedness of Saul in

venturing, even under a seeming necessity of affairs, to usurp the priest's office, and offer sacrifice without

the priest, we are in some degree able to answer that question, which I have ever thought a very hard one, viz.

Whether, if there were a city or country of lay Christians without any clergymen, it were lawful for the laity

alone to baptize, or celebrate the eucharist, etc., or indeed whether they alone could ordain themselves either

bishops, priests, or deacons, for the due performance of such sacerdotal ministrations; or whether they ought

not rather, till they procure clergymen to come among them, to confine themselves within those bounds of

piety and Christianity which belong alone to the laity; such particularly as are recommended in the first book

of the Apostolical Constitutions, which peculiarly concern the laity, and are intimated in Clement's undoubted

(13) This rash vow or curse of Saul, which Josephus says was confirmed by the people, and yet not executed,

I suppose principally because Jonathan did not know of it, is very remarkable; it being of the essence of the

obligation of all laws, that they be sufficiently known and promulgated, otherwise the conduct of Providence,

as to the sacredness of solemn oaths and vows, in God's refusing to answer by Urim till this breach of Saul's

vow or curse was understood and set right, and God propitiated by public prayer, is here very remarkable, as

(14) Here we have still more indications of Saul's affectation of despotic power, and of his entrenching upon

the priesthood, and making and endeavoring to execute a rash vow or curse, without consulting Samuel or the

sanhedrim. In this view it is also that I look upon this erection of a new altar by Saul, and his offering of

burntofferings himself upon it, and not as any proper instance of devotion or religion, with other

(15) The reason of this severity is distinctly given, 1 Samuel 15:18, "Go and utterly destroy the sinners the

Amalekites:" nor indeed do we ever meet with these Amalekites but as very cruel and bloody people, and

particularly seeking to injure and utterly to destroy the nation of Israel. See Exodus 17:816; Numbers 14:45;

Deuteronomy 25:1719; Judges 6:3, 6; 1 Samuel 15:33; Psalms 83:7; and, above all, the most barbarous of

all cruelties, that of Haman the Agagite, or one of the posterity of Agag, the old king of the Amalekites,

(16) Spanheim takes notice here that the Greeks had such singers of hymns; and that usually children or

youths were picked out for that service; as also, that those called singers to the harp, did the same that David

(17) Josephus says thrice in this chapter, and twice afterwards, ch. 11. sect. 2, and B. VII. ch. 1. sect. 4, i.e.

five times in all, that Saul required not a bare hundred of the foreskins of the Philistines, but six hundred of

their heads. The Septuagint have 100 foreskins, but the Syriac and Arabic 200. Now that these were not

foreskins, with our other copies, but heads, with Josephus's copy, seems somewhat probable, from 1 Samuel

29:4, where all copies say that it was with the heads of such Philistines that David might reconcile himself to

(18) Since the modern Jews have lost the signification of the Hebrew word here used, cebr; and since the

LXX., as well as Josephus, reader it the liver of the goat, and since this rendering, and Josephus's account, are

here so much more clear and probable than those of others, it is almost unaccountable that our commentators

(19) These violent and wild agitations of Saul seem to me to have been no other than demoniacal; and that the

same demon which used to seize him, since he was forsaken of God, and which the divine hymns and psalms

which were sung to the harp by David used to expel, was now in a judicial way brought upon him, not only in

order to disappoint his intentions against innocent David, but to expose him to the laughter and contempt of

all that saw him, or heard of those agitations; such violent and wild agitations being never observed in true

prophets, when they were under the inspiration of the Spirit of God. Our other copies, which say the Spirit of

God came him, seem not so here copy, which mentions nothing of God at all. Nor does Josephus seem to

ascribe this impulse and ecstasy of Saul to any other than to his old demoniacal spirit, which on all accounts

appears the most probable. Nor does the former description of Saul's real inspiration by the Divine Spirit, 1

Samuel 10:912; Antiq. B. VI. ch. 4. sect. 2, which was before he was become wicked, well agree with the

(20) What is meant by Saul's lying down naked all that day, and all that night, 1 Samuel 19:4, and whether

any more than laying aside his royal apparel, or upper garments, as Josephus seems to understand it, is by no

(21) This city Nob was not a city allotted to the priests, nor had the prophets, that we know of, any particular

cities allotted them. It seems the tabernacle was now at Nob, and probably a school of the prophets was here

also. It was full two days' journey on foot from Jerusalem, 1 Samuel 21:5. The number of priests here slain in

Josephus is three hundred and eightyfive, and but eightyfive in our Hebrew copies; yet are they three

hundred and five in the Septuagint. I prefer Josephus's number, the Hebrew having, I suppose, only dropped

the hundreds, the other the tens. This city Nob seems to have been the chief, or perhaps the only seat of the

family of Ithamar, which here perished, according to God's former terrible threatenings to Eli, 1 Samuel

(22) This section contains an admirable reflection of Josephus concerning the general wickedness of men in

great authority, and the danger they are in of rejecting that regard to justice and humanity, to Divine

Providence and the fear of God, which they either really had, or pretended to have, while they were in a lower

condition. It can never be too often perused by kings and great men, nor by those who expect to obtain such

elevated dignities among mankind. See the like reflections of our Josephus, Antiq. B. VII. ch. 1. sect. 5, at the

end; and B. VIII. ch. 10. sect. 2, at the beginning. They are to the like purport with one branch of Agur's

prayer: "One thing have I required of thee, deny it me not before I die: Give me not riches, lest I be full, and

(23) The phrase in David's speech to Saul, as set down in Josephus, that he had abstained from just revenge,

puts me in mind of the like words in the Apostolical Constitutions, B. VII. ch. 2., "That revenge is not evil,

(24) The number of men that came first to David, are distinctly in Josephus, and in our common copies, but

four hundred. When he was at Keilah still but four hundred, both in Josephus and in the LXXX.; but six

hundred in our Hebrew copies, 1 Samuel 23:3; see 30:9, 10. Now the six hundred there mentioned are here

estimated by Josephus to have been so many, only by an augmentation of two hundred afterward, which I

(25) In this and the two next sections, we may perceive how Josephus, nay, how Abigail herself, would

understand, the "not avenging ourselves, but heaping coals of fire on the head of the injurious," Proverbs

25:22; Romans 12:20, not as we do now, of them into but of leaving them to the judgment of God, "to whom

vengeance belongeth," Deuteronomy 32:35; Psalms 94:1; Hebrews 10:30, and who will take vengeance on

the wicked. And since all God's judgments are just, and all fit to be executed, and all at length for the good of

the persons punished, I incline to think that to be the meaning of this phrase of "heaping coals of fire on their

(26) We may note here, that how sacred soever an oath was esteemed among the people of God in old times,

they did not think it obligatory where the action was plainly unlawful. For so we see it was in this case of

David, who, although he had sworn to destroy Nabal and his family, yet does he here, and 1 Samuel

25:3241, bless God for preventing his keeping his oath, and shedding of blood, which he had swore to do.

(27) This history of Saul's consultation, not with a witch, as we render the Hebrew word here, but with a

necromancer, as the whole history shows, is easily understood, especially if we consult the Recognitions of

Clement, B. I. ch. 5. at large, and more briefly, and nearer the days of Samuel Ecclus. 46:20, "Samuel

prophesied after his death, and showed the king his end, and lift up his voice from the earth in prophecy," to

blot out "the wickedness of the people." Nor does the exactness of the accomplishment of this prediction, the

very next day, permit us to suppose any imposition upon Saul in the present history; for as to all modern

hypotheses against the natural sense of such ancient and authentic histories, I take them to be of very small

(28) These great commendations of this necromantic woman of Endor, and of Saul's martial courage, when

yet he knew he should die in the battle, are somewhat unusual digressions in Josephus. They seem to me

extracted from some speeches or declamations of his composed formerly, in the way of oratory, that lay by

him, and which he thought fit to insert upon this occasion. See before on Antiq. B. I. ch. 6 sect. 8.

(29) This way of speaking in Josephus, of fasting "seven days without meat or drink," is almost like that of

St. Paul, Acts 27:33, "This day is the fourteenth day that ye have tarried, and continued fasting, having taken

nothing:" and as the nature of the thing, and the impossibility of strictly fasting so long, require us here to

understand both Josephus and the sacred author of this history, 1 Samuel 30:13, from whom he took it, of

only fasting fill the evening; so must we understand St. Paul, either that this was really the fourteenth day that

they had taken nothing till the evening, or else that this was the fourteenth day of their tempestuous weather

in the Adriatic Sea, as ver. 27, and that on this fourteenth day alone they had continued fasting, and had taken

nothing before that evening. The mention of their long abstinence, ver. 21, inclines me to believe the former

explication to he the truth, and that the case was then for a fortnight what it was here for a week, that they

kept all those days entirely as lasts till the evening, but not longer. See Judges 20:26; 21:2; 1 Samuel 14:24; 2

(1) It ought to be here noted, that Joab, Abishai, and Asahel were all three David's nephews, the sons of his

sister Zeraiah, as 1 Chronicles 2:16; and that Amasa was also his nephew by his other sister Abigail, ver. 17.

(2) This may be a true observation of Josephus's, that Samuel by command from God entailed the crown on

David and his posteerity; for no further did that entail ever reach, Solomon himself having never had any

(3) These words of Josephus concerning the tribe of Issachar, who foreknew what was to come hereafter," are

best paraphrased by the parallel text. 1 Chronicles 12:32, "Who had understanding of the times to know what

Israel ought to do;" that is, who had so much knowledge in astronomy as to make calendars for the Israelites,

that they might keep their festivals, and plough and sow, and gather in their harvests and vintage, in due

(4) What our other copies say of Mount Sion, as alone properly called the city of David, 2 Samuel 5:69, and

of this its siege and conquest now by David, Josephus applies to the whole city Jerusalem, though including

the citadel also; by what authority we do not now know perhaps, after David had united them together, or

joined the citadel to the lower city, as sect. 2, Josephus esteemed them as one city. However, this notion

seems to be confirmed by what the same Josephus says concerning David's and many other kings of Judah's

sepulchers, which as the authors of the books of Kings and Chronicles say were in the city of David, so does

Josephus still say they were in Jerusalem. The sepulcher of David seems to have been also a known place in

the several days of Hyrcanus, of Herod, and of St. Peter, Antiq. B. XIII. ch. 8. sect. 4 B. XVI. ch. 8. sect. 1;

Acts 2:29. Now no such royal sepulchers have been found about Mount Sion, but are found close by the north

wall of Jerusalem, which I suspect, therefore, to be these very sepulchers. See the note on ch. 15. sect. 3. In

the meantime, Josephus's explication of the lame, and the blind, and the maimed, as set to keep this city or

citadel, seems to be the truth, and gives the best light to that history in our Bible. Mr. Ottius truly observes,

(up. Hayercamp, p. 305,) that Josephus never mentions Mount Sion by that name, as taking it for an

appellative, as I suppose, and not for a proper name; he still either styles it The Citadel, or The Upper City;

nor do I see any reason for Mr. Ottius's evil suspicions about this procedure of Josephus.

(5) Some copies of Josephus have here Solyma, or Salem; and others Hierosolyma, or Jerusalem. The latter

best agree to what Josephus says elsewhere, (Of the War, B. VI. ch. 10.,) that this city was called Solyma, or

Salem, before the days of Melchisedec, but was by him called Hierosolyma, or Jerusalem. I rather suppose it

to have been so called after Abraham had received that oracle Jehovah Jireh, "The Lord will see, or provide,"

Genesis 22;14. The latter word, Jireh, with a little alteration, prefixed to the old name Salem, Peace, will be

Jerusalem; and since that expression, "God will see," or rather, "God will provide himself a lamb for a

burntoffering," ver. 8, 14, is there said to have been proverbial till the days of Moses, this seems to me the

most probable derivation of that name, which will then denote that God would provide peace by that "Lamb

of God which was to take away the sins of the world." However, that which is put into brackets can hardly be

(6) It deserves here to be remarked, that Saul very rarely, and David very frequently, consulted God by Urim;

and that David aimed always to depend, not on his own prudence or abilities but on the Divine direction,

contrary to Saul's practice. See sect. 2, and the note on Antiq. B. III. ch. 8. sect. 9; and when Saul's daughter,

(but David's wife,) Michal, laughed at David's dancing before the ark, 2 Samuel 6:16, and here, sect. l, 2, 3, it

is probable she did so, because her father Saul did not use to pay such a regard to the ark, to the Urim there

inquired by, or to God's worship before it, and because she thought it beneath the dignity of a king to be so

(7) Josephus seems to be partly in the right, when he observes here that Uzzah was no priest, (though perhaps

he might be a Levite,) and was therefore struck dead for touching the ark, contrary to the law, and for which

profane rashness death was the penalty by that law, Numbers 4:15, 20. See the like before, Antiq. B. VI. ch.

1. sect. 4. It is not improbable that the putting this ark in a cart, when it ought to have been carried by the

priests or Levites, as it was presently here in Josephus so carried from Obededom's house to David's, might

be also an occasion of the anger of God on that breach of his law. See Numbers 4:15; 1 Chronicles 15:13.

(8) Josephus here informs us, that, according to his understanding of the sense of his copy of the Pentateuch,

Moses had himself foretold the building of the temple, which yet is no where, that I know of, in our present

copies. And that this is not a mistake set down by him unwarily, appears by what he observed before, on

Antiq. B. IV. ch. 8. sect. 46, how Moses foretold that, upon the Jews' future disobedience, their temple should

be burnt and rebuilt, and that not once only, but several times afterward. See also Josephus's mention of God's

former commands to build such a temple presently, ch. 14. sect. 2, contrary to our other copies, or at least to

(9) Josephus seems, in this place, with our modern interpreters to confound the two distinct predictions which

God made to David and to Nathan, concerning the building him a temple by one of David's posterity; the one

belongeth to Solomon, the other to the Messiah; the distinction between which is of the greatest consequence

(10) Whether Syria Zobah, 2 Samuel 3:8; 1 Chronicles 18:38, be Sophene, as Josephus here supposes;

which yet Ptolemy places beyond Euphrates, as Dr. Hudson observes here, whereas Zobah was on this side;

or whether Josephus was not here guilty of a mistake in his geography; I cannot certainly determine.

(11) David's reserving only one hundred chariots for himself out of one thousand he had taken from

Hadadezer, was most probably in compliance with the law of Moses, which forbade a king of Israel "to

multiply horses to himself," Deuteronomy 17:16; one of the principal uses of horses in Judea at that time

being for drawing their chariots. See Joshua 12:6; and Antiq. B. V. ch. 1. sect. 18. It deserves here to be

remarked, that this Hadad, being a very great king, was conquered by David, whose posterity yet for several

generations were called Benhadad, or the son of Hadad, till the days of Hazael, whose son Adar or Ader is

also in our Hebrew copy (2 Kings 13:24) written Benhadad, but in Josephus Adad or Adar. And strange it is,

that the son of Hazael, said to be such in the same text, and in Josephus, Antiq. B. IX. ch. 8. sect. 7, should

still be called the son of Hadad. I would, therefore, here correct our Hebrew copy from Josephus's, which

seems to have the true reading. nor does the testimony of Nicolaus of Damascus, produced in this place by

Josephus, seem to be faultless, when it says that he was the third of the Hadads, or second of the Benhadads,

who besieged Samaria in the days of Ahab. He must rather have been the seventh or eighth, if there were ten

in all of that name, as we are assured there were. For this testimony makes all the Hadads or Benhadads of the

same line, and to have immediately succeeded one another; whereas Hazael was not of that line, nor is he

called Hadad or Benhadad in any copy. And note, that from this Hadad, in the days of David, to the

beginning of Hazael, were near two hundred years, according to the exactest chronology of Josephus.

(12) By this great victory over the Idameans or Edomites, the posterity of Esau, and by the consequent tribute

paid by that nation to the Jews, were the prophecies delivered to Rebecca before Jacob and Esau were born,

and by old Isaac before his death, that the elder, Esau, (or the Edomites,) should serve and the younger,

Jacob, (or the Israelites,) and Jacob (or the Israelites) should be Esau's (or the Edomites') lord, remarkably

fulfilled. See Antiq. B. VIII. ch 7. sect. 6; Genesis 25;9,3; and the notes on Antiq. B. I. ch. 18. sect. 5, 6.

(13) That a talent of gold was about seven pounds weight, see the description of the temple ch. 13. Nor could

Josephus well estimate it higher, since he here says that David wore it on his head perpetually.

(14) Whether Josephus saw the words of our copies, 2 Samuel 12:31, and 1 Chronicles 20:3, that David put

the inhabitants, or at least the garrison of Rabbah, and of the other Ammonite cities, which he besieged and

took, under, or cut them with saws, and under, or with harrows of iron, and under, or with axes of iron, and

made them pass through the brickkiln, is not here directly expressed. If he saw them, as is most probable he

did, he certainly expounded them of tormenting these Ammonites to death, who were none of those seven

nations of Canaan whose wickedness had rendered them incapable of mercy; otherwise I should be inclinable

to think that the meaning, at least as the words are in Samuel, might only be this: That they were made the

lowest slaves, to work in sawing of timber or stone, in harrowing the fields, in hewing timber, in making and

burning bricks, and the like hard services, but without taking away their lives. We never elsewhere, that I

remember, meet with such methods of cruelty in putting men to death in all the Bible, or in any other ancient

history whatsoever; nor do the words in Samuel seem naturally to refer to any such thing.

(15) Of this weight of Absalom's hair, how in twenty or thirty years it might well amount to two hundred

shekels, or to somewhat above six pounds avoirdupois, see the Literal Accomplishment of Prophecies, p. 77,

78. But a late very judicious author thinks that the LXXX. meant not its weight, but its value, Was twenty

shekels. Dr. Wall's Critical Notes on the Old Testament, upon 2 Samuel 14:26. It does not appear what was

Josephus's opinion: he sets the text down honestly as he found it in his copies, only he thought that "at the

(16) This is one of the best corrections that Josephus's copy affords us of a text that in our ordinary copies is

grossly corrupted. They say that this rebellion of Absalom was forty years after what went before, (of his

reconciliation to his father,) whereas the series of the history shows it could not be more than four years after

it, as here in Josephus; whose number is directly confirmed by that copy of the Septuagint version whence the

(17) This reflection of Josephus's, that God brought to nought the dangerous counsel of Ahithophel, and

directly infatuated wicked Absalom to reject it, (which infatuation is what the Scripture styles the judicial

hardening the hearts and blinding the eyes of men, who, by their former voluntary wickedness, have justly

deserved to be destroyed, and are thereby brought to destruction,) is a very just one, and in him not

unfrequent. Nor does Josephus ever puzzle himself, or perplex his readers, with subtle hypotheses as to the

manner of such judicial infatuations by God, while the justice of them is generally so obvious. That peculiar

manner of the Divine operations, or permissions, or the means God makes use of in such cases, is often

impenetrable by us. "Secret things belong to the Lord our God; but those things that are revealed belong to

us, and to our children for ever, that we may do all the words of this law," Deuteronomy 29:29. Nor have all

the subtleties of the moderns, as far as I see, given any considerable light in this, and many other the like

points of difficulty relating either to Divine or human operations.See the notes on Antiq. B. V ch. 1. sect.

(18) Those that take a view of my description of the gates of the temple, will not be surprised at this account

of David's throne, both here and 2 Samuel 18:21, that it was between two gates or portals. Gates being in

cities, as well as at the temple, large open places, with a portal at the entrance, and another at the exit,

between which judicial causes were heard, and public consultations taken, as is well known from several

places of Scripture, 2 Chronicles 31:2; Psalm 9:14; 137:5; Proverbs 1:21; 8:3, 31; 31:23, and often elsewhere.

(19) Since David was now in Mahanairn, and in the open place of that city gate, which seems still to have

been built the highest of any part of the wall, and since our other copies say he went up to the chamber over

the gate, 2 Samuel 18:33, I think we ought to correct our present reading in Josephus, and for city, should

read gate, i.e. instead of the highest part of the city, should say the highest part of the gate. Accordingly we

find David presently, in Josephus, as well as in our other copies, 2 Samuel 19:8, sitting as before, in the gate

(20) By David's disposal of half Mephibosheth's estate to Ziba, one would imagine that he was a good deal

dissatisfied, and doubtful whether Mephibosheth's story were entirely true or not; nor does David now invite

him to diet with him, as he did before, but only forgives him, if he had been at all guilty. Nor is this odd way

of mourning that Mephibosheth made use of here, and 2 Samuel 19:24, wholly free from suspicion by

hypocrisy. If Ziba neglected or refused to bring Mephibosheh an ass of his own, on which he might ride to

David, it is half to suppose that so great a man as he was should not be able to procure some other beast for

(21) I clearly prefer Josephus's reading here, when it supposes eleven tribes, including Benjamin, to be on the

one side, and the tribe of Judah alone on the other, since Benjamin, in general, had been still father of the

house of Saul, and less firm to David hitherto, than any of the rest, and so cannot be supposed to be joined

with Judah at this time, to make it double, especially when the following rebellion was headed by a

(22) This section is a very remarkable one, and shows that, in the opinion of Josephus, David composed the

Book of Psalms, not at several times before, as their present inscriptions frequently imply, but generally at the

latter end of his life, or after his wars were over. Nor does Josephus, nor the authors of the known books of

the Old and New Testament, nor the Apostolical Constitutions, seem to have ascribed any of them to any

other author than to David himself. See Essay on the Old Testament, pages 174, 175. Of these metres of the

(23) The words of God by Moses, Exodus 30:12, sufficiently satisfy the reason here given by Josephus for

the great plague mentioned in this chapter: "When thou takest the sum of the children of Israel after their

number, then shall they give a ransom for his soul unto the Lord, when thou numberest them; that there be no

plague amongst them, when numberest them." Nor indeed could David's or the neglect of executing this law

at this numeration of half a shekel apiece with them, when they came numbered. The great reason why

nations are so committed by and with their wicked kings and governors that they almost constantly comply

with them in their of or disobedience to the Divine laws, and suffer Divine laws to go into disuse or

contempt, in order to kings and governors; and that they subpolitical laws and commands of those

governors, instead of the righteous laws of God, which all mankind ought ever to obey, let their kings and

governors say what they please to the contrary; this preference of human before Divine laws seeming to me

the principal character of idolatrous or antichristian nations. Accordingly, Josephus well observes, Antiq. B.

IV. ch. 8. sect. 17, that it was the duty of the people of Israel to take care that their kings, when they should

have them, did not exceed their proper limits of power, and prove ungovernable by the laws of God, which

would certainly be a most pernicious thing to their Divine settlement. Nor do I think that negligence peculiar

to the Jews: those nations which are called Christians, are sometimes indeed very solicitous to restrain their

kings and governors from breaking the human laws of their several kingdoms, but without the like care for

restraining them from breaking the laws of God. "Whether it be right in the sight of God to hearken unto men

more than to God, judge ye," Acts 4:19. "We ought to obey God rather than men," ver. 29.

(24) What Josephus adds here is very remarkable, that this Mount Moriah was not only the very place where

Abraham offered up Isaac long ago, but that God had foretold to David by a prophet, that here his son should

build him a temple, which is not directly in any of our other copies, though very agreeable to what is in them,

particularly in 1 Chronicles 21:25, 28; 22:1, to which places I refer the reader.

(25) Of the quantity of gold and silver expended in the building of Solomon's temple, and whence it arose,

(26) David is here greatly blamed by some for recommending Joab and Shimei to be punished by Solomon, if

he could find a proper occasion, after he had borne with the first a long while, and seemed to have pardoned

the other entirely, which Solomon executed accordingly; yet I cannot discern any fault either in David or

Solomon in these cases. Joab's murder of Abner and Amasa were very barbarous, and could not properly be

forgiven either by David or Solomon; for a dispensing power in kings for the crime of willful murder is

warranted by no law of God, nay, is directly against it every where; nor is it, for certain, in the power of men

to grant such a prerogative to any of their kings; though Joab was so nearly related to David, and so potent in

the army under a warlike administration, that David durst not himself put him to death, 2 Samuel 3:39; 19:7.

Shimei's cursing the Lord's anointed, and this without any just cause, was the highest act of treason against

God and his anointed king, and justly deserved death; and though David could forgive treason against

himself, yet had he done no more in the case of Shimei than promised him that he would not then, on the day

of his return and reinauguration, or upon that occasion, himself put him to death, 2 Samuel 19:22; and he

swore to him no further, ver. 23, as the words are in Josephus, than that he would not then put him to death,

which he performed; nor was Solomon under any obligation to spare such a traitor.

(1) This execution upon Joab, as a murderer, by slaying him, even when he had taken sanctuary at God's

altar, is perfectly agreeable to the law of Moses, which enjoins, that "if a man come presumptuously upon his

neighbor to slay him with guile, thou shalt take him from mine altar that he die," Exodus 21:14.

(2) This building of the walls of Jerusalem, soon after David's death, illustrates the conclusion of the 51st

Psalm, where David prays, "Build thou the walls of Jerusalem;" they being, it seems, unfinished or imperfect

(3) It may not be amiss to compare the daily furniture of king Solomon's table, here set down, and 1 Kings

4;22, 23, with the like daily furniture of Nehemiah the governor's table, after the Jews were come back from

Babylon; and to remember withal, that Nehemiah was now building the walls of Jerusalem, and maintained,

more than usual, above a hundred and fifty considerable men every day, and that, because the nation was then

very poor, at his own charges also, without laying any burden upon the people at all. "Now that which was

prepared for me daily was one ox and six choice sheep; also fowls were prepared for me, and once in ten days

store of all sorts of wine; and yet for all this required not the bread of the governor, because the bondage was

heavy upon this people," Nehemiah 5:18: see the whole context, ver. 1419. Nor did the governor's usual

allowance of forty shekels of silver aday, ver. 15, amount to 45 a day, nor to 1800 ayear. Nor does it

indeed appear that, under the judges, or under Samuel the prophet, there was any such public allowance to

those governors at all. Those great charges upon the public for maintaining courts came in with kings, as God

(4) Some pretended fragments of these books of conjuration of Solomon are still extant in Fabricius's Cod.

Pseudepigr. Vet. Test. page 1054, though I entirely differ from Josephus in this his supposal, that such books

and arts of Solomon were parts of that wisdom which was imparted to him by God in his younger days; they

must rather have belonged to such profane but curious arts as we find mentioned Acts 19:1320, and had

been derived from the idolatry and superstition of his heathen wives and concubines in his old age, when he

had forsaken God, and God had forsaken him, and given him up to demoniacal delusions. Nor does

Josephus's strange account of the root Baara (Of the War, B. VIII. ch. 6. sect. 3) seem to be other than that of

its magical use in such conjurations. As for the following history, it confirms what Christ says, Matthew

(5) These epistles of Solomon and Hiram are those in 1 Kings 5:39, and, as enlarged, in 2 Chronicles

(6) What Josephus here puts into his copy of Hiram's epistle to Solomon, and repeats afterwards, ch. 5. sect.

3, that Tyre was now an island, is not in any of the three other copies, viz. that of the Kings, Chronicles, or

Eusebius; nor is it any other, I suppose, than his own conjectural paraphrase; for when I, many years ago,

inquired into this matter, I found the state of this famous city, and of the island whereupon it stood, to have

been very different at different times. The result of my inquiries in this matter, with the addition of some later

improvements, stands thus: That the best testimonies hereto relating, imply, that Paketyrus, or Oldest Tyre,

was no other than that most ancient smaller fort or city Tyre, situated on the continent, and mentioned in

Joshua 19:29, out of which the Canaanite or Phoenician inhabitants were driven into a large island, that lay

not far off in the sea, by Joshua: that this island was then joined to the continent at the present remains of

Paketyrus, by a neck of land over against Solomon's cisterns, still so called; and the city's fresh water,

probably, was carried along in pipes by that neck of land; and that this island was therefore, in strictness, no

other than a peninsula, having villages in its fields, Ezekiel 26:6, and a wall about it, Amos 1:10, and the city

was not of so great reputation as Sitlon for some ages: that it was attacked both by sea and land by

Salmanasser, as Josephus informs us, Antiq. B. IX. ch. 14. sect. 2, and afterwards came to be the metropolis

of Phoenicia; and was afterwards taken and destroyed by Nebuchadnezzar, according to the numerous

Scripture prophecies thereto relating, Isaiah 23.; Jeremiah 25:22; 27:3; 47:4; Ezekiel 26., 27., 28.: that

seventy years after that destruction by Nebuchadnezzar, this city was in some measure revived and rebuilt,

Isaiah 23:17, 18, but that, as the prophet Ezekiel had foretold, chap. 26:35, 14; 27: 34, the sea arose higher

than before, till at last it over flowed, not only the neck of land, but the main island or peninsula itself, and

destroyed that old and famous city for ever: that, however, there still remained an adjoining smaller island,

once connected to Old Tyre itself by Hiram, which was afterwards inhabited; to which Alexander the Great,

with incredible pains, raised a new bank or causeway: and that it plainly appears from Ifaundreh, a most

authentic eyewitness, that the old large and famous city, on the original large island, is now laid so generally

under water, that scarce more than forty acres of it, or rather of that adjoining small island remain at this day;

so that, perhaps, not above a hundredth part of the first island and city is now above water. This was foretold

in the same prophecies of Ezekiel; and according to them, as Mr. Maundrell distinctly observes, these poor

remains of Old Tyre are now "become like the top of a rock, a place for the spreading of nets in the midst of

(7) Of the temple of Solomon here described by Josephus, in this and the following sections of this chapter,

see my description of the temples belonging to this work, ch. 13, These small rooms, or side chambers, seem

to have been, by Josephus's description, no less than twenty cubits high a piece, otherwise there must have

been a large interval between one and the other that was over it; and this with double floors, the one of six

(8) Josephus says here that the cherubims were of solid gold, and only five cubits high, while our Hebrew

copies (1 Kings 6;23, 28) say they were of the olive tree, and the LXXX. of the cypress tree, and only

overlaid with gold; and both agree they were ten cubits high. I suppose the number here is falsely transcribed,

(9) As for these two famous pillars, Jachin and Booz, their height could be no more than eighteen cubits, as

here, and 1 Kings 7:15; 2 Kings 25:17; Jeremiah 3:21; those thirtyfive cubits in 2 Chronicles 3:15, being

(10) The round or cylindrical lavers of four cubits in diameter, and four in height, both in our copies, 1 Kings

7:38, 39, and here in Josephus, must have contained a great deal more than these forty baths, which are

always assigned them. Where the error lies is hard to say: perhaps Josephus honestly followed his copies

here, though they had been corrupted, and he was not able to restore the true reading. In the mean time, the

forty baths are probably the true quantity contained in each laver, since they went upon wheels, and were to

be drawn by the Levites about the courts of the priests for the washings they were designed for; and had they

(11) Here Josephus gives us a key to his own language, of right and left hand in the tabernacle and temple;

that by the right hand he means what is against our left, when we suppose ourselves going up from the east

gate of the courts towards the tabernacle or temple themselves, and so vice versa; whence it follows, that the

pillar Jachin, on the right hand of the temple was on the south, against our left hand; and Booz on the north,

against our right hand. Of the golden plate on the high priest's forehead that was in being in the days of

Josephus, and a century or two at least later, seethe note on Antiq. B. III. ch. 7. sect. 6.

(12) When Josephus here says that the floor of the outmost temple or court of the Gentiles was with vast

labor raised to be even, or of equal height, with the floor of the inner, or court of the priests, he must mean

this in a gross estimation only; for he and all others agree, that the inner temple, or court of the priests, was a

few cubits more elevated than the middle court, the court of Israel, and that much more was the court of the

priests elevated several cubits above that outmost court, since the court of Israel was lower than the one and

higher than the other. The Septuagint say that "they prepared timber and stones to build the temple for three

years," 1 Kings 5:18; and although neither our present Hebrew copy, nor Josephus, directly name that number

of years, yet do they both say the building itself did not begin till Solomon's fourth year; and both speak of

the preparation of materials beforehand, 1 Kings v. 18; Antiq. B. VIII. ch. 5. sect. 1. There is no reason,

therefore, to alter the Septuagint's number; but we are to suppose three years to have been the just time of the

preparation, as I have done in my computation of the expense in building that temple.

(13) This solemn removal of the ark from Mount Sion to Mount Moriah, at the distance of almost three

quarters of a mile, confutes that notion of the modern Jews, and followed by many Christians also, as if those

two were after a sort one and the same mountain, for which there is, I think, very little foundation.

(14) This mention of the Corinthian ornaments of architecture in Solomon's palace by Josephus seems to be

here set down by way of prophecy although it appears to me that the Grecian and Roman most ancient orders

of architecture were taken from Solomon's temple, as from their original patterns, yet it is not so clear that the

last and most ornamental order of the Corinthian was so ancient, although what the same Josephus says, (Of

the War, B. V. ch. 5. sect. 3,) that one of the gates of Herod's temple was built according to the rules of this

Corinthian order, is no way improbable, that order being, without dispute, much older than the reign of

Herod. However, upon some trial, I confess I have not hitherto been able fully to understand the structure of

this palace of Solomon, either as described in our Bibles, or even with the additional help of this description

here by Josephus; only the reader may easily observe with me, that the measures of this first building in

Josephus, a hundred cubits long, and fifty cubits broad, are the very same with the area of the cart of the

(15) This signification of the name Pharaoh appears to be true. But what Josephus adds presently, that no

king of Egypt was called Pharaoh after Solomon's fatherinlaw, does hardly agree to our copies, which have

long afterwards the names of Pharaoh Neehob, and Pharaoh Hophrah, 2 Kings 23:29; Jeremiah 44:30, besides

the frequent mention of that name Pharaoh in the prophets. However, Josephus himself, in his own speech to

the Jews, Of the War, B. V. ch. 9. sect. 4, speaks of Neehao, who was also called Pharaoh, as the name of that

king of Egypt with whom Abraham was concerned; of which name Neehao yet we have elsewhere no

mention till the days of Josiah, but only of Pharaoh. And, indeed, it must be conceded, that here, and sect. 5,

we have more mistakes made by Josephus, and those relating to the kings of Egypt, and to that queen of

Egypt and Ethiopia, whom he supposes to have come to see Solomon, than almost any where else in all his

(16) That this queen of Sheba was a queen of Sabea in South Arabia, and not of Egypt and Ethiopia, as

Josephus here asserts, is, I suppose, now generally agreed. And since Sabea is well known to be a country

near the sea in the south of Arabia Felix, which lay south from Judea also; and since our Savior calls this

queen, "the queen of the south," and says, "she came from the utmost parts of the earth," Matthew 12:42;

Luke 11:31, which descriptions agree better to this Arabia than to Egypt and Ethiopia; there is little occasion

(17) Some blame Josephus for supposing that the balsam tree might be first brought out of Arabia, or Egypt,

or Ethiopia, into Judea, by this queen of Sheba, since several have said that of old no country bore this

precious balsam but Judea; yet it is not only false that this balsam was peculiar to Judea but both Egypt and

Arabia, and particularly Sabea; had it; which last was that very country whence Josephus, if understood not of

Ethiopia, but of Arabia, intimates this queen might bring it first into Judea. Nor are we to suppose that the

queen of Sabaea could well omit such a present as this balsam tree would be esteemed by Solomon, in case it

were then almost peculiar to her own country. Nor is the mention of balm or balsam, as carried by merchants,

and sent as a present out of Judea by Jacob, to the governor of Egypt, Genesis 37:25; 43:11, to be alleged to

the contrary, since what we there render balm or balsam, denotes rather that turpentine which we now call

turpentine of Chio, or Cyprus, the juice of the turpentine tree, than this precious balm. This last is also the

same word that we elsewhere render by the same mistake balm of Gilead; it should be rendered, the

(18) Whether these fine gardens and rivulets of Etham, about six miles from Jerusalem, whither Solomon

rode so often in state, be not those alluded to, Ecclesiastes 2:5, 6, where he says, "He made him gardens and

orchards, and planted trees in them of all kinds of fruits: he made him pools of water, to water the wood that

bringeth forth trees;" and to the finest part whereof he seems to allude, when, in the Canticles, he compares

his spouse to a garden "enclosed," to a "spring shut up," to a "fountain sealed," ch. 4. 12 (part of which from

rains are still extant, as Mr. Matmdrell informs us, page 87, 88); cannot now be certainly determined, but may

very probably be conjectured. But whether this Etham has any relation to those rivers of Etham, which

Providence once dried up in a miraculous manner, Psalm 74:15, in the Septuagint, I cannot say.

(19) These seven hundred wives, or the daughters of great men, and the three hundred concubines, the

daughters of the ignoble, make one thousand in all; and are, I suppose, those very one thousand women

intimated elsewhere by Solomon himself, when he speaks of his not having found one [good] woman among

(20) Josephus is here certainly too severe upon Solomon, who, in making the cherubims, and these twelve

brazen oxen, seems to have done no more than imitate the patterns left him by David, which were all given

David by Divine inspiration. See my description of the temples, ch. 10. And although God gave no direction

for the lions that adorned his throne, yet does not Solomon seem therein to have broken any law of Moses; for

although the Pharisees and latter Rabbins have extended the second commandment, to forbid the very making

of any image, though without any intention to have it worshipped, yet do not I suppose that Solomon so

understood it, nor that it ought to be so understood. The making any other altar for worship but that at the

tabernacle was equally forbidden by Moses, Antiq. B. IV. ch. 8. sect. 5; yet did not the two tribes and a half

offend when they made an altar for a memorial only, Joshua 22; Antiq. B. V. ch. 1. sect. 26, 27.

(21) Since the beginning of Solomon's evil life and adversity was the time when Hadad or Ader, who was

born at least twenty or thirty years before Solomon came to the crown, in the days of David, began to give

him disturbance, this implies that Solomon's evil life began early, and continued very long, which the

multitude of his wives and concubines does imply also; I suppose when he was not fifty years of age.

(22) This youth of Jeroboam, when Solomon built the walls of righteous and keep the laws, because he hath

proposed to thee the greatest of all rewards for thy piety, and the honor thou shalt pay to God, namely, to be

as greatly exalted as thou knowest David to have been." Jerusalem, not very long after he had finished his

twenty years building of the temple and his own palace, or not very long after the twentyfourth of his reign,

1 Kings 9:24; 2 Chronicles 8:11, and his youth here still mentioned, when Solomon's wickedness was become

intolerable, fully confirm my former observation, that such his wickedness began early, and continued very

(23) That by scorpions is not here meant that small animal so called, which was never used in corrections, but

either a shrub, furze bush, or else some terrible sort of whip of the like nature see Hudson's and Spanheim's

(24) Whether these "fountains of the Lesser Jordan" were near a place called Dan, and the fountains of the

Greater near a place called Jor, before their conjunction; or whether there was only one fountain, arising at

the lake Phiala, at first sinking under ground, and then arising near the mountain Paneum, and thence running

through the lake Scmochonitis to the Sea of Galilee, and so far called the Lesser Jordan; is hardly certain,

even in Josephus himself, though the latter account be the most probable. However, the northern idolatrous

calf, set up by Jeroboam, was where Little Jordan fell into Great Jordan, near a place called Daphnae, as

Josephus elsewhere informs us, Of the War, B. IV. ch. 1. sect. 1: see the note there.

(25) How much a larger and better copy Josephus had in this remarkable history of the true prophet of Judea,

and his concern with Jeroboam, and with the false prophet of Bethel, than our other copies have, is evident at

first sight. The prophet's very name, Jadon, or, as the Constitutions call him, Adonias, is wanting in our other

copies; and it is there, with no little absurdity, said that God revealed Jadon the true prophet's death, not to

himself as here, hut to the false prophet. Whether the particular account of the arguments made use of, after

all, by the false prophet against his own belief and his own conscience, in order to persuade Jeroboam to

persevere in his idolatry and wickedness, than which more plausible could not be invented, was intimated in

Josephus's copy, or in some other ancient book, cannot now be determined; our other copies say not one word

(26) That this Shishak was not the same person with the famous Sesostris, as some have very lately, in

contradiction to all antiquity, supposed, and that our Josephus did not take him to be the same, as they

pretend, but that Sesostris was many centuries earlier than Shishak, see Authent. Records, part II. page 1024.

(27) Herodotus, as here quoted by Josephus, and as this passage still stands in his present copies, B. II. ch.

14., affirms, that "the Phoenicians and Syrians in Palestine [which last are generally supposed to denote the

Jews] owned their receiving circumcision from the Egyptians;" whereas it is abnudantly evident that the Jews

received their circumcision from the patriarch Abraham, Genesis 17:914; John 7:22, 23, as I conclude the

Egyptian priests themselves did also. It is not therefore very unlikely that Herodotus, because the Jews had

lived long in Egypt, and came out of it circumcised, did thereupon think they had learned that circumcision in

Egypt, and had it not broke. Manetho, the famous Egyptian chronologer and historian, who knew the history

of his own country much better than Herodotus, complains frequently of his mistakes about their affairs, as

does Josephus more than once in this chapter. Nor indeed does Herodotus seem at all acquainted with the

affairs of the Jews; for as he never names them, so little or nothing of what he says about them, their country,

or maritime cities, two of which he alone mentions, Cadytus and Jenysus, proves true; nor indeed do there

(28) This is a strange expression in Josephus, that God is his own workmanship, or that he made himself,

contrary to common sense and to catholic Christianity; perhaps he only means that he was not made by one,

(29) By this terrible and perfectly unparalleled slaughter of five hundred thousand men of the newly

idolatrous and rebellious ten tribes, God's high displeasure and indignation against that idolatry and rebellion

fully appeared; the remainder were thereby seriously cautioned not to persist in them, and a kind of balance

or equilibrium was made between the ten and the two tribes for the time to come; while otherwise the

perpetually idolatrous and rebellious ten tribes would naturally have been too powerful for the two tribes,

which were pretty frequently free both from such idolatry and rebellion; nor is there any reason to doubt of

(30) The reader is to remember that Cush is not Ethiopia, but Arabia. See Bochart, B. IV. ch. 2.

(31) Here is a very great error in our Hebrew copy in this place, 2 Chronicles 15:36, as applying what

follows to times past, and not to times future; whence that text is quite misapplied by Sir Isaac Newton.

(32) This Abelmain, or, in Josephus's copy, Abellane, that belonged to the land of Israel, and bordered on the

country of Damascus, is supposed, both by Hudson and Spanheim, to be the same with Abel, or Ahila,

whence came Abilene. This may he that city so denominated from Abel the righteous, there buried,

concerning the shedding of whose blood within the compass of the land of Israel, I understand our Savior's

words about the fatal war and overthrow of Judea by Titus and his Roman army; "That upon you may come

all the righteous blood shed upon the land, from the blood of righteous Abel to the blood of Zacharias son of

Barnchins, whom ye slew between the temple and the altar. Verily, I say unto you, all these things shall come

(33) Josephus, in his present copies, says, that a little while rain upon the earth; whereas, in our other copies,

it is after many days, 1 Kings 18:1. Several years are also intimated there, and in Josephus, sect. 2, as

belonging to this drought and famine; nay, we have the express mention of the third year, which I suppose

was reckoned from the recovery of the widow's son, and the ceasing of this drought in Phmuiela (which, as

Menander informs us here, lasted one whole year); and both our Savior and St. James affirm, that this drought

lasted in all three years and six months. as their copies of the Old Testament then informed them, Luke 4:25;

James 5:17. Josephus here seems to mean, that this drought affected all the habitable earth, and presently all

the earth, as our Savior says it was upon all the earth, Luke 4:25. They who restrain these expressions to the

(34) Mr. Spanheim takes notice here, that in the worship of Mithra (the god of the Persians) the priests cut

themselves in the same manner as did these priests in their invocation of Baal (the god of the Phoenicians).

(35) For Izar we may here read (with Hudson and Cocceius) Isachar, i.e of the tribe of Isachar, for to that

tribe did Jezreel belong; and presently at the beginning of sect. 8, as also ch. 15. sect. 4, we may read for Iar,

with one MS. nearly, and the Scripture, Jezreel, for that was the city meant in the history of Naboth.

(36) "The Jews weep to this day," (says Jerome, here cited by Reland,) "and roll themselves upon sackcloth,

in ashes, barefoot, upon such occasions." To which Spanheim adds, "that after the same manner Bernice,

when his life was in danger, stood at the tribunal of Florus barefoot." Of the War, B. II. ch. 15. sect. 1. See

(37) Mr. Reland notes here very truly, that the word naked does not always signify entirely naked, but

sometimes without men's usual armor, without heir usual robes or upper garments; as when Virgil bids the

husbandman plough naked, and sow naked; when Josephus says (Antiq. B. IV. ch. 3. sect. 2) that God had

given the Jews the security of armor when they were naked; and when he here says that Ahab fell on the

Syrians when they were naked and drunk; when (Antiq. B. XI. ch. 5. sect. 8) he says that Nehemiah

commanded those Jews that were building the walls of Jerusalem to take care to have their armor on upon

occasion, that the enemy might not fall upon them naked. I may add, that the case seems to be the same in the

Scripture, when it says that Saul lay down naked among the prophets, 1 Samuel 19:24; when it says that

Isaiah walked naked and barefoot, Isaiah 20:2, 3; and when it says that Peter, before he girt his fisher's coat to

him, was naked, John 21:7. What is said of David also gives light to this, who was reproached by Michal for

"dancing before the ark, and uncovering himself in the eyes of his handmaids, as one of the vain fellows

shamelessly uncovereth himself," 2 Samuel 6:14, 20; yet it is there expressly said (ver. 14) that "David was

girded with a linen ephod," i.e. he had laid aside his robes of state, and put on the sacerdotal, Levitical, or

(38) Josephus's number, two myriads and seven thousand, agrees here with that in our other copies, as those

that were slain by the falling down of the walls of Aphek; but I suspected at first that this number in

Josephus's present copies could not be his original number, because he calls them "oligoi," a few, which

could hardly be said of so many as twentyseven thousand, and because of the improbability of the fall of a

particular wall killing so many; yet when I consider Josephus's next words, how the rest which were slain in

the battle were "ten other myriads," that twentyseven thousand are but a few in comparison of a hundred

thousand, and that it was not "a wall," as in our English version, but "the walls" or "the entire walls" of the

city that fell down, as in all the originals, I lay aside that suspicion, and firmly believe that Josephus himself

(39) This manner of supplication for men's lives among the Syrians, with ropes or halters about their heads or

(40) It is here remarkable, that in Josephus's copy this prophet, whose severe denunciation of a disobedient

person's slaughter by a lion had lately come to pass, was no other than Micaiah, the son of Imlah, who, as he

now denounced God's judgment on disobedient Ahab, seems directly to have been that very prophet whom

the same Ahab, in 1 Kings 22:8, 18, complains of, "as one whom he hated, because he did not prophesy good

concerning him, but evil," and who in that chapter openly repeats his denunciations against him; all which

came to pass accordingly; nor is there any reason to doubt but this and the former were the very same

(41) What is most remarkable in this history, and in many histories on other occasions in the Old Testament,

is this, that during the Jewish theocracy God acted entirely as the supreme King of Israel, and the supreme

General of their armies, and always expected that the Israelites should be in such absolute subjection to him,

their supreme and heavenly King, and General of their armies, as subjects and soldiers are to their earthly

kings and generals, and that usually without knowing the particular reasons of their injunctions.

(42) These reasonings of Zedekiah the false prophet, in order to persuade Ahab not to believe Micaiah the

true prophet, are plausible; but being omitted in our other copies, we cannot now tell whence Josephus had

them, whether from his own temple copy, from some other original author, or from certain ancient notes.

That some such plausible objection was now raised against Micaiah is very likely, otherwise Jehoshaphat,

who used to disbelieve all such false prophets, could never have been induced to accompany Ahab in these

(43) This reading of Josephus, that Jehoshaphat put on not his own, but Ahab's robes, in order to appear to be

Ahab, while Ahab was without any robes at all, and hoped thereby to escape his own evil fate, and disprove

Micaiah's prophecy against him, is exceeding probable. It gives great light also to this whole history; and

shows, that although Ahab hoped Jehoshaphat would he mistaken for him, and run the only risk of being slain

in the battle, yet he was entirely disappointed, while still the escape of the good man Jehoshaphat, and the

slaughter of the bad man Ahab, demonstrated the great distinction that Divine providence made betwixt them.

(44) We have here a very wise reflection of Josephus about Divine Providence, and what is derived from it,

prophecy, and the inevitable certainty of its accomplishment; and that when wicked men think they take

proper methods to elude what is denounced against them, and to escape the Divine judgments thereby

threatened them, without repentance, they are ever by Providence infatuated to bring about their own

destruction, and thereby withal to demonstrate the perfect veracity of that God whose predictions they in vain

(1) These judges constituted by Jehoshaphat were a kind of Jerusalem Sanhedrim, out of the priests, the

Levites, and the principal of the people, both here and 2 Chronicles 19:8; much like the old Christian

(2) Concerning this precious balsam, see the note on Atiq. B. VIII. ch. 6. sect. 6.

(3) What are here Pontus and Thrace, as the places whither Jehoshaphat's fleet sailed, are in our other copies

Ophir and Tarshish, and the place whence it sailed is in them Eziongeber, which lay on the Red Sea, whence

it was impossible for any ships to sail to Pontus or Thrace; so that Josephus's copy differed from our other

copies, as is further plain from his own words, which render what we read, that "the ships were broken at

Eziongeber, from their unwieldy greatness." But so far we may conclude, that Josephus thought one Ophir to

be some where in the Mediterranean, and not in the South Sea, though perhaps there might be another Ophir

in that South Sea also, and that fleets might then sail both from Phoenicia and from the Red Sea to fetch the

(4) This god of flies seems to have been so called, as was the like god among the Greeks, from his supposed

power over flies, in driving them away from the flesh of their sacrifices, which otherwise would have been

(5) It is commonly esteemed a very cruel action of Elijah, when he called for fire from heaven, and consumed

no fewer than two captains and a hundred soldiers, and this for no other crime than obeying the orders of their

king, in attempting to seize him; and it is owned by our Savior, that it was an instance of greater severity than

the spirit of the New Testament allows, Luke 9:54. But then we must consider that it is not unlikely that these

captains and soldiers believed that they were sent to fetch the prophet, that he might be put to death for

foretelling the death of the king, and this while they knew him to be the prophet of the true God, the supreme

King of Israel, (for they were still under the theocracy,) which was no less than impiety, rebellion, and

treason, in the highest degree: nor would the command of a subaltern, or inferior captain, contradicting the

commands of the general, when the captain and the soldiers both knew it to be so, as I suppose, justify or

excuse such gross rebellion and disobedience in soldiers at this day. Accordingly, when Saul commanded his

guards to slay Ahimelech and the priests at Nob, they knew it to be an unlawful command, and would not

obey it, 1 Samuel 22:17. From which cases both officers and soldiers may learn, that the commands of their

leaders or kings cannot justify or excuse them in doing what is wicked in the sight of God, or in fighting in an

(6) This practice of cutting down, or plucking up by the roots, the fruit trees was forbidden, even in ordinary

wars, by the law of Moses, Deuteronomy 20:19, 20, and only allowed by God in this particular case, when

the Moabites were to be punished and cut off in an extraordinary manner for their wickedness See Jeremiah

48:1113, and many the like prophecies against them. Nothing could therefore justify this practice but a

particular commission from God by his prophet, as in the present case, which was ever a sufficient warrant

(7) That this woman who cried to Elisha, and who in our Bible is styled "the wife of one of the sons of the

prophets," 2 Kings 4:1, was no other than the widow of Obadiah, the good steward of Ahab, is confirmed by

the Chaldee paraphrast, and by the Rabbins and others. Nor is that unlikely which Josephus here adds, that

these debts were contracted by her husband for the support of those "hundred of the Lord's prophets, whom

he maintained by fifty in a cave," in the days of Ahab and Jezebel, 1 Kings 18:4; which circumstance

rendered it highly fit that the prophet Elisha should provide her a remedy, and enable her to redeem herself

and her sons from the fear of that slavery which insolvent debtors were liable to by the law of Moses,

Leviticus 25:39; Matthew 18:25; which he did accordingly, with God's help, at the expense of a miracle.

(8) Dr. Hudson, with very good reason, suspects that there is no small defect in our present copies of

Josephus, just before the beginning of this section, and that chiefly as to that distinct account which he had

given us reason to expect in the first section, and to which he seems to refer, ch. 8. sect. 6. concerning the

glorious miracles which Elisha wrought, which indeed in our Bibles are not a few, 2 Kings 69., but of which

we have several omitted in Josephus's present copies. One of those histories, omitted at present, was

evidently in his Bible, I mean that of the curing of Nanman's leprosy, 2 Kings 5.; for he plainly alludes to it,

B. III. ch. 11. sect. 4, where he observes, that "there were lepers in many nations who yet have been in honor,

and not only free from reproach and avoidance, but who have been great captains of armies, and been

intrusted with high offices in the commonwealth, and have had the privilege of entering into holy places and

temples." But what makes me most regret the want of that history in our present copies of Josephus is this,

that we have here, as it is commonly understood, one of the greatest difficulties in all the Bible, that in 2

Kings 5:18, 19, where Naaman, after he had been miraculously cured by a prophet of the true God, and had

thereupon promised (ver. 17) that "he would henceforth offer neither burntoffering nor sacrifice unto other

gods, but unto the Lord," adds, "In this thing the Lord pardon thy servant, that when my master goeth into the

house of Rimnu to worship there, and he leaneth on my hands, and I bow myself in the house of Rimmort;

when I bow down myself in the house of Rimmort, the Lord pardon thy servant in this thing. And Elisha said,

Go in peace." This looks like a prophet's permission for being partaker in idolatry itself, out of compliance

(9) Upon occasion of this stratagem of Elisha, in Josephus, we may take notice, that although Josephus was

one of the greatest lovers of truth in the world, yet in a just war he seems to have had no manner of scruple

upon him by all such stratagems possible to deceive public enemies. See this Josephus's account of Jeremiah's

imposition on the great men of the Jews in somewhat like case, Antiq. B. X. ch. 7. sect. 6; 2 Samuel 16:16,

(10) This son of a murderer was Joram, the son of Ahab, which Ahab slew, or permitted his wife Jezebel to

slay, the Lord's prophets, and Naboth, 1 Kings 18:4; 21:19; and he is here called by this name, I suppose,

because he had now also himself sent an officer to murder him; yet is Josephus's account of Joram's coming

himself at last. as repenting of his intended cruelty, much more probable than that in our copies, 2 Kings

(11) This law of the Jews, for the exclusion of lepers out of the camp in the wilderness, and out of the cities in

(12) Since Elijah did not live to anoint Hazael king of Syria himself, as he was empowered to do, 1 Kings

19:15, it was most probably now done, in his name, by his servant and successor Elisha. Nor does it seem to

me otherwise but that Benhadad immediately recovered of his disease, as the prophet foretold; and that

Hazael, upon his being anointed to succeed him though he ought to have staid till he died by the course of

nature, or some other way of Divine punishment, as did David for many years in the like case, was too

impatient, and the very next day smothered or strangled him, in order to come directly to the succession.

(13) What Mr. Le Clerc pretends here, that it is more probable that Hazael and his son were worshipped by

the Syrians and people of Damascus till the days of Josephus, than Benhadad and Hazael, because under

Benhadad they had greatly suffered, and because it is almost incredible that both a king and that king's

murderer should be worshipped by the same Syrians, is of little force against those records, out of which

Josephus drew this history, especially when it is likely that they thought Benhadad died of the distemper he

labored under, and not by Hazael's treachery. Besides, the reason that Josephus gives for this adoration, that

these two kings had been great benefactors to the inhabitants of Damascus, and had built them temples, is too

remote from the political suspicions of Le Clerc; nor ought such weak suspicions to be deemed of any force

(14) This epistle, in some copies of Josephus, is said to come to Jotare from Elijah, with this addition," for he

was yet upon earth," which could not be true of Elijah, who, as all agree, was gone from the earth about four

years before, and could only be true of Elisha; nor perhaps is there any more mystery here, than that the name

of Elijah has very anciently crept into the text instead of Elisha, by the copiers, there being nothing in any

(15) Spanheim here notes, that this putting off men's garments, and strewing them under a king, was an

(16) Our copies say that this "driving of the chariots was like the driving of Jehu the son of Nimshi; for he

driveth furiously," 2 Kings 9:20; whereas Josephus's copy, as he understood it, was this, that, on the contrary,

Jehu marched slowly, and in good order. Nor can it be denied, that since there was interval enough for king

Joram to send out two horsemen, one after another, to Jehu, and at length to go out with king Ahaziah to meet

him, and all this after he was come within sight of the watchman, and before he was come to Jezreel, the

(17) This character of Joash, the son of Jehoahaz, that "he was a good man, and in his disposition not at all

like to his father," seems a direct contradiction to our ordinary copies, which say (2 Kings 13:11) that "he did

evil in the sight of the Lord; and that he departed not from all the sins of Jeroboam, the son of Nebat, who

made Israel to sin: he walked therein." Which copies are here the truest it is hard positively to determine. If

Josephus's be true, this Joash is the single instance of a good king over the ten tribes; if the other be true, we

have not one such example. The account that follows, in all copies, of Elisha the prophet's concern for him,

and his concern for Elisha, greatly favors Josephus's copies, and supposes this king to have been then a good

man, and no idolater, with whom God's prophets used not to be so familiar. Upon the whole, since it appears,

even by Josephus's own account, that Amaziah, the good king of Judah, while he was a good king, was

forbidden to make use of the hundred thousand auxiliaries he had hired of this Joash, the king of Israel, as if

he and they were then idolaters, 2 Chronicles 25:69, it is most likely that these different characters of Joash

suited the different parts of his reign, and that, according to our common copies, he was at first a wicked

king, and afterwards was reclaimed, and became a good one, according to Josephus.

(18) What I have above noted concerning Jehoash, seems to me to have been true also concerning his son

Jeroboam II., viz. that although he began wickedly, as Josephus agrees with our other copies, and, as he adds,

"was the cause of a vast number of misfortunes to the Israelites" in those his first years, (the particulars of

which are unhappily wanting both in Josephus and in all our copies,) so does it seem to me that he was

afterwards reclaimed, and became a good king, and so was encouraged by the prophet Jonah, and had great

successes afterward, when "God had saved the Israelites by the hand of Jeroboam, the son of Joash," 2 Kings

14:27; which encouragement by Jonah, and great successes, are equally observable in Josephus, and in the

(19) When Jonah is said in our Bibles to have gone to Tarshish, Jonah 1:3, Josephus understood it that he

went to Tarsus in Cilicia, or to the Mediterranean Sea, upon which Tarsus lay; so that he does not appear to

have read the text, 1 Kings 22:48, as our copies do, that ships of Tarshish could lie at Eziongeber, upon the

Red Sea. But as to Josephus's assertion, that Jonah's fish was carried by the strength of the current, upon a

(20) This ancient piece of religion, of supposing there was great sin where there was great misery, and of

casting lots to discover great sinners, not only among the Israelites, but among these heathen mariners, seems

a remarkable remains of the ancient tradition which prevailed of old over all mankind, that I Providence used

to interpose visibly in all human affairs, and storm, as far as the Euxine Sea, it is no way impossible; and

since the storm might have driven the ship, while Jonah was in it never to bring, or at least not long to

continue, notorious judge, near to that Euxine Sea, and since in three more days, while but for notorious sins,

which the most ancient Book of he was in the fish's belly, that current might bring him to the Job shows to

have been the state of mankind for about the Assyrian coast, and since withal that coast could bring him

former three thousand years of the world, till the days of Job nearer to Nineveh than could any coast of the

(21) This account of an earthquake at Jerusalem at the very same time when Uzziah usurped the priest's

office, and went into the sanctuary to burn incense, and of the consequences of the earthquake, is entirely

wanting in our other copies, though it be exceeding like to a prophecy of Jeremiah, now in Zechariah 14:4, 5;

in which prophecy mention is made of "fleeing from that earthquake, as they fled from this earthquake in the

days of Uzziah king of Judah;" so that there seems to have been some considerable resemblance between

(22) Dr. Wall, in his critical notes on 2 Kings 15:20, observes, "that when this Menahem is said to have

exacted the money of Israel of all the mighty men of wealth, of each man fifty shekels of silver, to give Pul,

the king of Assyria, a thousand talents, this is the first public money raised by any [Israelite] king by tax on

the people; that they used before to raise it out of the treasures of the house of the Lord, or of their own

house; that it was a pollmoney on the rich men, [and them only,] to raise 353,000, or, as others count a

talent, 400,000, at the rate of 6 or 7 per head; and that God commanded, by Ezekiel, ch. 45:8; 46:18, that

no such thing should be done [at the Jews' restoration], but the king should have land of his own."

(23) This passage is taken out of the prophet Nahum, ch. 2:813, and is the principal, or rather the only, one

that is given us almost verbatim, but a little abridged, in all Josephus's known writings: by which quotation

we learn what he himself always asserts, viz. that he made use of the Hebrew original and not of the Greek

version]; as also we learn, that his Hebrew copy considerably differed from ours. See all three texts

particularly set down and compared together in the Essay on the Old Testament, page 187.

(24) This siege of Samaria, though not given a particular account of, either in our Hebrew or Greek Bibles, or

in Josephus, was so very long, no less than three years, that it was no way improbable but that parents, and

particularly mothers, might therein be reduced to eat their own children, as the law of Moses had threatened

upon their disobedience, Leviticus 26;29; Deuteronomy 28:5357; and as was accomplished in the other

shorter sieges of both the capital cities, Jerusalem and Samaria; the former mentioned Jeremiah 19:9; Antiq.

(1) This title of great king, both in our Bibles, 2 Kings 18:19; Isaiah 36:4, and here in Josephus, is the very

same that Herodotus gives this Sennacherib, as Spanheim takes notice on this place.

(2) What Josephus says here, how Isaiah the prophet assured Hezekiah that "at this time he should not be

besieged by the king of Assyria; that for the future he might be secure of being not at all disturbed by him;

and that [afterward] the people might go on peaceably, and without fear, with their husbandry and other

affairs," is more distinct in our other copies, both of the Kings and of Isaiah, and deserves very great

consideration. The words are these: "This shall be a sign unto thee, Ye shall eat this year such as groweth of

itself, and the second year that which springeth of the same; and in the third year sow ye, and reap, and plant

vineyards, and eat the fruit thereof," 2 Kings 19:29; Isaiah 37:30; which seem to me plainly to design a

Sabbatic year, a year of jubilee next after it, and the succeeding usual labors and fruits of them on the third

(3) That this terrible calamity of the slaughter of the 185,000 Assyrians is here delivered in the words of

Berosus the Chaldean, and that it was certainly and frequently foretold by the Jewish prophets, and that it was

(3) We are here to take notice, that these two sons of Sennacherib, that ran away into Armenia, became the

heads of two famous families there, the Arzerunii and the Genunii; of which see the particular histories in

(4) Josephus, and all our copies, place the sickness of Hezekiah after the destruction of Sennacherib's army,

because it appears to have been after his first assault, as he was going into Arabia and Egypt, where he

pushed his conquests as far as they would go, and in order to despatch his story altogether; yet does no copy

but this of Josephus say it was after that destruction, but only that it happened in those days, or about that

time of Hezekiah's life. Nor will the fifteen years' prolongation of his life after his sickness, allow that

sickness to have been later than the former part of the fifteenth year of his reign, since chronology does not

allow him in all above twentynine years and a few months; whereas the first assault of Sennacherib was on

the fourteenth year of Hezekiah, but the destruction of Sennacherib's army was not till his eighteenth year.

(5) As to this regress of the shadow, either upon a sundial, or the steps of the royal palace built by Ahaz,

whether it were physically done by the real miraculous revolution of the earth in its diurnal motion backward

from east to west for a while, and its return again to its old natural revolution from west to east; or whether it

were not apparent only, and performed by an aerial phosphorus, which imitated the sun's motion backward,

while a cloud hid the real sun; cannot now be determined. Philosophers and astronomers will naturally incline

to the latter hypothesis. However, it must be noted, that Josephus seems to have understood it otherwise than

we generally do, that the shadow was accelerated as much at first forward as it was made to go backward

afterward, and so the day was neither longer nor shorter than usual; which, it must be confessed agrees best of

all to astronomy, whose eclipses, older than the time were observed at the same times of the day as if this

miracle had never happened. After all, this wonderful signal was not, it seems, peculiar to Judea, but either

seen, or at least heard of, at Babylon also, as appears by 2 Chronicles 32:31, where we learn that the

Babylonian ambassadors were sent to Hezekiah, among other things, to inquire of the wonder that was done

(6) This expression of Josephus, that the Medes, upon this destruction of the Assyrian army, "overthrew" the

Assyrian empire, seems to be too strong; for although they immediately cast off the Assrian yoke, and set up

Deioces, a king of their own, yet it was some time before the Medes and Babylonians overthrew Nineveh,

and some generations ere the Medes and Persians under Cyaxares and Cyrus overthrew the Assyrian or

(7) It is hard to reconcile the account in the Second Book of Kings (ch. 23:11) with this account in Josephus,

and to translate this passage truly in Josephus, whose copies are supposed to be here imperfect. However, the

general sense of both seems to be this: That there were certain chariots, with their horses, dedicated to the

idol of the sun, or to Moloch; which idol might be carried about in procession, and worshipped by the people;

which chariots were now "taken away," as Josephus says, or, as the Book of Kings says, "burnt with fire, by

(8) This is a remarkable passage of chronology in Josephus, that about the latter end of the reign of Josiah,

the Medes and Babylonians overthrew the empire of the Assyrians; or, in the words of Tobit's continuator,

that "before Tobias died, he heard of the destruction of Nineveh, which was taken by Nebuchodonosor the

Babylonian, and Assuerus the Mede," Tob. 14:15. See Dean Prideaux's Connexion, at the year 612.

(9) This battle is justly esteemed the very same that Herodotus (B. II. sect. 156) mentions, when he says, that

"Necao joined battle with the Syrians [or Jews] at Magdolum, [Megiddo,] and beat them," as Dr. Hudson here

(10) Whether Josephus, from 2 Chronicles 35:25, here means the book of the Lamentations of Jeremiah, still

extant, which chiefly belongs to the destruction of Jerusalem under Nebuchadnezzar, or to any other like

melancholy poem now lost, but extant in the days of Josephus, belonging peculiarly to Josiah, cannot now be

(11) This ancient city Hamath, which is joined with Arpad, or Aradus, and with Damascus, 2 Kings 18:34;

Isaiah 36:19; Jeremiah 49:23, cities of Syria and Phoenicia, near the borders of Judea, was also itself

(12) Josephus says here that Jeremiah prophesied not only of the return of the Jews from the Babylonian

captivity, and this under the Persians and Medes, as in our other copies; but of cause they did not both say the

same thing as to this circumstance, he disbelieved what they both appeared to agree in, and condemned them

as not speaking truth therein, although all the things foretold him did come to pass according to their

prophecies, as we shall show upon a fitter opportunity their rebuilding the temple, and even the city

Jerusalem, which do not appear in our copies under his name. See the note on Antiq. B. XI. ch. 1. sect. 3.

(13) This observation of Josephus about the seeming disagreement of Jeremiah, ch. 32:4, and 34:3, and

Ezekiel 12:13, but real agreement at last, concerning the fate of Zedekiah, is very true and very remarkable.

See ch. 7. sect. 2. Nor is it at all unlikely that the courtiers and false prophets might make use of this seeming

contradiction to dissuade Zedekiah from believing either of those prophets, as Josephus here intimates he was

(14) I have here inserted in brackets this high priest Azarias, though he be omitted in all Josephus's copies,

out of the Jewish chronicle, Seder Olam, of how little authority soever I generally esteem such late

Rabbinical historians, because we know from Josephus himself, that the number of the high priests belonging

to this interval was eighteen, Antiq. B. XX. ch. 10., whereas his copies have here but seventeen. Of this

character of Baruch, the son of Neriah, and the genuineness of his book, that stands now in our Apocrypha,

and that it is really a canonical book, and an appendix to Jeremiah, see Authent. Rec. Part I. p. 111.

(15) Herodotus says, this king of Egypt [Pharaoh Hophra, or Apries] was slain by the Egyptians, as Jeremiah

foretold his slaughter by his enemies, Jeremiah 44:29, 30, and that as a sign of the destruction of Egypt [by

(16) We see here that Judea was left in a manner desolate after the captivity of the two tribes and was not I

with foreign colonies, perhaps as an indication of Providence that the Jews were to repeople it without

opposition themselves. I also esteem the latter and present desolate condition of the same country, without

being repeopled by foreign colonies, to be a like indication, that the same Jews are hereafter to repeople it

(17) That Daniel was made one of these eunuchs of which Isaiah prophesied, Isaiah 39:7, and the three

children his companions also, seems to me plain, both here in Josephus, and in our copies of Daniel, Daniel

1:3, 611, 18, although it must be granted that some married persons, that had children, were sometimes

called eunuchs, in a general acceptation for courtiers, on account that so many of the ancient courtiers were

(18) Of this most remarkable passage in Josephus concerning the "stone cut out of the mountain, and

destroying the image," which he would not explain, but intimated to be a prophecy of futurity, and probably

not safe for him to explain, as belonging to the destruction of the Roman empire by Jesus Christ, the true

Messiah of the Jews, take the words of Hayercamp, ch. 10. sect. 4: "Nor is this to be wondered at, that he

would not now meddle with things future, for he had no mind to provoke the Romans, by speaking of the

(19) Since Josephus here explains the seven prophetic times which were to pass over Nebuchadnezzar

(Daniel 4:16) to be seven years, we thence learn how he most probably must have understood those other

parallel phrases, of "a time, times, and a half," Antiq. B. VII. ch. 25., of so many prophetic years also, though

he withal lets us know, by his hint at the interpretation of the seventy weeks, as belonging to the fourth

monarchy, and the destruction of Jerusalem by the Romans in the days of Josephus, ch. 2. sect. 7, that he did

not think those years to be bare years, but rather days for years; by which reckoning, and by which alone,

could seventy weeks, or four hundred and ninety days, reach to the age of Josephus. But as to the truth of

those seven years' banishment of Nebuchadnezzar from men, and his living so long among the beasts, the

very small remains we have any where else of this Nebuchadnezzar prevent our expectation of any other full

account of it. So far we knew by Ptolemy's canon, a contemporary record, as well as by Josephus presently,

that he reigned in all fortythree years, that is, eight years after we meet with any account of his actions; one

of the last of which was the thirteen years' siege of Tyre, Antiq. B. XI. ch. 11., where yet the Old Latin has

but three years and ten months: yet were his actions before so remarkable, both in sacred and profane authors,

that a vacuity of eight years at the least, at the latter end of his reign, must be allowed to agree very well with

Daniel's accounts; that after a seven years' brutal life, he might return to his reason, and to the exercise of his

(20) These fortythree years for the duration of the reign of Nebuchadnezzar are, as I have just now

observed, the very same number in Ptolemy's canon. Moses Chorenensis does also confirm this captivity of

the Jews under Nebuchadnezzar, and adds, what is very remarkable, that sale of those Jews that were carried

by him into captivity got away into Armenia, and raised the great family of the Bagratide there.

(21) These twentyone years here ascribed to one named Naboulassar, in the first book against Apion, or to

Nabopollassar, the father of the great Nebuchadnezzar, are also the very same with those given him in

Ptolemy's canon. And note here, that what Dr. Prideaux says, at the year, that Nebuchadnezzar must have

been a common name of other kings of Babylon, besides the great Nebuchadnezzar himself is a groundless

mistake of some modern chronologers rely, and destitute of all proper original authority.

(22) These fifteen days for finishing such vast buildings at Babylon, in Josephus's copy of Berosus, would

seem too absurd to be supposed to be the true number, were it not for the same testimony extant also in the

first book against Apion, sect. 19, with the same number. It thence indeed appears that Josephus's copy of

Berosus had this small number, but that it is the true number I still doubt. Josephus assures us, that the walls

of so much a smaller city as Jerusalem were two years and four months in building by Nehemiah, who yet

hastened the work all he could, Antiq. B. XI. ch. 5. sect. 8. I should think one hundred and fifteen days, or a

(23) It is here remarkable that Josephus, without the knowledge of Ptolemy's canon, should call the same king

whom he himself here (Bar. i. 11, and Daniel 5:1, 2, 9, 12, 22, 29, 39) styles Beltazar, or Belshazzar, from the

Babylonian god Bel, Naboandelus also; and in the first book against Apion, sect. 19, vol. iii., from the same

citation out of Berosus, Nabonnedon, from the Babylonian god Nabo or Nebo. This last is not remote from

the original pronunciation itself in Ptolemy's canon, Nabonadius; for both the place of this king in that canon,

as the last of the Assyrian or Babylonian kings, and the number of years of his reign, seventeen, the same in

both demonstrate that it is one and the same king that is meant by them all. It is also worth noting, that

Josephus knew that Darius, the partner of Cyrus, was the son of Astyages, and was called by another name

among the Greeks, though it does not appear he knew what that name was, as having never seen the best

history of this period, which is Xenophon's. But then what Josephus's present copies say presently, sect. 4,

that it was only within no long time after the handwriting on the wall that Baltasar was slain, does not so

well agree with our copies of Daniel, which say it was the same night, Daniel 5:30.

(24) This grandmother, or mother of Baltasar, the queen dowager of Babylon, (for she is distinguished from

his queen, Daniel 5:10, 13,) seems to have been the famous Nitocris, who fortified Babylon against the

Medes and Persians, and, in all probability governed under Baltasar, who seems to be a weak and effeminate

(25) It is no way improbable that Daniel's enemies might suggest this reason to the king why the lions did not

meddle with him and that they might suspect the king's kindness to Daniel had procured these lions to be so

filled beforehand, and that thence it was that he encouraged Daniel to submit to this experiment, in hopes of

coming off safe; and that this was the true reason of making so terrible an experiment upon those his enemies,

and all their families, Daniel 6:21, though our other copies do not directly take notice of it

(26) What Josephus here says, that the stones of the sepulchers of the kings of Persia at this tower, or those

perhaps of the same sort that are now commonly called the ruins of Persepolis, continued so entire and

unaltered in his days, as if they were lately put there, "I (says Reland) here can show to be true, as to those

stones of the Persian mansoleum, which Com. Brunius brake off and gave me." He ascribed this to the

hardness of the stones, which scarcely yields to iron tools, and proves frequently too hard for cutting by the

(1) This Cyrus is called God's shepherd by Xenophon, as well as by Isaiah, Isaiah 44:28; as also it is said of

him by the same prophet, that "I will make a man more precious than fine gold, even a man than the golden

wedge of Ophir," Isaiah 13:12, which character makes Xenophon's most excellent history of him very

(2) This leave to build Jerusalem, sect. 3, and this epistle of Cyrus to Sisinnes and Sathrabuzanes, to the same

purpose, are most unfortunately omitted in all our copies but this best and completest copy of Josephus; and

by such omission the famous prophecy of Isaiah, Isaiah 44:28, where we are informed that God said of or to

Cyrus, "He is my shepherd, and shall perform all my pleasure; even saying to Jerusalem, Thou shalt be built,

and to the temple, Thy foundation shall be laid," could not hitherto be demonstrated from the sacred history

to have been completely fulfilled, I mean as to that part of it which concerned his giving leave or commission

for rebuilding the city Jerusalem as distinct from the temple, whose rebuilding is alone permitted or directed

(3) Of the true number of golden and silver vessels here and elsewhere belonging to the temple of Solomon,

(4) Josephus here follows Herodotus, and those that related how Cyrus made war with the Scythians and

Massagets, near the Caspian Sea, and perished in it; while Xenophon's account, which appears never to have

been seen by Josephus, that Cyrus died in peace in his own country of Persia, is attested to by the writers of

the affairs of Alexander the Great, when they agree that he found Cyrus's sepulcher at Pasargadae, near

Persepolis. This account of Xenophon is also confirmed by the circumstances of Cambyses, upon his

succession to Cyrus, who, instead of a war to avenge his father's death upon the Scythians and Massagets,

and to prevent those nations from overrunning his northern provinces, which would have been the natural

consequence of his father's ill success and death there, went immediately to an Egyptian war, long ago begun

by Cyrus, according to Xenophon, p. 644, and conquered that kingdom; nor is there, that I ever heard of, the

least mention in the reign of Cambyses of any war against the Scythians and Massagets that he was ever

(5) The reader is to note, that although the speeches or papers of these three of the king's guard are much the

same, in our Third Book of Esdras, ch. 3. and 4., as they are here in Josephus, yet that the introduction of

them is entirely different, while in our Esdras the whole is related as the contrivance of the three of the king's

guards themselves; and even the mighty rewards are spoken of as proposed by themselves, and the speeches

are related to have been delivered by themselves to the king in writing, while all is contrary in Josephus. I

need not say whose account is the most probable, the matters speak for themselves; and there can be no doubt

but Josephus's history is here to be very much preferred before the other. Nor indeed does it seem to me at all

unlikely that the whole was a contrivance of king Darius's own, in order to be decently and inoffensively put

in mind by Zorobabel of fulfilling his old vow for the rebuilding of Jerusalem and the temple, and the

restoration of the worship of the "one true God" there. Nor does the full meaning of Zorobabel, when he cries

out, 3 Esd. 4. 41), "Blessed be the God of truth ;" and here, "God is true and righteous;" or even of all the

people, 3 Esd. 4. 41, "Great is truth, and mighty above all things ;" seem to me much different from this,

"There is but one true God, the God of Israel." To which doctrine, such as Cyrus and Darius; etc., the Jews'

great patrons, seem not to have been very averse, though the entire idolatry of their kingdoms made them

(6) This strange reading in Josephus's present copies of four millions instead of forty thousand, is one of the

grossest errors that is in them, and ought to be corrected from Ezra 2:61; 1 Esd. 5:40; and Nehemiah 7:66,

who all agree the general sum was but about fortytwo thousand three hundred and sixty. It is also very plain

that Josephus thought, that when Esdras afterwards brought up another company out of Babylon and Persia,

in the days of Xerxes, they were also, as well as these, out of the two tribes, and out of them only, and were in

all no more than "a seed" and "a remnant," while an "immense number" of the ten tribes never returned, but,

as he believed, continued then beyond Euphrates, ch. 5. sect. 2, 3; of which multitude, the Jews beyond

Euphrates, he speaks frequently elsewhere, though, by the way, he never takes them to be idolaters, but looks

on them still as observers of the laws of Moses. The "certain part" of the people that now came up from

Babylon, at the end of this chapter, imply the same smaller number of Jews that now came up, and will no

(7) The history contained in this section is entirely wanting in all our other copies, both of Ezra and Esdras.

(8) Dr. Hudson takes notice here, that this kind of brass or copper, or rather mixture of gold and brass or

copper, was called aurichalcum, and that this was of old esteemed the most precious of all metals.

(9) This procedure of Esdras, and of the best part of the Jewish nation, after their return from the Babylonish

captivity, of reducing the Jewish marriages, once for all, to the strictness of the law of Moses, without any

regard to the greatness of those who had broken it, and without regard to that natural affection or compassion

for their heathen wives, and their children by them, which made it so hard for Esdras to correct it, deserves

greatly to be observed and imitated in all attempts for reformation among Christians, the contrary conduct

having ever been the bane of true religion, both among Jews and Christians, while political views, or human

passions, or prudential motives, are suffered to take place instead of the Divine laws, and so the blessing of

God is forfeited, and the church still suffered to continue corrupt from one generation to another. See ch. 8.

(10) This Jewish feast of tabernacles was imitated in several heathen solemnities, as Spanheim here observes

and proves. He also further observes presently, what great regard many heathens had to the monuments of

(11) This rule of Esdras, not to fast on a festival day, is quoted in the Apostolical Constitutions, B. V., as

(12) This miserable condition of the Jews, and their capital, must have been after the death of Esdras, their

former governor, and before Nehemiah came with his commission to build the walls of Jerusalem. Nor is that

at all disagreeable to these histories in Josephus, since Esdras came on the seventh, and Nehemiah not till the

(13) This showing king Xerxes's epistles to God, or laying them open before God in the temple, is very like

the laying open the epistles of Sennacherib before him also by Hezekiah, 2 Kings 19:14; Isaiah 37:14,

although this last was for a memorial, to put him in mind of the enemies, in order to move the Divine

compassion, and the present as a token of gratitude for mercies already received, as Hayercamp well observes

(14) It may not be very improper to remark here, with what an unusual accuracy Josephus determines these

years of Xerxes, in which the walls of Jerusalem were built, viz. that Nehemiah came with his commission in

the twentyfifth of Xerxes, that the walls were two years and four months in building, and that they were

finished on the twentyeighth of Xerxes, sect. 7, 8. It may also be remarked further, that Josephus hardly ever

mentions more than one infallible astronomical character, I mean an eclipse of the moon, and this a little

before the death of Herod the Great, Antiq. B. XVII. ch. 6. sect. 4. Now on these two chronological

characters in great measure depend some of the most important points belonging to Christianity, viz. the

explication of Daniel's seventy weeks, and the duration of our Savior's ministry, and the time of his death, in

correspondence to those seventy weeks. See the Supplement to the Lit. Accorap. of Proph. p. 72.

(15) Since some skeptical persons are willing to discard this Book of Esther as no true history; and even our

learned and judicious Dr. Wall, in his late posthumous Critical Notes upon all the other Hebrew books of the

Old Testament, gives none upon the Canticles, or upon Esther, and seems thereby to give up this book, as

well as he gives up the Canticles, as indefensible; I shall venture to say, that almost all the objections against

this Book of Esther are gone at once, if, as we certainly ought to do, and as Dean Prideaux has justly done,

we place this history under Artsxerxes Longimanus, as do both the Septuagint interpretation and Josephus.

The learned Dr. Lee, in his posthumous Dissertation on the Second Book of Esdras, p. 25, also says, that "the

truth of this history is demonstrated by the feast of Purlin, kept up from that time to this very day. And this

surprising providential revolution in favor of a captive people, thereby constantly commemorated, standeth

even upon a firmer basis than that there ever was such a man as king Alexander [the Great] in the world, of

whose reign there is no such abiding monument at this day to be found any where. Nor will they, I dare say,

who quarrel at this or any other of the sacred histories, find it a very easy matter to reconcile the different

accounts which were given by historians of the affairs of this king, or to confirm any one fact of his whatever

with the same evidence which is here given for the principal fact in this sacred book, or even so much as to

prove the existence of such a person, of whom so great things are related, but. upon granting this Book of

Esther, or sixth of Esdras, (as it is placed in some of the most ancient copies of the Vulgate,) to be a most true

(16) If the Chaldee paraphrast be in the right, that Artaxerxes intended to show Vashti to his guests naked, it

is no wonder at all that she would not submit to such an indignity; but still if it were not so gross as that, yet it

might, in the king's cups, be done in a way so indecent, as the Persian laws would not then bear, no more than

the common laws of modesty. And that the king had some such design seems not improbable, for otherwise

the principal of these royal guests could be no strangers to the queen, nor unapprized of her beauty, so far as

decency admitted. However, since Providence was now paving the way for the introduction of a Jewess into

the king's affections, in order to bring about one of the most wonderful deliverances which the Jewish or any

other nation ever had, we need not be further solicitous about the motives by which the king was induced to

(17) Herodotus says that this law [against any one's coming uncalled to the kings of Persia when they were

sitting on their thrones] was first enacted by Deioces [i.e. by him who first withdrew the Medes from the

dominion of the Assyrians, and himself first reigned over them]. Thus also, lays Spanheim, stood guards,

with their axes, about the throne of Tenus, or Tenudus, that the offender might by them be punished

(18) Whether this adoration required of Mordecai to Haman were by him deemed too like the adoration due

only to God, as Josephus seems here to think, as well as the Septuagint interpreters also, by their translation

of Esther 13:1214, or whether he thought he ought to pay no sort of adoration to an Amalekite, which nation

had been such great sinners as to have been universally devoted to destruction by God himself, Exodus

17:1416; 1 Samuel 15:18, or whether both causes concurred, cannot now, I doubt, be certainly determined.

(19) The true reason why king Artaxerxes did not here properly revoke his former barbarous decree for the

universal slaughter of the Jews, but only empowered and encouraged the Jews to fight for their lives, and to

kill their enemies, if they attempted their destruction, seems to have been that old law of the Medes and

Persians, not yet laid aside, that whatever decree was signed both by the king and his lords could not be

changed, but remained unalterable, Daniel 6:79, 12, 15, 17; Esther 1:19; 8:8. And Haman having engrossed

the royal favor might perhaps have himself signed this decree for the Jews' slaughter instead of the ancient

(21) These words give an intimation as if Artaxerxes suspected a deeper design in Haman than openly

appeared, viz. that knowing the Jews would be faithful to him, and that he could never transfer the crown to

his own family, who was an Agagite, Esther 3:1, 10, or of the posterity of Agag, the old king of the

Amalekites, 1 Samuel 15:8, 32, 33, while they were alive, and spread over all his dominions, he therefore

endeavored to destroy them. Nor is it to me improbable that those seventyfive thousand eight hundred of the

Jews' enemies which were soon destroyed by the Jews, on the permission of the king, which must be on some

great occasion, were Amalekites, their old and hereditary enemies, Exodus 17:14, 15; and that thereby was

fulfilled Balaam's prophecy, "Amalek was the first of the nations, but his latter end shall be, that he perish for

(21) Take here part of Reland's note on this disputed passage: "In Josephus's copies these Hebrew words,

'days of Purim,' or ' lots,' as in the Greek copies of Esther, ch. 9:26, 2832, is read 'days of Phurim,' or 'days

of protection,' but ought to be read' days of Parira,' as in the Hebrew; than which creation," says he, "nothing

is more certain." And had we any assurance that Josephus's copy mentioned the "casting of lots," as our other

copies do, Esther 3:7, I should fully agree with Reland; but, as it now stands, it seems to me by no means

certain. As to this whole Book of Esther in the present Hebrew copy, it is so very imperfect, in a case where

the providence of God was so very remarkable, and the Septuagint and Josephus have so much of religion,

that it has not so much as the name of God once in it; and it is hard to say who made that epitome which the

Masorites have given us for the genuine book itself; no religious Jews could well be the authors of it, whose

education obliged them to have a constant regard to God, and whatsoever related to his worship; nor do we

know that there ever was so imperfect a copy of it in the world till after the days of Barchochab, in the second

(22) Concerning this other Artaxerxes, called Muemon, and the Persian affliction and captivity of the Jews

under him, occasioned by the murder of the high priest's brother in the holy house itself, see Authent. Rec. at

large, p. 49. And if any wonder why Josephus wholly omits the rest of the kings of Persia after Artaxerxes

Mnemon, till he came to their last king Darius, who was conquered by Alexander the Great, I shall give them

Vossius's and Dr. Hudson's answer, though in my own words, viz. that Josephus did not do ill in admitting

those kings of Persia with whom the Jews had no concern, because he was giving the history of the Jews, and

not of the Persians [which is a sufficient reason also why he entirely omits the history and the Book of Job, as

not particularly relating to that nation]. He justly therefore returns to the Jewish affairs after the death of

Longimanus, without any intention of Darius II. before Artaxerxes Mnemon, or of Ochus or Arogus, as the

Canon of Ptolemy names them, after him. Nor had he probably mentioned this other Artaxerxes, unless

Bagoses, one of the governors and commanders under him, had occasioned the pollution of the Jewish

(23) The place showed Alexander might be Daniel 7:6; 8:38, 2022; 11:3; some or all of them very plain

(1) Here Josephus uses the very word koinopltagia, "eating things common," for "eating things unclean;" as

(2) The great number of these Jews and Samaritans that were formerly carried into Egypt by Alexander, and

now by Ptolemy the son of Lagus, appear afterwards in the vast multitude who as we shall see presently, were

soon ransomed by Philadelphus, and by him made free, before he sent for the seventytwo interpreters; in the

many garrisons and other soldiers of that nation in Egypt; in the famous settlement of Jews, and the number

of their synagogues at Alexandria, long afterward; and in the vehement contention between the Jews and

Samatitans under Philometer, about the place appointed for public worship in the law of Moses, whether at

the Jewish temple of Jerusalem, or at the Samaritan temple of Gerizzim; of all which our author treats

hereafter. And as to the Samaritans carried into Egypt under the same princes, Scaliger supposes that those

who have a great synagogue at Cairo, as also those whom the Arabic geographer speaks of as having seized

on an island in the Red Sea, are remains of them at this very day, as the notes here inform us.

(3) Of the translation of the other parts of the Old Testament by seventy Egyptian Jews, in the reigns of

Ptolemy the son of Lagus, and Philadelphus; as also of the translation of the Pentateuch by seventytwo

Jerusalem Jews, in the seventh year of Philadelphus at Alexandria, as given us an account of by Aristeus, and

thence by Philo and Josephus, with a vindication of Aristeus's history; see the Appendix to Lit. Accorap. of

(4) Although this number one hundred and twenty drachmee [of Alexandria, or sixty Jewish shekels] be here

three times repeated, and that in all Josephus's copies, Greek and Latin; yet since all the copies of Aristeus,

whence Josephus took his relation, have this sum several times, and still as no more than twenty drachmae, or

ten Jewish shekels; and since the sum of the talents, to be set down presently, which is little above four

hundred and sixty, for somewhat more than one hundred thousand slaves, and is nearly the same in Josephus

and Aristeus, does better agree to twenty than to one hundred and twenty drachmae; and since the value of a

slave of old was at the utmost but thirty shekels, or sixty drachmae; see Exodus 21:32; while in the present

circumstances of these Jewish slaves, and those so very numerous, Philadelphus would rather redeem them at

a cheaper than at a dearer rate; there is great reason to prefer here Aristeus's copies before Josephus's.

(5) We have a very great encomium of this Simon the Just, the son of Onias, in the fiftieth chapter of the

Ecclesiasticus, through the whole chapter. Nor is it improper to consult that chapter itself upon this occasion.

(6) When we have here and presently mention made of Philadelphus's queen and sister Arsinoe, we are to

remember, with Spanheim, that Arsinoe was both his sister and his wife, according to the old custom of

Persia, and of Egypt at this very time; nay, of the Assyrians long afterwards. See Antiq. B. XX. ch. 2. sect. 1.

Whence we have, upon the coins of Philadelphus, this known inscription, "The divine brother and sister."

(7) The Talmudists say, that it is not lawful to write the law in letters of gold, contrary to this certain and very

(8) This is the most ancient example I have met with of a grace, or short prayer, or thanksgiving before meat;

which, as it is used to be said by a heathen priest, was now said by Eleazar, a Jewish priest, who was one of

these seventytwo interpreters. The next example I have met with, is that of the Essenes, (Of the War, B. II.

ch. 8. sect. 5,) both before and after it; those of our Savior before it, Mark 8:6; John 6:11, 23; and St. Paul,

Acts 27:35; and a form of such a grace or prayer for Christians, at the end of the fifth book of the Apostolical

Constitutions, which seems to have been intended for both times, both before and after meat.

(9) They were rather political questions and answers, tending to the good and religious government of

(10) This purification of the interpreters, by washing in the sea, before they prayed to God every morning,

and before they set about translating, may be compared with the like practice of Peter the apostle, in the

Recognitions of Clement, B. IV. ch. 3., and B. V. ch. 36., and with the places of the Proseuchre, or of prayer,

which were sometimes built near the sea or rivers also; of which matter see Antiq. B. XIV. ch. 10. sect. 9,3;

(11) The use of oil was much greater, and the donatives of it much more valuable, in Judea, and the

neighboring countries, than it is amongst us. It was also, in the days of Josephus, thought unlawful for Jews

to make use of any oil that was prepared by heathens, perhaps on account of some superstitions intermixed

with its preparation by those heathens. When therefore the heathens were to make them a donative of oil,:

they paid them money instead of it. See Of the War, B. II. ch. 21. sect. 2; the Life of Josephus, sect. 13; and

(12) This, and the like great and just characters, of the justice, and equity. and generosity of the old Romans,

both to the Jews and other conquered nations, affords us a very good reason why Almighty God, upon the

rejection of the Jews for their wickedness, chose them for his people, and first established Christianity in that

empire; of which matter see Josephus here, sect. 2; as also Antiq. B. XIV. ch. 10. sect. 22, 23; B. XVI. ch. 2.

(13) The name of this place, Phicol, is the very same with that of the chief captain of Abimelech's host, in the

days of Abraham, Genesis 21:22, and might possibly be the place of that Phicol's nativity or abode, for it

(14) Whence it comes that these Lacedemonians declare themselves here to be of kin to the Jews, as derived

from the same ancestor, Abraham, I cannot tell, unless, as Grotius supposes, they were derived from Dores,

that came of the Pelasgi. These are by Herodotus called Barbarians, and perhaps were derived from the

Syrians and Arabians, the posterity of Abraham by Keturah. See Antiq. B. XIV. ch. 10. sect. 22; and Of the

War, B. I. ch. 26. sect. l; and Grot. on 1 Macc. 12:7. We may further observe from the Recognitions of

Clement, that Eliezer, of Damascus, the servant of Abraham, Genesis 15:2; 24., was of old by some taken for

his son. So that if the Lacedemonians were sprung from him, they might think themselves to be of the

posterity of Abraham, as well as the Jews, who were sprung from Isaac. And perhaps this Eliezer of

Damascus is that very Damascus whom Trogus Pompeius, as abridged by Justin, makes the founder of the

Jewish nation itself, though he afterwards blunders, and makes Azelus, Adores, Abraham, and Israel kings of

Judea, and successors to this Damascus. It may not be improper to observe further, that Moses Chorenensis,

in his history of the Armenians, informs us, that the nation of the Parthians was also derived from Abraham

(15) This word" Gymnasium" properly denotes a place where the exercises were performed naked, which

because it would naturally distinguish circumcised Jews from uncircumcised Gentiles, these Jewish apostates

endeavored to appear uncircumcised, by means of a surgical operation, hinted at by St. Paul, 1 Corinthians

(16) Hereabout Josephus begins to follow the First Book of the Maccabees, a most excellent and most

authentic history; and accordingly it is here, with great fidelity and exactness, abridged by him; between

whose present copies there seem to he fewer variations than in any other sacred Hebrew book of the Old

Testament whatsoever, (for this book also was originally written in Hebrew,) which is very natural, because it

(17) This citadel, of which we have such frequent mention in the following history, both in the Maccabees

and Josephus, seems to have been a castle built on a hill, lower than Mount Zion, though upon its skirts, and

higher than Mount Moriah, but between them both; which hill the enemies of the Jews now got possession of,

and built on it this citadel, and fortified it, till a good while afterwards the Jews regained it, demolished it, and

leveled the hill itself with the common ground, that their enemies might no more recover it, and might thence

overlook the temple itself, and do them such mischief as they had long undergone from it, Antiq. B. XIII. ch.

(18) This allegation of the Samaritans is remarkable, that though they were not Jews, yet did they, from

ancient times, observe the Sabbath day, and, as they elsewhere pretend, the Sabbatic year also, Antiq. B. XI.

(19) That this appellation of Maccabee was not first of all given to Judas Maccabeus, nor was derived from

any initial letters of the Hebrew words on his banner, "Mi Kamoka Be Elire, Jehovah?" ("Who is like unto

thee among the gods, O Jehovah?") Exodus 15:11 as the modern Rabbins vainly pretend, see Authent. Rec.

Part I. p. 205, 206. Only we may note, by the way, that the original name of these Maccabees, and their

posterity, was Asamoneans; which was derived from Asamoneus, the greatgrandfather of Mattathias, as

(20) The reason why Bethshah was called Scythopolis is well known from Herodotus, B. I. p. 105, and

Syncellus, p. 214, that the Scythians, when they overran Asia, in the days of Josiah, seized on this city, and

kept it as long as they continued in Asia, from which time it retained the name of Scythopolis, or the City of

(21) This most providential preservation of all the religious Jews in this expedition, which was according to

the will of God, is observable often among God's people, the Jews; and somewhat very like it in the changes

of the four monarchies, which were also providential. See Prideaux at the years 331, 333, and 334.

(22) Here is another great instance of Providence, that when, even at the very time that Simon, and Judas, and

Jonathan were so miraculously preserved and blessed, in the just defense of their laws and religion, these

other generals of the Jews, who went to fight for honor in a vainglorious way, and without any commission

from God, or the family he had raised up to deliver them, were miserably disappointed and defeated. See 1

(23) Since St. Paul, a Pharisee, confesses that he had not known concupiscence, or desires, to be sinful, had

not the tenth commandment said, "Thou shalt not covet," Romans 7:7, the case seems to have been much the

same with our Josephus, who was of the same sect, that he had not a deep sense of the greatness of any sins

that proceeded no further than the intention. However, since Josephus speaks here properly of the punishment

of death, which is not intended by any law, either of God or man, for the bare intention, his words need not to

(24) No wonder that Josephus here describes Antiochus Eupator as young, and wanting tuition, when he

came to the crown, since Appian informs us (Syriac. p. 177) that he was then but nine years old.

(25) It is no way probable that Josephus would call Bacchidoa, that bitter and bloody enemy of the Jews, as

our present copies have it, a man good, or kind, and gentle, What the author of the First Book of Maccabees,

whom Josephus here follows, instead of that character, says of him, is, that he was a great man in the

kingdom, and faithful to his king; which was very probably Josephus's meaning also.

(26) Josephus's copies must have been corrupted when they here give victory to Nicanor, contrary to the

words following, which imply that he who was beaten fled into the citadel, which for certain belonged to the

city of David, or to Mount Zion, and was in the possession of Nicanor's garrison, and not of Judas's. As also it

is contrary to the express words of Josephus's original author, 1 Macc. 7:32, who says that Nicanor lost about

(27) This account of the miserable death of Alcimus, or Jacmus, the wicked high priest, (the first that was

not of the family of the high priests, and made by a vile heathen, Lysias,) before the death of Judas, and of

Judas's succession to him as high priest, both here, and at the conclusion of this book, directly contradicts 1

Macc. 9:5457, which places his death after the death of Judas, and says not a syllable of the high priesthood

of Judas. How well the Roman histories agree to this account of the conquests and powerful condition of the

Romans at this time, see the notes in Havercamp's edition; only that the number of the senators of Rome was

(28) This subscription is wanting 1 Macc. 8:17, 29, and must be the words of Josephus, who by mistake

thought, as we have just now seen, that Judas was at this time high priest, and accordingly then reckoned his

brother Jonathan to be the general of the army, which yet he seems not to have been till after the death of

(29) That this copy of Josephus, as he wrote it, had here not one thousand, but three thousand, with 1 Macc

9:5, is very plain, because though the main part ran away at first, even in Josephus, as well as in 1 Macc. 9:6,

yet, as there, so here, eight hundred are said to have remained with Judas, which would be absurd, if the

(1) This Alexander Bala, who certainly pretended to be the son of Antiochus Epiphanes, and was owned for

such by the Jews and Romans, and many others, and yet is by several historians deemed to be a counterfeit,

and of no family at all, is, however, by Josephus believed to have been the real son of that Antiochus, and by

him always spoken of accordingly. And truly, since the original contemporary and authentic author of the

First Book of Maccabees (10:1) calls him by his father's name, Epiphanes, and says he was the son of

Antiochus, I suppose the other writers, who are all much later, are not to be followed against such evidence,

though perhaps Epiphanes might have him by a woman of no family. The king of Egypt also, Philometor,

soon gave him his daughter in marriage, which he would hardly have done, had he believed him to be a

(2) Since Jonathan plainly did not put on the pontifical robes till seven or eight years after the death of his

brother Judas, or not till the feast of tabernacles, in the 160th of the Seleucidm, 1 Macc. 10;21, Petitus's

emendation seems here to deserve consideration, who, instead of "after four years since the death of his

brother Judas," would have us read, "and therefore after eight years since the death of his brother Judas." This

would tolerably well agree with the date of the Maccabees, and with Josephus's own exact chronology at the

end of the twentieth book of these Antiquities, which the present text cannot be made to do.

(3) Take Grotius's note here: "The Jews," says he, "were wont to present crowns to the kings [of Syria];

afterwards that gold which was paid instead of those crowns, or which was expended in making them, was

(4) Since the rest of the historians now extant give this Demetrius thirteen years, and Josephus only eleven

(5) It seems to me contrary to the opinion of Josephus, and of the moderns, both Jews and Christians, that this

prophecy of Isaiah, 19:19, etc., "In that day there shall be an altar to the Lord in the midst of the land of

Egypt," etc., directly foretold the building of this temple of Onias in Egypt, and was a sufficient warrant to

the Jews for building it, and for worshipping the true God. the God of Israel, therein. See Authent. Rec. 11. p.

755. That God seems to have soon better accepted of the sacrifices and prayers here offered him than those at

Jerusalem, see the note on ch. 10. sect. 7. And truly the marks of Jewish corruption or interpolation in this

text, in order to discourage their people from approving of the Worship of God here, are very strong, and

highly deserve our consideration and correction. The foregoing verse in Isaiah runs thus in our common

copies, "In that day shall five cities in the land of Egypt speak the language of Canaan," [the Hebrew

language; shall be full of Jews, whose sacred books were in Hebrew,] "and swear to the Lord of hosts; one"

[or the first] "shall be called, The City of Destruction," Isaiah 19:18. A strangename, "City of Destruction,"

upon so joyful occasion, and a name never heard of in the land of Egypt, or perhaps in any other nation. The

old reading was evidently the City of the Sun, or Heliopolis; and Unkelos, in effect, and Symmachus, with

the Arabic version, entirely confess that to be the true reading. The Septuagint also, though they have the text

disguised in the common copies, and call it Asedek, the City of Righteousness; yet in two or three other

copies the Hebrew word itself for the Sun, Achares, or Thares, is preserved. And since Onias insists with the

king and queen, that Isaiah's prophecy contained many other predictions relating to this place besides the

words by him recited, it is highly probable that these were especially meant by him; and that one main reason

why he applied this prediction to himself, and to his prefecture of Heliopolis, which Dean Prideaux well

proves was in that part of Egypt, and why he chose to build in that prefecture of Heliopolis, though otherwise

an improper place, was this, that the same authority that he had for building this temple in Egypt, the very

same he had for building it in his own prefecture of Heliopolis also, which he desired to do, and which he did

accordingly. Dean Prideaux has much ado to avoid seeing this corruption of the Hebrew; but it being in

support of his own opinion about this temple, he durst not see it; and indeed he reasons here in the most

(6) A very unfair disputation this! while the Jewish disputant, knowing that he could not properly prove out

of the Pentateuch, that "the place which the Lord their God shall choose to place his name there," so often

referred to in the Book of Deuteronomy, was Jerusalem any more than Gerizzim, that being not determined

till the days of David, Antiq. B. VII. ch. 13. sect. 4, proves only, what the Samaritans did not deny, that the

temple at Jerusalem was much more ancient, and much more celebrated and honored, than that at Gerizzim,

which was nothing to the present purpose. The whole evidence, by the very oaths of both parties, being, we

see, obliged to be confined to the law of Moses, or to the Pentateuch alone. However, worldly policy and

interest and the multitude prevailing, the court gave sentence, as usual, on the stronger side. and poor Sabbeus

and Theodosius, the Samaritan disputants, were martyred, and this, so far as appears, without any direct

hearing at all, which is like the usual practice of such political courts about matters of religion. Our copies say

that the body of the Jews were in a great concern about those men (in the plural) who were to dispute for their

temple at Jerusalem, whereas it seems here they had but one disputant, Andronicus by name. Perhaps more

were prepared to speak on the Jews' side; but the firstraying answered to his name, and overcome the

(7) Of the several Apollonius about these ages, see Dean Prideaux at the year 148. This Apollonius Daus was,

by his account, the son of that Apollonius who had been made governor of Celesyria and Phoenicia by

Seleueus Philopater, and was himself a confidant of his son Demetrius the father, and restored to his father's

government by him, but afterwards revolted from him to Alexander; but not to Demetrius the son, as he

(8) Dr. Hudson here observes, that the Phoenicians and Romans used to reward such as had deserved well of

(9) This name, Demetrius Nicator, or Demetrius the conqueror, is so written on his coins still extant, as

Hudson and Spanheim inform us; the latter of whom gives us here the entire inscription, "King Demetrius the

(10) This clause is otherwise rendered in the First Book of Maccabees, 12:9, "For that we have the holy

books of Scripture in our bands to comfort us." The Hebrew original being lost, we cannot certainly judge

which was the truest version only the coherence favors Josephus. But if this were the Jews' meaning, that they

were satisfied out of their Bible that the Jews and Lacedemonians were of kin, that part of their Bible is now

(11) Those that suppose Josephus to contradict himself in his three several accounts of the notions of the

Pharisees, this here, and that earlier one, which is the largest, Of the War B. II. ch. 8. sect. 14, and that later,

Antiq. B. XVIII. ch. 1. sect. 3, as if he sometimes said they introduced an absolute fatality, and denied all

freedom of human actions, is almost wholly groundless if he ever, as the very learned Casaubon here truly

observes, asserting, that the Pharisees were between the Essens and Sadducees, and did so far ascribe all to

fate or Divine Providence as was consistent with the freedom of human actions. However, their perplexed

way of talking about fate, or Providence, as overruling all things, made it commonly thought they were

willing to excuse their sins by ascribing them to fate, as in the Apostolical Constitutions, B. VI. ch. 6.

Perhaps under the same general name some difference of opinions in this point might be propagated, as is

very common in all parties, especially in points of metaphysical subtilty. However, our Josephus, who in his

heart was a great admirer of the piety of the Essens, was yet in practice a Pharisee, as he himself informs us,

in his own Life, sect. 2. And his account of this doctrine of the Pharisees is for certain agreeable to his own

opinion, who ever both fully allowed the freedom of human actions, and yet strongly believed the powerful

interposition of Divine Providence. See concerning this matter a remarkable clause, Antiq. B. XVI. ch. 11.

(12) This king, who was of the famous race of Arsaces, is bethused to call them; but by the elder author of the

First Maccahere, and 1 Macc. 14:2, called by the family name Arsaces; was, the king of the Persians and

Medes, according to the land but Appion says his proper name was Phraates. He is language of the Eastern

nations. See Authent. Rec. Part II. also called by Josephus the king of the Parthians, as the Greeks p. 1108.

(13) There is some error in the copies here, when no more than four years are ascribed to the high priesthood

of Jonathan. We know by Josephus's last Jewish chronology, Antiq. B. XX. ch. 10., that there was an interval

of seven years between the death of Alcimus, or Jacimus, the last high priest, and the real high priesthood of

Jonathan, to whom yet those seven years seem here to be ascribed, as a part of them were to Judas before,

Antiq. B. XII. ch. 10. sect. 6. Now since, besides these seven years interregnum in the pontificate, we are

told, Antiq. B. XX. ch. 10., that Jonathan's real high priesthood lasted seven years more, these two seven

years will make up fourteen years, which I suppose was Josephus's own number in this place, instead of the

(14) These one hundred and seventy years of the Assyrians mean no more, as Josephus explains himself here,

than from the sara of Seleucus, which as it is known to have began on the 312th year before the Christian

sara, from its spring in the First Book of Maccabees, and from its autumn in the Second Book of Maccabees,

so did it not begin at Babylon till the next spring, on the 311th year. See Prid. at the year 312. And it is truly

observed by Dr. Hudson on this place, that the Syrians and Assyrians are sometimes confounded in ancient

authors, according to the words of Justin, the epitomiser of Trogus pompeius, who says that "the Assyrians

were afterward called Syrian." B. I. ch. 11. See Of the War, B. V. ch. 9. sect. 4, where the Philistines

themselves, at the very south limit of Syria, in its utmost extent, are called Assyrians by Josephus as

(15) It must here be diligently noted, that Josephus's copy of the First Book of Maccabees, which he had so

carefully followed, and faithfully abridged, as far as the fiftieth verse of the thirteenth chapter, seems there to

have ended. What few things there are afterward common to both, might probably be learned by him from

some other more imperfect records. However, we must exactly observe here, what the remaining part of that

book of the Maccabees informs us of, and what Josephus would never have omitted, had his copy contained

so much, that this Simon the Great, the Maccabee, made a league with Antiochus Soter, the son of Demetrius

Soter, and brother of the other Demetrius, who was now a captive in Parthis: that upon his coming to the

crown, about the 140th year before the Christian sets, he granted great privileges to the Jewish nation, and to

Simon their high priest and ethnarch; which privileges Simon seems to have taken of his own accord about

three years before. In particular, he gave him leave to coin money for his country with his own stamp; and as

concerning Jerusalem and the sanctuary, that they should be free, or, as the vulgar Latin hath it, "holy and

free," 1 Macc. 15:6, 7, which I take to be the truer reading, as being the very words of his father's concession

offered to Jonathan several years before, ch. 10:31; and Antiq. B, XIII. ch. 2. sect. 3. Now what makes this

date and these grants greatly remarkable, is the state of the remaining genuine shekels of the Jews with

Samaritan characters, which seem to have been (most of them at least) coined in the first four years of this

Simon the Asamonean, and having upon them these words on one side, "Jerusalem the Holy ;" and on the

reverse, "In the Year of Freedom," 1, or 2, or 3, or 4; which shekels therefore are original monuments of these

times, and undeniable marks of the truth of the history in these chapters, though it be in great measure

omitted by Josephus. See Essay on the Old Test. p. 157, 158. The reason why I rather suppose that his copy

of the Maccabees wanted these chapters, than that his own copies are here imperfect, is this, that all their

(16) How Trypho killed this Antiochus the epitome of Livy informs us, ch. 53, viz. that he corrupted his

physicians or surgeons, who falsely pretending to the people that he was perishing with the stone, as they cut

(17) That this Antiochus, the son of Alexader Balas, was called "The God," is evident from his coins, which

Spanheim assures us bear this inscription, "King Antiochus the God, Epiphanes the Victorious."

(18) Here Josephus begins to follow and to abridge the next sacred Hebrew book, styled in the end of the

First Book of Maccabees, "The Chronicle of John [Hyrcanus's] high priesthood;" but in some of the Greek

copies," The Fourth Book of Maccabees." A Greek version of this chronicle was extant not very long ago in

the days of Sautes Pagninus, and Sixtus Senensis, at Lyons, though it seems to have been there burnt, and to

be utterly lost. See Sixtus Senensis's account of it, of its many Hebraisms, and its great agreement with

(19) Hence we learn, that in the days of this excellent high priest, John Hyrcanus, the observation of the

Sabbatic year, as Josephus supposed, required a rest from war, as did that of the weekly sabbath from work; I

mean this, unless in the case of necessity, when the Jews were attacked by their enemies, in which case

indeed, and in which alone, they then allowed defensive fighting to be lawful, even on the sabbath day, as we

see in several places of Josephus, Antlq. B. XII. ch. 6. sect. 2; B. XIII. ch. 1. sect. 2; Of. the War, B. I. ch. 7.

sect. 3. But then it must be noted, that this rest from war no way appears in the First Book of Maccabees, ch.

16., but the direct contrary; though indeed the Jews, in the days of Antiochus Epiphanes, did not venture upon

fighting on the Sabbath day, even in the defense of their own lives, till the Asamoneans or Maccabees

(20) Josephus's copies, both Greek and Latin, have here a gross mistake, when they say that this first year of

John Hyrcanus, which we have just now seen to have been a Sabbatic year, was in the 162nd olympiad,

whereas it was for certain the second year of the 161st. See the like before, B. XII. ch. 7. sect. 6.

(21) This heliacal setting of the Pleiades, or seven stars, was, in the days of Hyrcanus and Josephus, early in

the spring, about February, the time of the latter rain in Judea; and this, so far as I remember, is the only

astronomical character of time, besides one eclipse of the moon in the reign of Herod, that we meet with in all

Josephus; the Jews being little accustomed to astronomical observations, any further than for the uses of their

calendar, and utterly forbidden those astrological uses which the heathens commonly made of them.

(22) Dr. Hudson tells us here, that this custom of gilding the horns of those oxen that were to be sacrificed is

(23) This account in Josephus, that the present Antiochus was persuaded, though in vain, not to make peace

with the Jews, but to cut them off utterly, is fully confirmed by Diodorus Siculus, in Photiua's extracts out of

(24) The Jews were not to march or journey on the sabbath, or on such a great festival as was equivalent to

the sabbath, any farther than a sabbath day's journey, or two thousand cubits, see the note on Antiq. B. XX.

(25) This account of the Idumeans admitting circumcision, and the entire Jewish law, from this time, or from

the days of Hyrcanus, is confirmed by their entire history afterward. See Antiq. B. XIV. ch. 8. sect. 1; B. XV.

ch. 7. sect. 9. Of the War, B. II. ch. 3. sect. 1; B. IV. ch. 4. sect. 5. This, in the opinion of Josephus, made

them proselytes of justice, or entire Jews, as here and elsewhere, Antiq. B. XIV. ch. 8. sect. 1. However,

Antigonus, the enemy of Herod, though Herod were derived from such a proselyte of justice for several

generations, will allow him to be no more than a half Jew, B. XV. ch. 15. sect. 2. .But still, take out of Dean

Prideaux, at the year 129, the words of Ammouius, a grammarian, which fully confirm this account of the

Idumeans in Josephus: "The Jews," says he, are such by nature, and from the beginning, whilst the Idumeans

were not Jews from the beginning, but Phoenicians and Syrians; but being afterward subdued by the Jews,

and compelled to be circumcised, and to unite into one nation, and be subject to the same laws, they were

called Jews." Dio also says, as the Dean there quotes him, from Book XXXVI. p. 37, "That country is called

Judea, and the people Jews; and this name is given also to as many others as embrace their religion, though of

other nations." But then upon what foundation so good a governor as Hyrcanus took upon him to compel

those Idumeans either to become Jews, or to leave the country, deserves great consideration. I suppose it was

because they had long ago been driven out of the land of Edom, and had seized on and possessed the tribe of

Simeon, and all the southern parts of the tribe of Judah, which was the peculiar inheritance of the worshippers

of the true God without idolatry, as the reader may learn from Reland, Palestine, Part I. p. 154, 305; and from

(26) In this decree of the Roman senate, it seems that these ambassadors were sent from the "people of the

(27) Dean Prideaux takes notice at the year 130, that Justin, in agreement with Josephus, says, "The power of

the Jews was now grown so great, that after this Antiochus they would not bear any Macedonian king over

them; and that they set up a government of their own, and infested Syria with great wars."

(28) The original of the Sadducees, as a considerable party among the Jews, being contained in this and the

two following sections, take Dean Prideaux's note upon this their first public appearance, which I suppose to

be true: "Hyrcanus," says be, "went over to the party of the Sadducees; that is, by embracing their doctrine

against the traditions of the eiders, added to the written law, and made of equal authority with it, but not their

doctrine against the resurrection and a future state; for this cannot be supposed of so good and righteous a

man as John Hyrcanus is said to be. It is most probable, that at this time the Sadducees had gone no further in

the doctrines of that sect than to deny all their unwritten traditions, which the Pharisees were so fond of; for

Josephus mentions no other difference at this time between them; neither doth he say that Hyrcanna went

over to the Sadducees in any other particular than in the abolishing of all the traditionary constitutions of the

(29) This slander, that arose from a Pharisee, has been preserved by their successors the Rabbins to these later

ages; for Dr. Hudson assures us that David Gantz, in his Chronology, S. Pr. p. 77, in Vorstius's version,

relates that Hyrcanus's mother was taken captive in Mount Modinth. See ch. 13. sect. 5.

(30) Here ends the high priesthood, and the life of this excellent person John Hyrcanus, and together with him

the holy theocracy, or Divine government of the Jewish nation, and its concomitant oracle by Urim. Now

follows the profane and tyrannical Jewish monarchy, first of the Asamoneans or Maccabees, and then of

Herod the Great, the Idumean, till the coming of the Messiah. See the note on Antiq. B. III. ch. 8. sect. 9.

Hear Strabo's testimony on this occasion, B. XVI. p. 761, 762: "Those," says he, "that succeeded Moses

continued for some time in earnest, both in righteous actions and in piety; but after a while there were others

that took upon them the high priesthood, at first superstitious and afterward tyrannical persons. Such a

prophet was Moses and those that succeeded him, beginning in a way not to be blamed, but changing for the

worse. And when it openly appeared that the government was become tyrannical, Alexander was the first that

set up himself for a king instead of a priest; and his sons were Hyrcanus and Aristobulus." All in agreement

with Josephus, excepting this, that Strabo omits the first king, Aristobulus, who reigning but a single year,

seems hardly to have come to his knowledge. Nor indeed does Aristobulus, the son of Alexander, pretend that

the name of king was taken before his father Alexander took it himself, Antiq. B. XIV. ch. 3. sect. 2. See also

ch. 12. sect. l, which favor Strabo also. And indeed, if we may judge from the very different characters of the

Egyptian Jews under high priests, and of the Palestine Jews under kings, in the two next centuries, we may

well suppose that the Divine Shechinah was removed into Egypt, and that the worshippers at the temple of

(31) Hence we learn that the Essens pretended to have ruled whereby men might foretell things to come, and

that this Judas the Essen taught those rules to his scholars; but whether their pretense were of an astrological

or magical nature, which yet in such religious Jews, who were utterly forbidden such arts, is no way probable,

or to any Bath Col, spoken of by the later Rabbins, or otherwise, I cannot tell. See Of the War, B. II. ch. 8.

(32) The reason why Hyrcanus suffered not this son of his whom he did not love to come into Judea, but

ordered him to be brought up in Galilee, is suggested by Dr. Hudson, that Galilee was not esteemed so happy

and well cultivated a country as Judea, Matthew 26:73; John 7:52; Acts 2:7, although another obvious reason

occurs also, that he was out of his sight in Galilee than he would have been in Judea.

(33) From these, and other occasional expressions, dropped by Josephus, we may learn, that where the sacred

hooks of the Jews were deficient, he had several other histories then extant, (but now most of them lost,)

which he faithfully followed in his own history; nor indeed have we any other records of those times, relating

to Judea, that can be compared to these accounts of Josephus, though when we do meet with authentic

(34) This city, or island, Cos, is not that remote island in the Aegean Sea, famous for the birth of the great

Hippocrates, but a city or island of the same name adjoining to Egypt, mentioned both by Stephanus and

Ptolemy, as Dr. Mizon informs us. Of which Cos, and the treasures there laid up by Cleopatra and the Jews,

(35) This account of the death of Antiochus Grypus is confirmed by Appion, Syriac. p. 132, here cited by

(36) Porphyry says that this Antiochus Grypus reigned but twentysix years, as Dr. Hudson observes. The

copies of Josephus, both Greek and Latin, have here so grossly false a reading, Antiochus and Antoninus, or

Antonius Plus, for Antiochus Pius, that the editors are forced to correct the text from the other historians, who

(37) These two brothers, Antiochus and Philippus are called twins by Porphyry; the fourth brother was king

(38) This Laodicea was a city of Gilead beyond Jordan. However, Porphyry says that this Antiochus Pius did

not die in this battle; but, running away, was drowned in the river Orontes. Appian says that he, was deprived

of the kingdom of Syria by Tigranes; but Porphyry makes this Laodice queen of the Calamans; all which is

noted by Spanheim. In such confusion of the later historians, we have no reason to prefer any of them before

Josephus, who had more original ones before him. This reproach upon Alexander, that he was sprung from a

captive, seems only the repetition of the old Pharisaical calumny upon his father, ch. 10. sect. 5.

(39) This Theodorus was the son of Zeno, and was in possession of Areathus, as we learn from sect. 3

(40) This name Thracida, which the Jews gave Alexander, must, by the coherence, denote as barbarous as a

(41) Spanheim takes notice that this Antiochus Dionysus [the brother of Philip, and of Demetrius Eucerus,

and of two otbsrs] was the fifth son of Antiochus Grypus; and that he is styled on the coins, "Antiochus,

(42) This Aretas was the first king of the Arabians who took Damascus, and reigned there; which name

became afterwards common to such Arabian kings, both at Petra and at Damascus, as we learn from Josephus

in many places; and from St. Paul, 2 Corinthians 11:32. See the note on Antiq. B. XVI. ch. 9. sect. 4.

(43) We may here and elsewhere take notice, that whatever countries or cities the Asamoneans conquered

from any of the neighboring nations, or whatever countries or cities they gained from them that had not

belonged to them before, they, after the days of Hyrcanus, compelled the inhabitants to leave their idolatry,

and entirely to receive the law of Moses, as proselytes of justice, or else banished them into other lands. That

excellent prince, John Hyrcanus, did it to the Idumeans, as I have noted on ch. 9. sect. 1, already, who lived

then in the Promised Land, and this I suppose justly; but by what right the rest did it, even to the countries or

cities that were no part of that land, I do not at all know. This looks too like unjust persecution for religion.

(44) It seems, by this dying advice of Alexander Janneus to his wife, that he had himself pursued the

measures of his father Hyrcanus. and taken part with the Sadducees, who kept close to the written law,

against the Pharisees, who had introduced their own traditions, ch. 16. sect. 2; and that he now saw a political

necessity of submitting to the Pharisees and their traditions hereafter, if his widow and family minded to

retain their monarchical government or tyranny over the Jewish nation; which sect yet, thus supported, were

at last in a great measure the ruin of the religion, government, and nation of the Jews, and brought them into

so wicked a state, that the vengeance of God came upon them to their utter excision. Just thus did Caiaphas

politically advise the Jewish sanhedrim, John 11:50, "That it was expedient for them that one man should die

for the people, and that the whole nation perish not;" and this in consequence of their own political supposal,

ver. 48, that, "If they let Jesus alone," with his miracles, "all men would believe on him, and the Romans

would come and take away both their place and nation." Which political crucifixion of Jesus of Nazareth

brought down the vengeance of God upon them, and occasioned those very Romans, of whom they seemed

so much afraid, that to prevent it they put him to death, actually to "come and take away both their place and

nation" within thirtyeight years afterwards. I heartily wish the politicians of Christendom would consider

these and the like examples, and no longer sacrifice all virtue and religion to their pernicious schemes of

government, to the bringing down the judgments of God upon themselves, and the several nations intrusted to

their care. But this is a digression. I wish it were an unseasonable one also. Josephus himself several times

makes such digressions, and I here venture to follow him. See one of them at the conclusion of the very next

(45) The number of five hundred thousand or even three hundred thousand, as one Greek copy, with the Latin

copies, have it, for Tigranes's army, that came out of Armenia into Syria and Judea, seems much too large.

We have had already several such extravagant numbers in Josephus's present copies, which are not to he at all

ascribed to him. Accordingly, I incline to Dr. Hudson's emendation here, which supposes them but forty

(46) This fortress, castle, citadel, or tower, whither the wife and children of Aristobulus were new sent, and

which overlooked the temple, could be no other than what Hyrcanus I. built, (Antiq. B. XVIII ch. 4. sect. 3,)

and Herod the Great rebuilt, and called the "Tower of Antonia," Aatiq. B. XV. ch. 11. sect. 5.

(1) Reland takes notice here, very justly, how Josephus's declaration, that it was his great concern not only to

write "an agreeable, an accurate," and "a true" history, but also distinctly not to omit any thing [of

consequence], either through "ignorance or laziness," implies that he could not, consistently with that

(2) That the famous Antipater's or Antipas's father was also Antipater or Antipas (which two may justly be

esteemed one and the same frame, the former with a Greek or Gentile, the latter with a Hebrew or Jewish

termination) Josephus here assures us, though Eusebias indeed says it was Herod.

(3) This "golden vine," or "garden," seen by Strabo at Rome, has its inscription here as if it were the gift of

Alexander, the father of Aristobulus, and not of Aristobulus himself, to whom yet Josephus ascribes it; and in

order to prove the truth of that part of his history, introduces this testimony of Strabo; so that the ordinary

copies seem to be here either erroneous or defective, and the original reading seems to have been either

Aristobulus, instead of Alexander, with one Greek copy, or else "Aristobulus the son of Alexander," with the

Latin copies; which last seems to me the most probable. For as to Archbishop Usher's conjectures, that

Alexander made it, and dedicated it to God in the temple, and that thence Aristobulus took it, and sent it to

Pompey, they are both very improbable, and no way agreeable to Josephus, who would hardly have avoided

the recording both these uncommon points of history, had he known any thing of them; nor would either the

Jewish nation, or even Pompey himself, then have relished such a flagrant instance of sacrilege.

(4) These express testimonies of Josephus here, and Antiq. B. VIII. ch. 6. sect. 6, and B. XV. ch. 4. sect. 2,

that the only balsam gardens, and the best palm trees, were, at least in his days, near Jericho and Kugaddi,

about the north part of the Dead Sea, (whereabout also Alexander the Great saw the balsam drop,) show the

mistake of those that understand Eusebius and Jerom as if one of those gardens were at the south part of that

sea, at Zoar or Segor, whereas they must either mean another Zoar or Segor, which was between Jericho and

Kugaddi, agreeably to Josephus: which yet they do not appear to do, or else they directly contradict Josephus,

and were therein greatly mistaken: I mean this, unless that balsam, and the best palm trees, grew much more

southward in Judea in the days of Eusebius and Jerom than they did in the days of Josephus.

(5) The particular depth and breadth of this ditch, whence the stones for the wall about the temple were

probably taken, are omitted in our copies of Josephus, but set down by Strabo, B. XVI. p. 763; from whom

we learn that this ditch was sixty feet deep, and two hundred and fifty feet broad. However, its depth is, in the

next section, said by Josephus to be immense, which exactly agrees to Strabo's description, and which

numbers in Strabo are a strong confirmation of the truth of Josephus's description also.

(6) That is, on the 23rd of Sivan, the annual fast for the defection and idolatry of Jeroboam, "who made Israel

to sin;" or possibly some other fast might fall into that month, before and in the days of Josephus.

(7) It deserves here to be noted, that this Pharisaical, superstitious notion, that offensive fighting was

unlawful to Jews, even under the utmost necessity, on the Sabbath day, of which we hear nothing before the

times of the Maccabees, was the proper occasion of Jerusalem's being taken by Pompey, by Sosius, and by

Titus, as appears from the places already quoted in the note on Antiq. B. XIII. ch. 8. sect. 1; which scrupulous

superstition, as to the observation of such a rigorous rest upon the Sabbath day, our Savior always opposed,

when the Pharisaical Jews insisted on it, as is evident in many places in the New Testament, though he still

intimated how pernicious that superstition might prove to them in their flight from the Romans, Matthew

(8) This is fully confirmed by the testimony of Cicero, who: says, in his oration for Flaecus, that "Cneius

Pompeius, when he was conqueror, and had taken Jerusalem, did not touch any thing belonging to that

(9) Of this destruction of Gadara here presupposed, and its restoration by Pompey, see the note on the War,

(10) Dean Prideaux well observes, "That notwithstanding the clamor against Gabinius at Rome, Josephus

gives him a able character, as if he had acquitted himself with honor in the charge committed to him" [in

(11) This history is best illustrated by Dr. Hudson out of Livy, who says that "A. Gabinius, the proconsul,

restored Ptolemy of Pompey and Gabinius against the Jews, while neither of them say any thing new which is

not in the other to his kingdom of Egypt, and ejected Archelaus, whom they had set up for king," See Prid. at

(12) Dr. Hudson observes, that the name of this wife of Antipater in Josephus was Cypros, as a Hebrew

termination, but not Cypris, the Greek name for Venus, as some critics were ready to correct it.

(13) Take Dr. Hudson's note upon this place, which I suppose to be the truth: "Here is some mistake in

Josephus; for when he had promised us a decree for the restoration of Jerusalem he brings in a decree of far

greater antiquity, and that a league of friendship and union only. One may easily believe that Josephus gave

order for one thing, and his amanuensis performed another, by transposing decrees that concerned the

Hyrcani, and as deluded by the sameness of their names; for that belongs to the first high priest of this name,

[John Hyrcanus,] which Josephus here ascribes to one that lived later [Hyrcanus, the son of Alexander

Janneus]. However, the decree which he proposes to set down follows a little lower, in the collection of

Raman decrees that concerned the Jews and is that dated when Caesar was consul the fifth time." See ch. 10.

(14) Those who will carefully observe the several occasional numbers and chronological characters in the life

and death of this Herod, and of his children, hereafter noted, will see that twentyfive years, and not fifteen,

must for certain have been here Josephus's own number for the age of Herod, when he was made governor of

Galilee. See ch. 23. sect. 5, and ch. 24. sect. 7; and particularly Antiq. B. XVII. ch. 8. sect. 1, where about

(15) It is here worth our while to remark, that none could be put to death in Judea but by the approbation of

the Jewish Sanhedrim, there being an excellent provision in the law of Moses, that even in criminal causes,

and particularly where life was concerned, an appeal should lie from the lesser councils of seven in the other

cities to the supreme council of seventyone at Jerusalem; and that is exactly according to our Savior's words,

when he says, "It could not be that a prophet should perish out of Jerusalem," Luke 13:33.

(16) This account, as Reland observes, is confirmed by the Talmudists, who call this Sameas, "Simeon, the

(17) That Hyreanus was himself in Egypt, along with Antipater, at this time, to whom accordingly the bold

and prudent actions of his deputy Antipater are here ascribed, as this decree of Julius Caesar supposes, we are

further assured by the testimony of Strabo, already produced by Josephus, ch. 8. sect. 3.

(18) Dr. Hudson justly supposes that the Roman imperators, or generals of armies, meant both here and sect.

2, who gave testimony to Hyrcanus's and the Jews' faithfulness and goodwill to the Romans before the senate

and people of Rome, were principally Pompey, Scaurus, and Gabinius ;of all whom Josephus had already

(19) We have here a most remarkable and authentic attestation of the citizens of Pergamus, that Abraham was

the father of all the Hebrews; that their own ancestors were, in the oldest times, the friends of those Hebrews;

and that the public arts of their city, then extant, confirmed the same; which evidence is too strong to be

evaded by our present ignorance of the particular occasion of such ancient friendship and alliance between

those people. See the like full evidence of the kindred of the Lacedemonians and the Jews; and that became

they were both of the posterity of Abraham, by a public epistle of those people to the Jews, preserved in the

First Book of the Maccabees, 12:1923; and thence by Josephus, Antiq. B. XII. ch. 4 sect. 10; both which

authentic records are highly valuable. It is also well worthy of observation, what Moses Chorenensis, the

principal Armenian historian, informs us of, p. 83, that Arsaces, who raised the Parthian empire, was of the

:seed of Abraham by Chetura; and that thereby was accomplished that prediction which said, "Kings of

(20) If we compare Josephus's promise in sect. 1, to produce all the public decrees of the Romans in favor of

the Jews, with his excuse here for omitting many of them, we may observe, that when he came to transcribe

all those decrees he had collected, he found them so numerous, that he thought he should too much tire his

readers if he had attempted it, which he thought a sufficient apology for his omitting the rest of them; yet do

those by him produced afford such a strong confirmation to his history, and give such great light to even the

Roman antiquities themselves, that I believe the curious are not a little sorry for such his omissions.

(21) For Marcus, this president of Syria, sent as successor to Sextus Caesar, the Roman historians require us

to read "Marcus" in Josephus, and this perpetually, both in these Antiquities, and in his History of the Wars,

(22) In this and the following chapters the reader will easily remark, how truly Gronovius observes, in his

notes on the Roman decrees in favor of the Jews, that their rights and privileges were commonly purchased of

the Romans with money. Many examples of this sort, both as to the Romans and others in authority, will

occur in our Josephus, both now and hereafter, and need not be taken particular notice of on the several

occasions in these notes. Accordingly, the chief captain confesses to St. Paul that "with a great sum he had

obtained his freedom," Acts 22:28; as had St. Paul's ancestors, very probably, purchased the like freedom for

(23) This clause plainly alludes to that wellknown but unusual and very long darkness of the sun which

happened upon the :murder of Julius Cesar by Brutus and Cassius, which is greatly taken notice of by Virgil,

Pliny, and other Roman authors. See Virgil's Georgics, B. I., just before the end; and Pliny's Nat. Hist. B. IL

(24) We may here take notice that espousals alone were of old esteemed a sufficient foundation for affinity,

Hyrcanus being here called fatherinlaw to Herod because his granddaughter Mariarune was betrothed to

him, although the marriage was not completed till four years afterwards. See Matthew 1:16.

(25) This law of Moses, that the priests were to be "without blemish," as to all the parts of their bodies, is in

(26) Concerning the chronology of Herod, and the time when he was first made king at Rome, and

concerning the time when he began his second reign, without a rival, upon the conquest and slaughter of

Antigonus, both principally derived from this and the two next chapters in Josephus, see the note on sect. 6,

(27) This grievous want of water at Masada, till the place had like to have been taken by the Parthians,

(mentioned both here, and Of the War, B. I. ch. 15. sect. 1,) is an indication that it was now summer time.

(28) This affirmation of Antigonus, spoken in the days of Herod, and in a manner to his face, that he was an

Idumean, i.e. a half Jew, seems to me of much greater authority than that pretense of his favorite and flatterer

Nicolaus of Damascus, that he derived his pedigree from Jews as far backward as the Babylonish captivity,

ch. 1. sect. 3. Accordingly Josephus always esteems him an Idumean, though he says his father Antipater was

of the same people with the Jews, ch. viii. sect. 1. and by birth a Jew, Antiq. B. XX. ch. 8. sect. 7; as indeed

all such proselytes of justice, as the Idumeans, were in time esteemed the very same people with the Jews.

(29) It may be worth our observation here, that these soldiers of Herod could not have gotten upon the tops of

these houses which were full of enemies, in order to pull up the upper floors, and destroy them beneath, but

by ladders from the out side; which illustrates some texts in the New Testament, by which it appears that men

used to ascend thither by ladders on the outsides. See Matthew 24:17; Mark 13:15; Luke 5:19; 17:31.

(30) Note here, that Josephus fully and frequently assures us that there passed above three years between

Herod's first obtaining the kingdom at Rome, and his second obtaining it upon the taking of Jerusalem and

death of Antigonus. The present history of this interval twice mentions the army going into winter quarters,

which perhaps belonged to two several winters, ch. 15. sect. 3, 4; and though Josephus says nothing how long

they lay in those quarters, yet does he give such an account of the long and studied delays of Ventidius, Silo,

and Macheras, who were to see Herod settled in his new kingdom, but seem not to have had sufficient forces

for that purpose, and were for certain all corrupted by Antigonus to make the longest delays possible, and

gives us such particular accounts of the many great actions of Herod during the same interval, as fairly imply

that interval, before Herod went to Samosata, to have been very considerable. However, what is wanting in

Josephus, is fully supplied by Moses Chorenensis, the Arme nian historian, in his history of that interval, B.

II ch. 18., where he directly assures us that Tigranes, then king of Armenia, and the principal manager of this

Parthian war, reigned two years after Herod was made king at Rome, and yet Antony did not hear of his

death, in that very neighborhood, at Samosata, till he was come thither to besiege it; after which Herod

brought him an army, which was three hundred and forty miles' march, and through a difficult country, full of

enemies also, and joined with him in the siege of Samosata till that city was taken; then Herod and Sosins

marched back with their large armies the same number of three hundred and forty miles; and when, in a little

time, they sat down to besiege Jerusalem, they were not able to take it but by a siege of five months. All

which put together, fully supplies what is wanting in Josephus, and secures the entire chronology of these

(1) The city here called "Babylon" by Josephus, seems to be one which was built by some of the Seleucidae

upon the Tigris, which long after the utter desolation of old Babylon was commonly so called, and I suppose

not far from Seleueia; just as the latter adjoining city Bagdat has been and is often called by the same old

(2) Here we have an eminent example of Herod's worldly and profane politics, when by the abuse of his

unlawful and usurped power, to make whom he pleased high priest, in the person of Ananelus, he occasioned

such disturbances in his kingdom, and in his own family, as suffered him to enjoy no lasting peace or

tranquillity ever afterward; and such is frequently the effect of profane court politics about matters of religion

in other ages and nations. The Old Testament is full of the miseries of the people of the Jews derived from

such court politics, especially in and after the days of Jeroboam the son of Nebat, "who made Israel to sin;"

who gave the most pernicious example of it; who brought on the grossest corruption of religion by it; and the

punishment of whose family for it was most remarkable. The case is too well known to stand in need of

(4) When Josephus says here that this Ananelus, the new high priest, was "of the stock of the high priests,"

and since he had been just telling us that he was a priest of an obscure family or character, ch. 2. sect. 4, it is

not at all probable that he could so soon say that he was "of the stock of the high priests." However, Josephus

here makes a remarkable observation, that this Ananelus was the third that was ever unjustly and wickedly

turned out of the high priesthood by the civil power, no king or governor having ventured to do so, that

Josephus knew of, but that heathen tyrant and persecutor Antiochus Epiphanes; that barbarous parricide

Aristobulus, the first that took royal authority among the Maccabees; and this tyrant king Herod the Great,

although afterward that infamous practice became frequent, till the very destruction of Jerusalem, when the

(5) This entirely confutes the Talmudists, who pretend that no one under twenty years of age could officiate

(6) A Hebrew chronicle, cited by Reland, says this drowning was at Jordan, not at Jericho, and this even

when he quote Josephus. I suspect the transcriber of the Hebrew chronicle mistook the name, and wrote

(7) The reading of one of Josephus's Greek MSS. seems here to be right, that Aristobulus was "not eighteen

years old" when he was drowned, for he was not seventeen when he was made high priest, ch. 2. sect. 6, ch.

3. sect. 3, and he continued in that office but one year, as in the place before us.

(8) The reader is here to take notice, that this seventh year of the reign of Herod, and all the other years of his

reign, in Josephus, are dated from the death of Antigonus, or at the soonest from the conclusion of Antigonus,

and the taking of Jerusalem a few months before, and never from his first obtaining the kingdom at Rome,

(9) Herod says here, that as ambassadors were sacred when they carried messages to others, so did the laws of

the Jews derive a sacred authority by being delivered from God by angels, [or Divine ambassadors,] which is

(10) This piece of religion, the supplicating God with sacrifices, by Herod, before he went to this fight with

the Arabians, taken notice of also in the first book of the War, ch. 19. sect. 5, is worth remarking, because it is

the only example of this nature, so far as I remember, that Josephus ever mentions in all his large and

particular accounts of this Herod; and it was when he had been in mighty distress, and discouraged by a great

defeat of his former army, and by a very great earthquake in Judea, such times of affliction making men most

religious; nor was he disappointed of his hopes here, but immediately gained a most signal victory over the

Arabians, while they who just before had been so great victors, and so much elevated upon the earthquake in

Judea as to venture to slay the Jewish ambassadors, were now under a strange consternation, and hardly able

(11) Whereas Mariamne is here represented as reproaching: Herod with the murder of her father [Alexander],

as well as her brother [Aristobulus], while it was her grandfather Hyrcanus, and not her father Alexander,

whom he caused to be slain, (as Josephus himself informs us, ch. 6. sect. 2,) we must either take Zonaras's

reading, which is here grandfather, rightly, or else we must, as before, ch. 1. sect. 1, allow a slip of Josephus's

(12) Here is a plain example of a Jewish lady giving a bill of divorce to her husband, though in the days of

Josephus it was not esteemed lawful for a woman so to do. See the like among the Parthians, Antiq. B. XVIII.

ch. 9. sect. 6. However, the Christian law, when it allowed divorce for adultery, Matthew 5:32, allowed the

innocent wife to divorce her guilty husband, as well as the innocent husband to divorce his guilty wife, as we

learn from the shepherd of Hermas, Mand. B. IV., and from: the second apology of Justin Martyr, where a

persecution was brought upon the Christians upon such a divorce; and I think the Roman laws permitted it at

that time, as well as the laws of Christianity. Now this Babas, who was one of the race of the Asamoneans or

Maccabees, as the latter end of this section informs us, is related by the Jews, as Dr. Hudson here remarks, to

have been so eminently religious in the Jewish way, that, except the day following the tenth of Tisri, the great

day of atonement, when he seems to have supposed all his sins entirely forgiven, he used every day of the

whole year to offer a sacrifice for his sins of ignorance, or such as he supposed he had been guilty of, but did

not distinctly remember. See somewhat like it of Agrippa the Great, Antiq. B. XIX. ch. 3. sect. 3, and Job 1:4,

(13) These grand plays, and shows, and Thymelici, or music meetings, and chariot races, when the chariots

were drawn by two, three, or four pair of horses, etc., instituted by Herod in his theatres, were still, as we see

here, looked on by the sober Jews as heathenish sports, and tending to corrupt the manners of the Jewish

nation, and to bring them in love with paganish idolatry, and paganish conduct of life, but to the dissolution

of the law of Moses, and accordingly were greatly and justly condemned by them, as appears here and every

where else in Josephus. Nor is the case of our modern masquerades, plays, operas, and the like "pomps and

(14) Here we have an eminent example of the language of Josephus in his writing to Gentiles, different from

that when he wrote to Jews; in his writing to whom he still derives all such judgments from the anger of God;

but because he knew many of the Gentiles thought they might naturally come in certain periods, he complies

with them in the following sentence. See the note on the War. B. I. ch. 33. sect. 2.

(15) This famine for two years that affected Judea and Syria, the thirteenth mid fourteenth years of Herod,

which are the twentythird and twentyfourth years before the Christian era, seems to have been more

terrible during this time than was that in the days of Jacob, Genesis 41., 42. And what makes the comparison

the more remarkable is this, that now, as well as then, the relief they had was from Egypt also; then from

Joseph the governor of Egypt, under Pharaoh king of Egypt; and now from Petronius the prefect of Egypt,

under Augustus the Roman emperor. See almost the like case, Antiq. B. XX. ch. 2. sect. 6. It is also well

worth our observation here, that these two years were a Sabbatic year, and a year of jubilee, for which

Providence, during the theocracy, used to provide a triple crop beforehand; but became now, when the Jews

had forfeited that blessing, the greatest years of famine to them ever since the days of Ahab, 1 Kings 17., 18.

(16) This Aelius Gallus seems to be no other than that Aelius Lagus whom Dio speaks of as conducting an

expedition that was about this time made into Arabia Felix, according to Betarius, who is here cited by

Spanheim. See a full account of this expedition in Prideaux, at the years 23 and 24.

(17) One may here take notice, that how tyrannical and extravagant soever Herod were in himself, and in his

Grecian cities, as to those plays, and shows, and temples for idolatry, mentioned above, ch. 8. sect. 1, and

here also; yet durst even he introduce very few of them into the cities of the Jews, who, as Josephus here

notes, would not even then have borne them, so zealous were they still for many of the laws of Moses, even

under so tyrannical a government as this was of Herod the Great; which tyrannical government puts me

naturally in mind of Dean Prideaux's honest reflection upon the like ambition after such tyrannical power in

Pompey and Caesar: "One of these (says he, at the year 60) could not bear an equal, nor the other a superior;

and through this ambitions humor and thirst after more power in these two men, the whole Roman empire

being divided into two opposite factions, there was produced hereby the most destructive war that ever

afflicted it; and the like folly too much reigns in all other places. Could about thirty men be persuaded to live

at home in peace, without enterprising upon the rights of each other, for the vain glory of conquest, and the

enlargement of power, the whole world might be at quiet; but their ambition, their follies, and their humor,

leading them constantly to encroach upon and quarrel with each other, they involve all that are under them in

the mischiefs thereof; and many thousands are they which yearly perish by it; so that it may almost raise a

doubt, whether the benefit which the world receives from government be sufficient to make amends for the

calamities which it suffers from the follies, mistakes, and realadministrations of those that manage it."

(18) Cesarea being here said to be rebuilt and adorned in twelve years, and soon afterwards in ten years,

Antiq. B. XVI. ch. 5. sect. 1, there must be a mistake in one of the places as to the true number, but in which

(19) This Pollio, with whom Herod's sons lived at Rome, was not Pollio the Pharisee, already mentioned by

Josephus, ch. 1. sect. 1, and again presently after this, ch. 10. sect. 4; but Asinine Pollo, the Roman, as

(20) The character of this Zenodorus is so like that of a famous robber of the same name in Strabo, and that

about this very country, and about this very time also, that I think Dr. Hudson hardly needed to have put a

(21) A tetrarchy properly and originally denoted the fourth part of an entire kingdom or country, and a

tetrarch one that was ruler of such a fourth part, which always implies somewhat less extent of dominion and

(22) We may here observe, that the fancy of the modern Jews, in calling this temple, which was really the

third of their temples, the second temple, followed so long by later Christians, seems to be without any solid

foundation. The reason why the Christians here followed the Jews is, because of the prophecy of Haggai,

2:69, which they expound of the Messiah's coning to the second or Zorobabel's temple, of which they

suppose this of Herod to be only a continuation; which is meant, I think, of his coming to the fourth and last

temple, of that future, largest, and most glorious one, described by Ezekiel; whence I take the former notion,

(23) Some of our modem students in architecture have made a strange blunder here, when they imagine that

Josephus affirms the entire foundations of the temple or holy house sunk down into the rocky mountain on

which it stood no less than twenty cubits, whereas he is clear that they were the foundations of the additional

twenty cubits only above the hundred (made perhaps weak on purpose, and only for show and grandeur) that

sunk or fell down, as Dr. Hudson rightly understands him; nor is the thing itself possible in the other sense.

Agrippa's preparation for building the inner parts of the temple twenty cubits higher (History of the War, B.

V. ch. 1. sect. 5) must in all probability refer to this matter, since Josephus says here, that this which had

fallen down was designed to be raised up again under Nero, under whom Agrippa made that preparation. But

what Josephus says presently, that Solomon was the first king of the Jews, appears by the parallel place,

Antiq. B. XX. ch. 9. sect. 7, and other places, to be meant only the first of David's posterity, and the first

(24) "Into none Of these three did king Herod enter," i.e. 1. Not into the court of the priests; 2. Nor into the

holy house itself; 3. Nor into the separate place belonging to the altar, as the words following imply; for none

but priests, or their attendants the Levites, might come into any of them. See Antiq. B. XVI. ch. 4. sect. 6,

when Herod goes into the temple, and makes a speech in it to the people, but that could only be into the court

(25) This tradition which Josephus here mentions, as delivered down from fathers to their children, of this

particular remarkable circumstance relating to the building of Herod's temple, is a demonstration that such its

building was a known thing in Judea at this time. He was born about fortysix years after it is related to have

been finished, and might himself have seen and spoken with some of the builders themselves, and with a

great number of those that had seen it building. The doubt therefore about the truth of this history of the

pulling down and rebuilding this temple by Herod, which some weak people have indulged, was not then

much greater than it soon may be, whether or not our St. Paul's church in London was burnt down in the fire

(1) We may here observe the ancient practice of the Jews, of dedicating the sabbath day, not to idleness, but

to the learning their sacred rites and religious customs, and to the meditation on the law of Moses; the like to

(2) This interval of ten years for the duration of Marcus Agrippa's government in Asia seems to be true, and

(3) Although Herod met Augustus at Aquilei, yet was this accusation of his sons deferred till they came to

Rome, as sect. 3 assures us, and as we are particularly informed in the History of the War, B. I. ch. 23. sect.

3; though what he here says belonged distinctly to Alexander, the elder brother, I mean his being brought to

Rome, is here justly extended to both the brothers, and that not only in our copies, but in that of Zonaras also;

nor is there reason to doubt but they were both at this solemn hearing by Augustus, although the defense was

made by Alexander alone, who was the eldest brother, and one that could speak very well.

(4) Since some prejudiced men have indulged a wild suspicion, as we have supposed already, Antiq. B. XV.

ch. 11. sect. 7, that Josephus's history of Herod's rebuilding the temple is no better than a fable, it may not be

amiss to take notice of this occasional clause in the speech of Alexander before his father Herod, in his and

his brother's vindication, which mentions the temple as known by every body to have been built by Herod.

(5) See John 2:20. See also another speech of Herod's own to the young men that pulled down his golden

eagle from the front of the temple, where he takes notice how the building of the temple cost him a vast sum;

and that the Asamoneans, in those one hundred and twentyfive years they held the government, were not

able to perform so great a work, to the honor of God, as this was, Antiq. B. XVII. ch. 6. sect. 3.

(6) Dr. Hudson here gives us the words of Suetonius concerning this Nicopolis, when Augustus rebuilt it:

"And that the memory of the victory at Actium might be celebrated the more afterward, he built Nicopolis at

Actium, and appointed public shows to be there exhibited every fifth year." In August, sect. 18.

(7) Augustus here calls Julius Caesar his father, though by birth he was only his uncle, on account of his

(8) This is authentic evidence that the Jews, in the days of Augustus, began to prepare for the celebration of

the sabbath at the ninth hour on Friday, as the tradition of the elders did, it seems, then require of them.

(9) The remaining part of this chapter is remarkable, as justly distinguishing natural justice, religion, and

morality, from positive institutions in all countries, and evidently preferring the former before the latter, as

did the true prophets of God always under the Old Testament, and Christ and his New; whence Josephus

seems to have been at this time nearer Christianity than were the Scribes and Pharisees of his age; who, as we

(10) It is here worth our observation, how careful Josephus was as to the discovery of truth in Herod's history,

since he would not follow Nicolaus of Damascus himself, so great an historian, where there was great reason

to suspect that he flattered Herod; which impartiality in history Josephus here solemnly pro fesses, and of

which impartiality he has given more demonstrations than almost any historian whomsoever; but as to

Herod's taking great wealth out of David's sepulcher, though I cannot prove it, yet do I strongly suspect it

(11) These joint presidents of Syria, Saturninus and Volumnius, were not perhaps of equal authority, but the

latter like a procurator under the former, as the very learned Noris and Pagi, and with them Dr. Hudson,

(12) This Aretas was now become so established a name for the kings of Arabia, [at Petra and Damascus,]

that when the crown came to this Aeneas, he changed his name to Aretas, as Havercamp here justly observes.

(13) This oath, by the fortune of Caesar, was put to Polycarp, a bishop of Smyrna, by the Roman governor, to

try whether he were a Christian, as they were then esteemed who refused to swear that oath. Martyr.

(14) What Josephus relates Augustus to have here said, that Berytus was a city belonging to the Romans, is

confirmed by Spanheim's notes here: "It was," says he, "a colony placed there by Augustus. Whence Ulpian,

De Gens. bel. L. T. XV. The colony of Berytus was rendered famous by the benefits of Caesar; and thence it

is that, among the coins of Augustus, we meet with some having this inscription: The happy colony of

(15) The reader is here to note, that this eighth section is entirely wanting in the old Latin version, as

Spanheim truly observes; nor is there any other reason for it, I suppose, than the great difficulty of an exact

(1) Those who have a mind to know all the family and descendants of Antipater the Idumean, and of Herod

the Great, his son, and have a memory to preserve them all distinctly, may consult Josephus, Antiq. B. XVIII.

ch. 5. sect. 4; and Of the War, B. I. ch. 28. sect. 4; in Havercamp's edition, p. 336; and Spanheim, lb. p.

(5) It seems to me, by this whole story put together, that Pheroras was not himself poisoned, as is commonly

supposed; for Antipater had persuaded him to poison Herod, ch. v. sect. 1, which would fall to the ground if

he wore himself poisoned; nor could the poisoning of Pheroras serve any design that appears now going

forward; it was only the supposal of two of his freedmen, that this lovepotion, or poison, which they knew

was brought to Pheroras's wife, was made use of for poisoning him; whereas it appears to have been brought

(6) That the making of images, without an intention to worship them, was not unlawful to the Jews, see the

(7) This fact, that one Joseph was made high priest for a single day, on occasion of the action here specified,

that befell Matthias, the real high priest, in his sleep, the night before the great day of expiation, is attested to

both in the Mishna and Talmud, as Dr. Hudson here informs us. And indeed, from this fact, thus fully

attested, we may confute that pretended rule in the Talmud here mentioned, and endeavored to be excused lay

Reland, that the high priest was not suffered to sleep the night before that great day of expiation; which

watching would surely rather unfit him for the many important duties he was to perform on that solemn day,

than dispose him duly to perform them. Nor do such Talmudical rules, when unsupported by better evidence,

much less when contradicted there by, seem to me of weight enough to deserve that so great a man as Reland

(8) This eclipse of the moon (which is the only eclipse of either of the luminaries mentioned by our Josephus

in any of his writings) is of the greatest consequence for the determination of the time for the death of Herod

and Antipater, and for the birth and entire chronology of Jesus Christ. It happened March 13th, in the year of

the Julian period 4710, and the 4th year before the Christian era. See its calculation by the rules of astronomy,

(10) When it is here said that Philip the tetrarch, and Archelaus the king, or ethnarch, were own brother, or

genuine brothers, if those words mean own brothers, or born of the same father and mother, there must be

here some mistake; because they had indeed the same father, Herod, but different mothers; the former

Cleopatra, and Archclaus Malthace. They were indeed brought up together privately at Rome like when he

went to have his kingdom confirmed to him at Rome, ch. 9. sect. 5; and Of the War, B. II. ch. 2. sect. 1;

(11) These numbers of years for Herod's reign, 34 and 37, are the very same with those, Of the War, B. I. ch.

33. sect. 8, and are among the principal chronological characters belonging to the reign or death of Herod.

(12) At eight stadia or furlongs aday, as here, Herod's funeral, conducted to Herodium, which lay at the

distance from Jericho, where he died, of 200 stadia or furlongs, Of the War, B. 1. ch. 33. sect. 9, must have

(13) This passover, when the sedition here mentioned was moved against Archelaus, was not one, but thirteen

(14) See Antiq. B. XIV. ch. 13. sect. 10; and Of the War; B. II. ch. 12. sect. 9.

(15) These great devastations made about the temple here, and Of the War, B. II. ch. 3. sect. 3, seem not to

have been full reedified in the days of Nero; till whose time there were eighteen thousand workmen

continually employed in rebuilding and repairing that temple, as Josephus informs us, Antiq. B. XX. ch. 9.

(16) Unless this Judas, the son of Ezekias, be the same with that Theudas, mentioned Acts 5:36, Josephus

must have omitted him; for that other Thoualas, whom he afterward mentions, under Fadus the Roman

governor, B. XX. ch. 5. sect. 1, is much too late to correspond to him that is mentioned in the Acts. The

names Theudas, Thaddeus, and Judas differ but little. See Archbishop Usher's Annals at A.M. 4001.

However, since Josephus does not pretend to reckon up the heads of all those ten thousand disorders in Judea,

which he tells us were then abroad, see sect. 4 and 8, the Theudas of the Acts might be at the head of one of

those seditions, though not particularly named by him. Thus he informs us here, sect. 6, and Of the War, B.

II. ch. 4. Sect. 2, that certain of the seditious came and burnt the royal palace at Amsthus, or Betharamphta,

upon the river Jordan. Perhaps their leader, who is not named by Josephus, might be this Theudas.

(20) If any one compare that Divine prediction concerning the tyrannical power which Jewish kings would

exercise over them, if they would be so foolish as to prefer it before their ancient theocracy or aristocracy, 1

Samuel 8:122; Antiq. B. VI. ch. 4. sect. 4, he will soon find that it was superabundantly fulfilled in the days

of Herod, and that to such a degree, that the nation now at last seem sorely to repent of such their ancient

choice, in opposition to God's better choice for them, and had much rather be subject to even a pagan Roman

government, and their deputies, than to be any longer under the oppression of the family of Herod; which

request of theirs Augustus did not now grant them, but did it for the one half of that nation in a few years

afterward, upon fresh complaints made by the Jews against Archelaus, who, under the more humble name of

an ethnarch, which Augustus only would now allow him, soon took upon him the insolence and tyranny of

his father king Herod, as the remaining part of this book will inform us, and particularly ch. 13. sect. 2.

(21) This is not true. See Antiq. B. XIV. ch. 9. sect. 3, 4; and ch. 12. sect. 2; and ch. 13. sect. 1, 2. Antiq. B.

XV. ch. 3. sect. 5; and ch. 10. sect. 2, 3. Antiq. B. XVI. ch. 9. sect. 3. Since Josephus here informs us that

Archelaus had one half of the kingdom of Herod, and presently informs us further that Archelaus's annual

income, after an abatement of one quarter for the present, was 600 talents, we may therefore ga ther pretty

nearly what was Herod the Great's yearly income, I mean about 1600 talents, which, at the known value of

3000 shekels to a talent, and about 2s. 10d. to a shekel, in the days of Josephus, see the note on Antiq. B. III.

ch. 8. sect. 2, amounts to 680,000 sterling per annum; which income, though great in itself, bearing no

proportion to his vast expenses every where visible in Josephus, and to the vast sums he left behind him in his

will, ch. 8. sect. 1, and ch. 12. sect. 1, the rest must have arisen either from his confiscation of those great

men's estates whom he put to death, or made to pay fine for the saving of their lives, or from some other

heavy methods of oppression which such savage tyrants usually exercise upon their miserable subjects; or

rather from these several methods not together, all which yet seem very much too small for his expenses,

being drawn from no larger a nation than that of the Jews, which was very populous, but without the

advantage of trade to bring them riches; so that I cannot but strongly suspect that no small part of this his

wealth arose from another source; I mean from some vast sums he took out of David's sepulcher, but

(22) Take here a very useful note of Grotias, on Luke 3:1, here quoted by Dr. Hudson: "When Josephus says

that some part of the house (or possession) of Zenodorus (i.e. Abilene) was allotted to Philip, he thereby

declares that the larger part of it belonged to another. This other was Lysanias, whom Luke mentions, of the

posterity of that Lysanias who was possessed of the same country called Abilene, from the city Abila, and by

others Chalcidene, from the city Chaleis, when the government of the East was under Antonius, and this after

Ptolemy, the son of Menneus; from which Lysanias this country came to be commonly called the Country of

Lysanias; and as, after the death of the former Lyanias, it was called the tetrarchy of Zenodorus, so, after the

death of Zenodorus, or when the time for which he hired it was ended. when another Lysanias, of the same

name with the former, was possessed of the same country, it began to be called the Tetrarchy of Lysanias."

However, since Josephus elsewhere (Antiq. B. XX. ch. 7. sect. 1) clearly distinguishes Abilene from

(23) Spanheim seasonably observes here, that it was forbidden the Jews to marry their brother's wife when

she had children by her first husband, and that Zonaras (cites, or) interprets the clause before us accordingly.

(1) Since St. Luke once, Acts 5:37, and Josephus four several times, once here, sect. 6; and B. XX. ch. 5. sect.

2; Of the War, B. II. ch. 8. sect. 1; and ch. 17. sect. 8, calls this Judas, who was the pestilent author of that

seditious doctrine and temper which brought the Jewish nation to utter destruction, a Galilean; but here (sect.

1) Josephus calls him a Gaulonite, of the city of Gamala; it is a great question where this Judas was born,

whether in Galilee on the west side, or in Gaulonitis on the east side, of the river Jordan; while, in the place

just now cited out of the Antiquities, B. XX. ch. 5. sect. 2, he is not only called a Galilean, but it is added to

his story, "as I have signified in the books that go before these," as if he had still called him a Galilean in

those Antiquities before, as well as in that particular place, as Dean Aldrich observes, Of the War, B. II. ch. 8.

sect. 1. Nor can one well imagine why he should here call him a Gaulonite, when in the 6th sect. following

here, as well as twice Of the War, he still calls him a Galilean. As for the city of Gamala, whence this Judas

was derived, it determines nothing, since there were two of that name, the one in Gaulonitis, the other in

(2) It seems not very improbable to me that this Sadduc, the Pharisee, was the very same man of whom the

Rabbins speak, as the unhappy, but undesigning, occasion of the impiety or infidelity of the Sadducees; nor

perhaps had the men this name of Sadducees till this very time, though they were a distinct sect long before.

See the note on B. XIII. ch. 10. sect 5; and Dean Prideaux, as there quoted. Nor do we, that I know of, find

the least footsteps of such impiety or infidelity of these Sadducees before this time, the Recognitions assuring

us that they began about the days of John the Baptist; B. 1. ch. 54. See note above.

(3) It seems by what Josephus says here, and Philo himself elsewhere, Op. p. 679, that these Essens did not

use to go to the Jewish festivals at Jerusalem, or to offer sacrifices there, which may be one great occasion

why they are never mentioned in the ordinary books of the New Testament; though, in the Apostolical

Constitutions, they are mentioned as those that observed the customs of their forefathers, and that without any

such ill character laid upon them as is there laid upon the other sects among that people.

(4) Who these Polistae in Josephus, or in Strabo. among the Pythagoric Dacae, were, it is not easy to

determine. Scaliger offers no improbable conjecture, that some of these Dacae lived alone, like monks, in

tents or caves; but that others of them lived together in built cities, and thence were called by such names as

(5) We may here take notice, as well as in the parallel parts of the books Of the War, B. II. ch. 9. sect. 1, that

after the death of Herod the Great, and the succession of Archclaus, Josephus is very brief in his accounts of

Judea, till near his own time. I suppose the reason is, that after the large history of Nicolaus of Damascus,

including the life of Herod, and probably the succession and first actions of his sons, he had but few good

(8) These Jews, as they are here called, whose blood Pilate shed on this occasion, may very well be those

very Galilean Jews, "whose blood Pilate had mingled with their sacrifices," Luke 13:1, 2; these tumults being

usually excited at some of the Jews' great festivals, when they slew abundance of sacrifices, and the Galileans

being commonly much more busy in such tumults than those of Judea and Jerusalem, as we learn from the

history of Archelaus, Antiq. B. XVII. ch. 9. sect. 3 and ch. 10. sect. 2, 9; though, indeed, Josephus's present

copies say not one word of "those eighteen upon whom the tower in Siloam fell, and slew them," which the

4th verse of the same 13th chapter of St. Luke informs us of. But since our gospel teaches us, Luke 23:6, 7,

that "when Pilate heard of Galilee, he asked whether Jesus were a Galilean. And as soon as he knew that he

belonged to Herod's jurisdiction, he sent him to Herod ;" and ver. 12, "The same day Pilate and Herod were

made friends together for before they had been at enmity between themselves;" take the very probable key of

this matter in the words of the learned Noldius, de Herod. No. 219: "The cause of the enmity between Herod

and Pilate (says he) seems to have been this, that Pilate had intermeddled with the tetrarch's jurisdiction, and

had slain some of his Galilean subjects, Luke 13:1; and, as he was willing to correct that error, he sent Christ

(11) Of the banishment of these four thousand Jews into Sardinia by Tiberius, see Suetonlus in Tiber. sect.

36. But as for Mr. Reland's note here, which supposes that Jews could not, consistently with their laws, be

soldiers, it is contradicted by one branch of the history before us, and contrary to innumerable instances of

their fighting, and proving excellent soldiers in war; and indeed many of the best of them, and even under

heathen kings themselves, did so; those, I mean, who allowed them their rest on the sabbath day, and other

solemn festivals, and let them live according to their own laws, as Alexander the Great and the Ptolemies of

Egypt did. It is true, they could not always obtain those privileges, and then they got executed as well as they

could, or sometimes absolutely refused to fight, which seems to have been the case here, as to the major part

of the Jews now banished, but nothing more. See several of the Roman decrees in their favor as to such

(12) Since Moses never came himself beyond Jordan, nor particularly to Mount Gerizzim, and since these

Samaritans have a tradition among them, related here by Dr. Hudson, from Reland, who was very skillful in

Jewish and Samaritan learning, that in the days of Uzzi or Ozis the high priest, 1 Chronicles 6:6; the ark and

other sacred vessels were, by God's command, laid up or hidden in Mount Gerizzim, it is highly probable that

this was the foolish foundation the present Samaritans went upon, in the sedition here described.

(13) This mention of the high priest's sacred garments received seven days before a festival, and purified in

those days against a festival, as having been polluted by being in the custody of heathens, in Josephus, agrees

well with the traditions of the Talmudists, as Reland here observes. Nor is there any question but the three

feasts here mentioned were the passover, pentecost, and feast of tabernacles; and the fast so called by way of

(14) This calculation, from all Josephus's Greek copies, is exactly right; for since Herod died about

September, in the fourth year before the Christian era, and Tiberius began, as is well known, Aug. 19, A.D.

14, it is evident that the thirtyseventh year of Philip, reckoned from his father's death, was the twentieth of

Tiberius, or near the end of A.D. 33, [the very year of our Savior's death also,] or, however, in the beginning

of the next year, A.D. 34. This Philip the tetrarch seems to have been the best of all the posterity of Herod, for

(15) This Herod seems to have had the additional name of Philip, as Antipus was named HerodAntipas: and

as Antipus and Antipater seem to be in a manner the very same name, yet were the names of two sons of

Herod the Great; so might Philip the tetrarch and this HerodPhilip be two different sons of the same father,

all which Grotias observes on Matthew 14:3. Nor was it, as I with Grotias and others of the Philip the

tetrarch, but this HerodPhilip, whose wife Herod the tetrarch had married, and that in her first husband's

lifetime, and when her first husband had issue by her; for which adulterous and incestuous marriage John

the Baptist justly reproved Herod the tetrarch, and for which reproof Salome, the daughter of Herodias by her

first husband HerodPhilip, who was still alive, occasioned him to be unjustly beheaded.

(16) Whether this sudden extinction of almost the entire lineage of Herod the Great, which was very

numerous, as we are both here and in the next section informed, was not in part as a punishment for the gross

incests they were frequently guilty of, in marrying their own nephews and nieces, well deserves to be

(17) There are coins still extant of this Eraess, as Spanheim informs us. Spanheim also informs us of a coin

(18) Spanheim observes, that we have here an instance of the Attic quantity of usemoney, which was the

eighth part of the original sum, or 12 per cent., for such is the proportion of 2500 to 20,000.

(21) This high commendation of Antonia for marrying but once, given here, and supported elsewhere; Antiq.

B. XVII. ch. 13. sect. 4, and this, notwithstanding the strongest temptations, shows how honorable single

marriages were both among the Jews and Romans, in the days of Josephus and of the apostles, and takes

away much of that surprise which the modern Protestants have at those laws of the apostles, where no

widows, but those who had been the wives of one husband only, are taken into the church list; and no

bishops, priests, or deacons are allowed to marry more than once, without leaving off to officiate as

clergymen any longer. See Luke 2:36; 1 Timothy 5:11, 12; 3:2, 12; Titus 1:10; Constit. Apost. B. II. sect. 1,

2; B. VI. sect. 17; Can. B. XVII,; Grot. in Luc. ii. 36; and Resports. ad Consult. Cassand. p. 44; and Cotelet.

in Constit. B. VI. sect. 17. And note, that Tertullian owns this law against second marriages of the clergy had

been once at least executed in his time; and heavily complains elsewhere, that the breach thereof had not been

always punished by the catholics, as it ought to have been. Jerome, speaking of the ill reputation of marrying

twice, says, that no such person could be chosen into the clergy in his days; which Augustine testifies also;

and for Epiphanius, rather earlier, he is clear and full to the same purpose, and says that law obtained over the

whole catholic church in his days,as the places in the forecited authors inform us.

(22) Dr. Hudson here takes notice, out of Seneca, Epistle V. that this was the custom of Tiberius, to couple

(24) So I correct Josephus's copy, which calls Germanicus his brother, who was his brother's son.

(25) This is a known thing among the Roman historians and poets, that Tiberius was greatly given to

(26) This name of a lion is often given to tyrants, especially by the such Agrippa, and probably his freedman

Marsyas, in effect were, Ezekiel 19:1, 9; Esther 4:9 2 Timothy 4:17. They are also sometimes compared to or

represented by wild beasts, of which the lion is the principal, Daniel 7:3, 8; Apoc. 13:1, 2.

(27) Although Caius now promised to give Agrippa the tetrarchy of Lysanias, yet was it not actually

conferred upon him till the reign of Claudius, as we learn, Antiq. B. XIX, ch. 5. sect. 1.

(28) Regarding instances of the interpositions of Providence, as have been always very rare among the other

idolatrous nations, but of old very many among the posterity of Abraham, the worshippers of the true God;

nor do these seem much inferior to those in the Old Testament, which are the more remarkable, because,

among all their other follies and vices, the Jews were not at this time idolaters; and the deliverances here

(29) Josephus here assures us that the ambassadors from Alexandria to Caius were on each part no more than

three in number, for the Jews, and for the Gentiles, which are but six in all; whereas Philo, who was the

principal ambassador from the Jews, as Josephus here confesses, (as was Apion for the Gentiles,) says, the

Jews' ambassadors were themselves no fewer than live, towards the end of his legation to Caius; which, if

there be no mistake in the copies, must be supposed the truth; nor, in that case, would Josephus have

contradicted so authentic a witness, had he seen that account of Philo's; which that he ever did does not

(30) This Alexander, the alabarch, or governor of the Jews, at Alexandria, and brother to Philo, is supposed

by Bishop Pearson, in Act. Apost. p. 41,42, to be the same with that Alexander who is mentioned by St.

(31) What Josephus here, and sect. 6, relates as done by the Jews seed time, is in Philo, "not far off the time

when the corn was ripe," who, as Le Clerc notes, differ here one from the other. This is another indication

that Josephus, when he wrote this account, had not seen Philo's Legat. ad Caiurn, otherwise he would hardly

(32) This. Publius Petronius was after this still president of Syria, under Cladius, and, at the desire of

Agrippa, published a severe decree against the inhabitants of Dora, who, in a sort of intitation of Caius, had

set op a statue of Claudius in a Jewish synagogue there. This decree is extant, B. XIX. ch. 6. sect. 3, and

greatly confirms the present accounts of Josephus, as do the other decrees of Claudius, relating to the like

Jewish affairs, B. XIX. ch. 5. sect. 2, 3, to which I refer the inquisitive reader.

(33) Josephus here uses the solemn New Testament words, the presence and appearance of God, for the

extraordinary manifestation of his power and providence to Petronius, by sending rain in a time of distress,

immediately upon the resolution he had taken to preserve the temple unpolluted, at the hazard of his own life,

without any other miraculous appearance at all in that case; which well deserves to be taken notice of here,

(34) This behavior of Caius to Agrippa is very like that of Herod Antipas, his uncle, to Herodias, Agrippa's

(35) The joining of the right hands was esteemed among the Peoians [and Parthians] in particular a most

inviolable obligation to fidelity, as Dr. Hudson here observes, and refers to the commentary on Justin, B. XI.

ch. 15., for its confirmation. We often meet with the like use of it in Josephus.

(36) This custom of the Mesopotamians to carry their household gods along with them wherever they

traveled is as old as the days of Jacob, when Rachel his wife did the same, Genesis 31:19, 3035; nor is it to

pass here unobserved, what great miseries came on these Jews, because they suffered one of their leaders to

marry an idolatrous wife, contrary to the law of Moses. Of which matter see the note on B. XIX. ch. 5. sect.

(37) This custom, in Syria and Mesopotamia, of setting men upon an ass, by way of disgrace, is still kept up

at Damascus in Syria; where, in order to show their despite against the Christians, the Turks will not suffer

them to hire horses, but asses only, when they go abroad to see the country, as Mr. Maundrell assures us, p.

(1) In this and the three next chapters we have, I think, a larger and more distinct account of the slaughter of

Caius, and the succession of Claudius, than we have of any such ancient facts whatsoever elsewhere. Some of

the occasions of which probably were, Josephus's bitter hatred against tyranny, and the pleasure he took in

giving the history of the slaughter of such a barbarous tyrant as was this Caius Caligula, as also the

deliverance his own nation had by that slaughter, of which he speaks sect. 2, together with the great intimacy

he had with Agrippa, junior, whose father was deeply concerned in the advancement of Claudius, upon the

death of Caius; from which Agrippa, junior, Josephus might be fully informed Of his history.

(3) Just such a voice as this is related to be came, and from an unknown original also, to the famous Polycarp,

as he was going to martyrdom, bidding him "play the man;" as the church of Smyrna assures us in their

(4) Here Josephus supposes that it was Augustus, and not Julius Caesar, who first changed the Roman

commonwealth into a monarchy; for these shows were in honor of Augustus, as we shall learn in the next

(5) Suetonius says Caius was slain about the seventh hour of the day, the ninth. The series of the narration

(6) The rewards proposed by the Roman laws to informers was sometimes an eigth partm as Spanheim

(7) These consuls are named in the War of the Jews, B. II. ch. 11. sect; 1, Sentius Saturninus and Pomponius

Secundus, as Spanheim notes here. The speech of the former of them is set down in the next chapter, sect. 2.

(8) In this oration of Sentius Saturninus, we may see the great value virtuous men put upon public liberty, and

the sad misery they underwent, while they were tyrannized over by such emperors as Caius. See Josephus's

own short but pithy reflection at the end of the chapter: "So difficult," says he, "it is for those to obtain the

virtue that is necessary to a wise man, who have the absolute power to do what they please without control."

(9) Hence we learn that, in the opinion of Saturninus, the sovereign authority of the consuls and senate had

been taken away just a hundred years before the death of Caius, A.D. 41, or in the sixtieth year before the

Christian saga, when the first triumvirate began under Caesar, Pompey, and Crassus.

(10) Spanheim here notes from Suetonius, that the name of Caius's sister with whom he was guilty of incest,

was Drusilla and that Suetonius adds, he was guilty of the same crime with all his sisters also. He notes

further, that Suetonius omits the mention of the haven for ships, which our author esteems the only public

work for the good of the present and future ages which Caius left behind him, though in an imperfect

(11) This Caius was the son of that excellent person Germanicus, who was the son of Drusus, the brother of

(11) The first place Claudius came to was inhabited, and called Herincure, as Spanheim here informs us from

(12) How Claudius, another son of Drusus, which Drusus was the father of Germanicus, could be here

himself called Germanicus, Suetonius informs us, when he assures us that, by a decree of the senate, the

surname of Germanicus was bestowed upon Drusus, and his posterity also.In Claud. ch. 1.

(13) This number of drachmae to be distributed to each private soldier, five thousand drachmae, equal to

twenty thousand sesterces, or one hundred and sixtyone pounds sterling, seems much too large, and directly

contradicts Suetonius, ch. 10., who makes them in all but fifteen sesterces, or two shillings and four pence.

Yet might Josephus have this number from Agrippa, junior, though I doubt the thousands, or at least the

hundreds, have been added by the transcribers, of which we have had several examples already in Josephus.

(14) This piercing cold here complained of by Lupus agrees well to the time of the year when Claudius began

his reign; it being for certain about the months of November, December, or January, and most probably a few

days after January the twentyfourth, and a few days before the Roman Parentalia.

(15) It is both here and elsewhere very remarkable, that the murders of the vilest tyrants, who yet highly

deserved to die, when those murderers were under oaths, or other the like obligations of fidelity to them, were

usually revenged, and the murderers were cut off themselves, and that after a remarkable manner; and this

sometimes, as in the present case, by those very persons who were not sorry for such murders, but got

kingdoms by them. The examples are very numerous, both in sacred and profane histories, and seem

generally indications of Divine vengeance on such murderers. Nor is it unworthy of remark, that such

murderers of tyrants do it usually on such ill principles, in such a cruel manner, and as ready to involve the

innocent with the guilty, which was the case here, ch. 1. sect. 14, and ch. 2. sect. 4, as justly deserved the

Divine vengeance upon them. Which seems to have been the case of Jehu also, when, besides the house of

Ahab, for whose slaughter he had a commission from God, without any such commission, any justice or

commiseration, he killed Ahab's great men, and acquaintance, and priests, and fortytwo of the kindred of

Ahaziah, 2 Kings 10:1114. See Hosea 1:4. I do not mean here to condemn Ehud or Judith, or the like

executioners of God's vengeance on those wicked tyrants who had unjustly oppressed God's own people

under their theocracy; who, as they appear still to have had no selfish designs nor intentions to slay the

innocent, so had they still a Divine commission, or a Divine impulse, which was their commission for what

they did, Judges 3:15, 19, 20; Judith 9:2; Test. Levi. sect. 5, in Authent. Rec. p. 312. See also page 432.

(16) Here St. Luke is in some measure confirmed, when he reforms us, ch. 3:1, that Lysanias was some time

before tetrarch of Abilene, whose capital was Abila; as he is further confirmed by Ptolemy, the great

geographer, which Spanheim here observes, when he calls that city Abila of Lysanias. See the note on B.

XVII. ch. 11. sect. 4; and Prid. at the years 36 and 22. I esteem this principality to have belonged to the land

of Canaan originally, to have been the buryingplace of Abel, and referred to as such, Matthew 23:35; Luke

(17) This form was so known and frequent among the Romans, as Dr. Hudson here tells us from the great

Selden, that it used to be thus represented at the bottom of their edicts by the initial letters only, U. D. P. R. L.

P, Unde De Plano Recte Lege Possit; "Whence it may be plainly read from the ground."

(18) Josephus shows, both here and ch. 7. sect. 3, that he had a much greater opinion of king Agrippa I. than

Simon the learned Rabbi, than the people of Cesarea and Sebaste, ch. 7. sect. 4; and ch. 9. sect. 1; and indeed

than his doubledealing between the senate and Claudius, ch. 4. sect. 2, than his slaughter of James the

brother of John, and his imprisonment of Peter, or his vainglorious behavior before he died, both in Acts

12:13; and here, ch. 4. sect. 1, will justify or allow. Josephus's character was probably taken from his son

(19) This treasurychamber seems to have been the very same in which our Savior taught, and where the

people offered their charity money for the repairs or other uses of the temple, Mark 12:41, etc.; Luke 22:1;

(20) A strange number of condemned criminals to be under the sentence of death at once; no fewer, it seems,

(21) We have a mighty cry made here by some critics, as the great Eusebius had on purpose falsified this

account of Josephus, so as to make it agree with the parallel account in the Acts of the Apostles, because the

present copies of his citation of it, Hist. Eceles. B. II. ch. 10., omit the words an owlon a certain rope,

which Josephus's present copies retain, and only have the explicatory word or angel; as if he meant that angel

of the Lord which St. Luke mentions as smiting Herod, Acts 12:23, and not that owl which Josephus called

an angel or messenger, formerly of good, but now of bad news, to Agrippa. This accusation is a somewhat

strange one in the case of the great Eusebius, who is known to have so accurately and faithfully produced a

vast number of other ancient records, and particularly not a few out of our Josephus also, without any

suspicion of prevarication. Now, not to allege how uncertain we are whether Josephus's and Eusebius's copies

of the fourth century were just like the present in this clause, which we have no distinct evidence of, the

following words, preserved still in Eusebius, will not admit of any such exposition: "This [bird] (says

Eusebius) Agrippa presently perceived to be the cause of ill fortune, as it was once of good fortune, to him;"

which can only belong to that bird, the owl, which as it had formerly foreboded his happy deliverance from

imprisonment, Antiq. B. XVIII. ch. 6. sect. 7, so was it then foretold to prove afterward the unhappy

forerunner of his death in five days' time. If the improper words signifying cause, be changed for Josephus's

proper word angel or messenger, and the foregoing words, be inserted, Esuebius's text will truly represent

that in Josephus. Had this imperfection been in some heathen author that was in good esteem with our

modern critics, they would have readily corrected these as barely errors in the copies; but being in an ancient

Christian writer, not so well relished by many of those critics, nothing will serve but the illgrounded

(22) This sum of twelve millions of drachmae, which is equal to three millions of shekels, i.e. at 2s. 10d. a

shekel, equal to four hundred and twentyfive thousand pounds sterling, was Agrippa the Great's yearly

income, or about three quarters of his grandfather Herod's income; he having abated the tax upon houses at

Jerusalem, ch. 6. sect. 3, and was not so tyrannical as Herod had been to the Jews. See the note on Antiq. B.

XVII. ch. 11. sect. 4. A large sum this! but not, it seems, sufficient for his extravagant expenses.

(23) Reland takes notice here, not improperly, that Josephus omits the reconciliation of this Herod Agrippa to

the Tyrians and Sidoninus, by the means of Blastus the king's chamberlain, mentioned Acts 12:20. Nor is

there any history in the world so complete, as to omit nothing that other historians take notice of, unless the

(24) Photius, who made an extract out of this section, says they were not the statues or images, but the ladies

(1) Here is some error in the copies, or mistake in Josephus; for the power of appointing high priests, alter

Herod king of Chalcis was dead, and Agrippa, junior, was made king of Chalcis in his room, belonged to

him; and he exercised the same all along till Jerusalem was destroyed, as Josephus elsewhere informs us, ch.

(2) Josephus here uses the word monogene, an only begotten son, for no other than one best beloved, as does

both the Old and New Testament, I mean where there were one or more sons besides, Genesis 22:2; Hebrew

(3) It is here very remarkable, that the remains of Noah's ark were believed to he still in being in the days of

(4) Josephus is very full and express in these three chapters, 3., 4., and 5., in observing how carefully Divine

Providence preserved this Izates, king of Adiabene, and his sons, while he did what he thought was his

(5) This further account of the benefactions of Izates and Helena to the Jerusalem Jews which Josephus here

promises is, I think, no where performed by him in his present works. But of this terrible famine itself in

Judea, take Dr. Hudson's note here: "This ( says he ) is that famine foretold by Agabus, Acts 11:28, which

happened when Claudius was consul the fourth time; and not that other which happened when Claudius was

consul the second time, and Cesina was his colleague, as Scaliger says upon Eusebius, p. 174." Now when

Josephus had said a little afterward, ch. 5. sect. 2, that "Tiberius Alexander succeeded Cuspius Fadus as

procurator," he immediately subjoins, that" under these procurators there happened a great famine in Judea."

Whence it is plain that this famine continued for many years, on account of its duration under these two

procurators. Now Fadus was not sent into Judea till after the death of king Agrippa, i.e. towards the latter end

of the 4th year of Claudius; so that this famine foretold by Agabus happened upon the 5th, 6th, and 7th years

of Claudius, as says Valesius on Euseb. II. 12. Of this famine also, and queen Helena's supplies, and her

monument, see Moses Churenensis, p. 144, 145, where it is observed in the notes that Pausanias mentions

(6) This privilege of wearing the tiara upright, or with the tip of the cone erect, is known to have been of old

(7) This conduct of Izates is a sign that he was become either a Jew, or an Ebionite Christian, who indeed

differed not much from proper Jews. See ch. 6. sect. 1. However, his supplications were heard, and he was

(8) These pyramids or pillars, erected by Helena, queen of Adiabene, near Jerusalem, three in number, are

mentioned by Eusebius, in his Eccles. Hist. B. II. ch. 12, for which Dr. Hudson refers us to Valesius's notes

upon that place.They are also mentioned by Pausanias, as hath been already noted, ch. 2. sect. 6. Reland

(9) This Theudas, who arose under Fadus the procurator, about A.D. 45 or 46, could not be that Thendas who

arose in the days of the taxing, under Cyrenius, or about A.D. 7, Acts v. 36, 37. Who that earlier Theudas

(10) This and. many more tumults and seditions which arose at the Jewish festivals, in Josephus, illustrate the

cautious procedure of the Jewish governors, when they said, Matthew 26:5, "Let us not take Jesus on the

feastday, lest there be an up roar among the people;" as Reland well observes on tins place. Josephus also

(11) This constant passage of the Galileans through the country of Samaria, as they went to Judea and

Jerusalem, illustrates several passages in the Gospels to the same purpose, as Dr. Hudson rightly observes.

See Luke 17:11; John 4:4. See also Josephus in his own Life, sect. 52, where that journey is determined to

(12) Our Savior had foretold that the Jews' rejection of his gospel would bring upon them, among other

miseries, these three, which they themselves here show they expected would be the consequences of their

present tumults and seditions: the utter subversion of their country, the conflagration of their temple, and the

(13) This Simon, a friend of Felix, a Jew, born in Cyprus, though he pretended to be a magician, and seems to

have been wicked enough, could hardly be that famous Simon the magician, in the Acts of the Apostles, 8:9,

etc., as some are ready to suppose. This Simon mentioned in the Acts was not properly a Jew, but a

Samaritan, of the town of Gittae, in the country of Samaria, as the Apostolical Constitutions, VI. 7, the

Recognitions of Clement, II. 6, and Justin Martyr, himself born in the country of Samaria, Apology, I. 34,

inform us. He was also the author, not of any ancient Jewish, but of the first Gentile heresies, as the

forementioned authors assure us. So I suppose him a different person from the other. I mean this only upon

the hypothesis that Josephus was not misinformed as to his being a Cypriot Jew; for otherwise the time, the

name, the profession, and the wickedness of them both would strongly incline one to believe them the very

same. As to that Drusilla, the sister of Agrippa, junior, as Josephus informs us here, and a Jewess, as St. Luke

informs us, Acts 24:24, whom this Simon mentioned by Josephus persuaded to leave her former husband,

Azizus, king of Emesa, a proselyte of justice, and to marry Felix, the heathen procurator of Judea, Tacitus,

Hist. V. 9, supposes her to be a heathen; and the granddaughter of Antonius and Cleopatra, contrary both to

St. Luke and Josephus. Now Tacitus lived somewhat too remote, both as to time and place, to be compared

with either of those Jewish writers, in a matter concerning the Jews in Judea in their own days, and

concerning a sister of Agrippa, junior, with which Agrippa Josephus was himself so well acquainted. It is

probable that Tacitus may say true, when he informs us that this Felix (who had in all three wives, or queens,

as Suetonius in Claudius, sect. 28, assures us) did once marry such a grandchild of Antonius and Cleopatra;

and finding the name of one of them to have been Drusilla, he mistook her for that other wife, whose name he

(14) This eruption of Vesuvius was one of the greatest we have in history. See Bianchini's curious and

important observations on this Vesuvius, and its seven several great eruptions, with their remains vitrified,

and still existing, in so many different strata under ground, till the diggers came to the antediluvian waters,

with their proportionable interstices, implying the deluge to have been above two thousand five hundred

(17) This duration of the reign of Claudius agrees with Dio, as Dr. Hudson here remarks; as he also remarks

that Nero's name, which was at first L. Domitius Aenobarbus, after Claudius had adopted him was Nero

Claudius Caesar Drusus Germanicus. This Soleus as [own Life, sect. 11, as also] by Dio Cassius andTaeims,

(18) This agrees with Josephus's frequent accounts elsewhere in his own Life, that Tibetans, and Taricheae,

and Gamala were under this Agrippa, junior, till Justus, the son of Pistus, seized for the Jews, upon the

(19) This treacherous and barbarous murder of the good high priest Jonathan, by the contrivance of this

wicked procurator, Felix, was the immediate occasion of the ensuing murders by the Sicarii or ruffians, and

one great cause of the following horrid cruelties and miseries of the Jewish nation, as Josephus here

supposes; whose excellent reflection on the gross wickedness of that nation, as the direct cause of their

terrible destruction, is well worthy the attention of every Jewish and of every Christian reader. And since we

are soon coming to the catalogue of the Jewish high priests, it may not be amiss, with Reland, to insert this

Jonathan among them, and to transcribe his particular catalogue of the last twentyeight high priests, taken

out of Josephus, and begin with Ananelus, who was made by Herod the Great. See Antiq. B. XV. ch. 2. sect.

4, and the note there. 1. Ananelus. 2. Aristobulus. 3. Jesus, the son of Fabus. 4. Simon, the son of Boethus. 5.

Marthias, the son of Theophiltu. 6. Joazar, the son of Boethus. 7. Eleazar, the son of Boethus. 8. Jesus, the

son of Sic. 9. [Annas, or] Ananus, the son of Seth. 10. Ismael, the son of Fabus. 11. Eleazar, the son of

Ananus. 12. Simon, the son of Camithus. 13. Josephus Caiaphas, the soninlaw to Ananus. 14. Jonathan,

the son of Ananus. 15. Theophilus, his brother, and son of Ananus. 16. Simon, the son of Boethus. 17.

Matthias, the brother of Jonathan, and son of Ananus. 18. Aljoneus. 19. Josephus, the son of Camydus. 20.

Ananias, the son of Nebedeus. 21. Jonathas. 22. Ismael, the son of Fabi. 23. Joseph Cabi, the son of Simon.

24. Ananus, the son of Artanus. 25. Jesus, the son of Damnetas. 26. Jesus, the son of Gamaliel. 27. Matthias,

the son of Theophilus. 28. Phannias, the son of Samuel. As for Ananus and Joseph Caiaphas, here mentioned

about the middle of this catalogue, they are no other than those Annas and Caiaphas so often mentioned in the

four Gospels; and that Ananias, the son of Nebedeus, was that high priest before whom St. Paul pleaded his

(20) Of these Jewish impostors and false prophets, with many other circumstances and miseries of the Jews,

till their utter destruction, foretold by our Savior, see Lit. Accompl. of Proph. p. 5875. Of this Egyptian

(21) The wickedness here was very peculiar and extraordinary, that the high priests should so oppress their

brethren the priests, as to starve the poorest of them to death. See the like presently, ch. 9. sect. 2. Such fatal

crimes are covetousness and tyranny in the clergy, as well as in the laity, in all ages.

(22) We have here one eminent example of Nero's mildness and goodness in his government towards the

Jews, during the first five years of his reign, so famous in antiquity; we have perhaps another in Josephus's

own Life, sect. 3; and a third, though of a very different nature here, in sect. 9, just before. However, both the

generous acts of kindness were obtained of Nero by his queen Poppea, who was a religious lady, and perhaps

privately a Jewish proselyte, and so were not owing entirely to Nero's own goodness.

(23) It hence evidently appears that Sadducees might be high priests in the days of Josephus, and that these

Sadducees were usually very severe and inexorable judges, while the Pharisees were much milder, and more

merciful, as appears by Reland's instances in his note on this place, and on Josephus's Life, sect. 31, and those

taken from the New Testament, from Josephus himself, and from the Rabbins; nor do we meet with any

(24) Of this condemnation of James the Just, and its causes, as also that he did not die till long afterwards, see

Prim. Christ. Revived, vol. III. ch. 4346. The sanhedrim condemned our Savior, but could not put him to

death without the approbation of the Roman procurator; nor could therefore Ananias and his sanhedrim do

more here, since they never had Albinus's approbation for the putting this James to death.

(25) This Ananias was not the son of Nebedeus, as I take it, but he who was called Annas or Ananus the

elder, the ninth in the catalogue, and who had been esteemed high priest for a long time; and, besides

Caiaphas, his soninlaw, had five of his own sons high priests after him, which were those of numbers 11,

14, 15, 17, 24, in the foregoing catalogue. Nor ought we to pass slightly over what Josephus here says of

Annas, or Ananias, that he was high priest a long time before his children were so; he was the son of Seth,

and is set down first for high priest in the foregoing catalogue, under number 9. He was made by Quirinus,

and continued till Ismael, the 10th in number, for about twentythree years, which long duration of his high

priesthood, joined to the successions of his soninlaw, and five children of his own, made him a sort of

perpetual high priest, and was perhaps the occasion that former high priests kept their titles ever afterwards;

(26) This insolent petition of some of the Levites, to wear the sacerdotal garments when they sung hymns to

God in the temple, was very probably owing to the great depression and contempt the haughty high priests

had now brought their brethren the priests into; of which see ch. 8. sect. 8, and ch. 9, sect. 2.

(27) Of these cloisters of Solomon, see the description of the temple, ch. 13. They seem, by Josephus's words,

(29) What Josephus here declares his intention to do, if God permitted, to give the public again an

abridgement of the Jewish War hear of it elsewhere, whether he performed what he now intended or not.

Some of the reasons of this design of his might possibly be, his observation of the many errors he had been

guilty of in the two first of those seven books of the War, which were written when he was comparatively

young, and less acquainted with the Jewish antiquities than he now was, and in which abridgement we might

have hoped to find those many passages which himself, as well as those several passages which others refer

to, as written by him, but which are not extant in his present works. However, since many of his own

references to what he had written elsewhere, as well as most of his own errors, belong to such early times as

could not well come into this abridgement of the Jewish War; and since none of those that quote things not

now extant in his works, including himself as well as others, ever cite any such abridgement; I am forced

rather to suppose that he never did publish any such work at all; I mean, as distinct from his own Life, written

by himself, for an appendix to these Antiquities, and this at least seven years after these Antiquities were

finished. Nor indeed does it appear to me that Josephus ever published that other work here mentioned, as

intended by him for the public also: I mean the three or four books concerning God and his essence, and

concerning the Jewish laws; why, according to them, some things were permitted the Jews, and others

prohibited; which last seems to be the same work which Josephus had also promised, if God permitted, at the

conclusion of his preface to these Antiquities; nor do I suppose that he ever published any of them. The death

of all his friends at court, Vespasian, Titus, and Domitian, and the coming of those he had no acquaintance

with to the crown, I mean Nerva and Trajan, together with his removal from Rome to Judea, with what

followed it, might easily interrupt such his intentions, and prevent his publication of those works.