(9) All these proved to be of good dispositions. They
also inhabited the same country without dissensions, and in a
happy condition, without any misfortunes falling upon them, till
they died. They also were the inventors of that peculiar sort
of wisdom which is concerned with the heavenly bodies, and their
order. And that their inventions might not be lost before they
were sufficiently known, upon Adam's prediction that the world
was to be destroyed at one time by the force of fire, and at another
time by the violence and quantity of water, they made two pillars,
(10) the one of brick, the other of stone: they inscribed their
discoveries on them both, that in case the pillar of brick should
be destroyed by the flood, the pillar of stone might remain, and
exhibit those discoveries to mankind; and also inform them that
there was another pillar of brick erected by them. Now this remains
in the land of Siriad to this day.
CHAPTER 3.
CONCERNING THE FLOOD; AND AFTER WHAT MANNER NOAH WAS SAVED
IN AN ARK, WITH HIS KINDRED, AND AFTERWARDS DWELT IN THE PLAIN
OF SHINAR,
1. NOW this posterity of Seth continued to esteem God as the Lord
of the universe, and to have an entire regard to virtue, for seven
generations; but in process of time they were perverted, and forsook
the practices of their forefathers; and did neither pay those
honors to God which were appointed them, nor had they any concern
to do justice towards men. But for what degree of zeal they had
formerly shown for virtue, they now showed by their actions a
double degree of wickedness, whereby they made God to be their
enemy. For many angels(11) of God accompanied with women, and
begat sons that proved unjust, and despisers of all that was good,
on account of the confidence they had in their own strength; for
the tradition is, that these men did what resembled the acts of
those whom the Grecians call giants. But Noah was very uneasy
at what they did; and being displeased at their conduct, persuaded
them to change their dispositions and their acts for the better:
but seeing they did not yield to him, but were slaves to their
wicked pleasures, he was afraid they would kill him, together
with his wife and children, and those they had married; so he
departed out of that land.
2. Now God loved this man for his righteousness: yet he not only
condemned those other men for their wickedness, but determined
to destroy the whole race of mankind, and to make another race
that should be pure from wickedness; and cutting short their lives,
and making their years not so many as they formerly lived, but
one hundred and twenty only,(12) he turned the dry land into sea;
and thus were all these men destroyed: but Noah alone was saved;
for God suggested to him the following contrivance and way of
escape : - That he should make an ark of four stories high, three
hundred cubits(13) long, fifty cubits broad, and thirty cubits
high. Accordingly he entered into that ark, and his wife, and
sons, and their wives, and put into it not only other provisions,
to support their wants there, but also sent in with the rest all
sorts of living creatures, the male and his female, for the preservation
of their kinds; and others of them by sevens. Now this ark had
firm walls, and a roof, and was braced with cross beams, so that
it could not be any way drowned or overborne by the violence of
the water. And thus was Noah, with his family, preserved. Now
he was the tenth from Adam, as being the son of Lamech, whose
father was Mathusela; he was the son of Enoch, the son of Jared;
and Jared was the son of Malaleel, who, with many of his sisters,
were the children of Cainan, the son of Enos. Now Enos was the
son of Seth, the son of Adam.
3. This calamity happened in the six hundredth year of Noah's
government, [age,] in the second month, (14) called by the Macedonians
Dius, but by the Hebrews Marchesuan: for so did
they order their year in Egypt. But Moses appointed that ·
Nisan, which is the same with Xanthicus, should be the first
month for their festivals, because he brought them out of Egypt
in that month: so that this month began the year as to all the
solemnities they observed to the honor of God, although he preserved
the original order of the months as to selling and buying, and
other ordinary affairs. Now he says that this flood began on the
twenty-seventh [seventeenth] day of the forementioned month; and
this was two thousand six hundred and fifty-six [one thousand
six hundred and fifty-six] years from Adam, the first man; and
the time is written down in our sacred books, those who then lived
having noted down,(15) with great accuracy, both the births and
deaths of illustrious men.
4. For indeed Seth was born when Adam was in his two hundred and
thirtieth year, who lived :nine hundred and thirty years. Seth
begat Enos in his two hundred and fifth year; who, when he had
lived nine hundred and twelve years, delivered the government
to Cainan his son, whom he had in his hundred and ninetieth year.
He lived nine hundred and five years. Cainan, when he had lived
nine hundred and ten years, had his son Malaleel, who was born
in his hundred and seventieth year. This Malaleel, having lived
eight hundred and ninety-five years, died, leaving his son Jared,
whom he begat when he was in his hundred and sixty-fifth year.
He lived nine hundred and sixty-two years; and then his son Enoch
succeeded him, who was born when his father was one hundred and
sixty-two years old. Now he, when he had lived three hundred and
sixty-five years, departed and went to God; whence it is that
they have not written down his death. Now Mathusela, the son of
Enoch, who was born to him when he was one hundred and sixty-five
years old, had Lamech for his son when he was one hundred and
eighty-seven years of age; to whom he delivered the government,
when he had retained it nine hundred and sixty-nine years. Now
Lamech, when he had governed seven hundred and seventy-seven years,
appointed Noah, his son, to be ruler of the people, who
was born to Lamech when he was one hundred and eighty-two years
old, and retained the government nine hundred and fifty years.
These years collected together make up the sum before set down.
But let no one inquire into the deaths of these men; for they
extended their lives along together with their children and grandchildren;
but let him have regard to their births only.
5. When God gave the signal, and it began to rain, the water poured
down forty entire days, till it became fifteen cubits higher than
the earth; which was the reason why there was no greater number
preserved, since they had no place to fly to. When the rain ceased,
the water did but just begin to abate after one hundred and fifty
days, (that is, on the seventeenth day of the seventh month,)
it then ceasing to subside for a little while. After this, the
ark rested on the top of a certain mountain in Armenia; which,
when Noah understood, he opened it; and seeing a small piece of
land about it, he continued quiet, and conceived some cheerful
hopes of deliverance. But a few days afterward, when the water
was decreased to a greater degree, he sent out a raven, as desirous
to learn whether any other part of the earth were left dry by
the water, and whether he might go out of the ark with safety;
but the raven, finding all the land still overflowed, returned
to Noah again. And after seven days he sent out a dove, to know
the state of the ground; which came back to him covered with mud,
and bringing an olive branch: hereby Noah learned that the earth
was become clear of the flood. So after he had staid seven more
days, he sent the living creatures out of the ark; and both he
and his family went out, when he also sacrificed to God, and feasted
with his companions. However, the Armenians call this place, (GREEK)
(16) The Place of Descent; for the ark being saved in that
place, its remains are shown there by the inhabitants to this
day.
6. Now all the writers of barbarian histories make mention of
this flood, and of this ark; among whom is Berosus the Chaldean.
For when he is describing the circumstances of the flood, he goes
on thus: "It is said there is still some part of this ship
in Armenia, at the mountain of the Cordyaeans; and that some people
carry off pieces of the bitumen, which they take away, and use
chiefly as amulets for the averting of mischiefs." Hieronymus
the Egyptian also, who wrote the Phoenician Antiquities, and Mnaseas,
and a great many more, make mention of the same. Nay, Nicolaus
of Damascus, in his ninety-sixth book, hath a particular relation
about them; where he speaks thus: "There is
a great mountain in Armenia, over Minyas, called Baris, upon which
it is reported that many who fled at the time of the Deluge were
saved; and that one who was carried in an ark came on shore upon
the top of it; and that the remains of the timber were a great
while preserved. This might be the man about whom Moses the legislator
of the Jews wrote."
7. But as for Noah, he was afraid, since God had determined to
destroy mankind, lest he should drown the earth every year; so
he offered burnt-offerings, and besought God that nature might
hereafter go on in its former orderly course, and that he would
not bring on so great a judgment any more, by which the whole
race of creatures might be in danger of destruction: but that,
having now punished the wicked, he would of his goodness spare
the remainder, and such as he had hitherto judged fit to be delivered
from so severe a calamity; for that otherwise these last must
be more miserable than the first, and that they must be condemned
to a worse condition than the others, unless they be suffered
to escape entirely; that is, if they be reserved for another deluge;
while they must be afflicted with the terror and sight of the
first deluge, and must also be destroyed by a second. He also
entreated God to accept of his sacrifice, and to grant that the
earth might never again undergo the like effects of 'his wrath;
that men might be permitted to go on cheerfully in cultivating
the same; to build cities, and live happily in them; and that
they might not be deprived of any of those good things which they
enjoyed before the Flood; but might attain to the like length
of days, and old age, which the ancient people had arrived at
before.
8. When Noah had made these supplications, God, who loved the
man for his righteousness, granted entire success to his prayers,
and said, that it was not he who brought the destruction on a
polluted world, but that they underwent that vengeance on account
of their own wickedness; and that he had not brought men into
the world if he had himself determined to destroy them, it being
an instance of greater wisdom not to have granted them life at
all, than, after it was granted, to procure their destruction;
"But the injuries," said he, "they offered to my
holiness and virtue, forced me to bring this punishment upon them.
But I will leave off for the time to come to require such punishments,
the effects of so great wrath, for their future wicked actions,
and especially on account of thy prayers. But if I shall at any
time send tempests of rain, in an extraordinary manner, be not
affrighted at the largeness of the showers; for the water shall
no more overspread the earth. However, I require you to abstain
from shedding the blood of men, and to keep yourselves pure from
murder; and to punish those that commit any such thing. I permit
you to make use of all the other living creatures at your pleasure,
and as your appetites lead you; for I have made you lords of them
all, both of those that walk on the land, and those that swim
in the waters, and of those that fly in the regions of the air
on high, excepting their blood, for therein is the life. But I
will give you a sign that I have left off my anger by my bow [whereby
is meant the rainbow, for they determined that the rainbow was
the bow of God]. And when God had said and promised thus, he went
away.
9. Now when Noah had lived three hundred and fifty years after
the Flood, and that all that time happily, he died, having lived
the number of nine hundred and fifty years. But let no one, upon
comparing the lives of the ancients with our lives, and with the
few years which we now live, think that what we have said of them
is false; or make the shortness of our lives at present an argument,
that neither did they attain to so long a duration of life, for
those ancients were beloved of God, and [lately] made by God himself;
and because their food was then fitter for the prolongation of
life, might well live so great a number of years: and besides,
God afforded them a longer time of life on account of their virtue,
and the good use they made of it in astronomical and geometrical
discoveries, which would not have afforded the time of foretelling
[the periods of the stars] unless they had lived six hundred years;
for the great year is completed in that interval. Now I have for
witnesses to what I have said, all those that have written Antiquities,
both among the Greeks and barbarians; for even Manetho, who wrote
the Egyptian History, and Berosus, who collected the Chaldean
Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus
the Egyptian, and those who composed the Phoenician History, agree
to what I here say: Hesiod also, and Hecatseus, Hellanicus, and
Acusilaus; and, besides these, Ephorus and Nicolaus relate that
the ancients lived a thousand years. But as to these matters,
let every one look upon them as he thinks fit.
CHAPTER 4.
CONCERNING THE TOWER OF BABYLON, AND THE CONFUSION OF TONGUES.
1. Now the sons of Noah were three, - Shem, Japhet, and Ham, born
one hundred years before the Deluge. These first of all descended
from the mountains into the plains, and fixed their habitation
there; and persuaded others who were greatly afraid of the lower
grounds on account of the flood, and so were very loath to come
down from the higher places, to venture to follow their examples.
Now the plain in which they first dwelt was called Shinar. God
also commanded them to send colonies abroad, for the thorough
peopling of the earth, that they might not raise seditions among
themselves, but might cultivate a great part of the earth, and
enjoy its fruits after a plentiful manner. But they were so ill
instructed that they did not obey God; for which reason they fell
into calamities, and were made sensible, by experience, of what
sin they had been guilty: for when they flourished with a numerous
youth, God admonished them again to send out colonies; but they,
imagining the prosperity they enjoyed was not derived from the
favor of God, but supposing that their own power was the proper
cause of the plentiful condition they were in, did not obey him.
Nay, they added to this their disobedience to the Divine will,
the suspicion that they were therefore ordered to send out separate
colonies, that, being divided asunder, they might the more easily
be Oppressed.
2. Now it was Nimrod who excited them to such an affront and contempt
of God. He was the grandson of Ham, the son of Noah, a bold man,
and of great strength of hand. He persuaded them not to ascribe
it to God, as if it was through his means they were happy, but
to believe that it was their own courage which procured that happiness.
He also gradually changed the government into tyranny, seeing
no other way of turning men from the fear of God, but to bring
them into a constant dependence on his power. He also said he
would be revenged on God, if he should have a mind to drown the
world again; for that he would build a tower too high for the
waters to be able to reach! and that he would avenge himself on
God for destroying their forefathers !
3. Now the multitude were very ready to follow the determination
of Nimrod, and to esteem it a piece of cowardice to submit to
God; and they built a tower, neither sparing any pains, nor being
in any degree negligent about the work: and, by reason of the
multitude of hands employed in it, it grew very high, sooner than
any one could expect; but the thickness of it was so great, and
it was so strongly built, that thereby its great height seemed,
upon the view, to be less than it really was. It was built of
burnt brick, cemented together with mortar, made of bitumen, that
it might not be liable to admit water. When God saw that they
acted so madly, he did not resolve to destroy them utterly, since
they were not grown wiser by the destruction of the former sinners;
but he caused a tumult among them, by producing in them divers
languages, and causing that, through the multitude of those languages,
they should not be able to understand one another. The place wherein
they built the tower is now called Babylon, because of
the confusion of that language which they readily understood before;
for the Hebrews mean by the word Babel, confusion. The
Sibyl also makes mention of this tower, and of the confusion of
the language, when she says thus: "When all men were of one
language, some of them built a high tower, as if they would thereby
ascend up to heaven, but the gods sent storms of wind and overthrew
the tower, and gave every one his peculiar language; and for this
reason it was that the city was called Babylon." But
as to the plan of Shinar, in the country of Babylonia, Hestiaeus
mentions it, when he says thus: "Such of the priests as were
saved, took the sacred vessels of Jupiter Enyalius, and came to
Shinar of Babylonia."
CHAPTER 5.
AFTER WHAT MANNER THE POSTERITY OF NOAH SENT OUT COLONIES,
AND INHABITED THE WHOLE EARTH.
1. AFTER this they were dispersed abroad, on account of their
languages, and went out by colonies every where; and each colony
took possession of that land which they light upon, and unto which
God led them; so that the whole continent was filled with them,
both the inland and the maritime countries. There were some also
who passed over the sea in ships, and inhabited the islands: and
some of those nations do still retain the denominations which
were given them by their first founders; but some have lost them
also, and some have only admitted certain changes in them, that
they might be the more intelligible to the inhabitants. And they
were the Greeks who became the authors of such mutations. For
when in after-ages they grew potent, they claimed to themselves
the glory of antiquity; giving names to the nations that sounded
well (in Greek) that they might be better understood among themselves;
and setting agreeable forms of government over them, as if they
were a people derived from themselves.
CHAPTER 6.
HOW EVERY NATION WAS DENOMINATED FROM THEIR
FIRST INHABITANTS.
1. Now they were the grandchildren of Noah, in honor of whom names
were imposed on the nations by those that first seized upon them.
Japhet, the son of Noah, had seven sons: they inhabited so, that,
beginning at the mountains Taurus and Amanus, they proceeded along
Asia, as far as the river Tansis, and along Europe to Cadiz; and
settling themselves on the lands which they light upon, which
none had inhabited before, they called the nations by their own
names. For Gomer founded those whom the Greeks now call Galatians,
[Galls,] but were then called Gomerites. Magog founded those that
from him were named Magogites, but who are by the Greeks called
Scythians. Now as to Javan and Madai, the sons of Japhet; from
Madai came the Madeans, who are called Medes, by the Greeks; but
from Javan, Ionia, and all the Grecians, are derived. Thobel founded
the Thobelites, who are now called Iberes; and the Mosocheni were
founded by Mosoch; now they are Cappadocians. There is also a
mark of their ancient denomination still to be shown; for there
is even now among them a city called Mazaca, which may inform
those that are able to understand, that so was the entire nation
once called. Thiras also called those whom he ruled over Thirasians;
but the Greeks changed the name into Thracians. And so many were
the countries that had the children of Japhet for their inhabitants.
Of the three sons of Gomer, Aschanax founded the Aschanaxians,
who are now called by the Greeks Rheginians. So did Riphath found
the Ripheans, now called Paphlagonians; and Thrugramma the Thrugrammeans,
who, as the Greeks resolved, were named Phrygians. Of the three
sons of Javan also, the son of Japhet, Elisa gave name to the
Eliseans, who were his subjects; they are now the Aeolians. Tharsus
to the Tharsians, for so was Cilicia of old called; the sign of
which is this, that the noblest city they have, and a metropolis
also, is Tarsus, the tau being by change put for the theta.
Cethimus possessed the island Cethima: it is now called Cyprus;
and from that it is that all islands, and the greatest part of
the sea-coasts, are named Cethim by the Hebrews: and one city
there is in Cyprus that has been able to preserve its denomination;
it has been called Citius by those who use the language of the
Greeks, and has not, by the use of that dialect, escaped the name
of Cethim. And so many nations have the children and grandchildren
of Japhet possessed. Now when I have premised somewhat, which
perhaps the Greeks do not know, I will return and explain what
I have omitted; for such names are pronounced here after the manner
of the Greeks, to please my readers; for our own country language
does not so pronounce them: but the names in all cases are of
one and the same ending; for the name we here pronounce Noeas,
is there Noah, and in every case retains the same termination.
2. The children of Ham possessed the land from Syria and Amanus,
and the mountains of Libanus; seizing upon all that was on its
sea-coasts, and as far as the ocean, and keeping it as their own.
Some indeed of its names are utterly vanished away; others of
them being changed, and another sound given them, are hardly to
be discovered; yet a few there are which have kept their denominations
entire. For of the four sons of Ham, time has not at all hurt
the name of Chus; for the Ethiopians, over whom he reigned, are
even at this day, both by themselves and by all men in Asia, called
Chusites. The memory also of the Mesraites is preserved in their
name; for all we who inhabit this country [of Judea] called Egypt
Mestre, and the Egyptians Mestreans. Phut also was the founder
of Libya, and called the inhabitants Phutites, from himself: there
is also a river in the country of Moors which bears that name;
whence it is that we may see the greatest part of the Grecian
historiographers mention that river and the adjoining country
by the apellation of Phut: but the name it has now has been by
change given it from one of the sons of Mesraim, who was called
Lybyos. We will inform you presently what has been the occasion
why it has been called Africa also. Canaan, the fourth son of
Ham, inhabited the country now called Judea, and called it from
his own name Canaan. The children of these [four] were these:
Sabas, who founded the Sabeans; Evilas, who founded the Evileans,
who are called Getuli; Sabathes founded the Sabathens, they are
now called by the Greeks Astaborans; Sabactas settled the Sabactens;
and Ragmus the Ragmeans; and he had two sons, the one of whom,
Judadas, settled the Judadeans, a nation of the western Ethiopians,
and left them his name; as did Sabas to the Sabeans: but Nimrod,
the son of Chus, staid and tyrannized at Babylon, as we have already
informed you. Now all the children of Mesraim, being eight in
number, possessed the country from Gaza to Egypt, though it retained
the name of one only, the Philistim; for the Greeks call part
of that country Palestine. As for the rest, Ludieim, and Enemim,
and Labim, who alone inhabited in Libya, and called the country
from himself, Nedim, and Phethrosim, and Chesloim, and Cephthorim,
we know nothing of them besides their names; for the Ethiopic
war(17) which we shall describe hereafter, was the cause that
those cities were overthrown. The sons of Canaan were these: Sidonius,
who also built a city of the same name; it is called by the Greeks
Sidon
Amathus inhabited in Amathine, which is even now called Amathe
by the inhabitants, although the Macedonians named it Epiphania,
from one of his posterity: Arudeus possessed the island Aradus:
Arucas possessed Arce, which is in Libanus. But for the seven
others, [Eueus,] Chetteus, Jebuseus, Amorreus, Gergesus, Eudeus,
Sineus, Samareus, we have nothing in the sacred books but their
names, for the Hebrews overthrew their cities; and their calamities
came upon them on the occasion following.
3. Noah, when, after the deluge, the earth was resettled in its
former condition, set about its cultivation; and when he had planted
it with vines, and when the fruit was ripe, and he had gathered
the grapes in their season, and the wine was ready for use, he
offered sacrifice, and feasted, and, being drunk, he fell asleep,
and lay naked in an unseemly manner. When his youngest son saw
this, he came laughing, and showed him to his brethren; but they
covered their father's nakedness. And when Noah was made sensible
of what had been done, he prayed for prosperity to his other sons;
but for Ham, he did not curse him, by reason of his nearness in
blood, but cursed his prosperity: and when the rest of them escaped
that curse, God inflicted it on the children of Canaan. But as
to these matters, we shall speak more hereafter.
4. Shem, the third son of Noah, had five sons, who inhabited the
land that began at Euphrates, and reached to the Indian Ocean.
For Elam left behind him the Elamites, the ancestors of the Persians.
Ashur lived at the city Nineve; and named his subjects Assyrians,
who became the most fortunate nation, beyond others. Arphaxad
named the Arphaxadites, who are now called Chaldeans. Aram had
the Aramites, which the Greeks called Syrians; as Laud founded
the Laudites, which are now called Lydians. Of the four sons of
Aram, Uz founded Trachonitis and Damascus: this country lies between
Palestine and Celesyria. Ul founded Armenia; and Gather the Bactrians;
and Mesa the Mesaneans; it is now called Charax Spasini. Sala
was the son of Arphaxad; and his son was Heber, from whom they
originally called the Jews Hebrews. (18) Heber begat Joetan and
Phaleg: he was called Phaleg, because he was born at the dispersion
of the nations to their several countries; for Phaleg among the
Hebrews signifies division. Now Joctan, one of the sons
of Heber, had these sons, Elmodad, Saleph, Asermoth, Jera,
Adoram, Aizel, Decla, Ebal, Abimael, Sabeus, Ophir, Euilat, and
Jobab. These inhabited from Cophen, an Indian river, and in part
of Asia adjoining to it. And this shall suffice concerning
the sons of Shem.
5. I will now treat of the Hebrews. The son of Phaleg, whose father
Was Heber, was Ragau; whose son was Serug, to whom was born Nahor;
his son was Terah, who was the father of Abraham, who accordingly
was the tenth from Noah, and was born in the two hundred and ninety-second
year after the deluge; for Terah begat Abram in his seventieth
year. Nahor begat Haran when he was one hundred and twenty years
old; Nahor was born to Serug in his hundred and thirty-second
year; Ragau had Serug at one hundred and thirty; at the same age
also Phaleg had Ragau; Heber begat Phaleg in his hundred and thirty-fourth
year; he himself being begotten by Sala when he was a hundred
and thirty years old, whom Arphaxad had for his son at the hundred
and thirty-fifth year of his age. Arphaxad was the son of Shem,
and born twelve years after the deluge. Now Abram had two brethren,
Nahor and Haran: of these Haran left a son, Lot; as also Sarai
and Milcha his daughters; and died among the Chaldeans, in a city
of the Chaldeans, called Ur; and his monument is shown to this
day. These married their nieces. Nabor married Milcha, and Abram
married Sarai. Now Terah hating Chaldea, on account of his mourning
for Ilaran, they all removed to Haran of Mesopotamia, where Terah
died, and was buried, when he had lived to be two hundred and
five years old; for the life of man was already, by degrees, diminished,
and became shorter than before, till the birth of Moses; after
whom the term of human life was one hundred and twenty years,
God determining it to the length that Moses happened to live.
Now Nahor had eight sons by Milcha; Uz and Buz, Kemuel, Chesed,
Azau, Pheldas, Jadelph, and Bethuel. These were all the genuine
sons of Nahor; for Teba, and Gaam, and Tachas, and Maaca, were
born of Reuma his concubine: but Bethuel had a daughter, Rebecca,
and a son, Laban.
CHAPTER 7.
HOW ABRAM OUR FOREFATHER WENT OUT OF THE LAND OF THE CHALDEANS,
AND LIVED IN THE LAND THEN CALLED CANAAN BUT NOW JUDEA.
1. Now Abram, having no son of his own, adopted Lot, his brother
Haran's son, and his wife Sarai's brother; and he left the land
of Chaldea when he was seventy-five years old, and at the command
of God went into Canaan, and therein he dwelt himself, and left
it to his posterity. He was a person of great sagacity, both for
understanding all things and persuading his hearers, and not mistaken
in his opinions; for which reason he began to have higher notions
of virtue than others had, and he determined to renew and to change
the opinion all men happened then to have concerning God; for
he was the first that ventured to publish this notion, That there
was but one God, the Creator of the universe; and that, as to
other [gods], if they contributed any thing to the happiness of
men, that each of them afforded it only according to his appointment,
and not by their own power. This his opinion was derived from
the irregular phenomena that were visible both at land and sea,
as well as those that happen to the sun, and moon,
and all the heavenly bodies, thus: - "If [said he] these
bodies had power of their own, they would certainly take care
of their own regular motions; but since they do not preserve such
regularity, they make it plain, that in so far as they co-operate
to our advantage, they do it not of their own abilities, but as
they are subservient to Him that commands them, to whom alone
we ought justly to offer our honor and thanksgiving." For
which doctrines, when the Chaldeans, and other people of Mesopotamia,
raised a tumult against him, he thought fit to leave that country;
and at the command and by the assistance of God, he came and lived
in the land of Canaan. And when he was there settled, he built
an altar, and performed a sacrifice to God.
2. Berosus mentions our father Abram without naming him, when
he says thus: "In the tenth generation after the Flood,
there was among the Chaldeans a man righteous and great, and skillful
in the celestial science." But Hecatseus does more than barely
mention him; for he composed, and left behind him, a book concerning
him. And Nicolaus of Damascus, in the fourth book of his History,
says thus: "Abram reigned at Damascus, being a foreigner,
who came with an army out of the land above Babylon, called the
land of the Chaldeans: but, after a long time, he got him up,
and removed from that country also, with his people, and went
into the land then called the land of Canaan, but now the land
of Judea, and this when his posterity were become a multitude;
as to which posterity of his, we relate their history in
another work. Now the name of Abram is even still famous in the
country of Damascus; and there is shown a village named from him,
The Habitation of 4bram."
CHAPTER 8.
THAT WHEN THERE WAS A FAMINE IN CANAAN, ABRAM WENT THENCE INTO
EGYPT; AND AFTER HE HAD CONTINUED THERE A WHILE HE RETURNED BACK
AGAIN.
1. NOW, after this, when a famine had invaded the land of Canaan,
and Abram had discovered that the Egyptians were in a flourishing
condition, he was disposed to go down to them, both to partake
of the plenty they enjoyed, and to become an auditor of their
priests, and to know what they said concerning the gods; designing
either to follow them, if they had better notions than he, or
to convert them into a better way, if his own notions proved the
truest. Now, seeing he was to take Sarai with him, and was afraid
of the madness of the Egyptians with regard to women, lest the
king should kill him on occasion of his wife's great beauty, he
contrived this device : - he pretended to be her brother, and
directed her in a dissembling way to pretend the same, for he
said it would be for their benefit. Now, as soon as he came into
Egypt, it happened to Abram as he supposed it would; for the fame
of his wife's beauty was greatly talked of; for which reason Pharaoh,
the king of Egypt, would not be satisfied with what was reported
of her, but would needs see her himself, and was preparing to
enjoy her; but God put a stop to his unjust inclinations, by sending
upon him a distemper, and a sedition against his government. And
when he inquired of the priests how he might be freed from these
calamities, they told him that this his miserable condition was
derived from the wrath of God, upon account of his inclinations
to abuse the stranger's wife. He then, out of fear, asked Sarai
who she was, and who it was that she brought along with her. And
when he had found out the truth, he excused himself to Abram,
that supposing the woman to be his sister, and not his wife, he
set his affections on her, as desiring an affinity with him by
marrying her, but not as incited by lust to abuse her. He also
made him a large present in money, and gave him leave to enter
into conversation with the most learned among the Egyptians; from
which conversation his virtue and his reputation became more conspicuous
than they had been before.
2. For whereas the Egyptians were formerly addicted to different
customs, and despised one another's sacred and accustomed rites,
and were very angry one with another on that account, Abram conferred
with each of them, and, confuting the reasonings they made use
of, every one for their own practices, demonstrated that such
reasonings were vain and void of truth: whereupon he was admired
by them in those conferences as a very wise man, and one of great
sagacity, when he discoursed on any subject he undertook; and
this not only in understanding it, but in persuading other men
also to assent to him. He communicated to them arithmetic, and
delivered to them the science of astronomy; for before Abram came
into Egypt they were unacquainted with those parts of learning;
for that science came from the Chaldeans into Egypt, and from
thence to the Greeks also.
3. As soon as Abram was come back into Canaan, he parted the land
between him and Lot, upon account of the tumultuous behavior of
their shepherds, concerning the pastures wherein they should feed
their flocks. However, he gave Lot his option, or leave, to choose
which lands he would take; and he took himself what the other
left, which were the lower grounds at the foot of the mountains;
and he himself dwelt in Hebron, which is a city seven years more
ancient than Tunis of Egypt. But Lot possessed the land of the
plain, and the river Jordan, not far from the city of Sodom, which
was then a fine city, but is now destroyed, by the will and wrath
of God, the cause of which I shall show in its proper place hereafter.
CHAPTER 9.
THE DESTRUCTION OF THE SODOMITES BY THE ASSYRIAN WALL.
AT this time, when the Assyrians had the dominion over Asia, the
people of Sodom were in a flourishing condition, both as to riches
and the number of their youth. There were five kings that managed
the affairs of this county: Ballas, Barsas, Senabar, and Sumobor,
with the king of Bela; and each king led on his own troops: and
the Assyrians made war upon them; and, dividing their army into
four parts, fought against them. Now every part of the army had
its own commander; and when the battle was joined, the Assyrians
were conquerors, and imposed a tribute on the kings of the Sodomites,
who submitted to this slavery twelve years; and so long they continued
to pay their tribute: but on the thirteenth year they rebelled,
and then the army of the Assyrians came upon them, under their
commanders Amraphel, Arioch, Chodorlaomer, and Tidal. These kings
had laid waste all Syria, and overthrown the offspring of the
giants. And when they were come over against Sodom, they pitched
their camp at the vale called the Slime Pits, for at that time
there were pits in that place; but now, upon the destruction of
the city of Sodom, that vale became the Lake Asphaltites, as it
is called. However, concerning this lake we shall speak more presently.
Now when the Sodomites joined battle with the Assyrians, and the
fight was very obstinate, many of them were killed, and the rest
were carried captive; among which captives was Lot, who had come
to assist the Sodomites.
CHAPTER 10.
HOW ABRAM FOUGHT WITH THE ASSYRIANS, AND OVERCAME THEM, AND
SAVED THE SODOMITE PRISONERS, AND TOOK FROM THE ASSYRIANS THE
PREY THEY HAD GOTTEN.
1. WHEN, Abram heard of their calamity, he was at once afraid
for Lot his kinsman, and pitied the Sodomites, his friends and
neighbors; and thinking it proper to afford them assistance, he
did not delay it, but marched hastily, and the fifth night fell
upon the Assyrians, near Dan, for that is the name of the other
spring of Jordan; and before they could arm themselves, he slew
some as they were in their beds, before they could suspect any
harm; and others, who were not yet gone to sleep, but were so
drunk they could not fight, ran away. Abram pursued after them,
till, on the second day, he drove them in a body unto Hoba, a
place belonging to Damascus; and thereby demonstrated that victory
does not depend on multitude and the number of hands, but the
alacrity and courage of soldiers overcome the most numerous bodies
of men, while he got the victory over so great an army with no
more than three hundred and eighteen of his servants, and three
of his friends: but all those that fled returned home ingloriously.
2. So Abram, when he had saved the captive Sodomites, who had
been taken by the Assyrians, and Lot also, his kinsman, returned
home in peace. Now the king of Sodom met him at a certain place,
which they called The King's Dale, where Melchisedec, king of
the city Salem, received him. That name signifies, the righteous
king: and such he was, without dispute, insomuch that, on
this account, he was made the priest of God: however, they afterward
called Salem Jerusalem. Now this Melchisedec supplied Abram's
army in an hospitable manner, and gave them provisions in abundance;
and as they were feasting, he began to praise him, and to bless
God for subduing his enemies under him. And when Abram gave him
the tenth part of his prey, he accepted of the gift: but the king
of Sodom desired Abram to take the prey, but entreated that he
might have those men restored to him whom Abram had saved from
the Assyrians, because they belonged to him. But Abram would not
do so; nor would make any other advantage of that prey than what
his servants had eaten; but still insisted that he should afford
a part to his friends that had assisted him in the battle. The
first of them was called Eschol, and then Enner, and Mambre.
3. And God commended his virtue, and said, Thou shalt not however
lose the rewards thou hast deserved to receive by such thy glorious
actions. He answered, And what advantage will it be to me to have
such rewards, when I have none to enjoy them after me? - for he
was hitherto childless. And God promised that he should have a
son, and that his posterity should be very numerous; insomuch
that their number should be like the stars. When he heard that,
he offered a sacrifice to God, as he commanded him. The manner
of the sacrifice was this : - He took an heifer of three years
old, and a she-goat of three years old, and a ram in like manner
of three years old, and a turtle-dove, and a pigeon (19) and as
he was enjoined, he divided the three former, but the birds he
did not divide. After which, before he built his altar, where
the birds of prey flew about, as desirous of blood, a Divine voice
came to him, declaring that their neighbors would be grievous
to his posterity, when they should be in Egypt, for four hundred
years; (20) during which time they should be afflicted, but afterwards
should overcome their enemies, should conquer the Canaanites in
war, and possess themselves of their land, and of their cities.
4. Now Abram dwelt near the oak called Ogyges,--the place belongs
to Canaan, not far from the city of Hebron. But being uneasy at
his wife's barrenness, he entreated God to grant that he might
have male issue; and God required of him to be of good courage,
and said that he would add to all the rest of the benefits that
he had bestowed upon him, ever since he led him out of Mesopotamia,
the gift of children. Accordingly Sarai, at God's command, brought
to his bed one of her handmaidens, a woman of Egyptian descent,
in order to obtain children by her; and when this handmaid was
with child, she triumphed, and ventured to affront Sarai, as if
the dominion were to come to a son to be born of her. But when
Abram resigned her into the hand of Sarai, to punish her, she
contrived to fly away, as not able to bear the instances of Sarai's
severity to her; and she entreated God to have compassion on her.
Now a Divine Angel met her, as she was going forward in the wilderness,
and bid her return to her master and mistress, for if she would
submit to that wise advice, she would live better hereafter; for
that the reason of her being in such a miserable case was this,
that she had been ungrateful and arrogant towards her mistress.
He also told her, that if she disobeyed God, and went on still
in her way, she should perish; but if she would return back, she
should become the mother of a son who should reign over that country.
These admonitions she obeyed, and returned to her master and mistress,
and obtained forgiveness. A little while afterwards, she bare
Ismael; which may be interpreted Heard of God, because
God had heard his mother's prayer.
5. The forementioned son was born to Abram when he was eighty-six
years old: but when he was ninety-nine, God appeared to him, and
promised him that he Should have a son by Sarai, and commanded
that his name should be Isaac; and showed him, that from this
son should spring great nations and kings, and that they should
obtain all the land of Canaan by war, from Sidon to Egypt. But
he charged him, in order to keep his posterity unmixed with others,
that they should be circumcised in the flesh of their foreskin,
and that this should be done on the eighth day after they were
born: the reason of which circumcision I will explain in another
place. And Abram inquiring also concerning Ismael, whether he
should live or not, God signified to him that he should live to
be very old, and should be the father of great nations. Abram
therefore gave thanks to God for these blessings; and then he,
and all his family, and his son Ismael, were circumcised immediately;
the son being that day thirteen years of age, and he ninety-nine.
CHAPTER 11.
HOW GOD OVERTHREW THE NATION OF THE SODOMITES, OUT OF HIS WRATH
AGAINST THEM FOR THEIR SINS.
1. ABOUT this time the Sodomites grew proud, on account of their
riches and great wealth; they became unjust towards men, and impious
towards God, insomuch that they did not call to mind the advantages
they received from him: they hated strangers, and abused themselves
with Sodomitical practices. God was therefore much displeased
at them, and determined to punish them for their pride, and to
overthrow their city, and to lay waste their country, until there
should neither plant nor fruit grow out of it.
2. When God had thus resolved concerning the Sodomites, Abraham,
as he sat by the oak of Mambre, at the door of his tent, saw three
angels; and thinking them to be strangers, he rose up, and saluted
them, and desired they would accept of an entertainment, and abide
with him; to which, when they agreed, he ordered cakes of meal
to be made presently; and when he had slain a calf, he roasted
it, and brought it to them, as they sat under the oak. Now they
made a show of eating; and besides, they asked him about his wife
Sarah, where she was; and when he said she was within, they said
they would come again hereafter, and find her become a mother.
Upon which the woman laughed, and said that it was impossible
she should bear children, since she was ninety years of age, and
her husband was a hundred. Then they concealed themselves no longer,
but declared that they were angels of God; and that one of them
was sent to inform them about the child, and two of the overthrow
of Sodom.
3. When Abraham heard this, he was grieved for the Sodomites;
and he rose up, and besought God for them, and entreated him that
he would not destroy the righteous with the wicked. And when God
had replied that there was no good man among the Sodomites; for
if there were but ten such man among them, he would not punish
any of them for their sins, Abraham held his peace. And the angels
came to the city of the Sodomites, and Lot entreated them to accept
of a lodging with him; for he was a very generous and hospitable
man, and one that had learned to imitate the goodness of Abraham.
Now when the Sodomites saw the young men to be of beautiful countenances,
and this to an extraordinary degree, and that they took up their
lodgings with Lot, they resolved themselves to enjoy these beautiful
boys by force and violence; and when Lot exhorted them to sobriety,
and not to offer any thing immodest to the strangers, but to have
regard to their lodging in his house; and promised that if their
inclinations could not be governed, he would expose his daughters
to their lust, instead of these strangers; neither thus were they
made ashamed.
4. But God was much displeased at their impudent behavior, so
that he both smote those men with blindness, and condemned the
Sodomites to universal destruction. But Lot, upon God's informing
him of the future destruction of the Sodomites, went away, taking
with him his wife and daughters, who were two, and still virgins;
for those that were betrothed (21) to them were above the thoughts
of going, and deemed that Lot's words were trifling. God then
cast a thunderbolt upon the city, and set it on fire, with its
inhabitants; and laid waste the country with the like burning,
as I formerly said when I wrote the Jewish War. (22) But Lot's
wife continually turning back to view the city as she went from
it, and being too nicely inquisitive what would become of it,
although God had forbidden her so to do, was changed into a pillar
of salt;(23) for I have seen it, and it remains at this day. Now
he and his daughters fled to a certain small place, encompassed
with the fire, and settled in it: it is to this day called Zoar,
for that is the word which the Hebrews use for a small thing.
There it was that he lived a miserable life, on account of his
having no company, and his want of provisions.
5. But his daughters, thinking that all mankind were destroyed,
approached to their father, (24) though taking care not to be
perceived. This they did, that human kind might not utterly fail:
and they bare sons; the son of the elder was named Moab, Which
denotes one derived from his father; the younger bare Ammon, which
name denotes one derived from a kinsman. The former of whom was
the father of the Moabites, which is even still a great nation;
the latter was the father of the Ammonites; and both of them are
inhabitants of Celesyria. And such was the departure of Lot from
among the Sodomites.
CHAPTER 12.
CONCERNING ABIMELECH; AND CONCERNING ISMAEL THE SON OF ABRAHAM;
AND CONCERNING THE ARABIANS, WHO WERE HIS POSTERITY.
1. ABRAHAM now removed to Gerar of Palestine, leading Sarah along
with him, under the notion of his sister, using the like dissimulation
that he had used before, and this out of fear: for he was afraid
of Abimelech, the king of that country, who did also himself fall
in love with Sarah, and was disposed to corrupt her; but he was
restrained from satisfying his lust by a dangerous distemper which
befell him from God. Now when his physicians despaired of curing
him, he fell asleep, and saw a dream, warning him not to abuse
the stranger's wife; and when he recovered, he told his friends
that God had inflicted that disease upon him, by way of punishment,
for his injury to the stranger; and in order to preserve the chastity
of his wife, for that she did not accompany him as his sister,
but as his legitimate wife; and that God had promised to be gracious
to him for the time to come, if this person be once secure of
his wife's chastity. When he had said this, by the advice of his
friends, he sent for Abraham, and bid him not to be concerned
about his wife, or fear the corruption of her chastity; for that
God took care of him, and that it was by his providence that he
received his wife again, without her suffering any abuse. And
he appealed to God, and to his wife's conscience; and said that
he had not any inclination at first to enjoy her, if he had known
she was his wife; but since, said he, thou leddest her about as
thy sister, I was guilty of no offense. He also entreated him
to be at peace with him, and to make God propitious to him; and
that if he thought fit to continue with him, he should have what
he wanted in abundance; but that if he designed to go away, he
should be honorably conducted, and have whatsoever supply he wanted
when he came thither. Upon his saying this, Abraham told him that
his pretense of kindred to his wife was no lie, because she was
his brother's daughter; and that he did not think himself safe
in his travels abroad, without this sort of dissimulation; and
that he was not the cause of his distemper, but was only solicitous
for his own safety: he said also, that he was ready to stay with
him. Whereupon Abimelech assigned him land and money; and they
coventanted to live together without guile, and took an oath at
a certain well called Beersheba, which may be interpreted, The
Well of the Oath: and so it is named by the people of the
country unto this day.
2. Now in a little time Abraham had a son by Sarah, as God had
foretold to him, whom he named Isaac, which signifies Laughter.
And indeed they so called him, because Sarah laughed when
God (25) said that she should bear a son, she not expecting such
a thing, as being past the age of child-bearing, for she was ninety
years old, and Abraham a hundred; so that this son was born to
them both in the last year of each of those decimal numbers. And
they circumcised him upon the eighth day and from that time the
Jews continue the custom of circumcising their sons within that
number of days. But as for the Arabians, they circumcise after
the thirteenth year, because Ismael, the founder of their nation,
who was born to Abraham of the concubine, was circumcised at that
age; concerning whom I will presently give a particular account,
with great exactness.
3. As for Sarah, she at first loved Ismael, who was born of her
own handmaid Hagar, with an affection not inferior to that of
her own son, for he was brought up in order to succeed in the
government; but when she herself had borne Isaac, she was not
willing that Ismael should be brought up with him, as being too
old for him, and able to do him injuries when their father should
be dead; she therefore persuaded Abraham to send him and his mother
to some distant country. Now, at the first, he did not agree to
what Sarah was so zealous for, and thought it an instance of the
greatest barbarity, to send away a young child (26) and a woman
unprovided of necessaries; but at length he agreed to it, because
God was pleased with what Sarah had determined: so he delivered
Ismael to his mother, as not yet able to go by himself; and commanded
her to take a bottle of water, and a loaf of bread, and so to
depart, and to take Necessity for her guide. But as soon as her
necessary provisions failed, she found herself in an evil case;
and when the water was almost spent, she laid the young child,
who was ready to expire, under a fig-tree, and went on further,
that so he might die while she was absent. But a Divine Angel
came to her, and told her of a fountain hard by, and bid her take
care, and bring up the child, because she should be very happy
by the preservation of Ismael. She then took courage, upon the
prospect of what was promised her, and, meeting with some shepherds,
by their care she got clear of the distresses she had been in.
4. When the lad was grown up, he married a wife, by birth an Egyptian,
from whence the mother was herself derived originally. Of this
wife were born to Ismael twelve sons; Nabaioth, Kedar, Abdeel,
Mabsam, Idumas, Masmaos, Masaos, Chodad, Theman, Jetur, Naphesus,
Cadmas. These inhabited all the country from Euphrates to the
Red Sea, and called it Nabatene. They are an Arabian nation, and
name their tribes from these, both because of their own virtue,
and because of the dignity of Abraham their father.
CHAPTER 13.
CONCERNING ISAAC THE LEGITIMATE SON OF ABRAHAM.
1. Now Abraham greatly loved Isaac, as being his only begotten
(27) and given to him at the borders of old age, by the favor
of God. The child also endeared himself to his parents still more,
by the exercise of every virtue, and adhering to his duty to his
parents, and being zealous in the worship of God. Abraham also
placed his own happiness in this prospect, that, when he should
die, he should leave this his son in a safe and secure condition;
which accordingly he obtained by the will of God: who being desirous
to make an experiment of Abraham's religious disposition towards
himself, appeared to him, and enumerated all the blessings he
had bestowed on him; how he had made him superior to his enemies;
and that his son Isaac, who was the principal part of his present
happiness, was derived from him; and he said that he required
this son of his as a sacrifice and holy oblation. Accordingly
he commanded him to carry him to the mountain Moriah, and to build
an altar, and offer him for a burnt-offering upon it for that
this would best manifest his religious disposition towards him,
if he preferred what was pleasing to God, before the preservation
of his own son.
2. Now Abraham thought that it was not right to disobey God in
any thing, but that he was obliged to serve him in every circumstance
of life, since all creatures that live enjoy their life by his
providence, and the kindness he bestows on them. Accordingly he
concealed this command of God, and his own intentions about the
slaughter of his son, from his wife, as also from every one of
his servants, otherwise he should have been hindered from his
obedience to God; and he took Isaac, together with two of his
servants, and laying what things were necessary for a sacrifice
upon an ass, he went away to the mountain. Now the two servants
went along with him two days; but on the third day, as soon as
he saw the mountain, he left those servants that were with him
till then in the plain, and, having his son alone with him, he
came to the mountain. It was that mountain upon which king David
afterwards built the temple. (28) Now they had brought with them
every thing necessary for a sacrifice, excepting the animal that
was to be offered only. Now Isaac was twenty-five years old. And
as he was building the altar, he asked his father what he was
about to offer, since there was no animal there for an oblation
: - to which it was answered, "That God would provide himself
an oblation, he being able to make a plentiful provision for men
out of what they have not, and to deprive others of what they
already have, when they put too much trust therein; that therefore,
if God pleased to be present and propitious at this sacrifice,
he would provide himself an oblation."
3. As soon as the altar was prepared, and Abraham had laid on
the wood, and all things were entirely ready, he said to his son,
"O son, I poured out a vast number of prayers that I might
have thee for my son; when thou wast come into the world, there
was nothing that could contribute to thy support for which I was
not greatly solicitous, nor any thing wherein I thought myself
happier than to see thee grown up to man's estate, and that I
might leave thee at my death the successor to my dominion; but
since it was by God's will that I became thy father, and it is
now his will that I relinquish thee, bear this consecration to
God with a generous mind; for I resign thee up to God who has
thought fit now to require this testimony of honor to himself,
on account of the favors he hath conferred on me, in being to
me a supporter and defender. Accordingly thou, my son, wilt now
die, not in any common way of going out of the world, but sent
to God, the Father of all men, beforehand, by thy own father,
in the nature of a sacrifice. I suppose he thinks thee worthy
to get clear of this world neither by disease, neither by war,
nor by any other severe way, by which death usually comes upon
men, but so that he will receive thy soul with prayers and holy
offices of religion, and will place thee near to himself, and
thou wilt there be to me a succorer and supporter in my old age;
on which account I principally brought thee up, and thou wilt
thereby procure me God for my Comforter instead of thyself."
4. Now Isaac was of such a generous disposition as became the
son of such a father, and was pleased with this discourse; and
said, "That he was not worthy to be born at first, if he
should reject the determination of God and of his father, and
should not resign himself up readily to both their pleasures;
since it would have been unjust if he had not obeyed, even if
his father alone had so resolved." So he went immediately
to the altar to be sacrificed. And the deed had been done if God
had not opposed it; for he called loudly to Abraham by his name,
and forbade him to slay his son; and said, "It was not out
of a desire of human blood that he was commanded to slay his son,
nor was he willing that he should be taken away from him whom
he had made his father, but to try the temper of his mind, whether
he would be obedient to such a command. Since therefore he now
was satisfied as to that his alacrity, and the surprising readiness
he showed in this his piety, he was delighted in having bestowed
such blessings upon him; and that he would not be wanting in all
sort of concern about him, and in bestowing other children upon
him; and that his son should live to a very great age;
that he should live a happy life, and bequeath a large principality
to his children, who should be good and legitimate." He foretold
also, that his family should increase into many nations (29) and
that those patriarchs should leave behind them an everlasting
name; that they should obtain the possession of the land of Canaan,
and be envied by all men. When God had said this, he produced
to them a ram, which did not appear before, for the sacrifice.
So Abraham and Isaac receiving each other unexpectedly, and having
obtained the promises of such great blessings, embraced one another;
and when they had sacrificed, they returned to Sarah, and lived
happily together, God affording them his assistance in all things
they desired.
CHAPTER 14.
CONCERNING SARAH ABRAHAM'S WIFE; AND HOW SHE
ENDED HER DAYS.
NOW Sarah died a little while after, having lived one hundred
and twenty-seven years. They buried her in Hebron; the Canaanites
publicly allowing them a burying-place; which piece of ground
Abraham bought for four hundred shekels, of Ephron, an inhabitant
of Hebron. And both Abraham and his descendants built themselves
sepulchers in that place.
CHAPTER 15.
HOW THE NATION OF THE TROGLODYTES WERE DERIVED FROM ABRAHAM
BY KETURAH.
ABRAHAM after this married Keturah, by whom six sons were born
to him, men of courage, and of sagacious minds: Zambran, and Jazar,
and Madan, and Madian, and Josabak, and Sous. Now the sons of
Sous were Sabathan and Dadan. The sons of Dadan were Latusim,
and Assur, and Luom. The sons of Madiau were Ephas, and Ophren,
and Anoch, and Ebidas, and Eldas. Now, for all these sons and
grandsons, Abraham contrived to settle them in colonies; and they
took possession of Troglodytis, and the country of Arabia the
Happy, as far as it reaches to the Red Sea. It is related of this
Ophren, that he made war against Libya, and took it, and that
his grandchildren, when they inhabited it, called it (from his
name) Africa. And indeed Alexander Polyhistor gives his attestation
to what I here say; who speaks thus: "Cleodemus the prophet,
who was also called Malchus, who wrote a History of the Jews,
in agreement with the History of Moses, their legislator, relates,
that there were many sons born to Abraham by Keturah: nay, he
names three of them, Apher, and Surim, and Japhran. That from
Surim was the land of Assyria denominated; and that from the other
two (Apher and Japbran) the country of Africa took its name, because
these men were auxiliaries to Hercules, when he fought against
Libya and Antaeus; and that Hercules married Aphra's daughter,
and of her he begat a son, Diodorus; and that Sophon was his son,
from whom that barbarous people called Sophacians were denominated."
CHAPTER 16.
HOW ISAAC TOOK REBEKA TO WIFE.
1. NOW when Abraham, the father of Isaac, had resolved to take
Rebeka, who was grand-daughter to his brother Nahor, for a wife
to his son Isaac, who was then about forty years old, he sent
the ancientest of his servants to betroth her, after he had obliged
him to give him the strongest assurances of his fidelity; which
assurances were given after the manner following : - They put
each other's hands under each other's thighs; then they called
upon God as the witness of what was to be done. He also sent such
presents to those that were there as were in esteem, on account
that that they either rarely or never were seen in that country,
The servant got thither not under a considerable time; for it
requires much time to pass through Meopotamia, in which it is
tedious traveling, both in the winter for the depth of the clay,
and in summer for want of water; and, besides this, for the robberies
there committed, which are not to be avoided by travelers but
by caution beforehand. However, the servant came to Haran; and
when he was in the suburbs, he met a considerable number of maidens
going to the water; he therefore prayed to God that Rebeka might
be found among them, or her whom Abraham sent him as his servant
to espouse to his son, in case his will were that this marriage
should be consummated, and that she might be made known to him
by the sign, That while others denied him water to drink, she
might give it him.
2. With this intention he went to the well, and desired the maidens
to give him some water to drink: but while the others refused,
on pretense that they wanted it all at home, and could spare none
for him, one only of the company rebuked them for their peevish
behavior towards the stranger; and said, What is there that you
will ever communicate to anybody, who have not so much as given
the man some water? She then offered him water in an obliging
manner. And now he began to hope that his grand affair would succeed;
but desiring still to know the truth, he commended her for her
generosity and good nature, that she did not scruple to afford
a sufficiency of water to those that wanted it, though it cost
her some pains to draw it; and asked who were her parents, and
wished them joy of such a daughter. "And mayst thou be espoused,"
said he, "to their satisfaction, into the family of an agreeable
husband, and bring him legitimate children." Nor did she
disdain to satisfy his inquiries, but told him her family. "They,"
says she, "call me Rebeka; my father was Bethuel, but he
is dead; and Laban is my brother; and, together with my mother,
takes care of all our family affairs, and is the guardian of my
virginity." When the servant heard this, he was very glad
at what had happened, and at what was told him, as perceiving
that God had thus plainly directed his journey; and producing
his bracelets, and some other ornaments which it was esteemed
decent for virgins to wear, he gave them to the damsel, by way
of acknowledgment, and as a reward for her kindness in giving
him water to drink; saying, it was but just that she should have
them, because she was so much more obliging than any of the rest.
She desired also that he would come and lodge with them, since
the approach of the night gave him not time to proceed farther.
And producing his precious ornaments for women, he said he desired
to trust them to none more safely than to such as she had shown
herself to be; and that he believed he might guess at the humanity
of her mother and brother, that they would not be displeased,
from the virtue he found in her; for he would not be burdensome,
but would pay the hire for his entertainment, and spend his own
money. To which she replied, that he guessed right as to the humanity
of her parents; but complained that he should think them so parsimonious
as to take money, for that he should have all on free cost. But
she said she would first inform her brother Laban, and, if he
gave her leave, she would conduct him in.
3. As soon then as this was over, she introduced the stranger;
and for the camels, the servants of Laban brought them in, and
took care of them; and he was himself brought in to supper by
Laban. And, after supper, he says to him, and to the mother of
the damsel, addressing himself to her, "Abraham is the son
of Terah, and a kinsman of yours; for Nahor, the grandfather of
these children, was the brother of Abraham, by both father and
mother; upon which account he hath sent me to you, being desirous
to take this damsel for his son to wife. He is his legitimate
son, and is brought up as his only heir. He could indeed have
had the most happy of all the women in that country for him, but
he would not have his son marry any of them; but, out of regard
to his own relations, he desired him to match here, whose affection
and inclination I would not have you despise; for it was by the
good pleasure of God that other accidents fell out in my journey,
and that thereby I lighted upon your daughter and your house;
for when I was near to the city, I saw a great many maidens coming
to a well, and I prayed that I might meet with this damsel, which
has come to pass accordingly. Do you therefore confirm that marriage,
whose espousals have been already made by a Divine appearance;
and show the respect you have for Abraham, who hath sent me with
so much solicitude, in giving your consent to the marriage of
this damsel." Upon this they understood it to be the will
of God, and greatly approved of the offer, and sent their daughter,
as was desired. Accordingly Isaac married her, the inheritance
being now come to him; for the children by Keturah were gone to
their own remote habitations.
CHAPTER 17.
CONCERNING THE DEATH OF ABRAHAM.
A LITTLE while after this Abraham died. He was a man of incomparable
virtue, and honored by God in a manner agreeable to his piety
towards him. The whole time of his life was one hundred seventy
and five years, and he was buried in Hebron, with his wife Sarah,
by their sons Isaac and Ismael.
CHAPTER 18.
CONCERNING THE SONS OF ISAAC, ESAU AND JACOB; OF THEIR NATIVITY
AND EDUCATION.
1. NOW Isaac's wife proved with child, after the death of Abraham;
(30) and when her belly was greatly burdened, Isaac was very anxious,
and inquired of God; who answered, that Rebeka should bear twins;
and that two nations should take the names of those sons; and
that he who appeared the second should excel the elder. Accordingly
she, in a little time, as God had foretold, bare twins; the elder
of whom, from his head to his feet, was very rough and hairy;
but the younger took hold of his heel as they were in the birth.
Now the father loved the elder, who was called Esau, a name agreeable
to his roughness, for the Hebrews call such a hairy roughness
[Esau, (31) or] Seir; but Jacob the younger was best beloved by
his mother.
2. When there was a famine in the land, Isaac resolved to go into
Egypt, the land there being good; but he went to Gerar, as God
commanded him. Here Abimelech the king received him, because Abraham
had formerly lived with him, and had been his friend. And as in
the beginning he treated him exceeding kindly, so he was hindered
from continuing in the same disposition to the end, by his envy
at him; for when he saw that God was with Isaac, and took such
great care of him, he drove him away from him. But Isaac, when
he saw how envy had changed the temper of Abimelech retired to
a place called the Valley, not far from Gerar: and as he was digging
a well, the shepherds fell upon him, and began to fight, in order
to hinder the work; and because he did not desire to contend,
the shepherds seemed to get the him, so he still retired, and
dug another and when certain other shepherds of Abimelech began
to offer him violence, he left that also, still retired, thus
purchasing security to himself a rational and prudent conduct.
At length the gave him leave to dig a well without disturbance.
He named this well Rehoboth, which denotes a large space; but
of the former wells, one was called Escon, which denotes strife,
the other Sitenna, name signifies enmity.
3. It was now that Isaac's affairs increased, and in a flourishing
condition; and this his great riches. But Abimelech, thinking
in opposition to him, while their living made them suspicious
of each other, and retiring showing a secret enmity also, he
afraid that his former friendship with Isaac would not secure
him, if Isaac should endeavor the injuries he had formerly offered
him; he therefore renewed his friendship with him, Philoc, one
of his generals. And when he had obtained every thing he desired,
by reason of Isaac's good nature, who preferred the earlier friendship
Abimelech had shown to himself and his father to his later wrath
against him, he returned home.
4. Now when Esau, one of the sons of Isaac, whom the father principally
loved, was now come to the age of forty years, he married Adah,
the daughter of Helon, and Aholibamah, the daughter of Esebeon;
which Helon and Esebeon were great lords among the Canaanites:
thereby taking upon himself the authority, and pretending to have
dominion over his own marriages, without so much as asking the
advice of his father; for had Isaac been the arbitrator, he had
not given him leave to marry thus, for he was not pleased with
contracting any alliance with the people of that country; but
not caring to be uneasy to his son by commanding him to put away
these wives, he resolved to be silent.
5. But when he was old, and could not see at all, he called Esau
to him, and told him, that besides his blindness, and the disorder
of his eyes, his very old age hindered him from his worship of
God [by sacrifice]; he bid him therefore to go out a hunting,
and when he had caught as much venison as he could, to prepare
him a supper (32) that after this he might make supplication to
God, to be to him a supporter and an assister during the whole
time of his life; saying, that it was uncertain when he should
die, and that he was desirous, by prayers for him, to procure,
beforehand, God to be merciful to him.
6. Accordingly, Esau went out a hunting. But Rebeka (33) thinking
it proper to have the supplication made for obtaining the favor
of God to Jacob, and that without the consent of Isaac, bid him
kill kids of the goats, and prepare a supper. So Jacob obeyed
his mother, according to all her instructions. Now when the supper
was got ready, he took a goat's skin, and put it about his arm,
that by reason of its hairy roughness, he might by his father
be believed to be Esau; for they being twins, and in all things
else alike, differed only in this thing. This was done out of
his fear, that before his father had made his supplications, he
should be caught in his evil practice, and lest he should, on
the contrary, provoke his father to curse him. So he brought in
the supper to his father. Isaac perceivest to be Esau." So
suspecting no deceit, he ate the supper, and betook himself to
his prayers and intercessions with God; and said, "O Lord
of all ages, and Creator of all substance; for it was thou that
didst propose to my father great plenty of good things, and hast
vouchsafed to bestow on me what I have; and hast promised to my
posterity to be their kind supporter, and to bestow on them still
greater blessings; do thou therefore confirm these thy promises,
and do not overlook me, because of my present weak condition,
on account of which I most earnestly pray to thee. Be gracious
to this my son; and preserve him and keep him from every thing
that is evil. Give him a happy life, and the possession of as
many good things as thy power is able to bestow. Make him terrible
to his enemies, and honorable and beloved among his friends."
7. Thus did Isaac pray to God, thinking his prayers had been made
for Esau. He had but just finished them, when Esau came in from
hunting. And when Isaac perceived his mistake, he was silent:
but Esau required that he might be made partaker of the like blessing
from his father that his brother had partook of; but his father
refused it, because all his prayers had been spent upon Jacob:
so Esau lamented the mistake. However, his father being grieved
at his weeping, said, that "he should excel in hunting
and strength of body, in arms, and all such sorts of work; and
should obtain glory for ever on those accounts, he and his posterity
after him; but still should serve his brother."
8. Now the mother delivered Jacob, when she was afraid that his
brother would inflict some punishment upon him because of the
mistake about the prayers of Isaac; for she persuaded her husband
to take a wife for Jacob out of Mesopotamia, of her own kindred,
Esau having married already Basemmath, the daughter of Ismael,
without his father's consent; for Isaac did not like the Canaanites,
so that he disapproved of Esau's former marriages, which made
him take Basemmath to wife, in order to please him; and indeed
he had a great affection for her.
CHAPTER 19.
CONCERNING JACOB'S FLIGHT INTO MESOPOTAMIA, BY REASON OF THE
FEAR HE WAS IN OF HIS BROTHER.
1. Now Jacob was sent by his mother to Mesopotamia, in order to
marry Laban her brother's daughter (which marriage was permitted
by Isaac, on account of his obsequiousness to the desires of his
wife); and he accordingly journeyed through the land of Canaan;
and because he hated the people of that country, he would not
lodge with any of them, but took up his lodging in the open air,
and laid his head on a heap of stones that he had gathered together.
At which time he saw in his sleep such a vision standing by him:
- he seemed to see a ladder that reached from the earth unto heaven,
and persons descending upon the ladder that seemed more excellent
than human; and at last God himself stood above it, and was plainly
visible to him, who, calling him by his name, spake to him in
these words: -
2. "O Jacob, it is not fit for thee, who art the son of a
good father, and grandson of one who had obtained a great reputation
for his eminent virtue, to be dejected at thy present circumstances,
but to hope for better times, for thou shalt have great abundance
of all good things, by my assistance: for I brought Abraham hither,
out of Mesopotamia, when he was driven away by his kinsmen, and
I made thy father a happy man, nor will I bestow a lesser degree
of happiness on thyself: be of good courage, therefore, and under
my conduct proceed on this thy journey, for the marriage thou
goest so zealously about shall be consummated. And thou shalt
have children of good characters, but their multitude shall be
innumerable; and they shall leave what they have to a still more
numerous posterity, to whom, and to whose posterity, I give the
dominion of all the land, and their posterity shall fill the entire
earth and sea, so far as the sun beholds them: but do not thou
fear any danger, nor be afraid of the many labors thou must undergo,
for by my providence I will direct thee what thou art to do in
the time present, and still much more in the time to come."
3. Such were the predictions which God made to Jacob; whereupon
he became very joyful at what he had seen and heard; and he poured
oil on the stones, because on them the prediction of such great
benefits was made. He also vowed a vow, that he would offer sacrifices
upon them, if he lived and returned safe; and if he came again
in such a condition, he would give the tithe of what he had gotten
to God. He also judged the place to be honorable and gave it the
name of Bethel, which, in the Greek, is interpreted, The House
of God.
4. So he proceeded on his journey to Mesopotamia, and at length
came to Haran; and meeting with shepherds in the suburbs, with
boys grown up, and maidens sitting about a certain well, he staid
with them, as wanting water to drink; and beginning to discourse
with them, he asked them whether they knew such a one as Laban,
and whether he was still alive. Now they all said they knew him,
for he was not so inconsiderable a person as to be unknown to
any of them; and that his daughter fed her father's flock together
with them; and that indeed they wondered that she was not yet
come, for by her means thou mightest learn more exactly whatever
thou desirest to know about that family. While they were saying
this the damsel came, and the other shepherds that came down along
with her. Then they showed her Jacob, and told her that he was
a stranger, who came to inquire about her father's affairs. But
she, as pleased, after the custom of children, with Jacob's coming,
asked him who he was, and whence he came to them, and what it
was he lacked that he came thither. She also wished it might he
in their power to supply the wants he came about.
5. But Jacob was quite overcome, not so much by their kindred,
nor by that affection which might arise thence, as by his love
to the damsel, and his surprise at her beauty, which was so flourishing,
as few of the women of that age could vie with. He said then,
"There is a relation between thee and me, elder than either
thy or my birth, if thou be the daughter of Laban; for Abraham
was the son of Terah, as well as Haran and Nahor. Of the last
of whom (Nahor) Bethuel thy grandfather was the son. Isaac my
father was the son of Abraham and of Sarah, who was the daughter
of Haran. But there is a nearer and later cement of mutual kindred
which we bear to one another, for my mother Rebeka was sister
to Laban thy father, both by the same father and mother; I therefore
and thou are cousin-germans. And I am now come to salute you,
and to renew that affinity which is proper between us."
Upon this the damsel, at the mention of Rebeka, as usually
happens to young persons, wept, and that out of the kindness she
had for her father, and embraced Jacob, she having learned an
account of Rebeka from her father, and knew that her parents loved
to hear her named; and when she had saluted him, she said that
"he brought the most desirable and greatest pleasures to
her father, with all their family, who was always mentioning his
mother, and always thinking of her, and her alone; and that this
will make thee equal in his eyes to any advantageous circumstances
whatsoever." Then she bid him go to her father, and follow
her while she conducted him to him; and not to deprive him of
such a pleasure, by staying any longer away from him.
6. When she had said thus, she brought him to Laban; and being
owned by his uncle, he was secure himself, as being among his
friends; and he brought a great deal of pleasure to them by his
unexpected coning. But a little while afterward, Laban told him
that he could not express in words the joy he had at his coming;
but still he inquired of him the occasion of his coming, and why
he left his aged mother and father, when they wanted to be taken
care of by him; and that he would afford him all the assistance
he wanted. Then Jacob gave him an account of the whole occasion
of his journey, and told him, "that Isaac had two sons that
were twins, himself and Esau; who, because he failed of his father's
prayers, which by his mother's wisdom were put up for him, sought
to kill him, as deprived of the kingdom (34) which was to be given
him of God, and of the blessings for which their father prayed;
and that this was the occasion of his coming hither, as his mother
had commanded him to do: for we are all (says he) brethren one
to another; but our mother esteems an alliance with your family
more than she does one with the families of the country; so I
look upon yourself and God to be the supporters of my travels,
and think myself safe in my present circumstances."
7. Now Laban promised to treat him with great humanity, both on
account of his ancestors, and particularly for the sake of his
mother, towards whom, he said, he would show his kindness, even
though she were absent, by taking care of him; for he assured
him he would make him the head shepherd of his flock, and give
him authority sufficient for that purpose; and when he should
have a mind to return to his parents, he would send him back with
presents, and this in as honorable a manner as the nearness of
their relation should require. This Jacob heard gladly; and said
he would willingly, and with pleasure, undergo any sort of pains
while he tarried with him, but desired Rachel to wife, as the
reward of those pains, who was not only on other accounts esteemed
by him, but also because she was the means of his coming to him;
for he said he was forced by the love of the damsel to make this
proposal. Laban was well pleased with this agreement, and consented
to give the damsel to him, as not desirous to meet with any better
son-in-law; and said he would do this, if he would stay with him
some time, for he was not willing to send his daughter to be among
the Canaanites, for he repented of the alliance he had made already
by marrying his sister there. And when Jacob had given his consent
to this, he agreed to stay seven years; for so many years he had
resolved to serve his father-in-law, that, having given a specimen
of his virtue, it might be better known what sort of a man he
was. And Jacob, accepting of his terms, after the time was over,
he made the wedding-feast; and when it was night, without Jacob's
perceiving it, he put his other daughter into bed to him, who
was both elder than Rachel, and of no comely countenance: Jacob
lay with her that night, as being both in drink and in the dark.
However, when it was day, he knew what had been done to him; and
he reproached Laban for his unfair proceeding with him; who asked
pardon for that necessity which forced him to do what he did;
for he did not give him Lea out of any ill design, but as overcome
by another greater necessity: that, notwithstanding this, nothing
should hinder him from marrying Rachel; but that when he had served
another seven years, he would give him her whom he loved. Jacob
submitted to this condition, for his love to the damsel did not
permit him to do otherwise; and when another seven years were
gone, he took Rachel to wife.
8. Now each of these had handmaids, by their father's donation.
Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves,
(35) but however subject to their mistresses. Now Lea was sorely
troubled at her husband's love to her sister; and she expected
she should be better esteemed if she bare him children: so she
entreated God perpetually; and when she had borne a son, and her
husband was on that account better reconciled to her, she named
her son Reubel, because God had had mercy upon her, in giving
her a son, for that is the signification of this name. After
some time she bare three more sons; Simeon, which
name signifies that God had hearkened to her prayer. Then
she bare Levi, the confirmer of their friendship. After
him was born Judah, which denotes thanksgiving. But Rachel,
fearing lest the fruitfulness of her sister should make herself
enjoy a lesser share of Jacob's affections, put to bed to him
her handmaid Bilha; by whom Jacob had Dan: one may interpret that
name into the Greek tongue, a divine judgment. And after
him Nephthalim, as it were, unconquerable in stratagems, since
Rachel tried to conquer the fruitfulness of her sister by this
stratagem. Accordingly, Lea took the same method, and used a counter-stratagem
to that of her sister; for she put to bed to him her own handmaid.
Jacob therefore had by Zilpha a son, whose name was Gad, which
may be interpreted fortune; and after him Asher, which
may be called a happy man, because he added glory to Lea.
Now Reubel, the eldest son of Lea, brought apples of mandrakes
(36) to his mother. When Rachel saw them, she desired that she
would give her the apples, for she longed to eat them; but when
she refused, and bid her be content that she had deprived her
of the benevolence she ought to have had from her husband, Rachel,
in order to mitigate her sister's anger, said she would yield
her husband to her; and he should lie with her that evening. She
accepted of the favor, and Jacob slept with Lea, by the favor
of Rachel. She bare then these sons: Issachar, denoting one
born by hire: and Zabulon, one born as a pledge
of benevolence towards her; and a daughter, Dina. After some
time Rachel had a son, named Joseph, which signified there
should be another added to him.
9. Now Jacob fed the flocks of Laban his father-in-law all this
time, being twenty years, after which he desired leave of his
father-in-law to take his wives and go home; but when his father-in-law
would not give him leave, he contrived to do it secretly. He made
trial therefore of the disposition of his wives what they thought
of this journey; - when they appeared glad, and approved of it.
Rachel took along with her the images of the gods, which, according
to their laws, they used to worship in their own country, and
ran away together with her sister. The children also of them both,
and the handmaids, and what possessions they had, went along with
them. Jacob also drove away half the cattle, without letting Laban
know of it beforehand But the reason why Rachel took the images
of the gods, although Jacob had taught her to despise such worship
of those gods, was this, That in case they were pursued, and taken
by her father, she might have recourse to these images, in order
obtain his pardon.
10. But Laban, after one day's time, being acquainted with Jacob's
and his daughters' departure, was much troubled, and pursued after
them, leading a band of men with him; and on the seventh day overtook
them, and found them resting on a certain hill; and then indeed
he did not meddle with them, for it was even-tide; but God stood
by him in a dream, and warned him to receive his son-in-law and
his daughters in a peaceable manner; and not to venture upon any
thing rashly, or in wrath to but to make a league with Jacob.
And he him, that if he despised their small number, attacked them
in a hostile manner, he would assist them. When Laban had been
thus forewarned by God, he called Jacob to him the next day, in
order to treat with him, and showed him what dream he had; in
dependence whereupon he came confidently to him, and began to
accuse him, alleging that he had entertained him when he was poor,
and in want of all things, and had given him plenty of all things
which he had. "For," said he, "I have joined my
daughters to thee in marriage, and supposed that thy kindness
to me be greater than before; but thou hast had no regard to either
thy mother's relations to me, nor to the affinity now newly contracted
between us; nor to those wives whom thou hast married; nor to
those children, of whom I am the grandfather. Thou hast treated
me as an enemy, driving away my cattle, and by persuading my daughters
to run away from their father; and by carrying home those sacred
paternal images which were worshipped by my forefathers, and have
been honored with the like worship which they paid them by myself.
In short, thou hast done this whilst thou art my kinsman, and
my sister's son, and the husband of my daughters, and was hospiably
treated by me, and didst eat at my table." When Laban had
said this, Jacob made his defense - That he was not the only person
in whom God had implanted the love of his native country, but
that he had made it natural to all men; and that therefore it
was but reasonable that, after so long time, he should go back
to it. "But as to the prey, of whose driving away thou accusest
me, if any other person were the arbitrator, thou wouldst be found
in the wrong; for instead of those thanks I ought to have had
from thee, for both keeping thy cattle, and increasing them, how
is it that thou art unjustly angry at me because I have taken,
and have with me, a small portion of them? But then, as to thy
daughters, take notice, that it is not through any evil practices
of mine that they follow me in my return home, but from that just
affection which wives naturally have to their husbands. They follow
therefore not so properly myself as their own children."
And thus far of his apology was made, in order to clear himself
of having acted unjustly. To which he added his own complaint
and accusation of Laban; saying, "While I was thy sister's
son, and thou hadst given me thy daughters in marriage, thou hast
worn me out with thy harsh commands, and detained me twenty years
under them. That indeed which was required in order to my marrying
thy daughters, hard as it was, I own to have been tolerable; but
as to those that were put upon me after those marriages, they
were worse, and such indeed as an enemy would have avoided."
For certainly Laban had used Jacob very ill; for when he saw that
God was assisting to Jacob in all that he desired, he promised
him, that of the young cattle which should be born, he should
have sometimes what was of a white color, and sometimes what should
be of a black color; but when those that came to Jacob's share
proved numerous, he did not keep his faith with him, but said
he would give them to him the next year, because of his envying
him the multitude of his possessions. He promised him as before,
because he thought such an increase was not to be expected; but
when it appeared to be fact, he deceived him.
11. But then, as to the sacred images, he bid him search for them;
and when Laban accepted of the offer, Rachel, being informed of
it, put those images into that camel's saddle on which she rode,
and sat upon it; and said, that her natural purgation hindered
her rising up: so Laban left off searching any further, not supposing
that his daughter in such circumstances would approach to those
images. So he made a league with Jacob, and bound it by oaths,
that he would not bear him any malice on account of what had happened;
and Jacob made the like league, and promised to love Laban's daughters.
And these leagues they confirmed with oaths also, which the made
upon certain as whereon they erected a pillar, in the form of
an altar: whence that hill is called Gilead; and from thence they
call that land the Land of Gilead at this day. Now when they had
feasted, after the making of the league, Laban returned home.
CHAPTER 20.
CONCERNING THE MEETING OF JACOB AND ESAU.
1. NOW as Jacob was proceeding on his journey to the land of Canaan,
angels appeared to him, and suggested to him good hope of his
future condition; and that place he named the Camp of God. And
being desirous of knowing what his brother's intentions were to
him, he sent messengers, to give him an exact account of every
thing, as being afraid, on account of the enmities between them.
He charged those that were sent, to say to Esau, "Jacob had
thought it wrong to live together with him while he was in anger
against him, and so had gone out of the country; and that he now,
thinking the length of time of his absence must have made up their
differences, was returning; that he brought with him his wives,
and his children, with what possessions he had gotten; and delivered
himself, with what was most dear to him, into his hands; and should
think it his greatest happiness to partake together with his brother
of what God had bestowed upon him." So these messengers told
him this message. Upon which Esau was very glad, and met his brother
with four hundred men. And Jacob, when he heard that he was coming
to meet him with such a number of men, was greatly afraid: however,
he committed his hope of deliverance to God; and considered how,
in his present circumstances, he might preserve himself and those
that were with him, and overcome his enemies if they attacked
him injuriously. He therefore distributed his company into parts;
some he sent before the rest, and the others he ordered to come
close behind, that so, if the first were overpowered when his
brother attacked them, they might have those that followed as
a refuge to fly unto. And when he had put his company in this
order, he sent some of them to carry presents to his brother.
The presents were made up of cattle, and a great number of four-footed
beasts, of many kinds, such as would be very acceptable to those
that received them, on account of their rarity. Those who were
sent went at certain intervals of space asunder, that, by following
thick, one after another, they might appear to be more numerous,
that Esau might remit of his anger on account of these presents,
if he were still in a passion. Instructions were also given to
those that were sent to speak gently to him.
2. When Jacob had made these appointments all the day, and night
came on, he moved on with his company; and, as they were gone
over a certain river called Jabboc, Jacob was left behind; and
meeting with an angel, he wrestled with him, the angel beginning
the struggle: but he prevailed over the angel, who used a voice,
and spake to him in words, exhorting him to be pleased with what
had happened to him, and not to suppose that his victory was a
small one, but that he had overcome a divine angel, and to esteem
the victory as a sign of great blessings that should come to him,
and that his offspring should never fall, and that no man should
be too hard for his power. He also commanded him to be called
Israel, which in the Hebrew tongue signifies one that struggled
with the divine angel. (37) These promises were made at the
prayer of Jacob; for when he perceived him to be the angel of
God, he desired he would signify to him what should befall him
hereafter. And when the angel had said what is before related,
he disappeared; but Jacob was pleased with these things, and named
the place Phanuel, which signifies, the face of God. Now
when he felt pain, by this struggling, upon his broad sinew, he
abstained from eating that sinew himself afterward; and for his
sake it is still not eaten by us.
3. When Jacob understood that his brother was near, he ordered
his wives to go before, each by herself, with the handmaids, that
they might see the actions of the men as they were fighting, if
Esau were so disposed. He then went up to his brother Esau, and
bowed down to him, who had no evil design upon him, but saluted
him; and asked him about the company of the children and of the
women; and desired, when he had understood all he wanted to know
about them, that he would go along with him to their father; but
Jacob pretending that the cattle were weary, Esau returned to
Seir, for there was his place of habitation, he having named the
place Roughness, from his own hairy roughness.
CHAPTER 21.
CONCERNING THE VIOLATION OF DINA'S CHASTITY.
1. HEREUPON Jacob came to the place, till this day called Tents
(Succoth); from whence he went to Shechem, which is a city of
the Canaanites. Now as the Shechemites were keeping a festival
Dina, who was the only daughter of Jacob, went into the city to
see the finery of the women of that country. But when Shechem,
the son of Hamor the king, saw her, he defiled her by violence;
and being greatly in love with her, desired of his father that
he would procure the damsel to him for a wife. To which desire
he condescended, and came to Jacob, desiring him to give leave
that his son Shechem might, according to law, marry Dina. But
Jacob, not knowing how to deny the desire of one of such great
dignity, and yet not thinking it lawful to marry his daughter
to a stranger, entreated him to give him leave to have a consultation
about what he desired him to do. So the king went away, in hopes
that Jacob would grant him this marriage. But Jacob informed his
sons of the defilement of their sister, and of the address of
Hamor; and desired them to give their advice what they should
do. Upon fills, the greatest part said nothing, not knowing what
advice to give. But Simeon and Levi, the brethren of the damsel
by the same mother, agreed between themselves upon the action
following: It being now the time of a festival, when the Shechemites
were employed in ease and feasting, they fell upon the watch when
they were asleep, and, coming into the city, slew all the males
(38) as also the king, and his son, with them; but spared the
women. And when they had done this without their father's consent,
they brought away their sister.
2. Now while Jacob was astonished at the greatness of this act,
and was severely blaming his sons for it, God stood by him, and
bid him be of good courage; but to purify his tents, and to offer
those sacrifices which he had vowed to offer when he went first
into Mesopotamia, and saw his vision. As he was therefore purifying
his followers, he lighted upon the gods of Laban; (for he did
not before know they were stolen by Rachel;) and he hid them in
the earth, under an oak, in Shechem. And departing thence, he
offered sacrifice at Bethel, the place where he saw his dream,
when he went first into Mesopotamia.
3. And when he was gone thence, and was come over against Ephrata,
he there buried Rachel, who died in child-bed: she was the only
one of Jacob's kindred that had not the honor of burial at Hebron.
And when he had mourned for her a great while, he called the son
that was born of her Benjamin, (39) because of the sorrow the
mother had with him. These are all the children of Jacob, twelve
males and one female. - Of them eight were legitimate, - viz.
six of Lea, and two of Rachel; and four were of the handmaids,
two of each; all whose names have been set down already.
CHAPTER 22.
HOW ISAAC DIED, AND WAS BURIED IN HEBRON.
FROM thence Jacob came to Hebron, a city situate among the Canaanites;
and there it was that Isaac lived: and so they lived together
for a little while; for as to Rebeka, Jacob did not find her alive.
Isaac also died not long after the coming of his son; and was
buried by his sons, with his wife, in Hebron, where they had a
monument belonging to them from their forefathers. Now Isaac was
a man who was beloved of God, and was vouchsafed great instances
of providence by God, after Abraham his father, and lived to be
exceeding old; for when he had lived virtuously one hundred and
eighty-five years, he then died.