CHAPTER 1
HOW ESAU AND JACOB, ISAAC'S SONS, DIVIDED THEIR HABITATION; AND ESAU POSSESSED
IDUMEA, AND JACOB CANAAN
1. After the death of Isaac, his sons divided their habitations respectively;
nor did they retain what they had before; but Esau departed from the city
of Hebron, and left it to his brother, and dwelt in Seir, and ruled over
Idumea. He called the country by that name from himself, for he was named
Adom; which appellation he got on the following occasion:—One day returning
from the toil of hunting very hungry, (it was when he was a child in age,)
he lighted on his brother when he was getting ready lentil-pottage for his
dinner, which was of a very red color; on which account he the more earnestly
longed for it, and desired him to give him some of it to eat: but he made
advantage of his brother's hunger, and forced him to resign up to him his
birthright; and he, being pinched with famine, resigned it up to him, under
an oath. Whence it came, that, on account of the redness of this pottage,
he was, in way of jest, by his contemporaries, called Adom, for the Hebrews
call what is red Adom; and this was the name given to the country; but the
Greeks gave it a more agreeable pronunciation, and named it Idumea.
2. He became the father of five sons;
of whom Jaus, and Jalomus, and Coreus, were by one wife, whose name was
Alibama; but of the rest, Aliphaz was born to him by Ada, and Raguel by
Basemmath: and these were the sons of Esau. Aliphaz had five legitimate
sons; Theman, Omer, Saphus, Gotham, and Kanaz; for Amalek was not legitimate,
but by a concubine, whose name was Thamna. These dwelt in that part of Idumea
which is called Gebalitis, and that denominated from Amalek, Amalekitis;
for Idumea was a large country, and did then preserve the name of the whole,
while in its several parts it kept the names of its peculiar inhabitants.
CHAPTER 2
HOW JOSEPH, THE YOUNGEST OF JACOB'S SONS, WAS ENVIED BY HIS BRETHREN, WHEN
CERTAIN DREAMS HAD FORESHOWN HIS FUTURE HAPPINESS
1. It happened that Jacob came to so great happiness as rarely any
other person had arrived at. He was richer than the rest of the inhabitants
of that country; and was at once envied and admired for such virtuous sons,
for they were deficient in nothing, but were of great souls, both for laboring
with their hands and enduring of toil; and shrewd also in understanding.
And God exercised such a providence over him, and such a care of his happiness,
as to bring him the greatest blessings, even out of what appeared to be
the most sorrowful condition; and to make him the cause of our forefathers'
departure out of Egypt, him and his posterity. The occasion was this:—When
Jacob had his son Joseph born to him by Rachel, his father loved him above
the rest of his sons, both because of the beauty of his body, and the virtues
of his mind, for he excelled the rest in prudence. This affection of his
father excited the envy and the hatred of his brethren; as did also his
dreams which he saw, and related to his father, and to them, which foretold
his future happiness, it being usual with mankind to envy their very nearest
relations such their prosperity. Now the visions which Joseph saw in his
sleep were these:—
2. When they were in the middle of harvest,
and Joseph was sent by his father, with his brethren, to gather the fruits
of the earth, he saw a vision in a dream, but greatly exceeding the customary
appearances that come when we are asleep; which, when he was got up, he
told his brethren, that they might judge what it portended. He said, he
saw the last night, that his wheat-sheaf stood still in the place where
he set it, but that their sheaves ran to bow down to it, as servants bow
down to their masters. But as soon as they perceived the vision foretold
that he should obtain power and great wealth, and that his power should
be in opposition to them, they gave no interpretation of it to Joseph, as
if the dream were not by them understood: but they prayed that no part of
what they suspected to be its meaning might come to pass; and they bare
a still greater hatred to him on that account.
3. But God, in opposition to their envy,
sent a second vision to Joseph, which was much more wonderful than the former;
for it seemed to him that the sun took with him the moon, and the rest of
the stars, and came down to the earth, and bowed down to him. He told the
vision to his father, and that, as suspecting nothing of ill-will from his
brethren, when they were there also, and desired him to interpret what it
should signify. Now Jacob was pleased with the dream: for, considering the
prediction in his mind, and shrewdly and wisely guessing at its meaning,
he rejoiced at the great things thereby signified, because it declared the
future happiness of his son; and that, by the blessing of God, the time
would come when he should be honored, and thought worthy of worship by his
parents and brethren, as guessing that the moon and sun were like his mother
and father; the former, as she that gave increase and nourishment to all
things; and the latter, he that gave form and other powers to them; and
that the stars were like his brethren, since they were eleven in number,
as were the stars that receive their power from the sun and moon.
4. And thus did Jacob make a judgment
of this vision, and that a shrewd one also. But these interpretations caused
very great grief to Joseph's brethren; and they were affected to him hereupon
as if he were a certain stranger, that was to those good things which were
signified by the dreams and not as one that was a brother, with whom it
was probable they should be joint-partakers; and as they had been partners
in the same parentage, so should they be of the same happiness. They also
resolved to kill the lad; and having fully ratified that intention of theirs,
as soon as their collection of the fruits was over, they went to Shechem,
which is a country good for feeding of cattle, and for pasturage; there
they fed their flocks, without acquainting their father with their removal
thither; whereupon he had melancholy suspicions about them, as being ignorant
of his sons' condition, and receiving no messenger from the flocks that
could inform him of the true state they were in; so, because he was in great
fear about them, he sent Joseph to the flocks, to learn the circumstances
his brethren were in, and to bring him word how they did.
CHAPTER 3
HOW JOSEPH WAS THUS SOLD BY HIS BRETHREN INTO EGYPT, BY REASON OF THEIR
HATRED TO HIM; AND HOW HE THERE GREW FAMOUS AND ILLUSTRIOUS AND HAD HIS
BRETHREN UNDER HIS POWER
1. Now these brethren rejoiced as soon as they saw their brother coming
to them, not indeed as at the presence of a near relation, or as at the
presence of one sent by their father, but as at the presence of an enemy,
and one that by Divine Providence was delivered into their hands; and they
already resolved to kill him, and not let slip the opportunity that lay
before them. But when Reubel, the eldest of them, saw them thus disposed,
and that they had agreed together to execute their purpose, he tried to
restrain them, showing them the heinous enterprise they were going about,
and the horrid nature of it; that this action would appear wicked in the
sight of God, and impious before men, even though they should kill one not
related to them; but much more flagitious and detestable to appear to have
slain their own brother, by which act the father must be treated unjustly
in the son's slaughter, and the mother1 also be
in perplexity while she laments that her son is taken away from her, and
this not in a natural way neither. So he entreated them to have a regard
to their own consciences, and wisely to consider what mischief would betide
them upon the death of so good a child, and their youngest brother; that
they would also fear God, who was already both a spectator and a witness
of the designs they had against their brother; that he would love them if
they abstained from this act, and yielded to repentance and amendment; but
in case they proceeded to do the fact, all sorts of punishments would overtake
them from God for this murder of their brother, since they polluted his
providence, which was every where present, and which did not overlook what
was done, either in deserts or in cities; for wheresoever a man is, there
ought he to suppose that God is also. He told them further, that their consciences
would be their enemies, if they attempted to go through so wicked an enterprise,
which they can never avoid, whether it be a good conscience; or whether
it be such a one as they will have within them when once they have killed
their brother. He also added this besides to what he had before said, that
it was not a righteous thing to kill a brother, though he had injured them;
that it is a good thing to forget the actions of such near friends, even
in things wherein they might seem to have offended; but that they were going
to kill Joseph, who had been guilty of nothing that was ill towards them,
in whose case the infirmity of his small age should rather procure him mercy,
and move them to unite together in the care of his preservation. That the
cause of killing him made the act itself much worse, while they determined
to take him off out of envy at his future prosperity, an equal share of
which they would naturally partake while he enjoyed it, since they were
to him not strangers, but the nearest relations, for they might reckon upon
what God bestowed upon Joseph as their own; and that it was fit for them
to believe, that the anger of God would for this cause be more severe upon
them, if they slew him who was judged by God to be worthy of that prosperity
which was to be hoped for; and while, by murdering him, they made it impossible
for God to bestow it upon him.
2. Reubel said these and many other
things, and used entreaties to them, and thereby endeavored to divert them
from the murder of their brother. But when he saw that his discourse had
not mollified them at all, and that they made haste to do the fact, he advised
them to alleviate the wickedness they were going about, in the manner of
taking Joseph off; for as he had exhorted them first, when they were going
to revenge themselves, to be dissuaded from doing it; so, since the sentence
for killing their brother had prevailed, he said that they would not, however,
be so grossly guilty, if they would be persuaded to follow his present advice,
which would include what they were so eager about, but was not so very bad,
but, in the distress they were in, of a lighter nature. He begged of them,
therefore, not to kill their brother with their own hands, but to cast him
into the pit that was hard by, and so to let him die; by which they would
gain so much, that they would not defile their own hands with his blood.
To this the young men readily agreed; so Reubel took the lad and tied him
to a cord, and let him down gently into the pit, for it had no water at
all in it; who, when he had done this, went his way to seek for such pasturage
as was fit for feeding his flocks.
3. But Judas, being one of Jacob's sons
also, seeing some Arabians, of the posterity of Ismael, carrying spices
and Syrian wares out of the land of Gilead to the Egyptians, after Rubel
was gone, advised his brethren to draw Joseph out of the pit, and sell him
to the Arabians; for if he should die among strangers a great way off, they
should be freed from this barbarous action. This, therefore, was resolved
on; so they drew Joseph up out of the pit, and sold him to the merchants
for twenty pounds.2 He was now seventeen years
old. But Reubel, coming in the night-time to the pit, resolved to save Joseph,
without the privity of his brethren; and when, upon his calling to him,
he made no answer, he was afraid that they had destroyed him after he was
gone; of which he complained to his brethren; but when they had told him
what they had done, Reubel left off his mourning.
4. When Joseph's brethren had done thus
to him, they considered what they should do to escape the suspicions of
their father. Now they had taken away from Joseph the coat which he had
on when he came to them at the time they let him down into the pit; so they
thought proper to tear that coat to pieces, and to dip it into goats' blood,
and then to carry it and show it to their father, that he might believe
he was destroyed by wild beasts. And when they had so done, they came to
the old man, but this not till what had happened to his son had already
come to his knowledge. Then they said that they had not seen Joseph, nor
knew what mishap had befallen him; but that they had found his coat bloody
and torn to pieces, whence they had a suspicion that he had fallen among
wild beasts, and so perished, if that was the coat he had on when he came
from home. Now Jacob had before some better hopes that his son was only
made a captive; but now he laid aside that notion, and supposed that this
coat was an evident argument that he was dead, for he well remembered that
this was the coat he had on when he sent him to his brethren; so he hereafter
lamented the lad as now dead, and as if he had been the father of no more
than one, without taking any comfort in the rest; and so he was also affected
with his misfortune before he met with Joseph's brethren, when he also conjectured
that Joseph was destroyed by wild beasts. He sat down also clothed in sackcloth
and in heavy affliction, insomuch that he found no ease when his sons comforted
him, neither did his pains remit by length of time.
CHAPTER 4
CONCERNING THE SIGNAL CHASTITY OF JOSEPH
1. Now Potiphar, an Egyptian, who was chief cook to king Pharaoh,
bought Joseph of the merchants, who sold him to him. He had him in the greatest
honor, and taught him the learning that became a free man, and gave him
leave to make use of a diet better than was allotted to slaves. He intrusted
also the care of his house to him. So he enjoyed these advantages, yet did
not he leave that virtue which he had before, upon such a change of his
condition; but he demonstrated that wisdom was able to govern the uneasy
passions of life, in such as have it in reality, and do not only put it
on for a show, under a present state of prosperity.
2. For when his master's wife was fallen
in love with him, both on account of his beauty of body, and his dexterous
management of affairs; and supposed, that if she should make it known to
him, she could easily persuade him to come and lie with her, and that he
would look upon it as a piece of happy fortune that his mistress should
entreat him, as regarding that state of slavery he was in, and not his moral
character, which continued after his condition was changed. So she made
known her naughty inclinations, and spake to him about lying with her. However,
he rejected her entreaties, not thinking it agreeable to religion to yield
so far to her, as to do what would tend to the affront and injury of him
that purchased him, and had vouchsafed him so great honors. He, on the contrary,
exhorted her to govern that passion; and laid before her the impossibility
of her obtaining her desires, which he thought might be conquered, if she
had no hope of succeeding; and he said, that as to himself, he would endure
any thing whatever before he would be persuaded to it; for although it was
fit for a slave, as he was, to do nothing contrary to his mistress, he might
well be excused in a case where the contradiction was to such sort of commands
only. But this opposition of Joseph, when she did not expect it, made her
still more violent in her love to him; and as she was sorely beset with
this naughty passion, so she resolved to compass her design by a second
attempt.
3. When, therefore, there was a public
festival coming on, in which it was the custom for women to come to the
public solemnity; she pretended to her husband that she was sick, as contriving
an opportunity for solitude and leisure, that she might entreat Joseph again.
Which opportunity being obtained, she used more kind words to him than before;
and said that it had been good for him to have yielded to her first solicitation,
and to have given her no repulse, both because of the reverence he ought
to bear to her dignity who solicited him, and because of the vehemence of
her passion, by which she was forced though she were his mistress to condescend
beneath her dignity; but that he may now, by taking more prudent advice,
wipe off the imputation of his former folly; for whether it were that he
expected the repetition of her solicitations she had now made, and that
with greater earnestness than before, for that she had pretended sickness
on this very account, and had preferred his conversation before the festival
and its solemnity; or whether he opposed her former discourses, as not believing
she could be in earnest; she now gave him sufficient security, by thus repeating
her application, that she meant not in the least by fraud to impose upon
him; and assured him, that if he complied with her affections, he might
expect the enjoyment of the advantages he already had; and if he were submissive
to her, he should have still greater advantages; but that he must look for
revenge and hatred from her, in case he rejected her desires, and preferred
the reputation of chastity before his mistress; for that he would gain nothing
by such procedure, because she would then become his accuser, and would
falsely pretend to her husband, that he had attempted her chastity; and
that Potiphar would hearken to her words rather than to his, let his be
ever so agreeable to the truth.
4. When the woman had said thus, and
even with tears in her eyes, neither did pity dissuade Joseph from his chastity,
nor did fear compel him to a compliance with her; but he opposed her solicitations,
and did not yield to her threatenings, and was afraid to do an ill thing,
and chose to undergo the sharpest punishment rather than to enjoy his present
advantages, by doing what his own conscience knew would justly deserve that
he should die for it. He also put her in mind that she was a married woman,
and that she ought to cohabit with her husband only; and desired her to
suffer these considerations to have more weight with her than the short
pleasure of lustful dalliance, which would bring her to repentance afterwards,
would cause trouble to her, and yet would not amend what had been done amiss.
He also suggested to her the fear she would be in lest they should be caught;
and that the advantage of concealment was uncertain, and that only while
the wickedness was not known [would there be any quiet for them]; but that
she might have the enjoyment of her husband's company without any danger.
And he told her, that in the company of her husband she might have great
boldness from a good conscience, both before God and before men. Nay, that
she would act better like his mistress, and make use of her authority over
him better while she persisted in her chastity, than when they were both
ashamed for what wickedness they had been guilty of; and that it is much
better to a life, well and known to have been so, than upon the hopes of
the concealment of evil practices.
5. Joseph, by saying this, and more,
tried to restrain the violent passion of the woman, and to reduce her affections
within the rules of reason; but she grew more ungovernable and earnest in
the matter; and since she despaired of persuading him, she laid her hands
upon him, and had a mind to force him. But as soon as Joseph had got away
from her anger, leaving also his garment with her, for he left that to her,
and leaped out of her chamber, she was greatly afraid lest he should discover
her lewdness to her husband, and greatly troubled at the affront he had
offered her; so she resolved to be beforehand with him, and to accuse Joseph
falsely to Potiphar, and by that means to revenge herself on him for his
pride and contempt of her; and she thought it a wise thing in itself, and
also becoming a woman, thus to prevent his accusation. Accordingly she sat
sorrowful and in confusion, framing herself so hypocritically and angrily,
that the sorrow, which was really for her being disappointed of her lust,
might appear to be for the attempt upon her chastity; so that when her husband
came home, and was disturbed at the sight of her and inquired what was the
cause of the disorder she was in, she began to accuse Joseph: and, "O husband,"
said she, "mayst thou not live a day longer if thou dost not punish the
wicked slave who has desired to defile thy bed; who has neither minded who
he was when he came to our house, so as to behave himself with modesty;
nor has he been mindful of what favors he had received from thy bounty (as
he must be an ungrateful man indeed, unless he, in every respect, carry
himself in a manner agreeable to us): this man, I say, laid a private design
to abuse thy wife, and this at the time of a festival, observing when thou
wouldst be absent. So that it now is clear that his modesty, as it appeared
to be formerly, was only because of the restraint he was in out of fear
of thee, but that he was not really of a good disposition. This has been
occasioned by his being advanced to honor beyond what he deserved, and what
he hoped for; insomuch that he concluded, that he who was deemed fit to
be trusted with thy estate and the government of thy family, and was preferred
above thy eldest servants, might be allowed to touch thy wife also." Thus
when she had ended her discourse, she showed him his garment, as if he then
left it with her when he attempted to force her. But Potiphar not being
able to disbelieve what his wife's tears showed, and what his wife said,
and what he saw himself, and being seduced by his love to his wife, did
not set himself about the examination of the truth; but taking it for granted
that his wife was a modest woman, and condemning Joseph as a wicked man,
he threw him into the malefactors' prison; and had a still higher opinion
of his wife, and bare her witness that she was a woman of a becoming modesty
and chastity.
CHAPTER 5
WHAT THINGS BEFELL JOSEPH IN PRISON
1. Now Joseph, commending all his affairs to God, did not betake himself
to make his defence, nor to give an account of the exact circumstances of
the fact, but silently underwent the bonds and the distress he was in, firmly
believing that God, who knew the cause of his affliction, and the truth
of the fact, would be more powerful than those that inflicted the punishments
upon him:—a proof of whose providence he quickly received; for the keeper
of the prison taking notice of his care and fidelity in the affairs he had
set him about, and the dignity of his countenance, relaxed his bonds, and
thereby made his heavy calamity lighter, and more supportable to him. He
also permitted him to make use of a diet better than that of the rest of
the prisoners. Now, as his fellow prisoners, when their hard labors were
over, fell to discoursing one among another, as is usual in such as are
equal sufferers, and to inquire one of another what were the occasions of
their being condemned to a prison: among them the king's cupbearer, and
one that had been respected by him, was put in bonds, upon the king's anger
at him. This man was under the same bonds with Joseph, and grew more familiar
with him; and upon his observing that Joseph had a better understanding
than the rest had, he told him of a dream he had, and desired he would interpret
its meaning, complaining that, besides the afflictions he underwent from
the king, God did also add to him trouble from his dreams.
2. He therefore said, that in his sleep
he saw three clusters of grapes hanging upon three branches of a vine, large
already, and ripe for gathering; and that he squeezed them into a cup which
the king held in his hand; and when he had strained the wine, he gave it
to the king to drink, and that he received it from him with a pleasant countenance.
This, he said, was what he saw; and he desired Joseph, that if he had any
portion of understanding in such matters, he would tell him what this vision
foretold. Who bid him be of good cheer, and expect to be loosed from his
bonds in three days' time, because the king desired his service, and was
about to restore him to it again; for he let him know that God bestows the
fruit of the vine upon men for good; which wine is poured out to him, and
is the pledge of fidelity and mutual confidence among men; and puts an end
to their quarrels, takes away passion and grief out of the minds of them
that use it, and makes them cheerful. "Thou sayest that thou didst squeeze
this wine from three clusters of grapes with thine hands, and that the king
received it: know, therefore, that this vision is for thy good, and foretells
a release from thy present distress within the same number of days as the
branches had whence thou gatheredst thy grapes in thy sleep. However, remember
what prosperity I have foretold thee when thou hast found it true by experience;
and when thou art in authority, do not overlook us in this prison, wherein
thou wilt leave us when thou art gone to the place we have foretold; for
we are not in prison for any crime; but for the sake of our virtue and sobriety
are we condemned to suffer the penalty of malefactors, and because we are
not willing to injure him that has thus distressed us, though it were for
our own pleasure." The cupbearer, therefore, as was natural to do, rejoiced
to hear such an interpretation of his dream, and waited the completion of
what had been thus shown him beforehand.
3. But another servant there was of
the king, who had been chief baker, and was now bound in prison with the
cupbearer; he also was in good hope, upon Joseph's interpretation of the
other's vision, for he had seen a dream also; so he desired that Joseph
would tell him what the visions he had seen the night before might mean.
They were these that follow:—"Methought," says he, "I carried three baskets
upon my head; two were full of loaves, and the third full of sweetmeats
and other eatables, such as are prepared for kings; but that the fowls came
flying, and eat them all up, and had no regard to my attempt to drive them
away." And he expected a prediction like to that of the cupbearer. But Joseph,
considering and reasoning about the dream, said to him, that he would willingly
be an interpreter of good events to him, and not of such as his dream denounced
to him; but he told him that he had only three days in all to live, for
that the [three] baskets signify, that on the third day he should be crucified,
and devoured by fowls, while he was not able to help himself. Now both these
dreams had the same several events that Joseph foretold they should have,
and this to both the parties; for on the third day before mentioned, when
the king solemnized his birthday, he crucified the chief baker, but set
the butler free from his bonds, and restored him to his former ministration.
4. But God freed Joseph from his confinement,
after he had endured his bonds two years, and had received no assistance
from the cupbearer, who did not remember what he had said to him formerly;
and God contrived this method of deliverance for him. Pharaoh the king had
seen in his sleep the same evening two visions; and after them had the interpretations
of them both given him. He had forgotten the latter, but retained the dreams
themselves. Being therefore troubled at what he had seen, for it seemed
to him to be all of a melancholy nature, the next day he called together
the wisest men among the Egyptians, desiring to learn from them the interpretation
of his dreams. But when they hesitated about them, the king was so much
the more disturbed. And now it was that the memory of Joseph, and his skill
in dreams, came into the mind of the king's cupbearer, when he saw the confusion
that Pharaoh was in; so he came and mentioned Joseph to him, as also the
vision he had seen in prison, and how the event proved as he had said; as
also that the chief baker was crucified on the very same day; and that this
also happened to him according to the interpretation of Joseph. That Joseph
himself was laid in bonds by Potiphar, who was his head cook, as a slave;
but, he said, he was one of the noblest of the stock of the Hebrews; and
said further, his father lived in great splendor. "If, therefore, thou wilt
send for him, and not despise him on the score of his misfortunes, thou
wilt learn what thy dreams signify." So the king commanded that they should
bring Joseph into his presence; and those who received the command came
and brought him with them, having taken care of his habit, that it might
be decent, as the king had enjoined them to do.
5. But the king took him by the hand;
and, "O young man," says he, "for my servant bears witness that thou art
at present the best and most skilful person I can consult with; vouchsafe
me the same favors which thou bestowedst on this servant of mine, and tell
me what events they are which the visions of my dreams foreshow; and I desire
thee to suppress nothing out of fear, nor to flatter me with lying words,
or with what may please me, although the truth should be of a melancholy
nature. For it seemed to me that, as I walked by the river, I saw kine fat
and very large, seven in number, going from the river to the marshes; and
other kine of the same number like them, met them out of the marshes, exceeding
lean and ill-favored, which ate up the fat and the large kine, and yet were
no better than before, and not less miserably pinched with famine. After
I had seen this vision, I awaked out of my sleep; and being in disorder,
and considering with myself what this appearance should be, I fell asleep
again, and saw another dream, much more wonderful than the foregoing, which
still did more affright and disturb me:—I saw seven ears of corn growing
out of one root, having their heads borne down by the weight of the grains,
and bending down with the fruit, which was now ripe and fit for reaping;
and near these I saw seven other ears of corn, meager and weak, for want
of rain, which fell to eating and consuming those that were fit for reaping,
and put me into great astonishment."
6. To which Joseph replied:—"This dream,"
said he, "O king, although seen under two forms, signifies one and the same
event of things; for when thou sawest the fat kine, which is an animal made
for the plough and for labor, devoured by the worser kine, and the ears
of corn eaten up by the smaller ears, they foretell a famine, and want of
the fruits of the earth for the same number of years, and equal with those
when Egypt was in a happy state; and this so far, that the plenty of these
years will be spent in the same number of years of scarcity, and that scarcity
of necessary provisions will be very difficult to be corrected; as a sign
whereof, the ill-favored kine, when they had devoured the better sort, could
not be satisfied. But still God foreshows what is to come upon men, not
to grieve them, but that, when they know it beforehand, they may by prudence
make the actual experience of what is foretold the more tolerable. If thou,
therefore, carefully dispose of the plentiful crops which will come in the
former years, thou wilt procure that the future calamity will not be felt
by the Egyptians."
7. Hereupon the king wondered at the
discretion and wisdom of Joseph; and asked him by what means he might so
dispense the foregoing plentiful crops in the happy years, as to make the
miserable crops more tolerable. Joseph then added this his advice: To spare
the good crops, and not permit the Egyptians to spend them luxuriously,
but to reserve what they would have spent in luxury beyond their necessity
against the time of want. He also exhorted him to take the corn of the husbandmen,
and give them only so much as will be sufficient for their food. Accordingly
Pharaoh being surprised at Joseph, not only for his interpretation of the
dream, but for the counsel he had given him, intrusted him with dispensing
the corn; with power to do what he thought would be for the benefit of the
people of Egypt, and for the benefit of the king, as believing that he who
first discovered this method of acting, would prove the best overseer of
it. But Joseph having this power given him by the king, with leave to make
use of his seal, and to wear purple, drove in his chariot through all the
land of Egypt, and took the corn of the husbandmen,3
allotting as much to every one as would be sufficient for seed, and for
food, but without discovering to any one the reason why he did so.
CHAPTER 6
HOW JOSEPH WHEN HE WAS BECOME FAMOUS IN EGYPT, HAD HIS BRETHREN IN SUBJECTION
1. Joseph was now grown up to thirty years of age, and enjoyed great
honors from the king, who called him Psothom Phanech, out of regard to his
prodigious degree of wisdom; for that name denotes the revealer of secrets.
He also married a wife of very high quality; for he married the daughter
of Petephres,4 one of the priests of Heliopolis;
she was a virgin, and her name was Asenath. By her he had children before
the scarcity came on; Manasseh, the elder, which signifies forgetful, because
his present happiness made him forget his former misfortunes; and Ephraim,
the younger, which signifies restored, because he was restored to the freedom
of his forefathers. Now after Egypt had happily passed over seven years,
according to Joseph's interpretation of the dreams, the famine came upon
them in the eighth year; and because this misfortune fell upon them when
they had no sense of it beforehand,5 they were
all sorely afflicted by it, and came running to the king's gates; and he
called upon Joseph, who sold the corn to them, being become confessedly
a savior to the whole multitude of the Egyptians. Nor did he open this market
of corn for the people of that country only, but strangers had liberty to
buy also; Joseph being willing that all men, who are naturally akin to one
another, should have assistance from those that lived in happiness.
2. Now Jacob also, when he understood
that foreigners might come, sent all his sons into Egypt to buy corn, for
the land of Canaan was grievously afflicted with the famine; and this great
misery touched the whole continent. He only retained Benjamin, who was born
to him by Rachel, and was of the same mother with Joseph. These sons of
Jacob then came into Egypt, and applied themselves to Joseph, wanting to
buy corn; for nothing of this kind was done without his approbation, since
even then only was the honor that was paid the king himself advantageous
to the persons that paid it, when they took care to honor Joseph also. Now
when he well knew his brethren, they thought nothing of him; for he was
but a youth when he left them, and was now come to an age so much greater,
that the lineaments of his face were changed, and he was not known by them:
besides this, the greatness of the dignity wherein he appeared, suffered
them not so much as to suspect it was he. He now made trial what sentiments
they had about affairs of the greatest consequence; for he refused to sell
them corn, and said they were come as spies of the king's affairs; and that
they came from several countries, and joined themselves together, and pretended
that they were of kin, it not being possible that a private man should breed
up so many sons, and those of so great beauty of countenance as they were,
such an education of so many children being not easily obtained by kings
themselves. Now this he did in order to discover what concerned his father,
and what happened to him after his own departure from him, and as desiring
to know what was become of Benjamin his brother; for he was afraid that
they had ventured on the like wicked enterprise against him that they had
done to himself, and had taken him off also.
3. Now these brethren of his were under
distraction and terror, and thought that very great danger hung over them;
yet not at all reflecting upon their brother Joseph, and standing firm under
the accusations laid against them, they made their defence by Reubel, the
eldest of them, who now became their spokesman: "We come not hither," said
he, "with any unjust design, nor in order to bring any harm to the king's
affairs; we only want to be preserved, as supposing your humanity might
be a refuge for us from the miseries which our country labors under, we
having heard that you proposed to sell corn, not only to your own countrymen,
but to strangers also, and that you determined to allow that corn, in order
to preserve all that want it; but that we are brethren, and of the same
common blood, the peculiar lineaments of our faces, and those not so much
different from one another, plainly show. Our father's name is Jacob, an
Hebrew man, who had twelve of us for his sons by four wives; which twelve
of us, while we were all alive, were a happy family; but when one of our
brethren, whose name was Joseph, died, our affairs changed for the worse,
for our father could not forbear to make a long lamentation for him; and
we are in affliction, both by the calamity of the death of our brother,
and the miserable state of our aged father. We are now, therefore, come
to buy corn, having intrusted the care of our father, and the provision
for our family, to Benjamin, our youngest brother; and if thou sendest to
our house, thou mayst learn whether we are guilty of the least falsehood
in what we say."
4. And thus did Reubel endeavor to persuade
Joseph to have a better opinion of them. But when he had learned from them
that Jacob was alive, and that his brother was not destroyed by them, he
for the present put them in prison, as intending to examine more into their
affairs when he should be at leisure. But on the third day he brought them
out, and said to them, "Since you constantly affirm that you are not come
to do any harm to the king's affairs; that you are brethren, and the sons
of the father whom you named; you will satisfy me of the truth of what you
say, if you leave one of your company with me, who shall suffer no injury
here; and if, when ye have carried corn to your father, you will come to
me again, and bring your brother, whom you say you left there, along with
you, for this shall be by me esteemed an assurance of the truth of what
you have told me." Hereupon they were in greater grief than before; they
wept, and perpetually deplored one among another the calamity of Joseph;
and said, "They were fallen into this misery as a punishment inflicted by
God for what evil contrivances they had against him." And Reubel was large
in his reproaches of them for their too late repentance, whence no profit
arose to Joseph; and earnestly exhorted them to bear with patience whatever
they suffered, since it was done by God in way of punishment, on his account.
Thus they spake to one another, not imagining that Joseph understood their
language. A general sadness also seized on them at Reubel's words, and a
repentance for what they had done; and they condemned the wickedness they
had perpetrated, for which they judged they were justly punished by God.
Now when Joseph saw that they were in this distress, he was so affected
at it that he fell into tears, and not being willing that they should take
notice of him, he retired; and after a while came to them again, and taking
Symeon,6 in order to his being a pledge for his
brethren's return, he bid them take the corn they had bought, and go their
way. He also commanded his steward privily to put the money which they had
brought with them for the purchase of corn into their sacks, and to dismiss
them therewith; who did what he was commanded to do.
5. Now when Jacob's sons were come into
the land of Canaan, they told their father what had happened to them in
Egypt, and that they were taken to have come thither as spies upon the king;
and how they said they were brethren, and had left their eleventh brother
with their father, but were not believed; and how they had left Symeon with
the governor, until Benjamin should go thither, and be a testimonial of
the truth of what they had said: and they begged of their father to fear
nothing, but to send the lad along with them. But Jacob was not pleased
with any thing his sons had done; and he took the detention of Symeon heinously,
and thence thought it a foolish thing to give up Benjamin also. Neither
did he yield to Reubel's persuasion, though he begged it of him, and gave
leave that the grandfather might, in way of requital, kill his own sons,
in case any harm came to Benjamin in the journey. So they were distressed,
and knew not what to do; nay, there was another accident that still disturbed
them more,—the money that was found hidden in their sacks of corn. Yet when
the corn they had brought failed them, and when the famine still afflicted
them, and necessity forced them, Jacob did7 [not]
still resolve to send Benjamin with his brethren, although there was no
returning into Egypt unless they came with what they had promised. Now the
misery growing every day worse, and his sons begging it of him, he had no
other course to take in his present circumstances. And Judas, who was of
a bold temper on other occasions, spake his mind very freely to him: "That
it did not become him to be afraid on account of his son, nor to suspect
the worst, as he did; for nothing could be done to his son but by the appointment
of God, which must also for certain come to pass, though he were at home
with him; that he ought not to condemn them to such manifest destruction;
nor deprive them of that plenty of food they might have from Pharaoh, by
his unreasonable fear about his son Benjamin, but ought to take care of
the preservation of Symeon, lest, by attempting to hinder Benjamin's journey,
Symeon should perish. He exhorted him to trust God for him; and said he
would either bring his son back to him safe, or, together with his, lose
his own life." So that Jacob was at length persuaded, and delivered Benjamin
to them, with the price of the corn doubled; he also sent presents to Joseph
of the fruits of the land of Canaan, balsam and rosin, as also turpentine
and honey.8 Now their father shed many tears at
the departure of his sons, as well as themselves. His concern was, that
he might receive them back again safe after their journey; and their concern
was, that they might find their father well, and no way afflicted with grief
for them. And this lamentation lasted a whole day; so that the old man was
at last tired with grief, and staid behind; but they went on their way for
Egypt, endeavoring to mitigate their grief for their present misfortunes,
with the hopes of better success hereafter.
6. As soon as they came into Egypt,
they were brought down to Joseph: but here no small fear disturbed them,
lest they should be accused about the price of the corn, as if they had
cheated Joseph. They then made a long apology to Joseph's steward; and told
him, that when they came home they found the money in their sacks, and that
they had now brought it along with them. He said he did not know what they
meant: so they were delivered from that fear. And when he had loosed Symeon,
and put him into a handsome habit, he suffered him to be with his brethren;
at which time Joseph came from his attendance on the king. So they offered
him their presents; and upon his putting the question to them about their
father, they answered that they found him well. He also, upon his discovery
that Benjamin was alive, asked whether this was their younger brother; for
he had seen him. Whereupon they said he was: he replied, that the God over
all was his protector. But when his affection to him made him shed tears,
he retired, desiring he might not be seen in that plight by his brethren.
Then Joseph took them to supper, and they were set down in the same order
as they used to sit at their father's table. And although Joseph treated
them all kindly, yet did he send a mess to Benjamin that was double to what
the rest of the guests had for their shares.
7. Now when after supper they had composed
themselves to sleep, Joseph commanded his steward both to give them their
measures of corn, and to hide its price again in their sacks; and that withal
they should put into Benjamin's sack the golden cup, out of which he loved
himself to drink:—which things he did, in order to make trial of his brethren,
whether they would stand by Benjamin when he should be accused of having
stolen the cup, and should appear to be in danger; or whether they would
leave him, and, depending on their own innocency, go to their father without
him. When the servant had done as he was bidden, the sons of Jacob, knowing
nothing of all this, went their way, and took Symeon along with them, and
had a double cause of joy, both because they had received him again, and
because they took back Benjamin to their father, as they had promised. But
presently a troop of horsemen encompassed them, and brought with them Joseph's
servant, who had put the cup into Benjamin's sack. Upon which unexpected
attack of the horsemen they were much disturbed, and asked what the reason
was that they came thus upon men, who a little before had been by their
lord thought worthy of an honorable and hospitable reception? They replied,
by calling them wicked wretches, who had forgot that very hospitable and
kind treatment which Joseph had given them, and did not scruple to be injurious
to him, and to carry off that cup out of which he had, in so friendly a
manner, drank to them, and not regarding their friendship with Joseph, no
more than the danger they should be in if they were taken, in comparison
of the unjust gain. Hereupon he threatened that they should be punished;
for though they had escaped the knowledge of him who was but a servant,
yet had they not escaped the knowledge of God, nor had gone off with what
they had stolen; and, after all, asked why we come upon them, as if they
knew nothing of the matter: and he told them that they should immediately
know it by their punishment. This, and more of the same nature, did the
servant say, in way of reproach to them: but they being wholly ignorant
of any thing here that concerned them, laughed at what he said, and wondered
at the abusive language which the servant gave them, when he was so hardy
as to accuse those who did not before so much as retain the price of their
corn, which was found in their sacks, but brought it again, though nobody
else knew of any such thing,—so far were they from offering any injury to
Joseph voluntarily. But still, supposing that a search would be a more sure
justification of themselves than their own denial of the fact, they bid
him search them, and that if any of them had been guilty of the theft, to
punish them all; for being no way conscious to themselves of any crime,
they spake with assurance, and, as they thought, without any danger to themselves
also. The servants desired there might be a search made; but they said the
punishment should extend to him alone who should be found guilty of the
theft. So they made the search; and, having searched all the rest, they
came last of all to Benjamin, as knowing it was Benjamin's sack in which
they had hidden the cup, they having indeed searched the rest only for a
show of accuracy: so the rest were out of fear for themselves, and were
now only concerned about Benjamin, but still were well assured that he would
also be found innocent; and they reproached those that came after them for
their hindering them, while they might, in the mean while, have gotten a
good way on their journey. But as soon as they had searched Benjamin's sack,
they found the cup, and took it from him; and all was changed into mourning
and lamentation. They rent their garments, and wept for the punishment which
their brother was to undergo for his theft, and for the delusion they had
put on their father, when they promised they would bring Benjamin safe to
him. What added to their misery was, that this melancholy accident came
unfortunately at a time when they thought they had been gotten off clear;
but they confessed that this misfortune of their brother, as well as the
grief of their father for him, was owing to themselves, since it was they
that forced their father to send him with them, when he was averse to it.
8. The horsemen therefore took Benjamin
and brought him to Joseph, his brethren also following him; who, when he
saw him in custody, and them in the habit of mourners, said, "How came you,
vile wretches as you are, to have such a strange notion of my kindness to
you, and of God's providence, as impudently to do thus to your benefactor,
who in such an hospitable manner had entertained you?" Whereupon they gave
up themselves to be punished, in order to save Benjamin; and called to mind
what a wicked enterprise they had been guilty of against Joseph. They also
pronounced him more happy than themselves, if he were dead, in being freed
from the miseries of this life; and if he were alive, that he enjoyed the
pleasure of seeing God's vengeance upon them. They said further; that they
were the plague of their father, since they should now add to his former
affliction for Joseph, this other affliction for Benjamin. Reubel also was
large in cutting them upon this occasion. But Joseph dismissed them; for
he said they had been guilty of no offense, and that he would content himself
with the lad's punishment; for he said it was not a fit thing to let him
go free, for the sake of those who had not offended; nor was it a fit thing
to punish them together with him who had been guilty of stealing. And when
he promised to give them leave to go away in safety, the rest of them were
under great consternation, and were able to say nothing on this sad occasion.
But Judas, who had persuaded their father to send the lad from him, being
otherwise also a very bold and active man, determined to hazard himself
for the preservation of his brother.9 "It is true,"
said he, "O governor, that we have been very wicked with regard to thee,
and on that account deserved punishment; even all of us may justly be punished,
although the theft were not committed by all, but only by one of us, and
he the youngest also; but yet there remains some hope for us, who otherwise
must be under despair on his account, and this from thy goodness, which
promises us a deliverance out of our present danger. And now I beg thou
wilt not look at us, or at that great crime we have been guilty of, but
at thy own excellent nature, and take advice of thine own virtue, instead
of that wrath thou hast against us; which passion those that otherwise are
of lower character indulge, as they do their strength, and that not only
on great, but also on very trifling occasions. Overcome, sir, that passion,
and be not subdued by it, nor suffer it to slay those that do not otherwise
presume upon their own safety, but are desirous to accept of it from thee;
for this is not the first time that thou wilt bestow it on us, but before,
when we came to buy corn, thou affordedst us great plenty of food, and gavest
us leave to carry so much home to our family as has preserved them from
perishing by famine. Nor is there any difference between not overlooking
men that were perishing for want of necessaries, and not punishing those
that seem to be offenders, and have been so unfortunate as to lose the advantage
of that glorious benefaction which they received from thee. This will be
an instance of equal favor, though bestowed after a different manner; for
thou wilt save those this way whom thou didst feed the other; and thou wilt
hereby preserve alive, by thy own bounty, those souls which thou didst not
suffer to be distressed by famine, it being indeed at once a wonderful and
a great thing to sustain our lives by corn, and to bestow on us that pardon,
whereby, now we are distressed, we may continue those lives. And I am ready
to suppose that God is willing to afford thee this opportunity of showing
thy virtuous disposition, by bringing us into this calamity, that it may
appear thou canst forgive the injuries that are done to thyself, and mayst
be esteemed kind to others, besides those who, on other accounts, stand
in need of thy assistance; since it is indeed a right thing to do well to
those who are in distress for want of food, but still a more glorious thing
to save those who deserve to be punished, when it is on account of heinous
offenses against thyself; for if it be a thing deserving commendation to
forgive such as have been guilty of small offenses, that tend to a person's
loss, and this be praiseworthy in him that overlooks such offenses, to restrain
a man's passion as to crimes which are capital to the guilty, is to be like
the most excellent nature of God himself. And truly, as for myself, had
it not been that we had a father, who had discovered, on occasion of the
death of Joseph, how miserably he is always afflicted at the loss of his
sons, I had not made any words on account of the saving of our own lives;
I mean, any further than as that would be an excellent character for thyself,
to preserve even those that would have nobody to lament them when they were
dead, but we would have yielded ourselves up to suffer whatsoever thou pleasedst;
but now (for we do not plead for mercy to ourselves, though indeed, if we
die, it will be while we are young, and before we have had the enjoyment
of life) have regard to our father, and take pity of his old age, on whose
account it is that we make these supplications to thee. We beg thou wilt
give us those lives which this wickedness of ours has rendered obnoxious
to thy punishment; and this for his sake who is not himself wicked, nor
does his being our father make us wicked. He is a good man, and not worthy
to have such trials of his patience; and now, we are absent, he is afflicted
with care for us. But if he hear of our deaths, and what was the cause of
it, he will on that account die an immature death; and the reproachful manner
of our ruin will hasten his end, and will directly kill him; nay, will bring
him to a miserable death, while he will make haste to rid himself out of
the world, and bring himself to a state of insensibility, before the sad
story of our end come abroad into the rest of the world. Consider these
things in this manner, although our wickedness does now provoke thee with
a just desire of punishing that wickedness, and forgive it for our father's
sake; and let thy commiseration of him weigh more with thee than our wickedness.
Have regard to the old age of our father, who, if we perish, will be very
lonely while he lives, and will soon die himself also. Grant this boon to
the name of fathers, for thereby thou wilt honor him that begat thee, and
will grant it to thyself also, who enjoyest already that denomination; thou
wilt then, by that denomination, be preserved of God, the Father of all,—by
showing a pious regard to which, in the case of our father, thou wilt appear
to honor him who is styled by the same name; I mean, if thou wilt have this
pity on our father, upon this consideration, how miserable he will be if
he be deprived of his sons! It is thy part therefore to bestow on us what
God has given us, when it is in thy power to take it away, and so to resemble
him entirely in charity; for it is good to use that power, which can either
give or take away, on the merciful side; and when it is in thy power to
destroy, to forget that thou ever hadst that power, and to look on thyself
as only allowed power for preservation; and that the more any one extends
this power, the greater reputation does he gain to himself. Now, by forgiving
our brother what he has unhappily committed, thou wilt preserve us all;
for we cannot think of living if he be put to death, since we dare not show
ourselves alive to our father without our brother, but here must we partake
of one and the same catastrophe of his life. And so far we beg of thee,
O governor, that if thou condemnest our brother to die, thou wilt punish
us together with him, as partners of his crime,—for we shall not think it
reasonable to be reserved to kill ourselves for grief of our brother's death,
but so to die rather as equally guilty with him of this crime. I will only
leave with thee this one consideration, and then will say no more, viz.,
That our brother committed this fault when he was young, and not yet of
confirmed wisdom in his conduct; and that men naturally forgive such young
persons. I end here, without adding what more I have to say, that in case
thou condemnest us, that omission may be supposed to have hurt us, and permitted
thee to take the severer side. But in case thou settest us free, that this
may be ascribed to thy own goodness, of which thou art inwardly conscious,
that thou freest us from condemnation; and that not by barely preserving
us, but by granting us such a favor as will make us appear more righteous
than we really are, and by representing to thyself more motives for our
deliverance than we are able to produce ourselves. If, therefore, thou resolvest
to slay him, I desire thou wilt slay me in his stead, and send him back
to his father; or if thou pleasest to retain him with thee as a slave, I
am fitter to labor for thy advantage in that capacity, and, as thou seest,
am better prepared for either of those sufferings.10
So Judas, being very willing to undergo any thing whatever for the deliverance
of his brother, cast himself down at Joseph's feet, and earnestly labored
to assuage and pacify his anger. All his brethren also fell down before
him, weeping and delivering themselves up to destruction for the preservation
of the life of Benjamin.
9. But Joseph, as overcome now with
his affections, and no longer able to personate an angry man, commanded
all that were present to depart, that he might make himself known to his
brethren when they were alone; and when the rest were gone out, he made
himself known to his brethren; and said, "I commend you for your virtue,
and your kindness to our brother: I find you better men than I could have
expected from what you contrived about me. Indeed, I did all this to try
your love to your brother; so I believe you were not wicked by nature in
what you did in my case, but that all has happened according to God's will,
who has hereby procured our enjoyment of what good things we have; and,
if he continue in a favorable disposition, of what we hope for hereafter.
Since, therefore, I know that our father is safe and well, beyond expectation,
and I see you so well disposed to your brother, I will no longer remember
what guilt you seem to have had about me, but will leave off to hate you
for that your wickedness; and do rather return you my thanks, that you have
concurred with the intentions of God to bring things to their present state.
I would have you also rather to forget the same, since that imprudence of
yours is come to such a happy conclusion, than to be uneasy and blush at
those your offenses. Do not, therefore, let your evil intentions, when you
condemned me, and that bitter remorse which might follow, be a grief to
you now, because those intentions were frustrated. Go, therefore, your way,
rejoicing in what has happened by the Divine Providence, and inform your
father of it, lest he should be spent with cares for you, and deprive me
of the most agreeable part of my felicity; I mean, lest he should die before
he comes into my sight, and enjoys the good things that we now have. Bring,
therefore, with you our father, and your wives and children, and all your
kindred, and remove your habitations hither; for it is not proper that the
persons dearest to me should live remote from me, now my affairs are so
prosperous, especially when they must endure five more years of famine."
When Joseph had said this, he embraced his brethren, who were in tears and
sorrow; but the generous kindness of their brother seemed to leave among
them no room for fear, lest they should be punished on account of what they
had consulted and acted against him; and they were then feasting. Now the
king, as soon as he heard that Joseph's brethren were come to him, was exceeding
glad of it, as if it had been a part of his own good fortune; and gave them
wagons full of corn and gold and silver, to be conveyed to his father. Now
when they had received more of their brother part to be carried to their
father, and part as free gifts to every one of themselves, Benjamin having
still more than the rest, they departed.
CHAPTER 7
THE REMOVAL OF JOSEPH'S FATHER WITH ALL HIS FAMILY, TO HIM, ON ACCOUNT OF
THE FAMINE
1. As soon as Jacob came to know, by his sons returning home, in what
state Joseph was, that he had not only escaped death, for which yet he lived
all along in mourning, but that he lived in splendor and happiness, and
ruled over Egypt, jointly with the king, and had intrusted to his care almost
all his affairs, he did not think any thing he was told to be incredible,
considering the greatness of the works of God, and his kindness to him,
although that kindness had, for some late times, been intermitted; so he
immediately and zealously set out upon his journey to him.
2. When he came to the Well of the Oath,
(Beersheba,) he offered sacrifice to God; and being afraid that the happiness
there was in Egypt might tempt his posterity to fall in love with it, and
settle in it, and no more think of removing into the land of Canaan, and
possessing it, as God had promised them; as also being afraid, lest, if
this descent into Egypt were made without the will of God, his family might
be destroyed there; out of fear, withal, lest he should depart this life
before he came to the sight of Joseph; he fell asleep, revolving these doubts
in his mind.
3. But God stood by him, and called
him twice by his name; and when he asked who he was, God said, "No, sure;
it is not just that thou, Jacob, shouldst be unacquainted with that God
who has been ever a protector and a helper to thy forefathers, and after
them to thyself: for when thy father would have deprived thee of the dominion,
I gave it thee; and by my kindness it was that, when thou wast sent into
Mesopotamia all alone, thou obtainedst good wives, and returnedst with many
children, and much wealth. Thy whole family also has been preserved by my
providence; and it was I who conducted Joseph, thy son, whom thou gavest
up for lost, to the enjoyment of great prosperity. I also made him lord
of Egypt, so that he differs but little from a king. Accordingly, I come
now as a guide to thee in this journey; and foretell to thee, that thou
shalt die in the arms of Joseph: and I inform thee, that thy posterity shall
be many ages in authority and glory, and that I will settle them in the
land which I have promised them."
4. Jacob, encouraged by this dream,
went on more cheerfully for Egypt with his sons, and all belonging to them.
Now they were in all seventy. I once, indeed, thought it best not to set
down the names of this family, especially because of their difficult pronunciation
[by the Greeks]; but, upon the whole, I think it necessary to mention those
names, that I may disprove such as believe that we came not originally from
Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph
was come thither before. We will therefore set down the names of Jacob's
children and grandchildren. Reuben had four sons—Anoch, Phallu, Assaron,
Charmi. Simeon had six—Jamuel, Jamin, Avod, Jachin, Soar, Saul. Levi had
three sons—Gersom, Caath, Merari. Judas had three sons—Sala, Phares, Zerah;
and by Phares two grandchildren, Esrom and Amar. Issachar had four sons—Thola,
Phua, Jasob, Samaron. Zabulon had with him three sons—Sarad, Helon, Jalel.
So far is the posterity of Lea; with whom went her daughter Dinah. These
are thirty-three. Rachel had two sons, the one of whom, Joseph, had two
sons also, Manasses and Ephraim. The other, Benjamin, had ten sons—Bolau,
Bacchar, Asabel, Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen
added to the thirty-three before enumerated, amount to the number forty-seven.
And this was the legitimate posterity of Jacob. He had besides by Bilhah,
the handmaid of Rachel, Dan and Nephthali; which last had four sons that
followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son,
Usi. If these be added to those before mentioned, they complete the number
fifty-four. Gad and Aser were the sons of Zilpha, who was the handmaid of
Lea. These had with them, Gad seven—Saphoniah, Augis, Sunis, Azabon, Aerin,
Erocd, Ariel. Aser had a daughter, Sarah, and six male children, whose names
were Jomne, Isus, Isoui, Baris, Abar and Melchiel. If we add these, which
are sixteen, to the fifty-four, the forementioned number [70] is completed,11
Jacob not being himself included in that number.
5. When Joseph understood that his father
was coming, for Judas his brother was come before him, and informed him
of his approach, he went out to meet him; and they met together at Heliopolis.
But Jacob almost fainted away at this unexpected and great joy; however,
Joseph revived him, being yet not himself able to contain from being affected
in the same manner, at the pleasure he now had; yet was he not wholly overcome
with his passion, as his father was. After this, he desired Jacob to travel
on slowly; but he himself took five of his brethren with him, and made haste
to the king, to tell him that Jacob and his family were come; which was
a joyful hearing to him. He also bid Joseph tell him what sort of life his
brethren loved to lead, that he might give them leave to follow the same,
who told him they were good shepherds, and had been used to follow no other
employment but this alone. Whereby he provided for them, that they should
not be separated, but live in the same place, and take care of their father;
as also hereby he provided, that they might be acceptable to the Egyptians,
by doing nothing that would be common to them with the Egyptians; for the
Egyptians are prohibited to meddle with feeding of sheep.12
6. When Jacob was come to the king,
and saluted him, and wished all prosperity to his government, Pharaoh asked
him how old he now was; upon whose answer, that he was a hundred and thirty
years old, he admired Jacob on account of the length of his life. And when
he had added, that still he had not lived so long as his forefathers, he
gave him leave to live with his children in Heliopolis; for in that city
the king's shepherds had their pasturage.
7. However, the famine increased among
the Egyptians, and this heavy judgment grew more oppressive to them, because
neither did the river overflow the ground, for it did not rise to its former
height, nor did God send rain upon it;13 nor did
they indeed make the least provision for themselves, so ignorant were they
what was to be done; but Joseph sold them corn for their money. But when
their money failed them, they bought corn with their cattle and their slaves;
and if any of them had a small piece of land, they gave up that to purchase
them food, by which means the king became the owner of all their substance;
and they were removed, some to one place, and some to another, that so the
possession of their country might be firmly assured to the king, excepting
the lands of the priests, for their country continued still in their own
possession. And indeed this sore famine made their minds, as well as their
bodies, slaves; and at length compelled them to procure a sufficiency of
food by such dishonorable means. But when this misery ceased, and the river
overflowed the ground, and the ground brought forth its fruits plentifully,
Joseph came to every city, and gathered the people thereto belonging together,
and gave them back entirely the land which, by their own consent, the king
might have possessed alone, and alone enjoyed the fruits of it. He also
exhorted them to look on it as every one's own possession, and to fall to
their husbandry with cheerfulness, and to pay as a tribute to the king,
the fifth part14 of the fruits for the land which
the king, when it was his own, restored to them. These men rejoiced upon
their becoming unexpectedly owners of their lands, and diligently observed
what was enjoined them; and by this means Joseph procured to himself a greater
authority among the Egyptians, and greater love to the king from them. Now
this law, that they should pay the fifth part of their fruits as tribute,
continued until their later kings.
CHAPTER 8
OF THE DEATH OF JACOB AND JOSEPH
1. Now when Jacob had lived seventeen years in Egypt, he fell into
a disease, and died in the presence of his sons; but not till he made his
prayers for their enjoying prosperity, and till he had foretold to them
prophetically how every one of them was to dwell in the land of Canaan.
But this happened many years afterward. He also enlarged upon the praises
of Joseph;15 how he had not remembered the evil
doings of his brethren to their disadvantage; nay, on the contrary, was
kind to them, bestowing upon them so many benefits, as seldom are bestowed
on men's own benefactors. He then commanded his own sons that they should
admit Joseph's sons, Ephraim and Manasses, into their number, and divide
the land of Canaan in common with them; concerning whom we shall treat hereafter.
However, he made it his request that he might be buried at Hebron. So he
died, when he had lived full a hundred and fifty years, three only abated,
having not been behind any of his ancestors in piety towards God, and having
such a recompense for it, as it was fit those should have who were so good
as these were. But Joseph, by the king's permission, carried his father's
dead body to Hebron, and there buried it, at a great expense. Now his brethren
were at first unwilling to return back with him, because they were afraid
lest, now their father was dead, he should punish them for their secret
practices against him; since he was now gone, for whose sake he had been
so gracious to them. But he persuaded them to fear no harm, and to entertain
no suspicions of him: so he brought them along with him, and gave them great
possessions, and never left off his particular concern for them.
2. Joseph also died when he had lived
a hundred and ten years; having been a man of admirable virtue, and conducting
all his affairs by the rules of reason; and used his authority with moderation,
which was the cause of his so great felicity among the Egyptians, even when
he came from another country, and that in such ill circumstances also, as
we have already described. At length his brethren died, after they had lived
happily in Egypt. Now the posterity and sons of these men, after some time,
carried their bodies, and buried them at Hebron: but as to the bones of
Joseph, they carried them into the land of Canaan afterward, when the Hebrews
went out of Egypt, for so had Joseph made them promise him upon oath. But
what became of every one of these men, and by what toils they got the possession
of the land of Canaan, shall be shown hereafter, when I have first explained
upon what account it was that they left Egypt.
CHAPTER 9
CONCERNING THE AFFLICTIONS THAT BEFELL THE HEBREWS IN EGYPT, DURING FOUR
HUNDRED YEARS16
1. Now it happened that the Egyptians grew delicate and lazy, as to
pains-taking, and gave themselves up to other pleasures, and in particular
to the love of gain. They also became very ill-affected towards the Hebrews,
as touched with envy at their prosperity; for when they saw how the nation
of the Israelites flourished, and were become eminent already in plenty
of wealth, which they had acquired by their virtue and natural love of labor,
they thought their increase was to their own detriment. And having, in length
of time, forgotten the benefits they had received from Joseph, particularly
the crown being now come into another family, they became very abusive to
the Israelites, and contrived many ways of afflicting them; for they enjoined
them to cut a great number of channels for the river, and to build walls
for their cities and ramparts, that they might restrain the river, and hinder
its waters from stagnating, upon its running over its own banks: they set
them also to build pyramids,17 and by all this
wore them out; and forced them to learn all sorts of mechanical arts, and
to accustom themselves to hard labor. And four hundred years did they spend
under these afflictions; for they strove one against the other which should
get the mastery, the Egyptians desiring to destroy the Israelites by these
labors, and the Israelites desiring to hold out to the end under them.
2. While the affairs of the Hebrews
were in this condition, there was this occasion offered itself to the Egyptians,
which made them more solicitous for the extinction of our nation. One of
those sacred scribes,18 who are very sagacious
in foretelling future events truly, told the king, that about this time
there would a child be born to the Israelites, who, if he were reared, would
bring the Egyptian dominion low, and would raise the Israelites; that he
would excel all men in virtue, and obtain a glory that would be remembered
through all ages. Which thing was so feared by the king, that, according
to this man's opinion, he commanded that they should cast every male child,
which was born to the Israelites, into the river, and destroy it; that besides
this, the Egyptian midwives19 should watch the
labors of the Hebrew women, and observe what is born, for those were the
women who were enjoined to do the office of midwives to them; and by reason
of their relation to the king, would not transgress his commands. He enjoined
also, that if any parents should disobey him, and venture to save their
male children alive,20 they and their families
should be destroyed. This was a severe affliction indeed to those that suffered
it, not only as they were deprived of their sons, and while they were the
parents themselves, they were obliged to be subservient to the destruction
of their own children, but as it was to be supposed to tend to the extirpation
of their nation, while upon the destruction of their children, and their
own gradual dissolution, the calamity would become very hard and inconsolable
to them. And this was the ill state they were in. But no one can be too
hard for the purpose of God, though he contrive ten thousand subtle devices
for that end; for this child, whom the sacred scribe foretold, was brought
up and concealed from the observers appointed by the king; and he that foretold
him did not mistake in the consequences of his preservation, which were
brought to pass after the manner following:—
3. A man whose name was Amram, one of
the nobler sort of the Hebrews, was afraid for his whole nation, lest it
should fail, by the want of young men to be brought up hereafter, and was
very uneasy at it, his wife being then with child, and he knew not what
to do. Hereupon he betook himself to prayer to God; and entreated him to
have compassion on those men who had nowise transgressed the laws of his
worship, and to afford them deliverance from the miseries they at that time
endured, and to render abortive their enemies' hopes of the destruction
of their nation. Accordingly God had mercy on him, and was moved by his
supplication. He stood by him in his sleep, and exhorted him not to despair
of his future favors. He said further, that he did not forget their piety
towards him, and would always reward them for it, as he had formerly granted
his favor to their forefathers, and made them increase from a few to so
great a multitude. He put him in mind, that when Abraham was come alone
out of Mesopotamia into Canaan, he had been made happy, not only in other
respects, but that when his wife was at first barren, she was afterwards
by him enabled to conceive seed, and bare him sons. That he left to Ismael
and to his posterity the country of Arabia; as also to his sons by Ketura,
Troglodytis; and to Isaac, Canaan. That by my assistance, said he, he did
great exploits in war, which, unless you be yourselves impious, you must
still remember. As for Jacob, he became well known to strangers also, by
the greatness of that prosperity in which he lived, and left to his sons,
who came into Egypt with no more than seventy souls, while you are now become
above six hundred thousand. Know therefore that I shall provide for you
all in common what is for your good, and particularly for thyself what shall
make thee famous; for that child, out of dread of whose nativity the Egyptians
have doomed the Israelite children to destruction, shall be this child of
thine, and shall be concealed from those who watch to destroy him: and when
he is brought up in a surprising way, he shall deliver the Hebrew nation
from the distress they are under from the Egyptians. His memory shall be
famous while the world lasts; and this not only among the Hebrews, but foreigners
also:—all which shall be the effect of my favor to thee, and to thy posterity.
He shall also have such a brother, that he shall himself obtain my priesthood,
and his posterity shall have it after him to the end of the world.
4. When the vision had informed him
of these things, Amram awaked and told it to Jochebed who was his wife.
And now the fear increased upon them on account of the prediction in Amram's
dream; for they were under concern, not only for the child, but on account
of the great happiness that was to come to him also. However, the mother's
labor was such as afforded a confirmation to what was foretold by God; for
it was not known to those that watched her, by the easiness of her pains,
and because the throes of her delivery did not fall upon her with violence.
And now they nourished the child at home privately for three months; but
after that time Amram, fearing he should be discovered, and, by falling
under the king's displeasure, both he and his child should perish, and so
he should make the promise of God of none effect, he determined rather to
trust the safety and care of the child to God, than to depend on his own
concealment of him, which he looked upon as a thing uncertain, and whereby
both the child, so privately to be nourished, and himself should be in imminent
danger; but he believed that God would some way for certain procure the
safety of the child, in order to secure the truth of his own predictions.
When they had thus determined, they made an ark of bulrushes, after the
manner of a cradle, and of a bigness sufficient for an infant to be laid
in, without being too straitened: they then daubed it over with slime, which
would naturally keep out the water from entering between the bulrushes,
and put the infant into it, and setting it afloat upon the river, they left
its preservation to God; so the river received the child, and carried him
along. But Miriam, the child's sister, passed along upon the bank over against
him, as her mother had bid her, to see whither the ark would be carried,
where God demonstrated that human wisdom was nothing, but that the Supreme
Being is able to do whatsoever he pleases: that those who, in order to their
own security, condemn others to destruction, and use great endeavors about
it, fail of their purpose; but that others are in a surprising manner preserved,
and obtain a prosperous condition almost from the very midst of their calamities;
those, I mean, whose dangers arise by the appointment of God. And, indeed,
such a providence was exercised in the case of this child, as showed the
power of God.
5. Thermuthis was the king's daughter.
She was now diverting herself by the banks of the river; and seeing a cradle
borne along by the current, she sent some that could swim, and bid them
bring the cradle to her. When those that were sent on this errand came to
her with the cradle, and she saw the little child, she was greatly in love
with it, on account of its largeness and beauty; for God had taken such
great care in the formation of Moses, that he caused him to be thought worthy
of bringing up, and providing for, by all those that had taken the most
fatal resolutions, on account of the dread of his nativity, for the destruction
of the rest of the Hebrew nation. Thermuthis bid them bring her a woman
that might afford her breast to the child; yet would not the child admit
of her breast, but turned away from it, and did the like to many other women.
Now Miriam was by when this happened, not to appear to be there on purpose,
but only as staying to see the child; and she said, "It is in vain that
thou, O queen, callest for these women for the nourishing of the child,
who are no way of kin to it; but still, if thou wilt order one of the Hebrew
women to be brought, perhaps it may admit the breast of one of its own nation."
Now since she seemed to speak well, Thermuthis bid her procure such a one,
and to bring one of those Hebrew women that gave suck. So when she had such
authority given her, she came back and brought the mother, who was known
to nobody there. And now the child gladly admitted the breast, and seemed
to stick close to it; and so it was, that, at the queen's desire, the nursing
of the child was entirely intrusted to the mother.
6. Hereupon it was that Thermuthis imposed
this name Mouses upon him, from what had happened when he was put into the
river; for the Egyptians call water by the name of Mo, and such as are saved
out of it, by the name of Uses: so by putting these two words together,
they imposed this name upon him. And he was, by the confession of all, according
to God's prediction, as well for his greatness of mind as for his contempt
of difficulties, the best of all the Hebrews, for Abraham was his ancestor
of the seventh generation. For Moses was the son of Amram, who was the son
of Caath, whose father Levi was the son of Jacob, who was the son of Isaac,
who was the son of Abraham. Now Moses's understanding became superior to
his age, nay, far beyond that standard; and when he was taught, he discovered
greater quickness of apprehension than was usual at his age, and his actions
at that time promised greater, when he should come to the age of a man.
God did also give him that tallness, when he was but three years old, as
was wonderful. And as for his beauty, there was nobody so unpolite as, when
they saw Moses, they were not greatly surprised at the beauty of his countenance;
nay, it happened frequently, that those that met him as he was carried along
the road, were obliged to turn again upon seeing the child; that they left
what they were about, and stood still a great while to look on him; for
the beauty of the child was so remarkable and natural to him on many accounts,
that it detained the spectators, and made them stay longer to look upon
him.
7. Thermuthis therefore perceiving him
to be so remarkable a child, adopted him for her son, having no child of
her own. And when one time had carried Moses to her father, she showed him
to him, and said she thought to make him her successor, if it should please
God she should have no legitimate child of her own; and to him, "I have
brought up a child who is of a divine form,21
and of a generous mind; and as I have received him from the bounty of the
river, in a wonderful manner, I thought proper to adopt him for my son,
and the heir of thy kingdom." And she had said this, she put the infant
into her father's hands: so he took him, and hugged him to his breast; and
on his daughter's account, in a pleasant way, put his diadem upon his head;
but Moses threw it down to the ground, and, in a puerile mood, he wreathed
it round, and trod upon his feet, which seemed to bring along with evil
presage concerning the kingdom of Egypt. But when the sacred scribe saw
this, (he was the person who foretold that his nativity would the dominion
of that kingdom low,) he made a violent attempt to kill him; and crying
out in a frightful manner, he said, "This, O king! this child is he of whom
God foretold, that if we kill him we shall be in no danger; he himself affords
an attestation to the prediction of the same thing, by his trampling upon
thy government, and treading upon thy diadem. Take him, therefore, out of
the way, and deliver the Egyptians from the fear they are in about him;
and deprive the Hebrews of the hope they have of being encouraged by him."
But Thermuthis prevented him, and snatched the child away. And the king
was not hasty to slay him, God himself, whose providence protected Moses,
inclining the king to spare him. He was, therefore, educated with great
care. So the Hebrews depended on him, and were of good hopes great things
would be done by him; but the Egyptians were suspicious of what would follow
such his education. Yet because, if Moses had been slain, there was no one,
either akin or adopted, that had any oracle on his side for pretending to
the crown of Egypt, and likely to be of greater advantage to them, they
abstained from killing him.
CHAPTER 10
HOW MOSES MADE WAR WITH THE ETHIOPIANS
1. Moses, therefore, when he was born, and brought up in the foregoing
manner, and came to the age of maturity, made his virtue manifest to the
Egyptians; and showed that he was born for the bringing them down, and raising
the Israelites. And the occasion he laid hold of was this:—The Ethiopians,
who are next neighbors to the Egyptians, made an inroad into their country,
which they seized upon, and carried off the effects of the Egyptians, who,
in their rage, fought against them, and revenged the affronts they had received
from them; but being overcome in battle, some of them were slain, and the
rest ran away in a shameful manner, and by that means saved themselves;
whereupon the Ethiopians followed after them in the pursuit, and thinking
that it would be a mark of cowardice if they did not subdue all Egypt, they
went on to subdue the rest with greater vehemence; and when they had tasted
the sweets of the country, they never left off the prosecution of the war:
and as the nearest parts had not courage enough at first to fight with them,
they proceeded as far as Memphis, and the sea itself, while not one of the
cities was able to oppose them. The Egyptians, under this sad oppression,
betook themselves to their oracles and prophecies; and when God had given
them this counsel, to make use of Moses the Hebrew, and take his assistance,
the king commanded his daughter to produce him, that he might be the general22
of their army. Upon which, when she had made him swear he would do him no
harm, she delivered him to the king, and supposed his assistance would be
of great advantage to them. She withal reproached the priest, who, when
they had before admonished the Egyptians to kill him, was not ashamed now
to own their want of his help.
2. So Moses, at the persuasion both
of Thermuthis and the king himself, cheerfully undertook the business: and
the sacred scribes of both nations were glad; those of the Egyptians, that
they should at once overcome their enemies by his valor, and that by the
same piece of management Moses would be slain; but those of the Hebrews,
that they should escape from the Egyptians, because Moses was to be their
general. But Moses prevented the enemies, and took and led his army before
those enemies were apprised of his attacking them; for he did not march
by the river, but by land, where he gave a wonderful demonstration of his
sagacity; for when the ground was difficult to be passed over, because of
the multitude of serpents, (which it produces in vast numbers, and, indeed,
is singular in some of those productions, which other countries do not breed,
and yet such as are worse than others in power and mischief, and an unusual
fierceness of sight, some of which ascend out of the ground unseen, and
also fly in the air, and so come upon men at unawares, and do them a mischief,)
Moses invented a wonderful stratagem to preserve the army safe, and without
hurt; for he made baskets, like unto arks, of sedge, and filled them with
ibes,23 and carried them along with them; which
animal is the greatest enemy to serpents imaginable, for they fly from them
when they come near them; and as they fly they are caught and devoured by
them, as if it were done by the harts; but the ibes are tame creatures,
and only enemies to the serpentine kind: but about these ibes I say no more
at present, since the Greeks themselves are not unacquainted with this sort
of bird. As soon, therefore, as Moses was come to the land which was the
breeder of these serpents, he let loose the ibes, and by their means repelled
the serpentine kind, and used them for his assistants before the army came
upon that ground. When he had therefore proceeded thus on his journey, he
came upon the Ethiopians before they expected him; and, joining battle with
them, he beat them, and deprived them of the hopes they had of success against
the Egyptians, and went on in overthrowing their cities, and indeed made
a great slaughter of these Ethiopians. Now when the Egyptian army had once
tasted of this prosperous success, by the means of Moses, they did not slacken
their diligence, insomuch that the Ethiopians were in danger of being reduced
to slavery, and all sorts of destruction; and at length they retired to
Saba, which was a royal city of Ethiopia, which Cambyses afterwards named
Mero, after the name of his own sister. The place was to be besieged with
very great difficulty, since it was both encompassed by the Nile quite round,
and the other rivers, Astapus and Astaboras, made it a very difficult thing
for such as attempted to pass over them; for the city was situate in a retired
place, and was inhabited after the manner of an island, being encompassed
with a strong wall, and having the rivers to guard them from their enemies,
and having great ramparts between the wall and the rivers, insomuch, that
when the waters come with the greatest violence, it can never be drowned;
which ramparts make it next to impossible for even such as are gotten over
the rivers to take the city. However, while Moses was uneasy at the army's
lying idle, (for the enemies durst not come to a battle,) this accident
happened:—Tharbis was the daughter of the king of the Ethiopians: she happened
to see Moses as he led the army near the walls, and fought with great courage;
and admiring the subtility of his undertakings, and believing him to be
the author of the Egyptians' success, when they had before despaired of
recovering their liberty, and to be the occasion of the great danger the
Ethiopians were in, when they had before boasted of their great achievements,
she fell deeply in love with him; and upon the prevalency of that passion,
sent to him the most faithful of all her servants to discourse with him
about their marriage. He thereupon accepted the offer, on condition she
would procure the delivering up of the city; and gave her the assurance
of an oath to take her to his wife; and that when he had once taken possession
of the city, he would not break his oath to her. No sooner was the agreement
made, but it took effect immediately; and when Moses had cut off the Ethiopians,
he gave thanks to God, and consummated his marriage, and led the Egyptians
back to their own land.
CHAPTER 11
HOW MOSES FLED OUT OF EGYPT INTO MIDIAN
1. Now the Egyptians, after they had been preserved by Moses, entertained
a hatred to him, and were very eager in compassing their designs against
him, as suspecting that he would take occasion, from his good success, to
raise a sedition, and bring innovations into Egypt; and told the king he
ought to be slain. The king had also some intentions of himself to the same
purpose, and this as well out of envy at his glorious expedition at the
head of his army, as out of fear of being brought low by him and being instigated
by the sacred scribes, he was ready to undertake to kill Moses: but when
he had learned beforehand what plots there were against him, he went away
privately; and because the public roads were watched, he took his flight
through the deserts, and where his enemies could not suspect he would travel;
and, though he was destitute of food, he went on, and despised that difficulty
courageously; and when he came to the city Midian, which lay upon the Red
Sea, and was so denominated from one of Abraham's sons by Keturah, he sat
upon a certain well, and rested himself there after his laborious journey,
and the affliction he had been in. It was not far from the city, and the
time of the day was noon, where he had an occasion offered him by the custom
of the country of doing what recommended his virtue, and afforded him an
opportunity of bettering his circumstances.
2. For that country having but little
water, the shepherds used to seize on the wells before others came, lest
their flocks should want water, and lest it should be spent by others before
they came. There were now come, therefore, to this well seven sisters that
were virgins, the daughters of Raguel, a priest, and one thought worthy
by the people of the country of great honor. These virgins, who took care
of their father's flocks, which sort of work it was customary and very familiar
for women to do in the country of the Troglodytes, they came first of all,
and drew water out of the well in a quantity sufficient for their flocks,
into troughs, which were made for the reception of that water; but when
the shepherds came upon the maidens, and drove them away, that they might
have the command of the water themselves, Moses, thinking it would be a
terrible reproach upon him if he overlooked the young women under unjust
oppression, and should suffer the violence of the men to prevail over the
right of the maidens, he drove away the men, who had a mind to more than
their share, and afforded a proper assistance to the women; who, when they
had received such a benefit from him, came to their father, and told him
how they had been affronted by the shepherds, and assisted by a stranger,
and entreated that he would not let this generous action be done in vain,
nor go without a reward. Now the father took it well from his daughters
that they were so desirous to reward their benefactor; and bid them bring
Moses into his presence, that he might be rewarded as he deserved. And when
Moses came, he told him what testimony his daughters bare to him, that he
had assisted them; and that, as he admired him for his virtue, he said that
Moses had bestowed such his assistance on persons not insensible of benefits,
but where they were both able and willing to return the kindness, and even
to exceed the measure of his generosity. So he made him his son, and gave
him one of his daughters in marriage; and appointed him to be the guardian
and superintendent over his cattle; for of old, all the wealth of the barbarians
was in those cattle.
CHAPTER 12
CONCERNING THE BURNING BUSH AND THE ROD OF MOSES
1. Now Moses, when he had obtained the favor of Jethro, for that was
one of the names of Raguel, staid there and fed his flock; but some time
afterward, taking his station at the mountain called Sinai, he drove his
flocks thither to feed them. Now this is the highest of all the mountains
thereabout, and the best for pasturage, the herbage being there good; and
it had not been before fed upon, because of the opinion men had that God
dwelt there, the shepherds not daring to ascend up to it; and here it was
that a wonderful prodigy happened to Moses; for a fire fed upon a thorn
bush, yet did the green leaves and the flowers continue untouched, and the
fire did not at all consume the fruit branches, although the flame was great
and fierce. Moses was affrighted at this strange sight, as it was to him;
but he was still more astonished when the fire uttered a voice, and called
to him by name, and spake words to him, by which it signified how bold he
had been in venturing to come into a place whither no man had ever come
before, because the place was divine; and advised him to remove a great
way off from the flame, and to be contented with what he had seen; and though
he were himself a good man, and the offspring of great men, yet that he
should not pry any further; and he foretold to him, that he should have
glory and honor among men, by the blessing of God upon him. He also commanded
him to go away thence with confidence to Egypt, in order to his being the
commander and conductor of the body of the Hebrews, and to his delivering
his own people from the injuries they suffered there: "For," said God, "they
shall inhabit this happy land which your forefather Abraham inhabited, and
shall have the enjoyment of all good things." But still he enjoined them,
when he brought the Hebrews out of the land of Egypt, to come to that place,
and to offer sacrifices of thanksgiving there, Such were the divine oracles
which were delivered out of the fire.
2. But Moses was astonished at what
he saw, and much more at what he heard; and he said, "I think it would be
an instance of too great madness, O Lord, for one of that regard I bear
to thee, to distrust thy power, since I myself adore it, and know that it
has been made manifest to my progenitors: but I am still in doubt how I,
who am a private man, and one of no abilities, should either persuade my
own countrymen to leave the country they now inhabit, and to follow me to
a land whither I lead them; or, if they should be persuaded, how can I force
Pharaoh to permit them to depart, since they augment their own wealth and
prosperity by the labors and works they put upon them?"
3. But God persuaded him to be courageous
on all occasions, and promised to be with him, and to assist him in his
words, when he was to persuade men; and in his deeds, when he was to perform
wonders. He bid him also to take a signal of the truth of what he said,
by throwing his rod upon the ground, which, when he had done, it crept along,
and was become a serpent, and rolled itself round in its folds, and erected
its head, as ready to revenge itself on such as should assault it; after
which it become a rod again as it was before. After this God bid Moses to
put his right hand into his bosom: he obeyed, and when he took it out it
was white, and in color like to chalk, but afterward it returned to its
wonted color again. He also, upon God's command, took some of the water
that was near him, and poured it upon the ground, and saw the color was
that of blood. Upon the wonder that Moses showed at these signs, God exhorted
him to be of good courage, and to be assured that he would be the greatest
support to him; and bid him make use of those signs, in order to obtain
belief among all men, that "thou art sent by me, and dost all things according
to my commands. Accordingly I enjoin thee to make no more delays, but to
make haste to Egypt, and to travel night and day, and not to draw out the
time, and so make the slavery of the Hebrews and their sufferings to last
the longer."
4. Moses having now seen and heard these
wonders that assured him of the truth of these promises of God, had no room
left him to disbelieve them: he entreated him to grant him that power when
he should be in Egypt; and besought him to vouchsafe him the knowledge of
his own name; and since he had heard and seen him, that he would also tell
him his name, that when he offered sacrifice he might invoke him by such
his name in his oblations. Whereupon God declared to him his holy name,
which had never been discovered to men before; concerning which it is not
lawful for me to say any more.24 Now these signs
accompanied Moses, not then only, but always when he prayed for them: of
all which signs he attributed the firmest assent to the fire in the bush;
and believing that God would be a gracious supporter to him, he hoped he
should be able to deliver his own nation, and bring calamities on the Egyptians.
CHAPTER 13
HOW MOSES AND AARON RETURNED INTO EGYPT TO PHARAOH
1. So Moses, when he understood that the Pharaoh, in whose reign he
fled away, was dead, asked leave of Raguel to go to Egypt, for the benefit
of his own people. And he took with him Zipporah, the daughter of Raguel,
whom he had married, and the children he had by her, Gersom and Eleazer,
and made haste into Egypt. Now the former of those names, Gersom, in the
Hebrew tongue, signifies that he was in a strange land; and Eleazer, that,
by the assistance of the God of his fathers, he had escaped from the Egyptians.
Now when they were near the borders, Aaron his brother, by the command of
God, met him, to whom he declared what had befallen him at the mountain,
and the commands that God had given him. But as they were going forward,
the chief men among the Hebrews, having learned that they were coming, met
them: to whom Moses declared the signs he had seen; and while they could
not believe them, he made them see them, So they took courage at these surprising
and unexpected sights, and hoped well of their entire deliverance, as believing
now that God took care of their preservation.
2. Since then Moses found that the Hebrews
would be obedient to whatsoever he should direct, as they promised to be,
and were in love with liberty, he came to the king, who had indeed but lately
received the government, and told him how much he had done for the good
of the Egyptians, when they were despised by the Ethiopians, and their country
laid waste by them; and how he had been the commander of their forces, and
had labored for them, as if they had been his own people and he informed
him in what danger he had been during that expedition, without having any
proper returns made him as he had deserved. He also informed him distinctly
what things happened to him at Mount Sinai; and what God said to him; and
the signs that were done by God, in order to assure him of the authority
of those commands which he had given him. He also exhorted him not to disbelieve
what he told him, nor to oppose the will of God.
3. But when the king derided Moses;
he made him in earnest see the signs that were done at Mount Sinai. Yet
was the king very angry with him and called him an ill man, who had formerly
run away from his Egyptian slavery, and came now back with deceitful tricks,
and wonders, and magical arts, to astonish him. And when he had said this,
he commanded the priests to let him see the same wonderful sights; as knowing
that the Egyptians were skilful in this kind of learning, and that he was
not the only person who knew them, and pretended them to be divine; as also
he told him, that when he brought such wonderful sights before him, he would
only be believed by the unlearned. Now when the priests threw down their
rods, they became serpents. But Moses was not daunted at it; and said, "O
king, I do not myself despise the wisdom of the Egyptians, but I say that
what I do is so much superior to what these do by magic arts and tricks,
as Divine power exceeds the power of man: but I will demonstrate that what
I do is not done by craft, or counterfeiting what is not really true, but
that they appear by the providence and power of God." And when he had said
this, he cast his rod down upon the ground, and commanded it to turn itself
into a serpent. It obeyed him, and went all round, and devoured the rods
of the Egyptians, which seemed to be dragons, until it had consumed them
all. It then returned to its own form, and Moses took it into his hand again.
4. However, the king was no more moved
when was done than before; and being very angry, he said that he should
gain nothing by this his cunning and shrewdness against the Egyptians;—and
he commanded him that was the chief taskmaster over the Hebrews, to give
them no relaxation from their labors, but to compel them to submit to greater
oppressions than before; and though he allowed them chaff before for making
their bricks, he would allow it them no longer, but he made them to work
hard at brick-making in the day-time, and to gather chaff in the night.
Now when their labor was thus doubled upon them, they laid the blame upon
Moses, because their labor and their misery were on his account become more
severe to them. But Moses did not let his courage sink for the king's threatenings;
nor did he abate of his zeal on account of the Hebrews' complaints; but
he supported himself, and set his soul resolutely against them both, and
used his own utmost diligence to procure liberty to his countrymen. So he
went to the king, and persuaded him to let the Hebrews go to Mount Sinai,
and there to sacrifice to God, because God had enjoined them so to do. He
persuaded him also not to counterwork the designs of God, but to esteem
his favor above all things, and to permit them to depart, lest, before he
be aware, he lay an obstruction in the way of the Divine commands, and so
occasion his own suffering such punishments as it was probable any one that
counterworked the Divine commands should undergo, since the severest afflictions
arise from every object to those that provoke the Divine wrath against them;
for such as these have neither the earth nor the air for their friends;
nor are the fruits of the womb according to nature, but every thing is unfriendly
and adverse towards them. He said further, that the Egyptians should know
this by sad experience; and that besides, the Hebrew people should go out
of their country without their consent.
CHAPTER 14
CONCERNING THE TEN PLAGUES WHICH CAME UPON THE EGYPTIANS
1. But when the king despised the words of Moses, and had no regard
at all to them, grievous plagues seized the Egyptians; every one of which
I will describe, both because no such plagues did ever happen to any other
nation as the Egyptians now felt, and because I would demonstrate that Moses
did not fail in any one thing that he foretold them; and because it is for
the good of mankind, that they may learn this caution—Not to do anything
that may displease God, lest he be provoked to wrath, and avenge their iniquities
upon them. For the Egyptian river ran with bloody water at the command of
God, insomuch that it could not be drunk, and they had no other spring of
water neither; for the water was not only of the color of blood, but it
brought upon those that ventured to drink of it, great pains and bitter
torment. Such was the river to the Egyptians; but it was sweet and fit for
drinking to the Hebrews, and no way different from what it naturally used
to be. As the king therefore knew not what to do in these surprising circumstances,
and was in fear for the Egyptians, he gave the Hebrews leave to go away;
but when the plague ceased, he changed his mind again, end would not suffer
them to go.
2. But when God saw that he was ungrateful,
and upon the ceasing of this calamity would not grow wiser, he sent another
plague upon the Egyptians:—An innumerable multitude of frogs consumed the
fruit of the ground; the river was also full of them, insomuch that those
who drew water had it spoiled by the blood of these animals, as they died
in, and were destroyed by, the water; and the country was full of filthy
slime, as they were born, and as they died: they also spoiled their vessels
in their houses which they used, and were found among what they eat and
what they drank, and came in great numbers upon their beds. There was also
an ungrateful smell, and a stink arose from them, as they were born, and
as they died therein. Now, when the Egyptians were under the oppression
of these miseries, the king ordered Moses to take the Hebrews with him,
and be gone. Upon which the whole multitude of the frogs vanished away;
and both the land and the river returned to their former natures. But as
soon as Pharaoh saw the land freed from this plague, he forgot the cause
of it, and retained the Hebrews; and, as though he had a mind to try the
nature of more such judgments, he would not yet suffer Moses and his people
to depart, having granted that liberty rather out of fear than out of any
good consideration.25
3. Accordingly, God punished his falseness
with another plague, added to the former; for there arose out of the bodies
of the Egyptians an innumerable quantity of lice, by which, wicked as they
were, they miserably perished, as not able to destroy this sort of vermin
either with washes or with ointments. At which terrible judgment the king
of Egypt was in disorder, upon the fear into which he reasoned himself,
lest his people should be destroyed, and that the manner of this death was
also reproachful, so that he was forced in part to recover himself from
his wicked temper to a sounder mind, for he gave leave for the Hebrews themselves
to depart. But when the plague thereupon ceased, he thought it proper to
require that they should leave their children and wives behind them, as
pledges of their return; whereby he provoked God to be more vehemently angry
at him, as if he thought to impose on his providence, and as if it were
only Moses, and not God, who punished the Egyptians for the sake of the
Hebrews: for he filled that country full of various sorts of pestilential
creatures, with their various properties, such indeed as had never come
into the sight of men before, by whose means the men perished themselves,
and the land was destitute of husbandmen for its cultivation; but if any
thing escaped destruction from them, it was killed by a distemper which
the men underwent also.
4. But when Pharaoh did not even then
yield to the will of God, but, while he gave leave to the husbands to take
their wives with them, yet insisted that the children should be left behind,
God presently resolved to punish his wickedness with several sorts of calamities,
and those worse than the foregoing, which yet had so generally afflicted
them; for their bodies had terrible boils, breaking forth with blains, while
they were already inwardly consumed; and a great part of the Egyptians perished
in this manner. But when the king was not brought to reason by this plague,
hail was sent down from heaven; and such hail it was, as the climate of
Egypt had never suffered before, nor was it like to that which falls in
other climates in winter time,26 but was larger
than that which falls in the middle of spring to those that dwell in the
northern and north-western regions. This hail broke down their boughs laden
with fruit. After this a tribe of locusts consumed the seed which was not
hurt by the hail; so that to the Egyptians all hopes of the future fruits
of the ground were entirely lost.
5. One would think the forementioned
calamities might have been sufficient for one that was only foolish, without
wickedness, to make him wise, and to make him sensible what was for his
advantage. But Pharaoh, led not so much by his folly as by his wickedness,
even when he saw the cause of his miseries, he still contested with God,
and willfully deserted the cause of virtue; so he bid Moses take the Hebrews
away, with their wives and children, to leave their cattle behind, since
their own cattle were destroyed. But when Moses said that what he desired
was unjust, since they were obliged to offer sacrifices to God of those
cattle, and the time being prolonged on this account, a thick darkness,
without the least light, spread itself over the Egyptians, whereby their
sight being obstructed, and their breathing hindered by the thickness of
the air, they died miserably, and under a terror lest they should be swallowed
up by the dark cloud. Besides this, when the darkness, after three days
and as many nights, was dissipated, and when Pharaoh did not still repent
and let the Hebrews go, Moses came to him and said, "How long wilt thou
be disobedient to the command of God? for he enjoins thee to let the Hebrews
go; nor is there any other way of being freed from the calamities are under,
unless you do so." But the king angry at what he said, and threatened to
cut off his head if he came any more to trouble him these matters. Hereupon
Moses said he would not speak to him any more about them, for he himself,
together with the principal men among the Egyptians, should desire the Hebrews
away. So when Moses had said this, he went his way.
6. But when God had signified, that
with one plague he would compel the Egyptians to let Hebrews go, he commanded
Moses to tell the people that they should have a sacrifice ready, and they
should prepare themselves on the tenth day of the month Xanthicus, against
the fourteenth, (which month is called by the Egyptians Pharmuth, Nisan
by the Hebrews; but the Macedonians call it Xanthicus,) and that he should
carry the Hebrews with all they had. Accordingly, he having got the Hebrews
ready for their departure, and having sorted the people into tribes, he
kept them together in one place: but when the fourteenth day was come, and
all were ready to depart they offered the sacrifice, and purified their
houses with the blood, using bunches of hyssop for that purpose; and when
they had supped, they burnt the remainder of the flesh, as just ready to
depart. Whence it is that we do still offer this sacrifice in like manner
to this day, and call this festival Pascha which signifies the feast of
the passover; because on that day God passed us over, and sent the plague
upon the Eg