By Flavius Josephus
Translated by William Whiston
FROM THE DEATH OF MOSES TO THE DEATH OF ELI.
1. WHEN Moses was taken away from among men, in the manner already described, and when all the solemnities belonging to the mourning for him were finished, and the sorrow for him was over, Joshua commanded the multitude to get themselves ready for an expedition. He also sent spies to Jericho to discover what forces they had, and what were their intentions; but he put his camp in order, as intending soon to pass over Jordan at a proper season. And calling to him the rulers of the tribe of Reuben, and the governors of the tribe of Gad, and [the half tribe of] Manasseh, for half of this tribe had been permitted to have their habitation in the country of the Amorites, which was the seventh part of the land of Canaan, (1) he put them in mind what they had promised Moses; and he exhorted them that, for the sake of the care that Moses had taken of them who had never been weary of taking pains for them no, not when he was dying, and for the sake of the public welfare, they would prepare themselves, and readily perform what they had promised; so he took fifty thousand of them who followed him, and he marched from Abila to Jordan, sixty furlongs.
2. Now when he had pitched his camp, the spies came to him immediately, well acquainted with the whole state of the Canaanites; for at first, before they were at all discovered, they took a full view of the city of Jericho without disturbance, and saw which parts of the walls were strong, and which parts were otherwise, and indeed insecure, and which of the gates were so weak as might afford an entrance to their army. Now those that met them took no notice of them when they saw them, and supposed they were only strangers, who used to be very curious in observing everything in the city, and did not take them for enemies; but at even they retired to a certain inn that was near to the wall, whither they went to eat their supper; which supper when they had done, and were considering how to get away, information was given to the king as he was at supper, that there were some persons come from the Hebrews' camp to view the city as spies, and that they were in the inn kept by Rahab, and were very solicitous that they might not be discovered. So he sent immediately some to them, and commanded to catch them, and bring them to him, that he might examine them by torture, and learn what their business was there. As soon as Rahab understood that these messengers were coming, she hid the spies under stalks of flax, which were laid to dry on the top of her house; and said to the messengers that were sent by the king, that certain unknown strangers had supped with her a little before sun-setting, and were gone away, who might easily be taken, if they were any terror to the city, or likely to bring any danger to the king. So these messengers being thus deluded by the woman, (2) and suspecting no imposition, went their ways, without so much as searching the inn; but they immediately pursued them along those roads which they most probably supposed them to have gone, and those particularly which led to the river, but could hear no tidings of them; so they left off the pains of any further pursuit. But when the tumult was over, Rahab brought the men down, and desired them as soon as they should have obtained possession of the land of Canaan, when it would be in their power to make her amends for her preservation of them, to remember what danger she had undergone for their sakes; for that if she had been caught concealing them, she could not have escaped a terrible destruction, she and all her family with her, and so bid them go home; and desired them to swear to her to preserve her and her family when they should take the city, and destroy all its inhabitants, as they had decreed to do; for so far she said she had been assured by those Divine miracles of which she had been informed. So these spies acknowledged that they owed her thanks for what she had done already, and withal swore to requite her kindness, not only in words, but in deeds. But they gave her this advice, That when she should perceive that the city was about to be taken, she should put her goods, and all her family, by way of security, in her inn, and to hang out scarlet threads before her doors, [or windows,] that the commander of the Hebrews might know her house, and take care to do her no harm; for, said they, we will inform him of this matter, because of the concern thou hast had to preserve us: but if any one of thy family fall in the battle, do not thou blame us; and we beseech that God, by whom we have sworn, not then to be displeased with us, as though we had broken our oaths. So these men, when they had made this agreement, went away, letting themselves down by a rope from the wall, and escaped, and came and told their own people whatsoever they had done in their journey to this city. Joshua also told Eleazar the high priest, and the senate, what the spies had sworn to Rahab, who continued what had been sworn.
3. Now while Joshua, the commander, was in fear about their passing over Jordan, for the river ran with a strong current, and could not be passed over with bridges, for there never had been bridges laid over it hitherto; and while he suspected, that if he should attempt to make a bridge, that their enemies would not afford him thee to perfect it, and for ferry-boats they had none, - God promised so to dispose of the river, that they might pass over it, and that by taking away the main part of its waters. So Joshua, after two days, caused the army and the whole multitude to pass over in the manner following: - The priests went first of all, having the ark with them; then went the Levites bearing the tabernacle and the vessels which belonged to the sacrifices; after which the entire multitude followed, according to their tribes, having their children and their wives in the midst of them, as being afraid for them, lest they should be borne away by the stream. But as soon as the priests had entered the river first, it appeared fordable, the depth of the water being restrained and the sand appearing at the bottom, because the current was neither so strong nor so swift as to carry it away by its force; so they all passed over the river without fear, finding it to be in the very same state as God had foretold he would put it in; but the priests stood still in the midst of the river till the multitude should be passed over, and should get to the shore in safety; and when all were gone over, the priests came out also, and permitted the current to run freely as it used to do before. Accordingly the river, as soon as the Hebrews were come out of it, arose again presently, and carne to its own proper magnitude as before.
4. So the Hebrews went on farther fifty furlongs, and pitched their camp at the distance of ten furlongs from Jericho; but Joshua built an altar of those stones which all the heads of the tribes, at the command of the prophets, had taken out of the deep, to be afterwards a memorial of the division of the stream of this river, and upon it offered sacrifice to God; and in that place celebrated the passover, and had great plenty of all the things which they wanted hitherto; for they reaped the corn of the Canaanites, which was now ripe, and took other things as prey; for then it was that their former food, which was manna, and of which they had eaten forty years, failed them.
5. Now while the Israelites did this, and the Canaanites did not attack them, but kept themselves quiet within their own walls, Joshua resolved to besiege them; so on the first day of the feast [of the passover], the priests carried the ark round about, with some part of the armed men to be a guard to it. These priests went forward, blowing with their seven trumpets; and exhorted the army to be of good courage, and went round about the city, with the senate following them; and when the priests had only blown with the trumpets, for they did nothing more at all, they returned to the camp. And when they had done this for six days, on the seventh Joshua gathered the armed men and all the people together, and told them these good tidings, That the city should now be taken, since God would on that day give it them, by the falling down of the walls, and this of their own accord, and without their labor. However, he charged them to kill every one they should take, and not to abstain from the slaughter of their enemies, either for weariness or for pity, and not to fall on the spoil, and be thereby diverted from pursuing their enemies as they ran away; but to destroy all the animals, and to take nothing for their own peculiar advantage. He commanded them also to bring together all the silver and gold, that it might be set apart as first-fruits unto God out of this glorious exploit, as having gotten them from the city they first took; only that they should save Rahab and her kindred alive, because of the oath which the spies had sworn to her.
6. When he had said this, and had set his army in order, be brought it against the city: so they went round the city again, the ark going before them, and the priests encouraging the people to be zealous in the work; and when they had gone round it seven times, and had stood still a little, the wall fell down, while no instruments of war, nor any other force, was applied to it by the Hebrews.
7. So they entered into Jericho, and slew all the men that were therein, while they were aftrighted at the surprising overthrow of the walls, and their courage was become useless, and they were not able to defend themselves; so they were slain, and their throats cut, some in the ways, and others as caught in their houses; nothing afforded them assistance, but they all perished, even to the women and the children; and the city was filled with dead bodies, and not one person escaped. They also burnt the whole city, and the country about it; but they saved alive Rahab, with her family, who had fled to her inn. And when she was brought to him, Joshua owned to her that they owed her thanks for her preservation of the spies: so he said he would not appear to be behind her in his benefaction to her; whereupon he gave her certain lands immediately, and had her in great esteem ever afterwards.
8. And if any part of the city escaped the fire, he overthrew it from the foundation; and he denounced a curse (3) against its inhabitants, if any should desire to rebuild it; how, upon his laying the foundation of the walls, he should be deprived of his eldest son; and upon finishing it, he should lose his youngest son. But what happened hereupon we shall speak of hereafter.
9. Now there was an immense quantity of silver and gold, and besides those of brass also, that was heaped together out of the city when it was taken, no one transgressing the decree, nor purloining for their own peculiar advantage; which spoils Joshua delivered to the priests, to be laid up among their treasures. And thus did Jericho perish.
10. But there was one Achar, (4) the son [of Charmi, the son] of Zebedias, of the tribe of Judah, who finding a royal garment woven entirely of gold, and a piece of gold that weighed two hundred shekels; (5) and thinking it a very hard case, that what spoils he, by running some hazard, had found, he must give away, and offer it to God, who stood in no need of it, while he that wanted it must go without it, - made a deep ditch in his own tent, and laid them up therein, as supposing he should not only be concealed from his fellow soldiers, but from God himself also.
11. Now the place where Joshua pitched his camp was called Gilgal, which denotes liberty; (6) for since now they had passed over Jordan, they looked on themselves as freed from the miseries which they had undergone from the Egyptians, and in the wilderness.
12. Now, a few days after the calamity that befell Jericho, Joshua sent three thousand armed men to take Ai, a city situate above Jericho; but, upon the sight of the people of Ai, with them they were driven back, and lost thirty-six of their men. When this was told the Israelites, it made them very sad, and exceeding disconsolate, not so much because of the relation the men that were destroyed bare to them, though those that were destroyed were all good men, and deserved their esteem, as by the despair it occasioned; for while they believed that they were already, in effect, in possession of the land, and should bring back the army out of the battles without loss, as God had promised beforehand, they now saw unexpectedly their enemies bold with success; so they put sackcloth over their garments, and continued in tears and lamentation all the day, without the least inquiry after food, but laid what had happened greatly to heart.
13. When Joshua saw the army so much afflicted, and possessed with forebodings of evil as to their whole expedition, he used freedom with God, and said, "We are not come thus far out of any rashness of our own, as though we thought ourselves able to subdue this land with our own weapons, but at the instigation of Moses thy servant for this purpose, because thou hast promised us, by many signs, that thou wouldst give us this land for a possession, and that thou wouldst make our army always superior in war to our enemies, and accordingly some success has already attended upon us agreeably to thy promises; but because we have now unexpectedly been foiled, and have lost some men out of our army, we are grieved at it, as fearing what thou hast promised us, and what Moses foretold us, cannot be depended on by us; and our future expectation troubles us the more, because we have met with such a disaster in this our first attempt. But do thou, O Lord, free us from these suspicions, for thou art able to find a cure for these disorders, by giving us victory, which will both take away the grief we are in at present, and prevent our distrust as to what is to come."
14. These intercessions Joshua put up to God, as he lay prostrate on his face: whereupon God answered him, That he should rise up, and purify his host from the pollution that had got into it; that "things consecrated to me have been impudently stolen from me," and that "this has been the occasion why this defeat had happened to them;" and that when they should search out and punish the offender, he would ever take care they should have the victory over their enemies. This Joshua told the people; and calling for Eleazar the high priest, and the men in authority, he cast lots, tribe by tribe; and when the lot showed that this wicked action was done by one of the tribe of Judah, he then again proposed the lot to the several families thereto belonging; so the truth of this wicked action was found to belong to the family of Zachar; and when the inquiry was made man by man, they took Achar, who, upon God's reducing him to a terrible extremity, could not deny the fact: so he confessed the theft, and produced what he had taken in the midst of them, whereupon he was immediately put to death; and attained no more than to be buried in the night in a disgraceful manner, and such as was suitable to a condemned malefactor.
15. When Joshua had thus purified the host, he led them against Ai: and having by night laid an ambush round about the city, he attacked the enemies as soon as it was day; but as they advanced boldly against the Israelites, because of their former victory, he made them believe he retired, and by that means drew them a great way from the city, they still supposing that they were pursuing their enemies, and despised them, as though the case had been the same with that in the former battle; after which Joshua ordered his forces to turn about, and placed them against their front. He then made the signals agreed upon to those that lay in ambush, and so excited them to fight; so they ran suddenly into the city, the inhabitants being upon the walls, nay, others of them being in perplexity, and coming to see those that were without the gates. Accordingly, these men took the city, and slew all that they met with; but Joshua forced those that came against him to come to a close fight, and discomfited them, and made them run away; and when they were driven towards the city, and thought it had not been touched, as soon as they saw it was taken, and perceived it was burnt, with their wives and children, they wandered about in the fields in a scattered condition, and were no way able to defend themselves, because they had none to support them. Now when this calamity was come upon the men of Ai, there were a great number of children, and women, and servants, and an immense quantity of other furniture. The Hebrews also took herds of cattle, and a great deal of money, for this was a rich country. So when Joshua came to Gilgal, he divided all these spoils among the soldiers.
16. But the Gibeonites, who inhabited very near to Jerusalem, when they saw what miseries had happened to the inhabitants of Jericho; and to those of Ai, and suspected that the like sore calamity would come as far as themselves, they did not think fit to ask for mercy of Joshua; for they supposed they should find little mercy from him, who made war that he might entirely destroy the nation of the Canaanites; but they invited the people of Cephirah and Kiriathjearim, who were their neighbors, to join in league with them; and told them that neither could they themselves avoid the danger they were all in, if the Israelites should prevent them, and seize upon them: so when they had persuaded them, they resolved to endeavor to escape the forces of the Israelites. Accordingly, upon their agreement to what they proposed, they sent ambassadors to Joshua to make a league of friendship with him, and those such of the citizens as were best approved of, and most capable of doing what was most advantageous to the multitude. Now these ambassadors thought it dangerous to confess themselves to be Canaanites, but thought they might by this contrivance avoid the danger, namely, by saying that they bare no relation to the Canaanites at all, but dwelt at a very great distance from them: and they said further, that they came a long way, on account of the reputation he had gained for his virtue; and as a mark of the truth of what they said, they showed him the habit they were in, for that their clothes were new when they came out, but were greatly worn by the length of thee they had been on their journey; for indeed they took torn garments, on purpose that they might make him believe so. So they stood in the midst of the people, and said that they were sent by the people of Gibeon, and of the circumjacent cities, which were very remote from the land where they now were, to make such a league of friendship with them, and this on such conditions as were customary among their forefathers; for when they understood that, by the favor of God, and his gift to them, they were to have the possession of the land of Canaan bestowed upon them, they said that they were very glad to hear it, and desired to be admitted into the number of their citizens. Thus did these ambassadors speak; and showing them the marks of their long journey, they entreated the Hebrews to make a league of friendship with them. Accordingly Joshua, believing what they said, that they were not of the nation of the Canaanites, entered into friendship with them; and Eleazar the high priest, with the senate, sware to them that they would esteem them their friends and associates, and would attempt nothing that should be unfair against them, the multitude also assenting to the oaths that were made to them. So these men, having obtained what they desired, by deceiving the Israelites, went home: but when Joshua led his army to the country at the bottom of the mountains of this part of Canaan, he understood that the Gibeonites dwelt not far from Jerusalem, and that they were of the stock of the Canaanites; so he sent for their governors, and reproached them with the cheat they had put upon him; but they alleged, on their own behalf, that they had no other way to save themselves but that, and were therefore forced to have recourse to it. So he called for Eleazar the high priest, and for the senate, who thought it right to make them public servants, that they might not break the oath they had made to them; and they ordained them to be so. And this was the method by which these men found. safety and security under the calamity that was ready to overtake them.
17. But the king of Jerusalem took it to heart that the Gibeonites had gone over to Joshua; so he called upon the kings of the neighboring nations to join together, and make war against them. Now when the Gibeonites saw these kings, which were four, besides the king of Jerusalem, and perceived that they had pitched their camp at a certain fountain not far from their city, and were getting ready for the siege of it, they called upon Joshua to assist them; for such was their case, as to expect to be destroyed by these Canaanites, but to suppose they should be saved by those that came for the destruction of the Canaanites, because of the league of friendship that was between them. Accordingly, Joshua made haste with his whole army to assist them, and marching day and night, in the morning he fell upon the enemies as they were going up to the siege; and when he had discomfited them, he followed them, and pursued them down the descent of the hills. The place is called Bethhoron; where he also understood that God assisted him, which he declared by thunder and thunderbolts, as also by the falling of hail larger than usual. Moreover, it happened that the day was lengthened (7) that the night might not come on too soon, and be an obstruction to the zeal of the Hebrews in pursuing their enemies; insomuch that Joshua took the kings, who were hidden in a certain cave at Makkedah, and put them to death. Now, that the day was lengthened at this thee, and was longer than ordinary, is expressed in the books laid up in the temple. (8)
18. These kings which made war with, and were ready to fight the Gibeonites, being thus overthrown, Joshua returned again to the mountainous parts of Canaan; and when he had made a great slaughter of the people there, and took their prey, he came to the camp at Gilgal. And now there went a great fame abroad among the neighboring people of the courage of the Hebrews; and those that heard what a number of men were destroyed, were greatly aftrighted at it: so the kings that lived about Mount Libanus, who were Canaanites, and those Canaanites that dwelt in the plain country, with auxiliaries out of the land of the Philistines, pitched their camp at Beroth, a city of the Upper Galilee, not far from Cadesh, which is itself also a place in Galilee. Now the number of the whole army was three hundred thousand armed footmen, and ten thousand horsemen, and twenty thousand chariots; so that the multitude of the enemies aftrighted both Joshua himself and the Israelites; and they, instead of being full of hopes of good success, were superstitiously timorous, with the great terror with which they were stricken. Whereupon God upbraided them with the fear they were in, and asked them whether they desired a greater help than he could afford them; and promised them that they should overcome their enemies; and withal charged them to make their enemies' horses useless, and to burn their chariots. So Joshua became full of courage upon these promises of God, and went out suddenly against the enemies; and after five days' march he came upon them, and joined battle with them, and there was a terrible fight, and such a number were slain as could not be believed by those that heard it. He also went on in the pursuit a great way, and destroyed the entire army of the enemies, few only excepted, and all the kings fell in the battle; insomuch, that when there wanted men to be killed, Joshua slew their horses, and burnt their chariots and passed all over their country without opposition, no one daring to meet him in battle; but he still went on, taking their cities by siege, and again killing whatever he took.
19. The fifth year was now past, and there was not one of the Canaanites remained any longer, excepting some that had retired to places of great strength. So Joshua removed his camp to the mountainous country, and placed the tabernacle in the city of Shiloh, for that seemed a fit place for it, because of the beauty of its situation, until such thee as their affairs would permit them to build a temple; and from thence he went to Shechem, together with all the people, and raised an altar where Moses had beforehand directed; then did he divide the army, and placed one half of them on Mount Gerizzim, and the other half on Mount Ebal, on which mountain the altar was; he also placed there the tribe of Levi, and the priests. And when they had sacrificed, and denounced the [blessings and the] curses, and had left them engraven upon the altar, they returned to Shiloh.
20. And now Joshua was old, and saw that the cities of the Canaanites were not easily to be taken, not only because they were situate in such strong places, but because of the strength of the walls themselves, which being built round about, the natural strength of the places on which the cities stood, seemed capable of repelling their enemies from besieging them, and of making those enemies despair of taking them; for when the Canaanites had learned that the Israelites came out of Egypt in order to destroy them, they were busy all that time in making their cities strong. So he gathered the people together to a congregation at Shiloh; and when they, with great zeal and haste, were come thither, he observed to them what prosperous successes they had already had, and what glorious things had been done, and those such as were worthy of that God who enabled them to do those things, and worthy of the virtue of those laws which they followed. He took notice also, that thirty-one of those kings that ventured to give them battle were overcome, and every army, how great soever it were, that confided in their own power, and fought with them, was utterly destroyed; so that not so much as any of their posterity remained. And as for the cities, since some of them were taken, but the others must be taken in length of thee, by long sieges, both on account of the strength of their walls, and of the confidence the inhabitants had in them thereby, he thought it reasonable that those tribes that came along with them from beyond Jordan, and had partaken of the dangers they had undergone, being their own kindred, should now be dismissed and sent home, and should have thanks for the pains they had taken together with them. As also, he thought it reasonable that they should send one man out of every tribe, and he such as had the testimony of extraordinary virtue, who should measure the land faithfully, and without any fallacy or deceit should inform them of its real magnitude.
21. Now Joshua, when he had thus spoken to them, found that the multitude approved of his proposal. So he sent men to measure their country, and sent with them some geometricians, who could not easily fail of knowing the truth, on account of their skill in that art. He also gave them a charge to estimate the measure of that part of the land that was most fruitful, and what was not so good: for such is the nature of the land of Canaan, that one may see large plains, and such as are exceeding fit to produce fruit, which yet, if they were compared to other parts of the country, might be reckoned exceedingly fruitful; yet, if it be compared with the fields about Jericho, and to those that belong to Jerusalem, will appear to be of no account at all; and although it so falls out that these people have but a very little of this sort of land, and that it is, for the main, mountainous also, yet does it not come behind other parts, on account of its exceeding goodness and beauty; for which reason Joshua thought the land for the tribes should be divided by estimation of its goodness, rather than the largeness of its measure, it often happening that one acre of some sort of land was equivalent to a thousand other acres. Now the men that were sent, which were in number ten, traveled all about, and made an estimation of the land, and in the seventh month came to him to the city of Shiloh, where they had set up the tabernacle.
22. So Joshua took both Eleazar and the senate, and with them the heads of the tribes, and distributed the land to the nine tribes, and to the half-tribe of Manasseh, appointing the dimensions to be according to the largeness of each tribe. So when he had cast lots, Judah had assigned him by lot the upper part of Judea, reaching as far as Jerusalem, and its breadth extended to the Lake of Sodom. Now in the lot of this tribe there were the cities of Askelon and Gaza. The lot of Simeon, which was the second, included that part of Idumea which bordered upon Egypt and Arabia. As to the Benjamites, their lot fell so, that its length reached from the river Jordan to the sea, but in breadth it was bounded by Jerusalem and Bethel; and this lot was the narrowest of all, by reason of the goodness of the land, for it included Jericho and the city of Jerusalem. The tribe of Ephraim had by lot the land that extended in length from the river Jordan to Gezer; but in breadth as far as from Bethel, till it ended at the Great Plain. The half-tribe of Manasseh had the land from Jordan to the city of Dora; but its breadth was at Bethsham, which is now called Scythopolis. And after these was Issachar, which had its limits in length, Mount Carmel and the river, but its limit in breadth was Mount Tabor. The tribe of Zebulon's lot included the land which lay as far as the Lake of Genesareth, and that which belonged to Carmel and the sea. The tribe of Aser had that part which was called the Valley, for such it was, and all that part which lay over-against Sidon. The city Arce belonged to their share, which is also named Actipus. The Naphthalites received the eastern parts, as far as the city of Damascus and the Upper Galilee, unto Mount Libanus, and the Fountains of Jordan, which rise out of that mountain; that is, out of that part of it whose limits belong to the neighboring city of Arce. The Danites' lot included all that part of the valley which respects the sun-setting, and were bounded by Azotus and Dora; as also they had all Jamnia and Gath, from Ekron to that mountain where the tribe of Judah begins.
23. After this manner did Joshua divide the six nations that bear the name of the sons of Canaan, with their land, to be possessed by the nine tribes and a half; for Moses had prevented him, and had already distributed the land of the Amorites, which itself was so called also from one of the sons of Canaan, to the two tribes and a half, as we have shown already. But the parts about Sidon, as also those that belonged to the Arkites, and the Amathites, and the Aradians, were not yet regularly disposed of.
24. But now was Joshua hindered by his age from executing what he intended to do (as did those that succeeded him in the government, take little care of what was for the advantage of the public); so he gave it in charge to every tribe to leave no remainder of the race of the Canaanites in the land that had been divided to them by lot; that Moses had assured them beforehand, and they might rest fully satisfied about it, that their own security and their observation of their own laws depended wholly upon it. Moreover, he enjoined them to give thirty-eight cities to the Levites, for they had already received ten in the country of the Amorites; and three of these he assigned to those that fled from the man-slayers, who were to inhabit there; for he was very solicitous that nothing should be neglected which Moses had ordained. These cities were, of the tribe of Judah, Hebron; of that of Ephraim, Shechem; and of that of Naphthali, Cadesh, which is a place of the Upper Galilee. He also distributed among them the rest of the prey not yet distributed, which was very great; whereby they had an affluence of great riches, both all in general, and every one in particular; and this of gold and of vestments, and of other furniture, besides a multitude of cattle, whose number could not be told.
25. After this was over, he gathered the army together to a congregation, and spake thus to those tribes that had their settlement in the land of the Amorites beyond Jordan, - for fifty thousand of them had armed themselves, and had gone to the war along with them: - "Since that God, who is the Father and Lord of the Hebrew nation, has now given us this land for a possession, and promised to preserve us in the enjoyment of it as our own for ever; and since you have with alacrity offered yourselves to assist us when we wanted that assistance on all occasions, according to his command; it is but just, now all our difficulties are over, that you should be permitted to enjoy rest, and that we should trespass on your alacrity to help us no longer; that so, if we should again stand in need of it, we may readily have it on any future emergency, and not tire you out so much now as may make you slower in assisting us another thee. We, therefore, return you our thanks for the dangers you have undergone with us, and we do it not at this thee only, but we shall always be thus disposed; and be so good as to remember our friends, and to preserve in mind what advantages we have had from them; and how you have put off the enjoyments of your own happiness for our sakes, and have labored for what we have now, by the goodwill of God, obtained, and resolved not to enjoy your own prosperity till you had afforded us that assistance. However, you have, by joining your labor with ours, gotten great plenty of riches, and will carry home with you much prey, with gold and silver, and, what is more than all these, our good-will towards you, and a mind willingly disposed to make a requital of your kindness to us, in what case soever you shall desire it, for you have not omitted any thing which Moses beforehand required of you, nor have you despised him because he was dead and gone from you, so that there is nothing to diminish that gratitude which we owe to you. We therefore dismiss you joyful to your own inheritances; and we entreat you to suppose, that there is no limit to be set to the intimate relation that is between us; and that you will not imagine, because this river is interposed between us, that you are of a different race from us, and not Hebrews; for we are all the posterity of Abraham, both we that inhabit here, and you that inhabit there; and it is the same God that brought our forefathers and yours into the world, whose worship and form of government we are to take care of, which he has ordained, and are most carefully to observe; because while you continue in those laws, God will also show himself merciful and assisting to you; but if you imitate the other nations, and forsake those laws, he will reject your nation." When Joshua had spoken thus, and saluted them all, both those in authority one by one, and the whole multitude in common, he himself staid where he was; but the people conducted those tribes on their journey, and that not without tears in their eyes; and indeed they hardly knew how to part one from the other.
26. Now when the tribe of Reuben, and that of Gad, and as many of the Manassites as followed them, were passed over the river, they built an altar on the banks of Jordan, as a monument to posterity, and a sign of their relation to those that should inhabit on the other side. But when those on the other side heard that those who had been dismissed had built an altar, but did not hear with what intention they built it, but supposed it to be by way of innovation, and for the introduction of strange gods, they did not incline to disbelieve it; but thinking this defamatory report, as if it were built for divine worship, was credible, they appeared in arms, as though they would avenge themselves on those that built the altar; and they were about to pass over the river, and to punish them for their subversion of the laws of their country; for they did not think it fit to regard them on account of their kindred or the dignity of those that had given the occasion, but to regard the will of God, and the manner wherein he desired to be worshipped; so these men put themselves in array for war. But Joshua, and Eleazar the high priest, and the senate, restrained them; and persuaded them first to make trial by words of their intention, and afterwards, if they found that their intention was evil, then only to proceed to make war upon them. Accordingly, they sent as ambassadors to them Phineas the son of Eleazar, and ten more persons that were in esteem among the Hebrews, to learn of them what was in their mind, when, upon passing over the river, they had built an altar upon its banks. And as soon as these ambassadors were passed over, and were come to them, and a congregation was assembled, Phineas stood up and said, That the offense they had been guilty of was of too heinous a nature to be punished by words alone, or by them only to be amended for the future; yet that they did not so look at the heinousness of their transgression as to have recourse to arms, and to a battle for their punishment immediately, but that, on account of their kindred, and the probability there was that they might be reclaimed, they took this method of sending an ambassage to them: "That when we have learned the true reasons by which you have been moved to build this altar, we may neither seem to have been too rash in assaulting you by our weapons of war, if it prove that you made the altar for justifiable reasons, and may then justly punish you if the accusation prove true; for we can hardly
hardly suppose that you, have been acquainted with the will of God and have been hearers of those laws which he himself hath given us, now you are separated from us, and gone to that patrimony of yours, which you, through the grace of God, and that providence which he exercises over you, have obtained by lot, can forget him, and can leave that ark and that altar which is peculiar to us, and can introduce strange gods, and imitate the wicked practices of the Canaanites. Now this will appear to have been a small crime if you repent now, and proceed no further in your madness, but pay a due reverence to, and keep in mind the laws of your country; but if you persist in your sins, we will not grudge our pains to preserve our laws; but we will pass over Jordan and defend them, and defend God also, and shall esteem of you as of men no way differing from the Canaanites, but shall destroy you in the like manner as we destroyed them; for do not you imagine that, because you are got over the river, you are got out of the reach of God's power; you are every where in places that belong to him, and impossible it is to overrun his power, and the punishment he will bring on men thereby: but if you think that your settlement here will be any obstruction to your conversion to what is good, nothing need hinder us from dividing the land anew, and leaving this old land to be for the feeding of sheep; but you will do well to return to your duty, and to leave off these new crimes; and we beseech you, by your children and wives, not to force us to punish you. Take therefore such measures in this assembly, as supposing that your own safety, and the safety of those that are dearest to you, is therein concerned, and believe that it is better for you to be conquered by words, than to continue in your purpose, and to experience deeds and war therefore."
27. When Phineas had discoursed thus, the governors of the assembly, and the whole multitude, began to make an apology for themselves, concerning what they were accused of; and they said, That they neither would depart from the relation they bare to them, nor had they built the altar by way of innovation; that they owned one and the same common God with all the Hebrews, and that brazen altar which was before the tabernacle, on which they would offer their sacrifices; that as to the altar they had raised, on account of which they were thus suspected, it was not built for worship, "but that it might be a sign and a monument of our relation to you for ever, and a necessary caution to us to act wisely, and to continue in the laws of our country, but not a handle for transgressing them, as you suspect: and let God be our authentic witness, that this was the occasion of our building this altar: whence we beg you will have a better opinion of us, and do not impute such a thing to us as would render any of the posterity of Abraham well worthy of perdition, in case they attempt to bring in new rites, and such as are different from our usual practices."
28. When they had made this answer, and Phineas had commended them for it, he came to Joshua, and explained before the people what answer they had received. Now Joshua was glad that he was under no necessity of setting them in array, or of leading them to shed blood, and make war against men of their own kindred; and accordingly he offered sacrifices of thanksgiving to God for the same. So Joshua after that dissolved this great assembly of the people, and sent them to their own inheritances, while he himself lived in Shechem. But in the twentieth year after this, when he was very old, he sent for those of the greatest dignity in the several cities, with those in authority, and the senate, and as many of the common people as could be present; and when they were come, he put them in mind of all the benefits God had bestowed on them, which could not but be a great many, since from a low estate they were advanced to so great a degree of glory and plenty; and exhorted them to take notice of the intentions of God, which had been so gracious towards them; and told them that the Deity would continue their friend by nothing else but their piety; and that it was proper for him, now that he was about to depart out of this life, to leave such an admonition to them; and he desired that they would keep in memory this his exhortation to them.
29. So Joshua, when he had thus discoursed to them, died, having lived a hundred and ten years; forty of which he lived with Moses, in order to learn what might be for his advantage afterwards. He also became their commander after his death for twenty-five years. He was a man that wanted not wisdom nor eloquence to declare his intentions to the people, but very eminent on both accounts. He was of great courage and magnanimity in action and in dangers, and very sagacious in procuring the peace of the people, and of great virtue at all proper seasons. He was buried in the city of Timnab, of the tribe of Ephraim (9) About the same time died Eleazar the high priest, leaving the high priesthood to his son Phineas. His monument also, and sepulcher, are in the city of Gabatha.
1. AFTER the death of Joshua and Eleazar, Phineas prophesied, (10) that according to God's will they should commit the government to the tribe of Judah, and that this tribe should destroy the race of the Canaanites; for then the people were concerned to learn what was the will of God. They also took to their assistance the tribe of Simeon; but upon this condition, that when those that had been tributary to the tribe of Judah should be slain, they should do the like for the tribe of Simeon.
2. But the affairs of the Canaanites were at this thee in a flourishing condition, and they expected the Israelites with a great army at the city Bezek, having put the government into the hands of Adonibezek, which name denotes the Lord of Bezek, for Adoni in the Hebrew tongue signifies Lord. Now they hoped to have been too hard for the Israelites, because Joshua was dead; but when the Israelites had joined battle with them, I mean the two tribes before mentioned, they fought gloriously, and slew above ten thousand of them, and put the rest to flight; and in the pursuit they took Adonibezek, who, when his fingers and toes were cut off by them, said, "Nay, indeed, I was not always to lie concealed from God, as I find by what I now endure, while I have not been ashamed to do the same to seventy-two kings." (11) So they carried him alive as far as Jerusalem; and when he was dead, they buried him in the earth, and went on still in taking the cities: and when they had taken the greatest part of them, they besieged Jerusalem; and when they had taken the lower city, which was not under a considerable time, they slew all the inhabitants; but the upper city was not to be taken without great difficulty, through the strength of its walls, and the nature of the place.
3. For which reason they removed their camp to Hebron; and when they had taken it, they slew all the inhabitants. There were till then left the race of giants, who had bodies so large, and countenances so entirely different from other men, that they were surprising to the sight, and terrible to the hearing. The bones of these men are still shown to this very day, unlike to any credible relations of other men. Now they gave this city to the Levites as an extraordinary reward, with the suburbs of two thousand cities; but the land thereto belonging they gave as a free gift to Caleb, according to the injunctions of Moses. This Caleb was one of the spies which Moses sent into the land of Canaan. They also gave land for habitation to the posterity of Jethro, the Midianite, who was the father-in-law to Moses; for they had left their own country, and followed them, and accompanied them in the wilderness.
4. Now the tribes of Judah and Simeon took the cities which were in the mountainous part of Canaan, as also Askelon and Ashdod, of those that lay near the sea; but Gaza and Ekron escaped them, for they, lying in a flat country, and having a great number of chariots, sorely galled those that attacked them. So these tribes, when they were grown very rich by this war, retired to their own cities, and laid aside their weapons of war.
5. But the Benjamites, to whom belonged Jerusalem, permitted its inhabitants to pay tribute. So they all left off, the one to kill, and the other to expose themselves to danger, and had time to cultivate the ground. The rest of the tribes imitated that of Benjamin, and did the same; and, contenting themselves with the tributes that were paid them, permitted the Canaanites to live in peace.
6. However, the tribe of Ephraim, when they besieged Bethel, made no advance, nor performed any thing worthy of the time they spent, and of the pains they took about that siege; yet did they persist in it, still sitting down before the city, though they endured great trouble thereby: but, after some time, they caught one of the citizens that came to them to get necessaries, and they gave him some assurances that, if he would deliver up the city to them, they would preserve him and his kindred; so he aware that, upon those terms, he would put the city into their hands. Accordingly, he that, thus betrayed the city was preserved with his family; and the Israelites slew all the inhabitants, and retained the city for themselves.
7. After this, the Israelites grew effeminate as to fighting any more against their enemies, but applied themselves to the cultivation of the land, which producing them great plenty and riches, they neglected the regular disposition of their settlement, and indulged themselves in luxury and pleasures; nor were they any longer careful to hear the laws that belonged to their political government: whereupon God was provoked to anger, and put them in mind, first, how, contrary to his directions, they had spared the Canaanites; and, after that, how those Canaanites, as opportunity served, used them very barbarously. But the Israelites, though they were in heaviness at these admonitions from God, yet were they still very unwilling to go to war; and since they got large tributes from the Canaanites, and were indisposed for taking pains by their luxury, they suffered their aristocracy to be corrupted also, and did not ordain themselves a senate, nor any other such magistrates as their laws had formerly required, but they were very much given to cultivating their fields, in order to get wealth; which great indolence of theirs brought a terrible sedition upon them, and they proceeded so far as to fight one against another, from the following occasion: -
8. There was a Levite (12) a man of a vulgar family, that belonged to the tribe of Ephraim, and dwelt therein: this man married a wife from Bethlehem, which is a place belonging to the tribe of Judah. Now he was very fond of his wife, and overcome with her beauty; but he was unhappy in this, that he did not meet with the like return of affection from her, for she was averse to him, which did more inflame his passion for her, so that they quarreled one with another perpetually; and at last the woman was so disgusted at these quarrels, that she left her husband, and went to her parents in the fourth month. The husband being very uneasy at this her departure, and that out of his fondness for her, came to his father and mother-in-law, and made up their quarrels, and was reconciled to her, and lived with them there four days, as being kindly treated by her parents. On the fifth day he resolved to go home, and went away in the evening; for his wife's parents were loath to part with their daughter, and delayed the time till the day was gone. Now they had one servant that followed them, and an ass on which the woman rode; and when they were near Jerusalem, having gone already thirty furlongs, the servant advised them to take up their lodgings some where, lest some misfortune should befall them if they traveled in the night, especially since they were not far off enemies, that season often giving reason for suspicion of dangers from even such as are friends; but the husband was not pleased with this advice, nor was he willing to take up his lodging among strangers, for the city belonged to the Canaanites, but desired rather to go twenty furlongs farther, and so to take their lodgings in some Israelite city. Accordingly, he obtained his purpose, and came to Gibeah, a city of the tribe of Benjamin, when it was just dark; and while no one that lived in the market-place invited him to lodge with him, there came an old man out of the field, one that was indeed of the tribe of Ephraim, but resided in Gibeah, and met him, and asked him who he was, and for what reason he came thither so late, and why he was looking out for provisions for supper when it was dark? To which he replied, that he was a Levite, and was bringing his wife from her parents, and was going home; but he told him his habitation was in the tribe of Ephraim: so the old man, as well because of their kindred as because they lived in the same tribe, and also because they had thus accidentally met together, took him in to lodge with him. Now certain young men of the inhabitants of Gibeah, having seen the woman in the market-place, and admiring her beauty, when they understood that she lodged with the old man, came to the doors, as contemning the weakness and fewness of the old man's family; and when the old man desired them to go away, and not to offer any violence or abuse there, they desired him to yield them up the strange woman, and then he should have no harm done to him: and when the old man alleged that the Levite was of his kindred, and that they would be guilty of horrid wickedness if they suffered themselves to be overcome by their pleasures, and so offend against their laws, they despised his righteous admonition, and laughed him to scorn. They also threatened to kill him if he became an obstacle to their inclinations; whereupon, when he found himself in great distress, and yet was not willing to overlook his guests, and see them abused, he produced his own daughter to them; and told them that it was a smaller breach of the law to satisfy their lust upon her, than to abuse his guests, supposing that he himself should by this means prevent any injury to be done to those guests. When they no way abated of their earnestness for the strange woman, but insisted absolutely on their desires to have her, he entreated them not to perpetrate any such act of injustice; but they proceeded to take her away by force, and indulging still more the violence of their inclinations, they took the woman away to their house, and when they had satisfied their lust upon her the whole night, they let her go about daybreak. So she came to the place where she had been entertained, under great affliction at what had happened; and was very sorrowful upon occasion of what she had suffered, and durst not look her husband in the face for shame, for she concluded that he would never forgive her for what she had done; so she fell down, and gave up the ghost: but her husband supposed that his wife was only fast asleep, and, thinking nothing of a more melancholy nature had happened, endeavored to raise her up, resolving to speak comfortably to her, since she did not voluntarily expose herself to these men's lust, but was forced away to their house; but as soon as he perceived she was dead, he acted as prudently as the greatness of his misfortunes would admit, and laid his dead wife upon the beast, and carried her home; and cutting her, limb by limb, into twelve pieces, he sent them to every tribe, and gave it in charge to those that carried them, to inform the tribes of those that were the causes of his wife's death, and of the violence they had offered to her.
9. Upon this the people were greatly disturbed at what they saw, and at what they heard, as never having had the experience of such a thing before; so they gathered themselves to Shiloh, out of a prodigious and a just anger, and assembling in a great congregation before the tabernacle, they immediately resolved to take arms, and to treat the inhabitants of Gibeah as enemies; but the senate restrained them from doing so, and persuaded them, that they ought not so hastily to make war upon people of the same nation with them, before they discoursed them by words concerning the accusation laid against them; it being part of their law, that they should not bring an army against foreigners themselves, when they appear to have been injurious, without sending an ambassage first, and trying thereby whether they will repent or not: and accordingly they exhorted them to do what they ought to do in obedience to their laws, that is, to send to the inhabitants of Gibeah, to know whether they would deliver up the offenders to them, and if they deliver them up, to rest satisfied with the punishment of those offenders; but if they despised the message that was sent them, to punish them by taking, up arms against them. Accordingly they sent to the inhabitants of Gibeah, and accused the young men of the crimes committed in the affair of the Levite's wife, and required of them those that had done what was contrary to the law, that they might be punished, as having justly deserved to die for what they had done; but the inhabitants of Gibeah would not deliver up the young men, and thought it too reproachful to them, out of fear of war, to submit to other men's demands upon them; vaunting themselves to be no way inferior to any in war, neither in their number nor in courage. The rest of their tribe were also making great preparation for war, for they were so insolently mad as also to resolve to repel force by force.
10. When it was related to the Israelites what the inhabitants of Gibeah had resolved upon, they took their oath that no one of them would give his daughter in marriage to a Benjamite, but make war with greater fury against them than we have learned our forefathers made war against the Canaanites; and sent out presently an army of four hundred thousand against them, while the Benjamites' army-was twenty-five thousand and six hundred; five hundred of whom were excellent at slinging stones with their left hands, insomuch that when the battle was joined at Gibeah the Benjamites beat the Israelites, and of them there fell two thousand men; and probably more had been destroyed had not the night came on and prevented it, and broken off the fight; so the Benjamites returned to the city with joy, and the Israelites returned to their camp in a great fright at what had happened. On the next day, when they fought again, the Benjamites beat them; and eighteen thousand of the Israelites were slain, and the rest deserted their camp out of fear of a greater slaughter. So they came to Bethel, (13) a city that was near their camp, and fasted on the next day; and besought God, by Phineas the high priest, that his wrath against them might cease, and that he would be satisfied with these two defeats, and give them the victory and power over their enemies. Accordingly God promised them so to do, by the prophesying of Phineas.
11. When therefore they had divided the army into two parts, they laid the one half of them in ambush about the city Gibeah by night, while the other half attacked the Benjamites, who retiring upon the assault, the Benjamites pursued them, while the Hebrews retired by slow degrees, as very desirous to draw them entirely from the city; and the other followed them as they retired, till both the old men and the young men that were left in the city, as too weak to fight, came running out together with them, as willing to bring their enemies under. However, when they were a great way from the city the Hebrews ran away no longer, but turned back to fight them, and lifted up the signal they had agreed on to those that lay in ambush, who rose up, and with a great noise fell upon the enemy. Now, as soon as ever they perceived themselves to be deceived, they knew not what to do; and when they were driven into a certain hollow place which was in a valley, they were shot at by those that encompassed them, till they were all destroyed, excepting six hundred, which formed themselves into a close body of men, and forced their passage through the midst of their enemies, and fled to the neighboring mountains, and, seizing upon them, remained there; but the rest of them, being about twenty-five thousand, were slain. Then did the Israelites burn Gibeah, and slew the women, and the males that were under age; and did the same also to the other cities of the Benjamites; and, indeed, they were enraged to that degree, that they sent twelve thousand men out of the army, and gave them orders to destroy Jabesh Gilead, because it did not join with them in fighting against the Benjamites. Accordingly, those that were sent slew the men of war, with their children and wives, excepting four hundred virgins. To such a degree had they proceeded in their anger, because they not only had the suffering of the Levite's wife to avenge, but the slaughter of their own soldiers.
12. However, they afterward were sorry for the calamity they had brought upon the Benjamites, and appointed a fast on that account, although they supposed those men had suffered justly for their offense against the laws; so they recalled by their ambassadors those six hundred which had escaped. These had seated themselves on a certain rock called Rimmon, which was in the wilderness. So the ambassadors lamented not only the disaster that had befallen the Benjamites, but themselves also, by this destruction of their kindred; and persuaded them to take it patiently; and to come and unite with them, and not, so far as in them lay, to give their suffrage to the utter destruction of the tribe of Benjamin; and said to them, "We give you leave to take the whole land of Benjamin to yourselves, and as much prey as you are able to carry away with you." So these men with sorrow confessed, that what had been done was according to the decree of God, and had happened for their own wickedness; and assented to those that invited them, and came down to their own tribe. The Israelites also gave them the four hundred virgins of Jabesh Gilead for wives; but as to the remaining two hundred, they deliberated about it how they might compass wives enough for them, and that they might have children by them; and whereas they had, before the war began, taken an oath, that no one would give his daughter to wife to a Benjamite, some advised them to have no regard to what they had sworn, because the oath had not been taken advisedly and judiciously, but in a passion, and thought that they should do nothing against God, if they were able to save a whole tribe which was in danger of perishing; and that perjury was then a sad and dangerous thing, not when it is done out of necessity, but when it is done with a wicked intention. But when the senate were affrighted at the very name of perjury, a certain person told them that he could show them a way whereby they might procure the Benjamites wives enough, and yet keep their oath. They asked him what his proposal was. He said, "That three times in a year, when we meet in Shiloh, our wives and our daughters accompany us: let then the Benjamites be allowed to steal away, and marry such women as they can catch, while we will neither incite them nor forbid them; and when their parents take it ill, and desire us to inflict punishment upon them, we will tell them, that they were themselves the cause of what had happened, by neglecting to guard their daughters, and that they ought not to be over angry at the Benjamites, since that anger was permitted to rise too high already." So the Israelites were persuaded to follow this advice, and decreed, That the Benjamites should be allowed thus to steal themselves wives. So when the festival was coming on, these two hundred Benjamites lay in ambush before the city, by two and three together, and waited for the coming of the virgins, in the vineyards and other places where they could lie concealed. Accordingly the virgins came along playing, and suspected nothing of what was coming upon them, and walked after an unguarded manner, so those that laid scattered in the road, rose up, and caught hold of them: by this means these Benjamites got them wives, and fell to agriculture, and took good care to recover their former happy state. And thus was this tribe of the Benjamites, after they had been in danger of entirely perishing, saved in the manner forementioned, by the wisdom of the Israelites; and accordingly it presently flourished, and soon increased to be a multitude, and came to enjoy all other degrees of happiness. And such was the conclusion of this war.
1. NOW it happened that the tribe of Dan suffered in like manner with the tribe of Benjamin; and it came to do so on the occasion following: - When the Israelites had already left off the exercise of their arms for war, and were intent upon their husbandry, the Canaanites despised them, and brought together an army, not because they expected to suffer by them, but because they had a mind to have a sure prospect of treating the Hebrews ill when they pleased, and might thereby for the time to come dwell in their own cities the more securely; they prepared therefore their chariots, and gathered their soldiery together, their cities also combined together, and drew over to them Askelon and Ekron, which were within the tribe of Judah, and many more of those that lay in the plain. They also forced the Danites to fly into the mountainous country, and left them not the least portion of the plain country to set their foot on. Since then these Danites were not able to fight them, and had not land enough to sustain them, they sent five of their men into the midland country, to seek for a land to which they might remove their habitation. So these men went as far as the neighborhood of Mount Libanus, and the fountains of the Lesser Jordan, at the great plain of Sidon, a day's journey from the city; and when they had taken a view of the land, and found it to be good and exceeding fruitful, they acquainted their tribe with it, whereupon they made an expedition with the army, and built there the city Dan, of the same name with the son of Jacob, and of the same name with their own tribe.
2. The Israelites grew so indolent, and unready of taking pains, that misfortunes came heavier upon them, which also proceeded in part from their contempt of the Divine worship; for when they had once fallen off from the regularity of their political government, they indulged themselves further in living according to their own pleasure, and according to their own will, till they were full of the evil doings that were common among the Canaanites. God therefore was angry with them, and they lost that their happy state which they had obtained by innumerable labors, by their luxury; for when Chushan, king of the Assyrians, had made war against them, they lost many of their soldiers in the battle, and when they were besieged, they were taken by force; nay, there were some who, out of fear, voluntarily submitted to him, and though the tribute laid upon them was more than they could bear, yet did they pay it, and underwent all sort of oppression for eight years; after which thee they were freed from them in the following manner: -
3. There was one whose name was Othniel, the son of Kenaz, of the tribe of Judah, an active man and of great courage. He had an admonition from God not to overlook the Israelites in such a distress as they were now in, but to endeavor boldly to gain them their liberty; so when he had procured some to assist him in this dangerous undertaking, (and few they were, who, either out of shame at their present circumstances, or out of a desire of changing them, could be prevailed on to assist him,) he first of all destroyed that garrison which Chushan had set over them; but when it was perceived that he had not failed in his first attempt, more of the people came to his assistance; so they joined battle with the Assyrians, and drove them entirely before them, and compelled them to pass over Euphrates. Hereupon Othniel, who had given such proofs of his valor, received from the multitude authority tojudge the people; and when he had ruled over them forty years, he died.
1. WHEN Othniel was dead, the affairs of the Israelites fell again into disorder: and while they neither paid to God the honor due to him, nor were obedient to the laws, their afflictions increased, till Eglon, king of the Moabites, did so greatly despise them on account of the disorders of their political government, that he made war upon them, and overcame them in several battles, and made the most courageous to submit, and entirely subdued their army, and ordered them to pay him tribute. And when he had built him a royal palace at Jericho, (14) he omitted no method whereby he might distress them; and indeed he reduced them to poverty for eighteen years. But when God had once taken pity of the Israelites, on account of their afflictions, and was moved to compassion by their supplications put up to him, he freed them from the hard usage they had met with under the Moabites. This liberty he procured for them in the following manner; -
2. There was a young man of the tribe of Benjamin, whose name was Ehud, the son of Gera, a man of very great courage in bold undertakings, and of a very strong body, fit for hard labor, but best skilled in using his left hand, in which was his whole strength; and he also dwelt at Jericho. Now this man became familiar with Eglon, and that by means of presents, with which he obtained his favor, and insinuated himself into his good opinion; whereby he was also beloved of those that were about the king. Now, when on a time he was bringing presents to the king, and had two servants with him, he put a dagger on his right thigh secretly, and went in to him: it was then summer thee, and the middle of the day, when the guards were not strictly on their watch, both because of the heat, and because they were gone to dinner. So the young man, when he had offered his presents to the king, who then resided in a small parlor that stood conveniently to avoid the heat, fell into discourse with him, for they were now alone, the king having bid his servants that attended him to go their ways, because he had a mind to talk with Ehud. He was now sitting on his throne; and fear seized upon Ehud lest he should miss his stroke, and not give him a deadly wound; so he raised himself up, and said he had a dream to impart to him by the command of God; upon which the king leaped out of his throne for joy of the dream; so Ehud smote him to the heart, and leaving his dagger in his body, he went out and shut the door after him. Now the king's servants were very still, as supposing that the king had composed himself to sleep.
1. AND now it was that the Israelites, taking no warning by their former misfortunes to amend their manners, and neither worshipping God nor submitting to the laws, were brought under slavery by Jabin, the king of the Canaanites, and that before they had a short breathing time after the slavery under the Moabites; for this Jabin out of Hazor, a city that was situate over the Semechonitis, and had in pay three hundred footmen, and ten thousand horsemen, with fewer than three thousand chariots. Sisera was commander of all his army, and was the principal person in the king's favor. He so sorely beat the Israelites when they fought with him, that he ordered them to pay tribute.
2. So they continued to that hardship for twenty years, as not good enough of themselves to grow wise by their misfortunes. God was willing also hereby the more to subdue their obstinacy and ingratitude towards himself: so when at length they were become penitent, and were so wise as to learn that their calamities arose from their contempt of the laws, they besought Deborah, a certain prophetess among them, (which name in the Hebrew tongue signifies a Bee,) to pray to God to take pity on them, and not to overlook them, now they were ruined by the Canaanites. So God granted them deliverance, and chose them a general, Barak, one that was of the tribe of Naphtali. Now Barak, in the Hebrew tongue, signifies Lightning.
3. So Deborah sent for Barak, and bade him choose out ten thousand young men to go against the enemy, because God had said that that number was sufficient, and promised them victory. But when Barak said that he would not be the general unless she would also go as a general with him, she had indignation at what he said 'Thou, O Barak, deliverest up meanly that authority which God hath given thee into the hand of a woman, and I do not reject it!" So they collected ten thousand men, and pitched their camp at Mount Tabor, where, at the king's command, Sisera met them, and pitched his camp not far from the enemy; whereupon the Israelites, and Barak himself, were so aftrighted at the multitude of those enemies, that they were resolved to march off, had not Deborah retained them, and commanded them to fight the enemy that very day, for that they should conquer them, and God would be their assistance.
4. So the battle began; and when they were come to a close fight, there came down from heaven a great storm, with a vast quantity of rain and hail, and the wind blew the rain in the face of the Canaanites, and so darkened their eyes, that their arrows and slings were of no advantage to them, nor would the coldness of the air permit the soldiers to make use of their swords; while this storm did not so much incommode the Israelites, because it came in their backs. They also took such courage, upon the apprehension that God was assisting them, that they fell upon the very midst of their enemies, and slew a great number of them; so that some of them fell by the Israelites, some fell by their own horses, which were put into disorder, and not a few were killed by their own chariots. At last Sisera, as soon as he saw himself beaten, fled away, and came to a woman whose name was Jael, a Kenite, who received him, when he desired to be concealed; and when he asked for somewhat to drink, she gave him sour milk, of which he drank so unmeasurably that he fell asleep; but when he was asleep, Jael took an iron nail, and with a hammer drove it through his temples into the floor; and when Barak came a little afterward, she showed Sisera nailed to the ground: and thus was this victory gained by a woman, as Deborah had foretold. Barak also fought with Jabin at Hazor; and when he met with him, he slew him: and when the general was fallen, Barak overthrew the city to the foundation, and was the commander of the Israelites for forty years.
1. NOW when Barak and Deborah were dead, whose deaths happened about the same time, afterwards the Midianites called the Amalekites and Arabians to their assistance, and made war against the Israelites, and were too hard for those that fought against them; and when they had burnt the fruits of the earth, they carried off the prey. Now when they had done this for three years, the multitude of the Israelites retired to the mountains, and forsook the plain country. They also made themselves hollows under ground, and caverns, and preserved therein whatsoever had escaped their enemies; for the Midianites made expeditions in harvest-time, but permitted them to plough the land in winter, that so, when the others had taken the pains, they might have fruits for them to carry away. Indeed, there ensued a famine and a scarcity of food; upon which they betook themselves to their supplications to God, and besought him to save them.
2. Gideon also, the son of Joash, one of the principal persons of the tribe of Manasseh, brought his sheaves of corn privately, and thrashed them at the wine-press; for he was too fearful of their enemies to thrash them openly in the thrashing-floor. At this time somewhat appeared to him in the shape of a young man, and told him that he was a happy man, and beloved of God. To which he immediately replied, "A mighty indication of God's favor to me, that I am forced to use this wine-press instead of a thrashing-floor!" But the appearance exhorted him to be of good courage, and to make an attempt for the recovery of their liberty. He answered, that it was impossible for him to recover it, because the tribe to which he belonged was by no means numerous; and because he was but young himself, and too inconsiderable to think of such great actions. But the other promised him, that God would supply what he was defective in, and would afford the Israelites victory under his conduct.
3. Now, therefore, as Gideon was relating this to some young men, they believed him, and immediately there was an army of ten thousand men got ready for fighting. But God stood by Gideon in his sleep, and told him that mankind were too fond of themselves, and were enemies to such as excelled in virtue. Now that they might not pass God over, but ascribe the victory to him, and might not fancy it obtained by their own power, because they were a great many, and able of themselves to fight their enemies, but might confess that it was owing to his assistance, he advised him to bring his army about noon, in the violence of the heat, to the river, and to esteem those that bent down on their knees, and so drank, to be men of courage; but for all those that drank tumultuously, that he should esteem them to do it out of fear, and as in dread of their enemies. And when Gideon had done as God had suggested to him, there were found three hundred men that took water with their hands tumultuously; so God bid him take these men, and attack the enemy. Accordingly they pitched their camp at the river Jordan, as ready the next day to pass over it.
4. But Gideon was in great fear, for God had told him beforehand that he should set upon his enemies in the night-time; but God, being willing to free him from his fear, bid him take one of his soldiers, and go near to the Midianites' tents, for that he should from that very place have his courage raised, and grow bold. So he obeyed, and went and took his servant Phurah with him; and as he came near to one of the tents, he discovered that those that were in it were awake, and that one of them was telling to his fellow soldier a dream of his own, and that so plainly that Gideon could hear him. The dream was this: - He thought he saw a barley-cake, such a one as could hardly be eaten by men, it was so vile, rolling through the camp, and overthrowing the royal tent, and the tents of all the soldiers. Now the other soldier explained this vision to mean the destruction of the army; and told them what his reason was which made him so conjecture, viz. That the seed called barley was all of it allowed to be of the vilest sort of seed, and that the Israelites were known to be the vilest of all the people of Asia, agreeably to the seed of barley, and that what seemed to look big among the Israelites was this Gideon and the army that was with him; "and since thou sayest thou didst see the cake overturning our tents, I am afraid lest God hath granted the victory over us to Gideon."
5. When Gideon had heard this dream, good hope and courage came upon him; and he commanded his soldiers to arm themselves, and told them of this vision of their enemies. They also took courage at what was told them, and were ready to perform what he should enjoin them. So Gideon divided his army into three parts, and brought it out about the fourth watch of the night, each part containing a hundred men: they all bare empty pitchers and lighted lamps in their hands, that their onset might not be discovered by their enemies. They had also each of them a ram's horn in his right hand, which he used instead of a trumpet. The enemy's camp took up a large space of ground, for it happened that they had a great many camels; and as they were divided into different nations, so they were all contained in one circle. Now when the Hebrews did as they were ordered beforehand, upon their approach to their enemies, and, on the signal given, sounded with their rams' horns, and brake their pitchers, and set upon their enemies with their lamps, and a great shout, and cried, "Victory to Gideon, by God's assistance," a disorder and a fright seized upon the other men while they were half asleep, for it was night-time, as God would have it; so that a few of them were slain by their enemies, but the greatest part by their own soldiers, on account of the diversity of their language; and when they were once put into disorder, they killed all that they met with, as thinking them to be enemies also. Thus there was a great slaughter made. And as the report of Gideon's victory came to the Israelites, they took their weapons and pursued their enemies, and overtook them in a certain valley encompassed with torrents, a place which these could not get over; so they encompassed them, and slew them all, with their kings, Oreb and Zeeb. But the remaining captains led those soldiers that were left, which were about eighteen thousand, and pitched their camp a great way off the Israelites. However, Gideon did not grudge his pains, but pursued them with all his army, and joining battle with them, cut off the whole enemies' army, and took the other leaders, Zeba and Zalmuna, and made them captives. Now there were slain in this battle of the Midianites, and of their auxiliaries the Arabians, about a hundred and twenty thousand; and the Hebrews took a great prey, gold, and silver, and garments, and camels, and asses. And when Gideon was come to his own country of Ophrah, he slew the kings of the Midianites.
6. However, the tribe of Ephraim was so displeased at the good success of Gideon, that they resolved to make war against him, accusing him because he did not tell them of his expedition against their enemies. But Gideon, as a man of temper, and that excelled in every virtue, pleaded, that it was not the result of his own authority or reasoning, that made him attack the enemy without them; but that it was the command of God, and still the victory belonged to them as well as those in the army. And by this method of cooling their passions, he brought more advantage to the Hebrews, than by the success he had against these enemies, for he thereby delivered them from a sedition which was arising among them; yet did this tribe afterwards suffer the punishment of this their injurious treatment of Gideon, of which we will give an account in due time.
7. Hereupon Gideon would have laid down the government, but was over-persuaded to take it, which he enjoyed forty years, and distributed justice to them, as the people came to him in their differences; and what he determined was esteemed valid by all. And when he died, he was buried in his own country of Ophrah.
1. NOW Gideon had seventy sons that were legitimate, for he had many wives; but he had also one that was spurious, by his concubine Drumah, whose name was Abimelech, who, after his father's death, retired to Shecbem to his mother's relations, for they were of that place: and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father's house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice.
2. Now when, on a certain time, there was a public festival at Shechem, and all the multitude was there gathered together, Jotham his brother, whose escape we before related, went up to Mount Gerizzim, which hangs over the city Shechem, and cried out so as to be heard by the multitude, who were attentive to him. He desired they would consider what he was going to say to them: so when silence was made, he said, That when the trees had a human voice, and there was an assembly of them gathered together, they desired that the fig-tree would rule over them; but when that tree refused so to do, because it was contented to enjoy that honor which belonged peculiarly to the fruit it bare, and not that which should be derived to it from abroad, the trees did not leave off their intentions to have a ruler, so they thought proper to make the offer of that honor to the vine; but when the vine was chosen, it made use of the same words which the fig-tree had used before, and excused itself from accepting the government: and when the olive-tree had done the same, the brier, whom the trees had desired to take the kingdom, (it is a sort of wood good for firing,) it promised to take the government, and to be zealous in the exercise of it; but that then they must sit down under its shadow, and if they should plot against it to destroy it, the principle of fire that was in it should destroy them. He told them, that what he had said was no laughing matter; for that when they had experienced many blessings from Gideon, they overlooked Abimelech, when he overruled all, and had joined with him in slaying his brethren; and that he was no better than a fire himself. So when he had said this, he went away, and lived privately in the mountains for three years, out of fear of Abimelech.
3. A little while after this festival, the Shechemites, who had now repented themselves of having slain the sons of Gideon, drove Abimelech away, both from their city and their tribe; whereupon he contrived how he might distress their city. Now at the season of vintage, the people were afraid to go out and gather their fruits, for fear Abimelech should do them some mischief. Now it happened that there had come to them a man of authority, one Gaal, that sojourned with them, having his armed men and his kinsmen with him; so the Shechemites desired that he would allow them a guard during their vintage; whereupon he accepted of their desires, and so the people went out, and Gaal with them at the head of his soldiery. So they gathered their fruit with safety; and when they were at supper in several companies, they then ventured to curse Abimelech openly; and the magistrates laid ambushes in places about the city, and caught many of Abimelech's followers, and destroyed them.
4. Now there was one Zebul, a magistrate of the Shechemites, that had entertained Abimelech. He sent messengers, and informed him how much Gaal had irritated the people against him, and excited him to lay ambushes before the city, for that he would persuade Gaal to go out against him, which would leave it in his power to be revenged on him; and when that was once done, he would bring him to be reconciled to the city. So Abimelech laid ambushes, and himself lay with them. Now Gaal abode in the suburbs, taking little care of himself; and Zebul was with him. Now as Gaal saw the armed men coming on, he said to Zebul, That some armed men were coming; but the other replied, They were only shadows of huge stones: and when they were come nearer, Gaal perceived what was the reality, and said, They were not shadows, but men lying in ambush. Then said Zebul, "Didst not thou reproach Abimelech for cowardice? why dost thou not then show how very courageous thou art thyself, and go and fight him?" So Gaal, being in disorder, joined battle with Abimelech, and some of his men fell; whereupon he fled into the city, and took his men with him. But Zebul managed his matters so in the city, that he procured them to expel Gaal out of the city, and this by accusing him of cowardice in this action with the soldiers of Ahimelech. But Abimelech, when he had learned that the Shechemites were again coming out to gather their grapes, placed ambushes before the city, and when they were coming out, the third part of his army took possession of the gates, to hinder the citizens from returning in again, while the rest pursued those that were scattered abroad, and so there was slaughter every where; and when he had overthrown the city to the very foundations, for it was not able to bear a siege, and had sown its ruins with salt, he proceeded on with his army till all the Shechemites were slain. As for those that were scattered about the country, and so escaped the danger, they were gathered together unto a certain strong rock, and settled themselves upon it, and prepared to build a wall about it: and when Abimelech knew their intentions, he prevented them, and came upon them with his forces, and laid faggots of dry wood round the place, he himself bringing some of them, and by his example encouraging the soldiers to do the same. And when the rock was encompassed round about with these faggots, they set them on fire, and threw in whatsoever by nature caught fire the most easily: so a mighty flame was raised, and nobody could fly away from the rock, but every man perished, with their wives and children, in all about fifteen hundred men, and the rest were a great number also. And such was the calamity which fell upon the Shechemites; and men's grief on their account had been greater than it was, had they not brought so much mischief on a person who had so well deserved of them, and had they not themselves esteemed this as a punishment for the same.
5. Now Abimelech, when he had aftrighted the Israelites with the miseries he had brought upon the Shechemites, seemed openly to affect greater authority than he now had, and appeared to set no bounds to his violence, unless it were with the destruction of all. Accordingly he marched to Thebes, and took the city on the sudden; and there being a great tower therein, whereunto the whole multitude fled, he made preparation to besiege it. Now as he was rushing with violence near the gates, a woman threw a piece of a millstone upon his head, upon which Abimelech fell down, and desired his armor-bearer to kill him lest his death should be thought to be the work of a woman: - who did what he was bid to do. So he underwent this death as a punishment for the wickedness he had perpetrated against his brethren, and his insolent barbarity to the Shechemites. Now the calamity that happened to those Shechemites was according to the prediction of Jotham, However, the army that was with Abimelech, upon his fall, was scattered abroad, and went to their own homes.
6. Now it was that Jair the Gileadite, (16) of the tribe of Manasseh, took the government. He was a man happy in other respects also, but particularly in his children, who were of a good character. They were thirty in number, and very skillful in riding on horses, and were intrusted with the government of the cities of Gilead. He kept the government twenty-two years, and died an old man; and he was buried in Camon, a city of Gilead.
7. And now all the affairs of the Hebrews were managed uncertainly, and tended to disorder, and to the contempt of God and of the laws. So the Ammonites and Philistines had them in contempt, and laid waste the country with a great army; and when they had taken all Perea, they were so insolent as to attempt to gain the possession of all the rest. But the Hebrews, being now amended by the calamities they had undergone, betook themselves to supplications to God; and brought sacrifices to him, beseeching him not to be too severe upon them, but to be moved by their prayers to leave off his anger against them. So God became more merciful to them, and was ready to assist them.
8. When the Ammonites had made an expedition into the land of Gilead, the inhabitants of the country met them at a certain mountain, but wanted a commander. Now there was one whose name was Jephtha, who, both on account of his father's virtue, and on account of that army which he maintained at his own expenses, was a potent man: the Israelites therefore sent to him, and entreated him to come to their assistance, and promised him the dominion over them all his lifetime. But he did not admit of their entreaty; and accused them, that they did not come to his assistance when he was unjustly treated, and this in an open manner by his brethren; for they cast him off, as not having the same mother with the rest, but born of a strange mother, that was introduced among them by his father's fondness; and this they did out of a contempt of his inability [to vindicate himself]. So he dwelt in the country of Gilead, as it is called, and received all that came to him, let them come from what place soever, and paid them wages. However, when they pressed him to accept the dominion, and sware they would grant him the government over them all his life, he led them to the war.
9. And when Jephtha had taken immediate care of their affairs, he placed his army at the city Mizpeh, and sent a message to the Ammonite [king], complaining of his unjust possession of their land. But that king sent a contrary message; and complained of the exodus of the Israelites out of Egypt, and desired him to go out of the land of the Amorites, and yield it up to him, as at first his paternal inheritance. But Jephtha returned this answer: That he did not justly complain of his ancestors about the land of the Amorites, and ought rather to thank them that they left the land of the Ammonites to them, since Moses could have taken it also; and that neither would he recede from that land of their own, which God had obtained for them, and they had now inhabited [above] three hundred years, but would fight with them about it.
10. And when he had given them this answer, he sent the ambassadors away. And when he had prayed for victory, and had vowed to perform sacred offices, and if he came home in safety, to offer in sacrifice what living creature soever should first meet him, (17) he joined battle with the enemy, and gained a great victory, and in his pursuit slew the enemies all along as far as the city of Minnith. He then passed over to the land of the Ammonites, and overthrew many of their cities, and took their prey, and freed his own people from that slavery which they had undergone for eighteen years. But as he came back, he fell into a calamity no way correspondent to the great actions he had done; for it was his daughter that came to meet him; she was also an only child and a virgin: upon this Jephtha heavily lamented the greatness of his affliction, and blamed his daughter for being so forward in meeting him, for he had vowed to sacrifice her to God. However, this action that was to befall her was not ungrateful to her, since she should die upon occasion of her father's victory, and the liberty of her fellow citizens: she only desired her father to give her leave, for two months, to bewail her youth with her fellow citizens; and then she agreed, that at the forementioned thee he might do with her according to his vow. Accordingly, when that time was over, he sacrificed his daughter as a burnt-offering, offering such an oblation as was neither conformable to the law nor acceptable to God, not weighing with himself what opinion the hearers would have of such a practice.
11. Now the tribe of Ephraim fought against him, because he did not take them along with him in his expedition against the Ammonites, but because he alone had the prey, and the glory of what was done to himself. As to which he said, first, that they were not ignorant how his kindred had fought against him, and that when they were invited, they did not come to his assistance, whereas they ought to have come quickly, even before they were invited. And in the next place, that they were going to act unjustly; for while they had not courage enough to fight their enemies, they came hastily against their own kindred: and he threatened them that, with God's assistance, he would inflict a punishment upon them, unless they would grow wiser. But when he could not persuade them, he fought with them with those forces which he sent for out of Gilead, and he made a great slaughter among them; and when they were beaten, he pursued them, and seized on the passages of Jordan by a part of his army which he had sent before, and slew about forty-two thousand of them.
12. So when Jephtha had ruled six years, he died, and was buried in his own country, Sebee, which is a place in the land of Gilead.
13. Now when Jephtha was dead, Ibzan took the government, being of the tribe of Judah, and of the city of Bethlehem. He had sixty children, thirty of them sons, and the rest daughters; all whom he left alive behind him, giving the daughters in marriage to husbands, and taking wives for his sons. He did nothing in the seven years of his administration that was worth recording, or deserved a memorial. So he died an old man, and was buried in his own country.
14. When Ibzan was dead after this manner, neither did Helon, who succeeded him in the government, and kept it ten years, do any thing remarkable: he was of the tribe of Zebulon.
15. Abdon also, the son of Hilel, of the tribe of Ephraim, and born at the city Pyrathon, was ordained their supreme governor after Helon. He is only recorded to have been happy in his children; for the public affairs were then so peaceable, and in such security, that neither did he perform any glorious action. He had forty sons, and by them left thirty grandchildren; and he marched in state with these seventy, who were all very skillful in riding horses; and he left them all alive after him. He died an old man, and obtained a magnificent burial in Pyrathon.
1. AFTER Abdon was dead, the Philistines overcame the Israelites, and received tribute of them for forty years; from which distress they were delivered after this manner: -
2. There was one Manoah, a person of such great virtue, that he had few men his equals, and without dispute the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries. He had no children; and, being uneasy at his want of posterity, he entreated God to give them seed of their own bodies to succeed them; and with that intent he came constantly into the suburbs (18) together with his wife; which suburbs were in the Great Plain. Now he was fond of his wife to a degree of madness, and on that account was unmeasurably jealous of her. Now, when his wife was once alone, an apparition was seen by her: it was an angel of God, and resembled a young man beautiful and tall, and brought her the good news that she should have a son, born by God's providence, that should be a goodly child, of great strength; by whom, when he was grown up to man's estate, the Philistines should be afflicted. He exhorted her also not to poll his hair, and that he should avoid all other kinds of drink, (for so had God commanded,) and be entirely contented with water. So the angel, when he had delivered that message, went his way, his coming having been by the will of God.
3. Now the wife informed her husband when he came home of what the angel had said, who showed so great an admiration of the beauty and tallness of the young man that had appeared to her, that her husband was astonished, and out of himself for jealousy, and such suspicions as are excited by that passion: but she was desirous of having her husband's unreasonable sorrow taken away; accordingly she entreated God to send the angel again, that he might be seen by her husband. So the angel came again by the favor of God, while they were in the suburbs, and appeared to her when she was alone without her husband. She desired the angel to stay so long till she might bring her husband; and that request being granted, she goes to call Manoah. When he saw the angel he was not yet free from suspicion, and he desired him to inform him of all that he had told his wife; but when he said it was sufficient that she alone knew what he had said, he then requested of him to tell who he was, that when the child was born they might return him thanks, and give him a present. He replied that he did not want any present, for that he did not bring them the good news of the birth of a son out of the want of any thing. And when Manoah had entreated him to stay, and partake of his hospitality, he did not give his consent. However he was persuaded, at the earnest request of Manoah to stay so long as while he brought him one mark of his hospitality; so he slew a kid of the goats, and bid his wife boil it. When all was ready, the angel enjoined him to set the loaves and the flesh, but without the vessels, upon the rock; which when they had done, he touched the flesh with the rod which he had in his hand, which, upon the breaking out of a flame, was consumed, together with the loaves; and the angel ascended openly, in their sight, up to heaven, by means of the smoke, as by a vehicle. Now Manoah was afraid that some danger would come to them from this sight of God; but his wife bade him be of good courage, for that God appeared to them for their benefit.
4. So the woman proved with child, and was careful to observe the injunctions that were given her; and they called the child, when he was born, Samson, which name signifies one that is strong. So the child grew apace; and it appeared evidently that he would be a prophet, (19) both by the moderation of his diet, and the permission of his hair to grow.
5. Now when he once came with his parents to Timhath, a city of the Philistines, when there was a great festival, he fell in love with a maid of that country, and he desired of his parents that they would procure him the damsel for his wife: but they refused so to do, because she was not of the stock of Israel; yet because this marriage was of God, who intended to convert it to the benefit of the Hebrews, he over-persuaded them to procure her to be espoused to him. And as he was continually coming to her parents, he met a lion, and though he was naked, he received his onset, and strangled him with his hands, and cast the wild beast into a woody piece of ground on the inside of the road.
6. And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the breast of that lion; and taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. Now the people of Timhath, out of a dread of the young man's strength, gave him during the time of the wedding-feast (for he then feasted them all) thirty of the most stout of their youth, in pretense to be his companions, but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times, Come, if I propose you a riddle, and you can expound it in these seven days' thee, I will give you every one a linen shirt and a garment, as the reward of your wisdom." So they being very ambitious to obtain the glory of wisdom, together with the gains, desired him to propose his riddle. He, "That a devourer produced sweet food out of itself, though itself were very disagreeable." And when they were not able, in three days' time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell it her, he at first refused to do it; but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. Thus he, suspecting nothing of deceit, informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before sun-setting, and said, "Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it." To which Samson made this rejoinder: "Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you." Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them.
7. At this injurious treatment Samson was so provoked, that he resolved to punish all the Philistines, as well as her: so it being then summer-time, and the fruits of the land being almost ripe enough for reaping, he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines, by which means the fruits of the fields perished. Now when the Philistines knew that this was Samson's doing, and knew also for what cause he did it, they sent their rulers to Timhath, and burnt his former wife, and her relations, who had been the occasion of their misfortunes.
8. Now when Samson had slain many of the Philistines in the plain country, he dwelt at Etam, which is a strong rock of the tribe of Judah; for the Philistines at that time made an expedition against that tribe: but the people of Judah said that they did not act justly with them, in inflicting punishments upon them while they paid their tribute, and this only on account of Samson's offenses. They answered, that in case they would not be blamed themselves, they must deliver up Samson, and put him into their power. So they being desirous not to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into their power; so they desired him to bear this willingly. Accordingly, when he had received assurance from them upon oath, that they would do him no other harm than only to deliver him into his enemies' hands, he came down from the rock, and put himself into the power of his countrymen. Then did they bind him with two cords, and lead him on, in order to deliver him to the Philistines; and when they came to a certain place, which is now called the Jaw-bone, on account of the great action there performed by Samson, though of old it had no particular name at all, the Philistines, who had pitched their camp not far off, came to meet them with joy and shouting, as having done a great thing, and gained what they desired; but Samson broke his bonds asunder, and catching up the jaw-bone of an ass that lay down at his feet, fell upon his enemies, and smiting them with his jaw-bone, slew a thousand of them, and put the rest to flight and into great disorder.
9. Upon this slaughter Samson was too proud of what he had performed, and said that this did not come to pass by the assistance of God, but that his success was to be ascribed to his own courage; and vaunted himself, that it was out of a dread of him that some of his enemies fell and the rest ran away upon his use of the jaw-bone; but when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver him from the misfortune he was under. Accordingly God was moved with his entreaties, and raised him up a plentiful fountain of sweet water at a certain rock whence it was that Samson called the place the Jaw-bone, (20) and so it is called to this day.
10. After this fight Samson held the Philistines in contempt, and came to Gaza, and took up his lodgings in a certain inn. When the rulers of Gaza were informed of his coming thither, they seized upon the gates, and placed men in ambush about them, that he might not escape without being perceived; but Samson, who was acquainted with their contrivances against him, arose about midnight, and ran by force upon the gates, with their posts and beams, and the rest of their wooden furniture, and carried them away on his shoulders, and bare them to the mountain that is over Hebron, and there laid them down.
11. However, he at length (21) transgressed the laws of his country, and altered his own regular way of living, and imitated the strange customs of foreigners, which thing was the beginning of his miseries; for he fell in love with a woman that was a harlot among the Philistines: her name was Delilah, and he lived with her. So those that administered the public affairs of the Philistines came to her, and, with promises, induced her to get out of Samson what was the cause of that his strength, by which he became unconquerable to his enemies. Accordingly, when they were drinking, and had the like conversation together, she pretended to admire the actions he had done, and contrived to get out of him by subtlety, by what means he so much excelled others in strength. Samson, in order to delude Delilah, for he had not yet lost his senses, replied, that if he were bound with seven such green withs of a vine as might still be wreathed, he should be weaker than any other man. The woman said no more then, but told this to the rulers of the Philistines, and hid certain of the soldiers in ambush within the house; and when he was disordered in drink and asleep, she bound him as fast as possible with the withs; and then upon her awakening him, she told him some of the people were upon him; but he broke the withs, and endeavored to defend himself, as though some of the people were upon him. Now this woman, in the constant conversation Samson had with her, pretended that she took it very ill that he had such little confidence in her affections to him, that he would not tell her what she desired, as if she would not conceal what she knew it was for his interest to have concealed. However, he deluded her again, and told her, that if they bound him with seven cords, he should lose his strength. And when, upon doing this, she gained nothing, he told her the third thee, that his hair should be woven into a web; but when, upon doing this, the truth was not yet discovered, at length Samson, upon Delilah's prayer, (for he was doomed to fall into some affliction,) was desirous to please her, and told her that God took care of him, and that he was born by his providence, and that "thence it is that I suffer my hair to grow, God having charged me never to poll my head, and thence my strength is according to the increase and continuance of my hair." When she had learned thus much, and had deprived him of his hair, she delivered him up to his enemies, when he was not strong enough to defend himself from their attempts upon him; so they put out his eyes, and bound him, and had him led about among them.
12. But in process of time Samson's hair grew again. And there was a public festival among the Philistines, when the rulers, and those of the most eminent character, were feasting together; (now the room wherein they were had its roof supported by two pillars ;) so they sent for Samson, and he was brought to their feast, that they might insult him in their cups. Hereupon he, thinking it one of the greatest misfortunes, if he should not be able to revenge himself when he was thus insulted, persuaded the boy that led him by the hand, that he was weary and wanted to rest himself, and desired he would bring him near the pillars; and as soon as he came to them, he rushed with force against them, and overthrew the house, by overthrowing its pillars, with three thousand men in it, who were all slain, and Samson with them. And such was the end of this man, when he had ruled over the Israelites twenty years. And indeed this man deserves to be admired for his courage and strength, and magnanimity at his death, and that his wrath against his enemies went so far as to die himself with them. But as for his being ensnared by a woman, that is to be ascribed to human nature, which is too weak to resist the temptations to that sin; but we ought to bear him witness, that in all other respects he was one of extraordinary virtue. But his kindred took away his body, and buried it in Sarasat his own country, with the rest of his family.
1. NOW after the death of Samson, Eli the high priest was governor of the Israelites. Under him, when the country was afflicted with a famine, Elimelech of Bethlehem, which is a city of the tribe of Judah, being not able to support his family under so sore a distress, took with him Naomi his wife, and the children that were born to him by her, Chillon and Mahlon, and removed his habitation into the land of Moab; and upon the happy prosperity of his affairs there, he took for his sons wives of the Moabites, Orpah for Chillon, and Ruth for Mahlon. But in the compass of ten years, both Elimelech, and a little while after him, the sons, died; and Naomi being very uneasy at these accidents, and not being able to bear her lonesome condition, now those that were dearest to her were dead, on whose account it was that she had gone away from her own country, she returned to it again, for she had been informed it was now in a flourishing condition. However, her daughters-in-law were not able to think of parting with her; and when they had a mind to go out of the country with her, she could not dissuade them from it; but when they insisted upon it, she wished them a more happy wedlock than they had with her sons, and that they might have prosperity in other respects also; and seeing her own affairs were so low, she exhorted them to stay where they were, and not to think of leaving their own country, and partaking with her of that uncertainty under which she must return. Accordingly Orpah staid behind; but she took Ruth along with her, as not to be persuaded to stay behind her, but would take her fortune with her, whatsoever it should prove.
2. When Ruth was come with her mother-in-law to Bethlehem, Booz, who was near of kin to Elimelech, entertained her; and when Naomi was so called by her fellow citizens, according to her true name, she said, "You might more truly call me Mara." Now Naomi signifies in the Hebrew tongue happiness, and Mara, sorrow. It was now reaping thee; and Ruth, by the leave of her mother-in-law, went out to glean, that they might get a stock of corn for their food. Now it happened that she came into Booz's field; and after some thee Booz came thither, and when he saw the damsel, he inquired of his servant that was set over the reapers concerning the girl. The servant had a little before inquired about all her circumstances, and told them to his master, who kindly embraced her, both on account of her affection to her mother-in-law, and her remembrance of that son of hers to whom she had been married, and wished that she might experience a prosperous condition; so he desired her not to glean, but to reap what she was able, and gave her leave to carry it home. He also gave it in charge to that servant who was over the reapers, not to hinder her when she took it away, and bade him give her her dinner, and make her drink when he did the like to the reapers. Now what corn Ruth received of him she kept for her mother-in-law, and came to her in the evening, and brought the ears of corn with her; and Naomi had kept for her a part of such food as her neighbors had plentifully bestowed upon her. Ruth also told her mother-in-law what Booz had said to her; and when the other had informed her that he was near of kin to them, and perhaps was so pious a man as to make some provision for them, she went out again on the days following, to gather the gleanings with Booz's maidservants.
3. It was not many days before Booz, after the barley was winnowed, slept in his thrashing-floor. When Naomi was informed of this circumstance she contrived it so that Ruth should lie down by him, for she thought it might be for their advantage that he should discourse with the girl. Accordingly she sent the damsel to sleep at his feet; who went as she bade her, for she did not think it consistent with her duty to contradict any command of her mother-in-law. And at first she lay concealed from Booz, as he was fast asleep; but when he awaked about midnight, and perceived a woman lying by him, he asked who she was; - and when she told him her name, and desired that he whom she owned for her lord would excuse her, he then said no more; but in the morning, before the servants began to set about their work, he awaked her, and bid her take as much barley as she was able to carry, and go to her mother-in-law before any body there should see that she had lain down by him, because it was but prudent to avoid any reproach that might arise on that account, especially when there had been nothing done that was ill. But as to the main point she aimed at, the matter should rest here, - "He that is nearer of kin than I am, shall be asked whether he wants to take thee to wife: if he says he does, thou shalt follow him; but if he refuse it, I will marry thee, according to the law."
4. When she had informed her mother-in-law of this, they were very glad of it, out of the hope they had that Booz would make provision for them. Now about noon Booz went down into the city, and gathered the senate together, and when he had sent for Ruth, he called for her kinsman also; and when he was come, he said, "Dost not thou retain the inheritance of Elimelech and his sons?" He confessed that he did retain it, and that he did as he was permitted to do by the laws, because he was their nearest kinsman. Then said Booz, "Thou must not remember the laws by halves, but do every thing according to them; for the wife of Mahlon is come hither, whom thou must marry, according to the law, in case thou wilt retain their fields." So the man yielded up both the field and the wife to Booz, who was himself of kin to those that were dead, as alleging that he had a wife already, and children also; so Booz called the senate to witness, and bid the woman to loose his shoe, and spit in his face, according to the law; and when this was done, Booz married Ruth, and they had a son within a year's time. Naomi was herself a nurse to this child; and by the advice of the women, called him Obed, as being to be brought up in order to be subservient to her in her old age, for Obed in the Hebrew dialect signifies a servant. The son of Obed was Jesse, and David was his son, who was king, and left his dominions to his sons for one and twenty generations. I was therefore obliged to relate this history of Ruth, because I had a mind to demonstrate the power of God, who, without difficulty, can raise those that are of ordinary parentage to dignity and splendor, to which he advanced David, though he were born of such mean parents.
1. AND now upon the ill state of the affairs of the Hebrews, they made war again upon the Philistines. The occasion was this: Eli, the high priest, had two sons, Hophni and Phineas. These sons of Eli were guilty of injustice towards men, and of impiety towards God, and abstained from no sort of wickedness. Some of their gifts they carried off, as belonging to the honorable employment they had; others of them they took away by violence. They also were guilty of impurity with the women that came to worship God at the tabernacle, obliging some to submit to their lust by force, and enticing others by bribes; nay, the whole course of their lives was no better than tyranny. Their father therefore was angry at them for such their wickedness, and expected that God would suddenly inflict his punishments upon them for what they had done. The multitude took it heinously also. And as soon as God had foretold what calamity would befall Eli's sons, which he did both to Eli himself and to Samuel the prophet, who was yet but a child, he openly showed his sorrow for his sons' destruction.
2. I will first despatch what I have to say about the prophet Samuel, and after that will proceed to speak of the sons of Eli, and the miseries they brought on the whole people of the Hebrews. Elcanah, a Levite, one of a middle condition among his fellow citizens, and one that dwelt at Ramathaim, a city of the tribe of Ephraim, married two wives, Hannah and Peninnah. He had children by the latter; but he loved the other best, although she was barren. Now Elcanah came with his wives to the city Shiloh to sacrifice, for there it was that the tabernacle of God was fixed, as we have formerly said. Now when, after he had sacrificed, he distributed at that festival portions of the flesh to his wives and children, and when Hannah saw the other wife's children sitting round about their mother, she fell into tears, and lamented herself on account of her barrenness and lonesomeness; and suffering her grief to prevail over her husband's consolations to her, she went to the tabernacle to beseech God to give her seed, and to make her a mother; and to vow to consecrate the first son she should bear to the service of God, and this in such a way, that his manner of living should not be like that of ordinary men. And as she continued at her prayers a long time, Eli, the high priest, for he sat there before the tabernacle, bid her go away, thinking she had been disordered with wine; but when she said she had drank water, but was in sorrow for want of children, and was beseeching God for them, he bid her be of good cheer, and told her that God would send her children.
3. So she came to her husband full of hope, and ate her meal with gladness. And when they had returned to their own country she found herself with child, and they had a son born to them, to whom they gave the name of Samuel, which may be styled one that was asked of God. They therefore came to the tabernacle to offer sacrifice for the birth of the child, and brought their tithes with them; but the woman remembered the vows she had made concerning her son, and delivered him to Eli, dedicating him to God, that he might become a prophet. Accordingly his hair was suffered to grow long, and his drink was water. So Samuel dwelt and was brought up in the temple. But Elcanah had other sons by Hannah, and three daughters.
4. Now when Samuel was twelve years old, he began to prophesy: and once when he was asleep, God called to him by his name; and he, supposing he had been called by the high priest, came to him: but when the high priest said he did not call him, God did so thrice. Eli was then so far illuminated, that he said to him, "Indeed, Samuel, I was silent now as well as before: it is God that calls thee; do thou therefore signify it to him, and say, I am here ready." So when he heard God speak again, he desired him to speak, and to deliver what oracles he pleased to him, for he would not fail to perform any ministration whatsoever he should make use of him in; - to which God replied, "Since thou art here ready, learn what miseries are coming upon the Israelites, - such indeed as words cannot declare, nor faith believe; for the sons of Eli shall die on one day, and the priesthood shall be transferred into the family of Eleazar; for Eli hath loved his sons more than he hath loved my worship, and to such a degree as is not for their advantage." Which message Eli obliged the prophet by oath to tell him, for otherwise he had no inclination to afflict him by telling it. And now Eli had a far more sure expectation of the perdition of his sons; but the glory of Samuel increased more and more, it being found by experience that whatsoever he prophesied came to pass accordingly. (22)
1. ABOUT this time it was that the Philistines made war against the Israelites, and pitched their camp at the city Aphek. Now when the Israelites had expected them a little while, the very next day they joined battle, and the Philistines were conquerors, and slew above four thousand of the Hebrews, and pursued the rest of their multitude to their camp.
2. So the Hebrews being afraid of the worst, sent to the senate, and to the high priest, and desired that they would bring the ark of God, that by putting themselves in array, when it was present with them, they might be too hard for their enemies, as not reflecting that he who had condemned them to endure these calamities was greater than the ark, and for whose sake it was that this ark came to be honored. So the ark came, and the sons of the high priest with it, having received a charge from their father, that if they pretended to survive the taking of the ark, they should come no more into his presence, for Phineas officiated already as high priest, his father having resigned his office to him, by reason of his great age. So the Hebrews were full of courage, as supposing that, by the coming of the ark, they should be too hard for their enemies: their enemies also were greatly concerned, and were afraid of the ark's coming to the Israelites: however, the upshot did not prove agreeable to the expectation of both sides, but when the battle was joined, that victory which the Hebrews expected was gained by the Philistines, and that defeat the Philistines were afraid of fell to the lot of the Israelites, and thereby they found that they had put their trust in the ark in vain, for they were presently beaten as soon as they came to a close fight with their enemies, and lost about thirty thousand men, among whom were the sons of the high priest; but the ark was carried away by the enemies.
3. When the news of this defeat came to Shiloh, with that of the captivity of the ark, (for a certain young man, a Benjamite, who was in the action, came as a messenger thither,) the whole city was full of lamentations. And Eli, the high priest, who sat upon a high throne at one of the gates, heard their mournful cries, and supposed that some strange thing had befallen his family. So he sent for the young man; and when he understood what had happened in the battle, he was not much uneasy as to his sons, or what was told him withal about the army, as having beforehand known by Divine revelation that those things would happen, and having himself declared them beforehand, - for what sad things come unexpectedly they distress men the most; but as soon as [he heard] the ark was carried captive by their enemies, he was very much grieved at it, because it fell out quite differently from what he expected; so he fell down from his throne and died, having in all lived ninety-eight years, and of them retained the government forty.
4. On the same day his son Phineas's wife died also, as not able to survive the misfortune of her husband; for they told her of her husband's death as she was in labor. However, she bare a son at seven months, who lived, and to whom they gave the name of Icabod, which name signifies disgrace, - and this because the army received a disgrace at this thee.
5. Now Eli was the first of the family of Ithamar, the other son of Aaron, that had the government; for the family of Eleazar officiated as high priest at first, the son still receiving that honor from the father which Eleazar bequeathed to his son Phineas; after whom Abiezer his son took the honor, and delivered it to his son, whose name was Bukki, from whom his son Ozi received it; after whom Eli, of whom we have been speaking, had the priesthood, and so he and his posterity until the thee of Solomon's reign; but then the posterity of Eleazar reassumed it.
(1) The Amorites were one of the seven nations of Canaan. Hence Reland is willing to suppose that Josephus did not here mean that their land beyond Jordan was a seventh part of the whole land of Canaan, but meant the Arnorites as a seventh nation. His reason is, that Josephus, as well as our Bible, generally distinguish the land beyond Jordan from the land of Canaan; nor can it be denied, that in strictness they were all fercot: yet after two tribes and a half of the twelve tribes came to inherit it, it might in a general way altogether be well included under the land of Canaan, or Palestine, or Judea, of which we have a clear example here before us in Josephus, whose words evidently imply, that taking the whole land of Canaan, or that inhabited by all the twelve tribes together, and parting it into seven parts, the part beyond Jordan was in quantity of ground one seventh part of the whole. And this well enough agrees to Reland's own map of that country, although this land beyond Jordan was so peculiarly fruitful, and good for pasturage, as the two tribes and a half took notice, Numbers 32:1, 4, 16, that it maintained about a fifth part of the whole people.
(2) It plainly appears by the history of these spies, and the innkeeper Rahab's deception of the king of Jericho's messengers, by telling them what was false in order to save the lives of the spies, and yet the great commendation of her faith and good works in the New Testament, Hebrews 11:31; James 2:25, as well as by many other parallel examples, both in the Old Testament and in Josephus, that the best men did not then scruple to deceive those public enemies who might justly be destroyed; as also might deceive ill men in order to save life, and deliver themselves from the tyranny of their unjust oppressors, and this by telling direct falsehoods; I mean, all this where no oath was demanded of them, otherwise they never durst venture on such a procedure. Nor was Josephus himself of any other opinion or practice, as I shall remark in the note on Antiq. B. IX. ch. 4. sect. 3. And observe, that I still call this woman Rahab, an innkeeper, not a harlot, the whole history, both in our copies, and especially in Josephus, implying no more. It was indeed so frequent a thing, that women who were innkeepers were also harlots, or maintainers of harlots, that the word commonly used for real harlots was usually given them. See Dr. Bernard's note here, and Judges 11:1, and Antiq. B. V. ch. 7. sect. 8.
(3) Upon occasion of this devoting of Jericho to destruction, and the exemplary punishment of Achar, who broke that duerein or anathema, and of the punishment of the future breaker of it, Hiel, 1 Kings 16:34, as also of the punishment of Saul, for breaking the like chefera or anathema, against the Amalekites, 1 Samuel 15., we may observe what was the true meaning of that law, Leviticus 27:28: "None devoted which shall be devoted of shall be redeemed; but shall be put to death;" i.e. whenever any of the Jews' public enemies had been, for their wickedness, solemnly devoted to destruction, according to the Divine command, as were generally the seven wicked nations of Canaan, and those sinners the Amalekites, 1 Samuel 15:18, it was utterly unlawful to permit those enemies to be redeemed; but they were to be all utterly destroyed. See also Numbers 23:2, 3.
(4) That the name of this chief was not Achan, as in the common copies, but Achar, as here in Josephus, and in the Apostolical Constit. B. VII. ch. 2., and elsewhere, is evident by the allusion to that name in the curse of Joshua, "Why hast thou troubled us? — the Lord shall trouble thee;" where the Hebrew word alludes only to the name Achar, but not to Achan. Accordingly, this Valley of Achar, or Achor, was and is a known place, a little north of Gilgal, so called from the days of Joshua till this day. See Joshua 7:26; Isaiah 65:10; Hosea 2:15; and Dr. Bernard's notes here.
(5) Here Dr. Bernard very justly observes, that a few words are dropped out of Josephus's copies, on account of the repetition of the word shekels, and that it ought to be read thus: — "A piece of gold that weighed fifty shekels, and one of silver that weighed two hundred shekels," as in our other copies, Joshua 7:21.
(6) I agree here with Dr. Bernard, and approve of Josephus's interpretation of Gilgal for liberty. See Joshua 5:9.
(7) Whether this lengthening of the day, by the standing still of the sun and moon, were physical and real, by the miraculous stoppage of the diurnal motion of the earth for about half a revolution, or whether only apparent, by aerial phosphori imitating the sun and moon as stationary so long, while clouds and the night hid the real ones, and this parhelion or mock sun affording sufficient light for Joshua's pursuit and complete victory, (which aerial phosphori in other shapes have been more than ordinarily common of late years,) cannot now be determined: philosophers and astronomers will naturally incline to this latter hypothesis. In the mean thee, the fact itself was mentioned in the book of Jasher, now lost, Joshua 10:13, and is confirmed by Isaiah, 28:21, Habakkuk, 3:11, and by the son of Sirach, Ecclus. 46:4. In the 18th Psalm of Solomon, yet. it is also said of the luminaries, with relation, no doubt, to this and the other miraculous standing still and going back, in the days of Joshua and Hezekiah, "They have not wandered, from the day that he created them; they have not forsaken their way, from ancient generations, unless it were when God enjoined them [so to do] by the command of his servants." See Authent. Rec. part i. p. 154.
(8) Of the books laid up in the temple, see the note on Antiq. B. III. ch. 1. sect. 7.
(9) Since not only Procopius and Suidas, but an earlier author, Moses Chorenensis, p. 52, 53, and perhaps from his original author Mariba Carina, one as old as Alexander the Great, sets down the famous inscription at Tangier concerning the old Canaanites driven out of Palestine by Joshua, take it here in that author's own words: "We are those exiles that were governors of the Canaanites, but have been driven away by Joshua the robber, and are come to inhabit here." See the note there. Nor is it unworthy of our notice what Moses Chorenensis adds, p. 53, and this upon a diligent examination, viz. that "one of those eminent men among the Canaanites came at the same thee into Armenia, and founded the Genthuniaa family, or tribe; and that this was confirmed by the manners of the same family or tribe, as being like those of the Canaanites."
(10) By prophesying, when spoken of a high priest, Josephus, both here and frequently elsewhere, means no more than consulting God by Urim, which the reader is still to bear in mind upon all occasions. And if St. John, who was contemporary with Josephus, and of the same country, made use of this style, when he says that "Caiaphas being high priest that year, prophesied that Jesus should die for that nation, and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad," chap. 11;51, 52, he may possibly mean, that this was revealed to the high priest by an extraordinary voice from between the cherubims, when he had his breastplate, or Urim and Thummim, on before; or the most holy place of the temple, which was no other than the oracle of Urim and Thummim. Of which above, in the note on Antiq. B. III. ch. 8. sect. 9.
(11) This great number of seventy-two reguli, or small kings, over whom Adonibezek had tyrannized, and for which he was punished according to the lex talionis, as well as the thirty-one kings of Canaan subdued by Joshua, and named in one chapter, Joshua 12., and thirty-two kings, or royal auxiliaries to Benhadad king of Syria, 1 Kings 20:1; Antiq. B. VIII. ch. 14. sect. 1, intimate to us what was the ancient form of government among several nations before the monarchies began, viz. that every city or large town, with its neighboring villages, was a distinct government by itself; which is the more remarkable, because this was certainly the form of ecclesiastical government that was settled by the apostles, and preserved throughout the Christian church in the first ages of Christianity. Mr. Addison is of opinion, that "it would certainly be for the good of mankind to have all the mighty empires and monarchies of the world cantoned out into petty states and principalities, which, like so many large families, might lie under the observation of their proper governors, so that the care of the prince might extend itself to every individual person under his protection; though he despairs of such a scheme being brought about, and thinks that if it were, it would quickly be destroyed." Remarks on Italy, 4to, p. 151. Nor is it unfit to be observed here, that the Armenian records, though they give us the history of thirty-nine of their ancientest heroes or governors after the Flood, before the days of Sardanapalus, had no proper king till the fortieth, Parerus. See Moses Chorehensis, p. 55. And that Almighty God does not approve of such absolute and tyrannical monarchies, any one may learn that reads Deuteronomy 17:14-20, and 1 Samuel 8:1-22; although, if such kings are set up as own him for their supreme King, and aim to govern according to his laws, he hath admitted of them, and protected them and their subjects in all generations.
(12) Josephus's early date of this history before the beginning of the Judges, or when there was no king in Israel, Judges 19;1, is strongly confirmed by the large number of Benjamites, both in the days of Asa and Jehoshaphat, 2 Chronicles 14:8, and 16:17, who yet were here reduced to six hundred men; nor can those numbers be at all supposed genuine, if they were reduced so late as the end of the Judges, where our other copies place this reduction.
(13) Josephus seems here to have made a small mistake, when he took the Hebrew word Bethel, which denotes the house of God, or the tabernacle, Judges 20:18, for the proper name of a place, Bethel, it no way appearing that the tabernacle was ever at Bethel; only so far it is true, that Shiloh, the place of the tabernacle in the days of the Judges, was not far from Bethel.
(14) It appears by the sacred history, Judges 1:16; 3:13, that Eglon's pavilion or palace was at the City of Palm-Trees, as the place where Jericho had stood is called after its destruction by Joshua, that is, at or near the demolished city. Accordingly, Josephus says it was at Jericho, or rather in that fine country of palm-trees, upon, or near to, the same spot of ground on which Jericho had formerly stood, and on which it was rebuilt by Hiel, 1 Kings 16:31. Our other copies that avoid its proper name Jericho, and call it the City of Palm-Trees only, speak here more accurately than Josephus.
(15) These eighty years for the government of Ehud are necessary to Josephus's usual large numbers between the exodus and the building of the temple, of five hundred and ninety-two or six hundred and twelve years, but not to the smallest number of four hundred and eighty years, 1 Kings 6:1; which lesser number Josephus seems sometimes to have followed. And since in the beginning of the next chapter it is said by Josephus, that there was hardly a breathing time for the Israelites before Jabin came and enslaved them, it is highly probable that some of the copies in his time had here only eight years instead of eighty; as had that of Theophilus of Antioch, Ad Autolye. 1. iii., and this most probably from his copy of Josephus.
(16) Our present copies of Josephus all omit Tola among the judges, though the other copies have him next after Abimelech, and allot twenty-three years to his administration, Judges 10:1, 2; yet do all Josephus's commentators conclude, that in Josephus's sum of the years of the judges, his twenty-three years are included; hence we are to confess, that somewhat has been here lost out of his copies.
(17) Josephus justly condemns Jephtha, as do the Apostolical Constitutions, B. VII. ch. 37., for his rash vow, whether it were for sacrificing his daughter, as Josephus thought, or for dedicating her, who was his only child, to perpetual virginity, at the tabernacle or elsewhere, which I rather suppose. If he had vowed her for a sacrifice, she ought to have been redeemed, Leviticus 27:1-8; but of the sense of ver. 28, 29, as relating not to things vowed to. God, but devoted to destruction, see the note on Antiq. B. V. ch. 1. sect. 8.
(18) I can discover no reason why Manoah and his wife came so constantly into these suburbs to pray for children, but because there was a synagogue or place of devotion in those suburbs.
(19) Here, by a prophet, Josephus seems only to mean one that was born by a particular providence, lived after the manner of a Nazarite devoted to God, and was to have an extraordinary commission and strength from God for the judging and avenging his people Israel, without any proper prophetic revelations at all.
(20) This fountain, called Lehi, or the Jaw-bone, is still in being, as travelers assure us, and was known by this very name in the days of Josephus, and has been known by the same name in all those past ages. See Antiq. B. VII. ch. 12. sect. 4.
(21) See this justly observed in the Apostolical Constitutions, B. VII. ch. 37., that Samson's prayer was heard, but that it was before this his transgression.
(22) Although there had been a few occasional prophets before, yet was this Samuel the first of a constant succession of prophets in the Jewish nation, as is implied in St. Peter's words, Acts 3:24 "Yea, and all the prophets, from Samuel, and those that follow after, as many as have spoken, have likewise foretold of those days." See also Acts 13:20. The others were rather sometime called righteous men, Matthew 10:41; 13:17.