6. The high priest's mitre was the same that we described before, and

was wrought like that of all the other priests; above which there was

another, with swathes of blue embroidered, and round it was a golden

crown polished, of three rows, one above another; out of which arose a

cup of gold, which resembled the herb which we call Saccharus; but those

Greeks that are skillful in botany call it Hyoscyamus. Now, lest any one

that has seen this herb, but has not been taught its name, and is

unacquainted with its nature, or, having known its name, knows not the

herb when he sees it, I shall give such as these are a description of

it. This herb is oftentimes in tallness above three spans, but its root

is like that of a turnip [for he that should compare it thereto would

not be mistaken]; but its leaves are like the leaves of mint. Out of its

branches it sends out a calyx, cleaving to the branch; and a coat

encompasses it, which it naturally puts off when it is changing, in

order to produce its fruit. This calyx is of the bigness of the bone of

the little finger, but in the compass of its aperture is like a cup.

This I will further describe, for the use of those that are unacquainted

with it. Suppose a sphere be divided into two parts, round at the

bottom, but having another segment that grows up to a circumference from

that bottom; suppose it become narrower by degrees, and that the cavity

of that part grow decently smaller, and then gradually grow wider again

at the brim, such as we see in the navel of a pomegranate, with its

notches. And indeed such a coat grows over this plant as renders it a

hemisphere, and that, as one may say, turned accurately in a lathe, and

having its notches extant above it, which, as I said, grow like a

pomegranate, only that they are sharp, and end in nothing but prickles.

Now the fruit is preserved by this coat of the calyx, which fruit is

like the seed of the herb Sideritis: it sends out a flower that may seem

to resemble that of poppy. Of this was a crown made, as far from the

hinder part of the head to each of the temples; but this Ephielis, for

so this calyx may be called, did not cover the forehead, but it was

covered with a golden plate, 14 which had inscribed upon it the name of

God in sacred characters. And such were the ornaments of the high

priest.

7. Now here one may wonder at the ill-will which men bear to us, and

which they profess to bear on account of our despising that Deity which

they pretend to honor; for if any one do but consider the fabric of the

tabernacle, and take a view of the garments of the high priest, and of

those vessels which we make use of in our sacred ministration, he will

find that our legislator was a divine man, and that we are unjustly

reproached by others; for if any one do without prejudice, and with

judgment, look upon these things, he will find they were every one made

in way of imitation and representation of the universe. When Moses

distinguished the tabernacle into three parts, 15 and allowed two of

them to the priests, as a place accessible and common, he denoted the

land and the sea, these being of general access to all; but he set apart

the third division for God, because heaven is inaccessible to men. And

when he ordered twelve loaves to be set on the table, he denoted the

year, as distinguished into so many months. By branching out the

candlestick into seventy parts, he secretly intimated the Decani, or

seventy divisions of the planets; and as to the seven lamps upon the

candlesticks, they referred to the course of the planets, of which that

is the number. The veils, too, which were composed of four things, they

declared the four elements; for the fine linen was proper to signify the

earth, because the flax grows out of the earth; the purple signified the

sea, because that color is dyed by the blood of a sea shell-fish; the

blue is fit to signify the air; and the scarlet will naturally be an

indication of fire. Now the vestment of the high priest being made of

linen, signified the earth; the blue denoted the sky, being like

lightning in its pomegranates, and in the noise of the bells resembling

thunder. And for the ephod, it showed that God had made the universe of

four elements; and as for the gold interwoven, I suppose it related to

the splendor by which all things are enlightened. He also appointed the

breastplate to be placed in the middle of the ephod, to resemble the

earth, for that has the very middle place of the world. And the girdle

which encompassed the high priest round, signified the ocean, for that

goes round about and includes the universe. Each of the sardonyxes

declares to us the sun and the moon; those, I mean, that were in the

nature of buttons on the high priest's shoulders. And for the twelve

stones, whether we understand by them the months, or whether we

understand the like number of the signs of that circle which the Greeks

call the Zodiac, we shall not be mistaken in their meaning. And for the

mitre, which was of a blue color, it seems to me to mean heaven; for how

otherwise could the name of God be inscribed upon it? That it was also

illustrated with a crown, and that of gold also, is because of that

splendor with which God is pleased. Let this explication 16 suffice at

present, since the course of my narration will often, and on many

occasions, afford me the opportunity of enlarging upon the virtue of our

legislator.

CHAPTER 8. Of The Priesthood Of Aaron.

1. When what has been described was brought to a conclusion, gifts not

being yet presented, God appeared to Moses, and enjoined him to bestow

the high priesthood upon Aaron his brother, as upon him that best of

them all deserved to obtain that honor, on account of his virtue. And

when he had gathered the multitude together, he gave them an account of

Aaron's virtue, and of his good-will to them, and of the dangers he had

undergone for their sakes. Upon which, when they had given testimony to

him in all respects, and showed their readiness to receive him, Moses

said to them, "O you Israelites, this work is already brought to a

conclusion, in a manner most acceptable to God, and according to our

abilities. And now since you see that he is received into this

tabernacle, we shall first of all stand in need of one that may

officiate for us, and may minister to the sacrifices, and to the prayers

that are to be put up for us. And indeed had the inquiry after such a

person been left to me, I should have thought myself worthy of this

honor, both because all men are naturally fond of themselves, and

because I am conscious to myself that I have taken a great deal of pains

for your deliverance; but now God himself has determined that Aaron is

worthy of this honor, and has chosen him for his priest, as knowing him

to be the most righteous person among you. So that he is to put on the

vestments which are consecrated to God; he is to have the care of the

altars, and to make provision for the sacrifices; and he it is that must

put up prayers for you to God, who will readily hear them, not only

because he is himself solicitous for your nation, but also because he

will receive them as offered by one that he hath himself chosen to this

office." The Hebrews were pleased with what was said, and they gave

their approbation to him whom God had ordained; for Aaron was of them

all the most deserving of this honor, on account of his own stock and

gift of prophecy, and his brother's virtue. He had at that time four

sons, Nadab, Abihu, Eleazar, and Ithamar.17

2. Now Moses commanded them to make use of all the utensils which were

more than were necessary to the structure of the tabernacle, for

covering the tabernacle itself, the candlestick, and altar of incense,

and the other vessels, that they might not be at all hurt when they

journeyed, either by the rain, or by the rising of the dust. And when he

had gathered the multitude together again, he ordained that they should

offer half a shekel for every man, as an oblation to God; which shekel

is a piece among the Hebrews, and is equal to four Athenian drachmae. 18

Whereupon they readily obeyed what Moses had commanded; and the number

of the offerers was six hundred and five thousand five hundred and

fifty. Now this money that was brought by the men that were free, was

given by such as were about twenty years old, but under fifty; and what

was collected was spent in the uses of the tabernacle.

3. Moses now purified the tabernacle and the priests; which purification

was performed after the following manner:—He commanded them to take five

hundred shekels of choice myrrh, an equal quantity of cassia, and half

the foregoing weight of cinnamon and calamus [this last is a sort of

sweet spice]; to beat them small, and wet them with an hin of oil of

olives [an hin is our own country measure, and contains two Athenian

choas, or congiuses]; then mix them together, and boil them, and prepare

them after the art of the apothecary, and make them into a very sweet

ointment; and afterward to take it to anoint and to purify the priests

themselves, and all the tabernacle, as also the sacrifices. There were

also many, and those of various kinds, of sweet spices, that belonged to

the tabernacle, and such as were of very great price, and were brought

to the golden altar of incense; the nature of which I do not now

describe, lest it should be troublesome to my readers; but incense 19

was to be offered twice a-day, both before sun-rising and at sun-

setting. They were also to keep oil already purified for the lamps;

three of which were to give light all day long, 20 upon the sacred

candlestick, before God, and the rest were to be lighted at the evening.

4. Now all was finished. Besaleel and Aholiab appeared to be the most

skillful of the workmen; for they invented finer works than what others

had done before them, and were of great abilities to gain notions of

what they were formerly ignorant of; and of these, Besaleel was judged

to be the best. Now the whole time they were about this work was the

interval of seven months; and after this it was that was ended the first

year since their departure out of Egypt. But at the beginning of the

second year, on the month Xanthicus, as the Macedonians call it, but on

the month Nisan, as the Hebrews call it, on the new moon, they

consecrated the tabernacle, and all its vessels, which I have already

described.

5. Now God showed himself pleased with the work of the Hebrews, and did

not permit their labors to be in vain; nor did he disdain to make use of

what they had made, but he came and sojourned with them, and pitched his

tabernacle in the holy house. And in the following manner did he come to

it:—The sky was clear, but there was a mist over the tabernacle only,

encompassing it, but not with such a very deep and thick cloud as is

seen in the winter season, nor yet in so thin a one as men might be able

to discern any thing through it, but from it there dropped a sweet dew,

and such a one as showed the presence of God to those that desired and

believed it.

6. Now when Moses had bestowed such honorary presents on the workmen, as

it was fit they should receive, who had wrought so well, he offered

sacrifices in the open court of the tabernacle, as God commanded him; a

bull, a ram, and a kid of the goats, for a sin-offering. Now I shall

speak of what we do in our sacred offices in my discourse about

sacrifices; and therein shall inform men in what cases Moses bid us

offer a whole burnt-offering, and in what cases the law permits us to

partake of them as of food. And when Moses had sprinkled Aaron's

vestments, himself, and his sons, with the blood of the beasts that were

slain, and had purified them with spring waters and ointment, they

became God's priests. After this manner did he consecrate them and their

garments for seven days together. The same he did to the tabernacle, and

the vessels thereto belonging, both with oil first incensed, as I said,

and with the blood of bulls and of rams, slain day by day one, according

to its kind. But on the eighth day he appointed a feast for the people,

and commanded them to offer sacrifice according to their ability.

Accordingly they contended one with another, and were ambitious to

exceed each other in the sacrifices which they brought, and so fulfilled

Moses's injunctions. But as the sacrifices lay upon the altar, a sudden

fire was kindled from among them of its own accord, and appeared to the

sight like fire from a flash of lightning, and consumed whatsoever was

upon the altar.

7. Hereupon an affliction befell Aaron, considered as a man and a

father, but was undergone by him with true fortitude; for he had indeed

a firmness of soul in such accidents, and he thought this calamity came

upon him according to God's will: for whereas he had four sons, as I

said before, the two elder of them, Nadab and Abihu, did not bring those

sacrifices which Moses bade them bring, but which they used to offer

formerly, and were burnt to death. Now when the fire rushed upon them,

and began to burn them, nobody could quench it. Accordingly they died in

this manner. And Moses bid their father and their brethren to take up

their bodies, to carry them out of the camp, and to bury them

magnificently. Now the multitude lamented them, and were deeply affected

at this their death, which so unexpectedly befell them. But Moses

entreated their brethren and their father not to be troubled for them,

and to prefer the honor of God before their grief about them; for Aaron

had already put on his sacred garments.

8. But Moses refused all that honor which he saw the multitude ready to

bestow upon him, and attended to nothing else but the service of God. He

went no more up to Mount Sinai; but he went into the tabernacle, and

brought back answers from God for what he prayed for. His habit was also

that of a private man, and in all other circumstances he behaved himself

like one of the common people, and was desirous to appear without

distinguishing himself from the multitude, but would have it known that

he did nothing else but take care of them. He also set down in writing

the form of their government, and those laws by obedience whereto they

would lead their lives so as to please God, and so as to have no

quarrels one among another. However, the laws he ordained were such as

God suggested to him; so I shall now discourse concerning that form of

government, and those laws.

9. I will now treat of what I before omitted, the garment of the high

priest: for he [Moses] left no room for the evil practices of [false]

prophets; but if some of that sort should attempt to abuse the Divine

authority, he left it to God to be present at his sacrifices when he

pleased, and when he pleased to be absent. 21 And he was willing this

should be known, not to the Hebrews only, but to those foreigners also

who were there. For as to those stones, 22 which we told you before, the

high priest bare on his shoulders, which were sardonyxes, [and I think

it needless to describe their nature, they being known to every body,]

the one of them shined out when God was present at their sacrifices; I

mean that which was in the nature of a button on his right shoulder,

bright rays darting out thence, and being seen even by those that were

most remote; which splendor yet was not before natural to the stone.

This has appeared a wonderful thing to such as have not so far indulged

themselves in philosophy, as to despise Divine revelation. Yet will I

mention what is still more wonderful than this: for God declared

beforehand, by those twelve stones which the high priest bare on his

breast, and which were inserted into his breastplate, when they should

be victorious in battle; for so great a splendor shone forth from them

before the army began to march, that all the people were sensible of

God's being present for their assistance. Whence it came to pass that

those Greeks, who had a veneration for our laws, because they could not

possibly contradict this, called that breastplate the Oracle. Now this

breastplate, and this sardonyx, left off shining two hundred years

before I composed this book, God having been displeased at the

transgressions of his laws. Of which things we shall further discourse

on a fitter opportunity; but I will now go on with my proposed

narration.

10. The tabernacle being now consecrated, and a regular order being

settled for the priests, the multitude judged that God now dwelt among

them, and betook themselves to sacrifices and praises to God as being

now delivered from all expectation of evils and as entertaining a

hopeful prospect of better times hereafter. They offered also gifts to

God some as common to the whole nation, and others as peculiar to

themselves, and these tribe by tribe; for the heads of the tribes

combined together, two by two, and brought a waggon and a yoke of oxen.

These amounted to six, and they carried the tabernacle when they

journeyed. Besides which, each head of a tribe brought a bowl, and a

charger, and a spoon, of ten darics, full of incense. Now the charger

and the bowl were of silver, and together they weighed two hundred

shekels, but the bowl cost no more than seventy shekels; and these were

full of fine flour mingled with oil, such as they used on the altar

about the sacrifices. They brought also a young bullock, and a ram, with

a lamb of a year old, for a whole burnt-offering, as also a goat for the

forgiveness of sins. Every one of the heads of the tribes brought also

other sacrifices, called peace-offerings, for every day two bulls, and

five rams, with lambs of a year old, and kids of the goats. These heads

of tribes were twelve days in sacrificing, one sacrificing every day.

Now Moses went no longer up to Mount Sinai, but went into the

tabernacle, and learned of God what they were to do, and what laws

should be made; which laws were preferable to what have been devised by

human understanding, and proved to be firmly observed for all time to

come, as being believed to be the gift of God, insomuch that the Hebrews

did not transgress any of those laws, either as tempted in times of

peace by luxury, or in times of war by distress of affairs. But I say no

more here concerning them, because I have resolved to compose another

work concerning our laws.

CHAPTER 9. The Manner Of Our Offering Sacrifices.

1. I Will now, however, make mention of a few of our laws which belong

to purifications, and the like sacred offices, since I am accidentally

come to this matter of sacrifices. These sacrifices were of two sorts;

of those sorts one was offered for private persons, and the other for

the people in general; and they are done in two different ways. In the

one case, what is slain is burnt, as a whole burnt-offering, whence that

name is given to it; but the other is a thank-offering, and is designed

for feasting those that sacrifice. I will speak of the former. Suppose a

private man offer a burnt-offering, he must slay either a bull, a lamb,

or a kid of the goats, and the two latter of the first year, though of

bulls he is permitted to sacrifice those of a greater age; but all

burnt-offerings are to be of males. When they are slain, the priests

sprinkle the blood round about the altar; they then cleanse the bodies,

and divide them into parts, and salt them with salt, and lay them upon

the altar, while the pieces of wood are piled one upon another, and the

fire is burning; they next cleanse the feet of the sacrifices, and the

inwards, in an accurate manner and so lay them to the rest to be purged

by the fire, while the priests receive the hides. This is the way of

offering a burnt-offering.

2. But those that offer thank-offerings do indeed sacrifice the same

creatures, but such as are unblemished, and above a year old; however,

they may take either males or females. They also sprinkle the altar with

their blood; but they lay upon the altar the kidneys and the caul, and

all the fat, and the lobe of the liver, together with the rump of the

lamb; then, giving the breast and the right shoulder to the priests, the

offerers feast upon the remainder of the flesh for two days; and what

remains they burn.

3. The sacrifices for sins are offered in the same manner as is the

thank-offering. But those who are unable to purchase complete

sacrifices, offer two pigeons, or turtle doves; the one of which is made

a burnt-offering to God, the other they give as food to the priests. But

we shall treat more accurately about the oblation of these creatures in

our discourse concerning sacrifices. But if a person fall into sin by

ignorance, he offers an ewe lamb, or a female kid of the goats, of the

same age; and the priests sprinkle the blood at the altar, not after the

former manner, but at the corners of it. They also bring the kidneys and

the rest of the fat, together with the lobe of the liver, to the altar,

while the priests bear away the hides and the flesh, and spend it in the

holy place, on the same day; 23 for the law does not permit them to

leave of it until the morning. But if any one sin, and is conscious of

it himself, but hath nobody that can prove it upon him, he offers a ram,

the law enjoining him so to do; the flesh of which the priests eat, as

before, in the holy place, on the same day. And if the rulers offer

sacrifices for their sins, they bring the same oblations that private

men do; only they so far differ, that they are to bring for sacrifices a

bull or a kid of the goats, both males.

4. Now the law requires, both in private and public sacrifices, that the

finest flour be also brought; for a lamb the measure of one tenth

deal,—for a ram two,—and for a bull three. This they consecrate upon the

altar, when it is mingled with oil; for oil is also brought by those

that sacrifice; for a bull the half of an hin, and for a ram the third

part of the same measure, and one quarter of it for a lamb. This hin is

an ancient Hebrew measure, and is equivalent to two Athenian choas [or

congiuses]. They bring the same quantity of oil which they do of wine,

and they pour the wine about the altar; but if any one does not offer a

complete sacrifice of animals, but brings fine flour only for a vow, he

throws a handful upon the altar as its first-fruits, while the priests

take the rest for their food, either boiled or mingled with oil, but

made into cakes of bread. But whatsoever it be that a priest himself

offers, it must of necessity be all burnt. Now the law forbids us to

sacrifice any animal at the same time with its dam; and, in other cases,

not till the eighth day after its birth. Other sacrifices there are also

appointed for escaping distempers, or for other occasions, in which

meat-offerings are consumed, together with the animals that are

sacrificed; of which it is not lawful to leave any part till the next

day, only the priests are to take their own share.

CHAPTER 10. Concerning The Festivals; And How Each Day Of Such Festival

Is To Be Observed.

1. The law requires, that out of the public expenses a lamb of the first

year be killed every day, at the beginning and at the ending of the day;

but on the seventh day, which is called the Sabbath, they kill two, and

sacrifice them in the same manner. At the new moon, they both perform

the daily sacrifices, and slay two bulls, with seven lambs of the first

year, and a kid of the goats also, for the expiation of sins; that is,

if they have sinned through ignorance.

2. But on the seventh month, which the Macedonians call Hyperberetaeus,

they make an addition to those already mentioned, and sacrifice a bull,

a ram, and seven lambs, and a kid of the goats, for sins.

3. On the tenth day of the same lunar month, they fast till the evening;

and this day they sacrifice a bull, and two rams, and seven lambs, and a

kid of the goats, for sins. And, besides these, they bring two kids of

the goats; the one of which is sent alive out of the limits of the camp

into the wilderness for the scapegoat, and to be an expiation for the

sins of the whole multitude; but the other is brought into a place of

great cleanness, within the limits of the camp, and is there burnt, with

its skin, without any sort of cleansing. With this goat was burnt a

bull, not brought by the people, but by the high priest, at his own

charges; which, when it was slain, he brought of the blood into the holy

place, together with the blood of the kid of the goats, and sprinkled

the ceiling with his finger seven times, as also its pavement, and again

as often toward the most holy place, and about the golden altar: he also

at last brings it into the open court, and sprinkles it about the great

altar. Besides this, they set the extremities, and the kidneys, and the

fat, with the lobe of the liver, upon the altar. The high priest

likewise presents a ram to God as a burnt-offering.

4. Upon the fifteenth day of the same month, when the season of the year

is changing for winter, the law enjoins us to pitch tabernacles in every

one of our houses, so that we preserve ourselves from the cold of that

time of the year; as also that when we should arrive at our own country,

and come to that city which we should have then for our metropolis,

because of the temple therein to be built, and keep a festival for eight

days, and offer burnt-offerings, and sacrifice thank-offerings, that we

should then carry in our hands a branch of myrtle, and willow, and a

bough of the palm-tree, with the addition of the pome citron: That the

burnt-offering on the first of those days was to be a sacrifice of

thirteen bulls, and fourteen lambs, and fifteen rams, with the addition

of a kid of the goats, as an expiation for sins; and on the following

days the same number of lambs, and of rams, with the kids of the goats;

but abating one of the bulls every day till they amounted to seven only.

On the eighth day all work was laid aside, and then, as we said before,

they sacrificed to God a bullock, a ram, and seven lambs, with a kid of

the goats, for an expiation of sins. And this is the accustomed

solemnity of the Hebrews, when they pitch their tabernacles.24

5. In the month of Xanthicus, which is by us called Nisan, and is the

beginning of our year, on the fourteenth day of the lunar month, when

the sun is in Aries, [for in this month it was that we were delivered

from bondage under the Egyptians,] the law ordained that we should every

year slay that sacrifice which I before told you we slew when we came

out of Egypt, and which was called the Passover; and so we do celebrate

this passover in companies, leaving nothing of what we sacrifice till

the day following. The feast of unleavened bread succeeds that of the

passover, and falls on the fifteenth day of the month, and continues

seven days, wherein they feed on unleavened bread; on every one of which

days two bulls are killed, and one ram, and seven lambs. Now these lambs

are entirely burnt, besides the kid of the goats which is added to all

the rest, for sins; for it is intended as a feast for the priest on

every one of those days. But on the second day of unleavened bread,

which is the sixteenth day of the month, they first partake of the

fruits of the earth, for before that day they do not touch them. And

while they suppose it proper to honor God, from whom they obtain this

plentiful provision, in the first place, they offer the first-fruits of

their barley, and that in the manner following: They take a handful of

the ears, and dry them, then beat them small, and purge the barley from

the bran; they then bring one tenth deal to the altar, to God; and,

casting one handful of it upon the fire, they leave the rest for the use

of the priest. And after this it is that they may publicly or privately

reap their harvest. They also at this participation of the first-fruits

of the earth, sacrifice a lamb, as a burnt-offering to God.

6. When a week of weeks has passed over after this sacrifice, [which

weeks contain forty and nine days,] on the fiftieth day, which is

Pentecost, but is called by the Hebrews Asartha, which signifies

Pentecost, they bring to God a loaf, made of wheat flour, of two tenth

deals, with leaven; and for sacrifices they bring two lambs; and when

they have only presented them to God, they are made ready for supper for

the priests; nor is it permitted to leave any thing of them till the day

following. They also slay three bullocks for a burnt-offering, and two

rams; and fourteen lambs, with two kids of the goats, for sins; nor is

there anyone of the festivals but in it they offer burnt-offerings; they

also allow themselves to rest on every one of them. Accordingly, the law

prescribes in them all what kinds they are to sacrifice, and how they

are to rest entirely, and must slay sacrifices, in order to feast upon

them.

7. However, out of the common charges, baked bread [was set on the table

of shew-bread], without leaven, of twenty-four tenth deals of flour, for

so much is spent upon this bread; two heaps of these were baked, they

were baked the day before the sabbath, but were brought into the holy

place on the morning of the sabbath, and set upon the holy table, six on

a heap, one loaf still standing over against another; where two golden

cups full of frankincense were also set upon them, and there they

remained till another sabbath, and then other loaves were brought in

their stead, while the loaves were given to the priests for their food,

and the frankincense was burnt in that sacred fire wherein all their

offerings were burnt also; and so other frankincense was set upon the

loaves instead of what was there before. The high priest also, of his

own charges, offered a sacrifice, and that twice every day. It was made

of flour mingled with oil, and gently baked by the fire; the quantity

was one tenth deal of flour; he brought the half of it to the fire in

the morning, and the other half at night. The account of these

sacrifices I shall give more accurately hereafter; but I think I have

premised what for the present may be sufficient concerning them.

CHAPTER 11. Of The Purifications.

1. Moses took out the tribe of Levi from communicating with the rest of

the people, and set them apart to be a holy tribe; and purified them by

water taken from perpetual springs, and with such sacrifices as were

usually offered to God on the like occasions. He delivered to them also

the tabernacle, and the sacred vessels, and the other curtains, which

were made for covering the tabernacle, that they might minister under

the conduct of the priests, who had been already consecrated to God.

2. He also determined concerning animals; which of them might be used

for food, and which they were obliged to abstain from; which matters,

when this work shall give me occasion, shall be further explained; and

the causes shall be added by which he was moved to allot some of them to

be our food, and enjoined us to abstain from others. However, he

entirely forbade us the use of blood for food, and esteemed it to

contain the soul and spirit. He also forbade us to eat the flesh of an

animal that died of itself, as also the caul, and the fat of goats, and

sheep, and bulls.

3. He also ordered that those whose bodies were afflicted with leprosy,

and that had a gonorrhea, should not come into the city; nay, he removed

the women, when they had their natural purgations, till the seventh day;

after which he looked on them as pure, and permitted them to come in

again. The law permits those also who have taken care of funerals to

come in after the same manner, when this number of days is over; but if

any continued longer than that number of days in a state of pollution,

the law appointed the offering two lambs for a sacrifice; the one of

which they are to purge by fire, and for the other, the priests take it

for themselves. In the same manner do those sacrifice who have had the

gonorrhea. But he that sheds his seed in his sleep, if he go down into

cold water, has the same privilege with those that have lawfully

accompanied with their wives. And for the lepers, he suffered them not

to come into the city at all, nor to live with any others, as if they

were in effect dead persons; but if any one had obtained by prayer to

God, the recovery from that distemper, and had gained a healthful

complexion again, such a one returned thanks to God, with several sorts

of sacrifices; concerning which we will speak hereafter.

4. Whence one cannot but smile at those who say that Moses was himself

afflicted with the leprosy when he fled out of Egypt, and that he became

the conductor of those who on that account left that country, and led

them into the land of Canaan; for had this been true, Moses would not

have made these laws to his own dishonor, which indeed it was more

likely he would have opposed, if others had endeavored to introduce

them; and this the rather, because there are lepers in many nations, who

yet are in honor, and not only free from reproach and avoidance, but who

have been great captains of armies, and been intrusted with high offices

in the commonwealth, and have had the privilege of entering into holy

places and temples; so that nothing hindered, but if either Moses

himself, or the multitude that was with him, had been liable to such a

misfortune in the color of his skin, he might have made laws about them

for their credit and advantage, and have laid no manner of difficulty

upon them. Accordingly, it is a plain case, that it is out of violent

prejudice only that they report these things about us. But Moses was

pure from any such distemper, and lived with countrymen who were pure of

it also, and thence made the laws which concerned others that had the

distemper. He did this for the honor of God. But as to these matters,

let every one consider them after what manner he pleases.

5. As to the women, when they have born a child, Moses forbade them to

come into the temple, or touch the sacrifices, before forty days were

over, supposing it to be a boy; but if she hath born a girl, the law is

that she cannot be admitted before twice that number of days be over.

And when after the before-mentioned time appointed for them, they

perform their sacrifices, the priests distribute them before God.

6. But if any one suspect that his wife has been guilty of adultery, he

was to bring a tenth deal of barley flour; they then cast one handful to

God and gave the rest of it to the priests for food. One of the priests

set the woman at the gates that are turned towards the temple, and took

the veil from her head, and wrote the name of God on parchment, and

enjoined her to swear that she had not at all injured her husband; and

to wish that, if she had violated her chastity, her right thigh might be

put out of joint; that her belly might swell; and that she might die

thus: but that if her husband, by the violence of his affection, and of

the jealousy which arose from it, had been rashly moved to this

suspicion, that she might bear a male child in the tenth month. Now when

these oaths were over, the priest wiped the name of God out of the

parchment, and wrung the water into a vial. He also took some dust out

of the temple, if any happened to be there, and put a little of it into

the vial, and gave it her to drink; whereupon the woman, if she were

unjustly accused, conceived with child, and brought it to perfection in

her womb: but if she had broken her faith of wedlock to her husband, and

had sworn falsely before God, she died in a reproachful manner; her

thigh fell off from her, and her belly swelled with a dropsy. And these

are the ceremonies about sacrifices, and about the purifications thereto

belonging, which Moses provided for his countrymen. He also prescribed

the following laws to them:—

CHAPTER 12. Several Laws.

1. As for adultery, Moses forbade it entirely, as esteeming it a happy

thing that men should be wise in the affairs of wedlock; and that it was

profitable both to cities and families that children should be known to

be genuine. He also abhorred men's lying with their mothers, as one of

the greatest crimes; and the like for lying with the father's wife, and

with aunts, and sisters, and sons' wives, as all instances of abominable

wickedness. He also forbade a man to lie with his wife when she was

defiled by her natural purgation: and not to come near brute beasts; nor

to approve of the lying with a male, which was to hunt after unlawful

pleasures on account of beauty. To those who were guilty of such

insolent behavior, he ordained death for their punishment.

2. As for the priests, he prescribed to them a double degree of purity

25 for he restrained them in the instances above, and moreover forbade

them to marry harlots. He also forbade them to marry a slave, or a

captive, and such as got their living by cheating trades, and by keeping

inns; as also a woman parted from her husband, on any account

whatsoever. Nay, he did not think it proper for the high priest to marry

even the widow of one that was dead, though he allowed that to the

priests; but he permitted him only to marry a virgin, and to retain her.

Whence it is that the high priest is not to come near to one that is

dead, although the rest are not prohibited from coming near to their

brethren, or parents, or children, when they are dead; but they are to

be unblemished in all respects. He ordered that the priest who had any

blemish, should have his portion indeed among the priests, but he

forbade him to ascend the altar, or to enter into the holy house. He

also enjoined them, not only to observe purity in their sacred

ministrations, but in their daily conversation, that it might be

unblamable also. And on this account it is that those who wear the

sacerdotal garments are without spot, and eminent for their purity and

sobriety: nor are they permitted to drink wine so long as they wear

those garments. 26 Moreover, they offer sacrifices that are entire, and

have no defect whatsoever.

3. And truly Moses gave them all these precepts, being such as were

observed during his own lifetime; but though he lived now in the

wilderness, yet did he make provision how they might observe the same

laws when they should have taken the land of Canaan. He gave them rest

to the land from ploughing and planting every seventh year, as he had

prescribed to them to rest from working every seventh day; and ordered,

that then what grew of its own accord out of the earth should in common

belong to all that pleased to use it, making no distinction in that

respect between their own countrymen and foreigners: and he ordained,

that they should do the same after seven times seven years, which in all

are fifty years; and that fiftieth year is called by the Hebrews The

Jubilee, wherein debtors are freed from their debts, and slaves are set

at liberty; which slaves became such, though they were of the same

stock, by transgressing some of those laws the punishment of which was

not capital, but they were punished by this method of slavery. This year

also restores the land to its former possessors in the manner

following:—When the Jubilee is come, which name denotes liberty, he that

sold the land, and he that bought it, meet together, and make an

estimate, on one hand, of the fruits gathered; and, on the other hand,

of the expenses laid out upon it. If the fruits gathered come to more

than the expenses laid out, he that sold it takes the land again; but if

the expenses prove more than the fruits, the present possessor receives

of the former owner the difference that was wanting, and leaves the land

to him; and if the fruits received, and the expenses laid out, prove

equal to one another, the present possessor relinquishes it to the

former owners. Moses would have the same law obtain as to those houses

also which were sold in villages; but he made a different law for such

as were sold in a city; for if he that sold it tendered the purchaser

his money again within a year, he was forced to restore it; but in case

a whole year had intervened, the purchaser was to enjoy what he had

bought. This was the constitution of the laws which Moses learned of God

when the camp lay under Mount Sinai, and this he delivered in writing to

the Hebrews.

4. Now when this settlement of laws seemed to be well over, Moses

thought fit at length to take a review of the host, as thinking it

proper to settle the affairs of war. So he charged the heads of the

tribes, excepting the tribe of Levi, to take an exact account of the

number of those that were able to go to war; for as to the Levites, they

were holy, and free from all such burdens. Now when the people had been

numbered, there were found six hundred thousand that were able to go to

war, from twenty to fifty years of age, besides three thousand six

hundred and fifty. Instead of Levi, Moses took Manasseh, the son of

Joseph, among the heads of tribes; and Ephraim instead of Joseph. It was

indeed the desire of Jacob himself to Joseph, that he would give him his

sons to be his own by adoption, as I have before related.

5. When they set up the tabernacle, they received it into the midst of

their camp, three of the tribes pitching their tents on each side of it;

and roads were cut through the midst of these tents. It was like a well-

appointed market; and every thing was there ready for sale in due order;

and all sorts of artificers were in the shops; and it resembled nothing

so much as a city that sometimes was movable, and sometimes fixed. The

priests had the first places about the tabernacle; then the Levites,

who, because their whole multitude was reckoned from thirty days old,

were twenty-three thousand eight hundred and eighty males; and during

the time that the cloud stood over the tabernacle, they thought proper

to stay in the same place, as supposing that God there inhabited among

them; but when that removed, they journeyed also.

6. Moreover, Moses was the inventor of the form of their trumpet, which

was made of silver. Its description is this:—In length it was little

less than a cubit. It was composed of a narrow tube, somewhat thicker

than a flute, but with so much breadth as was sufficient for admission

of the breath of a man's mouth: it ended in the form of a bell, like

common trumpets. Its sound was called in the Hebrew tongue Asosra. Two

of these being made, one of them was sounded when they required the

multitude to come together to congregations. When the first of them gave

a signal, the heads of the tribes were to assemble, and consult about

the affairs to them properly belonging; but when they gave the signal by

both of them, they called the multitude together. Whenever the

tabernacle was removed, it was done in this solemn order:—At the first

alarm of the trumpet, those whose tents were on the east quarter

prepared to remove; when the second signal was given, those that were on

the south quarter did the like; in the next place, the tabernacle was

taken to pieces, and was carried in the midst of six tribes that went

before, and of six that followed, all the Levites assisting about the

tabernacle; when the third signal was given, that part which had their

tents towards the west put themselves in motion; and at the fourth

signal those on the north did so likewise. They also made use of these

trumpets in their sacred ministrations, when they were bringing their

sacrifices to the altar as well on the Sabbaths as on the rest of the

[festival] days; and now it was that Moses offered that sacrifice which

was called the Passover in the Wilderness, as the first he had offered

after the departure out of Egypt.

CHAPTER 13. Moses Removed From Mount Sinai, And Conducted The People To

The Borders Of The Canaanites.

A Little while afterwards he rose up, and went from Mount Sinai; and,

having passed through several mansions, of which we will speak he came

to a place called Hazeroth, where the multitude began again to be

mutinous, and to Moses for the misfortunes they had suffered their

travels; and that when he had persuaded to leave a good land, they at

once had lost land, and instead of that happy state he had them, they

were still wandering in their miserable condition, being already in want

of water; and if the manna should happen to fail, must then utterly

perish. Yet while they spake many and sore things against the there was

one of them who exhorted them to be unmindful of Moses, and of what

great pains he had been at about their common safety; not to despair of

assistance from God. The multitude thereupon became still more unruly,

and mutinous against Moses than before. Hereupon Moses, although he was

so basely abused by them encouraged them in their despairing conditioned

and promised that he would procure them a quantity of flesh-meat, and

that not for a few days only, but for many days. This they were not to

believe; and when one of them asked, whence he could obtain such vast

plenty of what he promised, he replied, "Neither God nor I, we hear such

opprobrious language from will leave off our labors for you; and this

soon appear also." As soon as ever he had said this, the whole camp was

filled with quails, they stood round about them, and gathered great

numbers. However, it was not long ere God punished the Hebrews for their

insolence, those reproaches they had used towards him, no small number

of them died; and still to this day the place retains the memory of this

destruction and is named Kibrothhattaavah, which is, Graves of Lust.

CHAPTER 14. How Moses Sent Some Persons To Search Out The Land Of The

Canaanites, And The Largeness Of Their Cities; And Further That When

Those Who Were Sent Were Returned, After Forty Days And Reported That

They Should Not Be A Match For Them, And Extolled The Strength Of The

Canaanites The Multitude Were Disturbed And Fell Into Despair; And Were

Resolved To Stone Moses, And To Return Back Again Into Egypt, And Serve

The Egyptians.

1. When Moses had led the Hebrews away from thence to a place called

Paran, which was near to the borders of the Canaanites, and a place

difficult to be continued in, he gathered the multitude together to a

congregation; and standing in the midst of them, he said, "Of the two

things that God determined to bestow upon us, liberty, and the

possession of a Happy Country, the one of them ye already are partakers

of, by the gift of God, and the other you will quickly obtain; for we

now have our abode near the borders of the Canaanites, and nothing can

hinder the acquisition of it, when we now at last are fallen upon it: I

say, not only no king nor city, but neither the whole race of mankind,

if they were all gathered together, could do it. Let us therefore

prepare ourselves for the work, for the Canaanites will not resign up

their land to us without fighting, but it must be wrested from them by

great struggles in war. Let us then send spies, who may take a view of

the goodness of the land, and what strength it is of; but, above all

things, let us be of one mind, and let us honor God, who above all is

our helper and assister."

2. When Moses had said thus, the multitude requited him with marks of

respect; and chose twelve spies, of the most eminent men, one out of

each tribe, who, passing over all the land of Canaan, from the borders

of Egypt, came to the city Hamath, and to Mount Lebanon; and having

learned the nature of the land, and of its inhabitants, they came home,

having spent forty days in the whole work. They also brought with them

of the fruits which the land bare; they also showed them the excellency

of those fruits, and gave an account of the great quantity of the good

things that land afforded, which were motives to the multitude to go to

war. But then they terrified them again with the great difficulty there

was in obtaining it; that the rivers were so large and deep that they

could not be passed over; and that the hills were so high that they

could not travel along for them; that the cities were strong with walls,

and their firm fortifications round about them. They told them also,

that they found at Hebron the posterity of the giants. Accordingly these

spies, who had seen the land of Canaan, when they perceived that all

these difficulties were greater there than they had met with since they

came out of Egypt, they were affrighted at them themselves, and

endeavored to affright the multitude also.

3. So they supposed, from what they had heard, that it was impossible to

get the possession of the country. And when the congregation was

dissolved, they, their wives and children, continued their lamentation,

as if God would not indeed assist them, but only promised them fair.

They also again blamed Moses, and made a clamor against him and his

brother Aaron, the high priest. Accordingly they passed that night very

ill, and with contumelious language against them; but in the morning

they ran to a congregation, intending to stone Moses and Aaron, and so

to return back into Egypt.

4. But of the spies, there were Joshua the son of Nun, of the tribe of

Ephraim, and Caleb of the tribe of Judah, that were afraid of the

consequence, and came into the midst of them, and stilled the multitude,

and desired them to be of good courage; and neither to condemn God, as

having told them lies, nor to hearken to those who had affrighted them,

by telling them what was not true concerning the Canaanites, but to

those that encouraged them to hope for good success; and that they

should gain possession of the happiness promised them, because neither

the height of mountains, nor the depth of rivers, could hinder men of

true courage from attempting them, especially while God would take care

of them beforehand, and be assistant to them. "Let us then go," said

they, "against our enemies, and have no suspicion of ill success,

trusting in God to conduct us, and following those that are to be our

leaders." Thus did these two exhort them, and endeavor to pacify the

rage they were in. But Moses and Aaron fell on the ground, and besought

God, not for their own deliverance, but that he would put a stop to what

the people were unwarily doing, and would bring their minds to a quiet

temper, which were now disordered by their present passion. The cloud

also did now appear, and stood over the tabernacle, and declared to them

the presence of God to be there.

CHAPTER 15. How Moses Was Displeased At This, And Foretold That God Was

Angry And That They Should Continue In The Wilderness For Forty Years

And Not, During That Time, Either Return Into Egypt Or Take Possession

Of Canaan.

1. Moses came now boldly to the multitude, and informed them that God

was moved at their abuse of him, and would inflict punishment upon them,

not indeed such as they deserved for their sins, but such as parents

inflict on their children, in order to their correction. For, he said,

that when he was in the tabernacle, and was bewailing with ears that

destruction which was coming upon them God put him in mind what things

he had done for them, and what benefits they had received from him, and

yet how ungrateful they had been to him that just now they had been

induced, through the timorousness of the spies, to think that their

words were truer than his own promise to them; and that on this account,

though he would not indeed destroy them all, nor utterly exterminate

their nation, which he had honored more than any other part of mankind,

yet he would not permit them to take possession of the land of Canaan,

nor enjoy its happiness; but would make them wander in the wilderness,

and live without a fixed habitation, and without a city, for forty years

together, as a punishment for this their transgression; but that he had

promised to give that land to our children, and that he would make them

the possessors of those good things which, by your ungoverned passions,

you have deprived yourselves of.

2. When Moses had discoursed thus to them according to the direction of

God, the multitude grieved, and were in affliction; and entreated Most

to procure their reconciliation to God, and to permit them no longer to

wander in the wilderness, but bestow cities upon them. But he replied,

that God would not admit of any such trial, for that God was not moved

to this determination from any human levity or anger, but that he had

judicially condemned them to that punishment. Now we are not to

disbelieve that Moses, who was but a single person, pacified so many ten

thousands when they were in anger, and converted them to a mildness

temper; for God was with him, and prepared way to his persuasions of the

multitude; and as they had often been disobedient, they were now

sensible that such disobedience was disadvantageous to them and that

they had still thereby fallen into calamities.

3. But this man was admirable for his virtue, and powerful in making men

give credit to what he delivered, not only during the time of his

natural life, but even there is still no one of the Hebrews who does not

act even now as if Moses were present, and ready to punish him if he

should do any thing that is indecent; nay, there is no one but is

obedient to what laws he ordained, although they might be concealed in

their transgressions. There are also many other demonstrations that his

power was more than human, for still some there have been, who have come

from the parts beyond Euphrates, a journey of four months, through many

dangers, and at great expenses, in honor of our temple; and yet, when

they had offered their oblations, could not partake of their own

sacrifices, because Moses had forbidden it, by somewhat in the law that

did not permit them, or somewhat that had befallen them, which our

ancient customs made inconsistent therewith; some of these did not

sacrifice at all, and others left their sacrifices in an imperfect

condition; many were not able, even at first, so much as to enter the

temple, but went their ways in this as preferring a submission to the

laws of Moses before the fulfilling of their own inclinations, they had

no fear upon them that anybody could convict them, but only out of a

reverence to their own conscience. Thus this legislation, which appeared

to be divine, made this man to be esteemed as one superior to his own

nature. Nay, further, a little before the beginning of this war, when

Claudius was emperor of the Romans, and Ismael was our high priest, and

when so great a famine 27 was come upon us, that one tenth deal [of

wheat] was sold for four drachmae, and when no less than seventy cori of

flour were brought into the temple, at the feast of unleavened bread,

[these cori are thirty-one Sicilian, but forty-one Athenian medimni,]

not one of the priests was so hardy as to eat one crumb of it, even

while so great a distress was upon the land; and this out of a dread of

the law, and of that wrath which God retains against acts of wickedness,

even when no one can accuse the actors. Whence we are not to wonder at

what was then done, while to this very day the writings left by Moses

have so great a force, that even those that hate us do confess, that he

who established this settlement was God, and that it was by the means of

Moses, and of his virtue; but as to these matters, let every one take

them as he thinks fit.

FOOTNOTES:

1 (return) [ Dr. Bernard takes notice here, that this place Mar, where

the waters were bitter, is called by the Syrians and Arabians Mariri,

and by the Syrians sometimes Morath, all derived from the Hebrew Mar. He

also takes notice, that it is called The Bitter Fountain by Pliny

himself; which waters remain there to this day, and are still bitter, as

Thevenot assures us and that there are also abundance of palm-trees. See

his Travels, Part I. ch. 26. p. 166.]

2 (return) [ The additions here to Moses's account of the sweetening of

the waters at Marah, seem derived from some ancient profane author, and

he such an author also as looks less authentic than are usually followed

by Josephus. Philo has not a syllable of these additions, nor any other

ancienter writer that we know of. Had Josephus written these his

Antiquities for the use of Jews, he would hardly have given them these

very improbable circumstances; but writing to Gentiles, that they might

not complain of his omission of any accounts of such miracles derived

from Gentiles, he did not think proper to conceal what he had met with

there about this matter. Which procedure is perfectly agreeable to the

character and usage of Josephus upon many occasions. This note is, I

confess, barely conjectural; and since Josephus never tells us when his

own copy, taken out of the temple, had such additions, or when any

ancient notes supplied them; or indeed when they are derived from

Jewish, and when from Gentile antiquity,—we can go no further than bare

conjectures in such cases; only the notions of Jews were generally so

different from those of Gentiles, that we may sometimes make no

improbable conjectures to which sort such additions belong. See also

somewhat like these additions in Josephus's account of Elisha's making

sweet the bitter and barren spring near Jericho, War, B. IV. ch. 8.

sect. 3.]

3 (return) [ It seems to me, from what Moses, Exodus 16:18, St. Paul, 2

Corinthians 8:15, and Josephus here say, compared together, that the

quantity of manna that fell daily, and did not putrefy, was just so much

as came to an omer apiece, through the whole host of Israel, and no

more.]

4 (return) [ This supposal, that the sweet honey-dew or manna, so

celebrated in ancient and modern authors, as falling usually in Arabia,

was of the very same sort with this manna sent to the Israelites, savors

more of Gentilism than of Judaism or Christianity. It is not improbable

that some ancient Gentile author, read by Josephus, so thought; nor

would he here contradict him; though just before, and Antiq. B. IV. ch.

3. sect. 2, he seems directly to allow that it had not been seen before.

However, this food from heaven is here described to be like snow; and in

Artapanus, a heathen writer, it is compared to meal, color like to snow,

rained down by God," Essay on the Old Test. Append. p. 239. But as to

the derivation of the word manna, whether from man, which Josephus says

then signified What is it or from mannah, to divide, i.e., a dividend or

portion allotted to every one, it is uncertain: I incline to the latter

derivation. This manna is called angels' food, Psalm 78:26, and by our

Sacior, John 6:31, etc., as well as by Josephus here and elsewhere,

Antiq. B. III. ch. 5. sect. 3, said to be sent the Jews from heaven.]

5 (return) [ This rock is there at this day, as the travelers agree; and

must be the same that was there in the days of Moses, as being too large

to be brought thither by our modern carriages.]

6 (return) [ Note here, that the small book of the principal laws of

Moses is ever said to be laid up in the holy house itself; but the

larger Pentateuch, as here, some where within the limits of the temple

and its courts only. See Antiq. B. V. ch. 1. sect. 17.]

7 (return) [ This eminent circumstance, that while Moses's hands were

lift up towards heaven, the Israelites prevailed, and while they were

let down towards the earth, the Amalekites prevailed, seems to me the

earliest intimation we have of the proper posture, used of old, in

solemn prayer, which was the stretching out of the hands [and eyes]

towards heaven, as other passages of the Old and New Testament inform

us. Nay, by the way, this posture seemed to have continued in the

Christian church, till the clergy, instead of learning their prayers by

heart, read them out of a book, which is in a great measure inconsistent

with such an elevated posture, and which seems to me to have been only a

later practice, introduced under the corrupt state of the church; though

the constant use of divine forms of prayer, praise, and thanksgiving,

appears to me to have been the practice of God's people, patriarchs,

Jews, and Christians, in all the past ages.]

8 (return) [ This manner of electing the judges and officers of the

Israelites by the testimonies and suffrages of the people, before they

were ordained by God, or by Moses, deserves to be carefully noted,

because it was the pattern of the like manner of the choice and

ordination of bishops, presbyters, and deacons, in the Christian

church.]

9 (return) [ Since this mountain, Sinai, is here said to be the highest

of all the mountains that are in that country, it must be that now

called St. Katherine's, which is one-third higher than that within a

mile of it, now called Sinai, as Mons. Thevenot informs us, Travels,

Part I. ch. 23. p. 168. The other name of it, Horeb, is never used by

Josephus, and perhaps was its name among the Egyptians only, whence the

Israelites were lately come, as Sinai was its name among the Arabians,

Canaanites, and other nations. Accordingly when [1 Kings 9:8: the

Scripture says that Elijah came to Horeb, the mount of God, Josephus

justly says, Antiq. B. VIII. ch. 13. sect. 7, that he came to the

mountain called Sinai: and Jerome, here cited by Dr. Hudson, says, that

he took this mountain to have two names, Sinai and Choreb. De Nomin.

Heb. p. 427.]

10 (return) [ Of this and another like superstitious notion of the

Pharisees, which Josephus complied with, see the note on Antiq. B. II.

ch. 12. sect. 4.]

11 (return) [ This other work of Josephus, here referred to, seems to be

that which does not appear to have been ever published, which yet he

intended to publish, about the reasons of many of the laws of Moses; of

which see the note on the Preface, sect. 4.]

12 (return) [ Of this tabernacle of Moses, with its several parts and

furniture, see my description at large, chap. 6. 7. 8. 9. 10. 11. 12.,

hereto belonging.]

13 (return) [ The use of these golden bells at the bottom of the high

priest's long garment, seems to me to have been this: That by shaking

his garment at the time of his offering incense in the temple, on the

great day of expiation, or at other proper periods of his sacred

ministrations there, on the great festivals, the people might have

notice of it, and might fall to their own prayers at the time of

incense, or other proper periods; and so the whole congregation might at

once offer those common prayers jointly with the high priest himself to

the Almighty See Luke 1:10; Revelation 8:3, 4. Nor probably is the son

of Sirach to be otherwise understood, when he says of Aaron, the first

high priest, Ecelus. 45:9, "And God encompassed Aaron with pomegranates,

and with many golden bells round about, that as he went there might be a

sound, and a noise made that might be heard in the temple, for a

memorial to the children of his people."]

14 (return) [ The reader ought to take notice here, that the very Mosaic

Petalon, or golden plate, for the forehead of the Jewish high priest,

was itself preserved, not only till the days of Josephus, but of Origen;

and that its inscription, Holiness to the Lord, was in the Samaritan

characters. See Antiq. B. VIII. ch. 3. sect. 8, Essay on the Old Test.

p. 154, and Reland, De pol. Templi, p. 132.]

15 (return) [ When Josephus, both here and ch. 6. sect. 4, supposes the

tabernacle to have been parted into three parts, he seems to esteem the

bare entrance to be a third division, distinct from the holy and the

most holy places; and this the rather, because in the temple afterward

there was a real distinct third part, which was called the Porch:

otherwise Josephus would contradict his own description of the

tabernacle, which gives as a particular account of no more than two

parts.]

16 (return) [ This explication of the mystical meaning of the Jewish

tabernacle and its vessels, with the garments of the high priest, is

taken out of Philo, and fitted to Gentile philosophical notions. This

may possibly be forgiven in Jews, greatly versed in heathen learning and

philosophy, as Philo had ever been, and as Josephus had long been when

he wrote these Antiquities. In the mean time, it is not to be doubted,

but in their education they must have both learned more Jewish

interpretations, such as we meet with in the Epistle of Barnabas, in

that to the Hebrews, and elsewhere among the old Jews. Accordingly when

Josephus wrote his books of the Jewish War, for the use of the Jews, at

which time he was comparatively young, and less used to Gentile books,

we find one specimen of such a Jewish interpretation; for there [B. VII.

ch. 5. sect. 5: he makes the seven branches of the temple-candlestick,

with their seven lamps, an emblem of the seven days of creation and

rest, which are here emblems of the seven planets. Nor certainly ought

ancient Jewish emblems to be explained any other way than according to

ancient Jewish, and not Gentile, notions. See of the War, B. I. ch. 33.

sect. 2.]

17 (return) [ It is well worth our observation, that the two principal

qualifications required in this section for the constitution of the

first high priest, [viz. that he should have an excellent character for

virtuous and good actions; as also that he should have the approbation

of the people,] are here noted by Josephus, even where the nomination

belonged to God himself; which are the very same qualifications which

the Christian religion requires in the choice of Christian bishops,

priests, and deacons; as the Apostolical Constitutions inform us, B. II.

ch. 3.]

18 (return) [ This weight and value of the Jewish shekel, in the days of

Josephus, equal to about 2s. 10d. sterling, is, by the learned Jews,

owned to be one-fifth larger than were their old shekels; which

determination agrees perfectly with the remaining shekels that have

Samaritan inscriptions, coined generally by Simon the Maccabee, about

230 years before Josephus published his Antiquities, which never weigh

more than 2s. 4d., and commonly but 2s. 4d. See Reland De Nummis

Samaritanorum, p. 138.]

19 (return) [ The incense was here offered, according to Josephus's

opinion, before sun-rising, and at sun-setting; but in the days of

Pompey, according to the same Josephus, the sacrifices were offered in

the morning, and at the ninth hour. Antiq. B. XIV. ch. 4. sect. 3.]

20 (return) [ Hence we may correct the opinions of the modern Rabbins,

who say that only one of the seven lamps burned in the day-time; whereas

our Josephus, an eyewitness, says there were three.]

21 (return) [ Of this strange expression, that Moses "left it to God to

be present at his sacrifices when he pleased, and when he pleased to be

absent," see the note on B. II. against Apion, sect. 16.]

22 (return) [ These answers by the oracle of Urim and Thummim, which

words signify, light and perfection, or, as the Septuagint render them,

revelation and truth, and denote nothing further, that I see, but the

shining stones themselves, which were used, in this method of

illumination, in revealing the will of God, after a perfect and true

manner, to his people Israel: I say, these answers were not made by the

shining of the precious stones, after an awkward manner, in the high

priest's breastplate, as the modern Rabbins vainly suppose; for

certainly the shining of the stones might precede or accompany the

oracle, without itself delivering that oracle, see Antiq. B. VI. ch. 6.

sect. 4; but rather by an audible voice from the mercy- seat between the

cherubims. See Prideaux's Connect. at the year 534. This oracle had been

silent, as Josephus here informs us, two hundred years before he wrote

his Antiquities, or ever since the days of the last good high priest of

the family of the Maccabees, John Hyrcanus. Now it is here very well

worth our observation, that the oracle before us was that by which God

appeared to be present with, and gave directions to, his people Israel

as their King, all the while they submitted to him in that capacity; and

did not set over them such independent kings as governed according to

their own wills and political maxims, instead of Divine directions.

Accordingly we meet with this oracle [besides angelic and prophetic

admonitions] all along from the days of Moses and Joshua to the

anointing of Saul, the first of the succession of the kings, Numbers

27:21; Joshua 6:6, etc.; 19:50; Judges 1:1; 18:4-6, 30, 31; 20:18, 23,

26-28; 21:1, etc.; 1 Samuel 1:17, 18; 3. per tot.; 4. per tot.; nay,

till Saul's rejection of the Divine commands in the war with Amalek,

when he took upon him to act as he thought fit, 1 Samuel 14:3, 18, 19,

36, 37, then this oracle left Saul entirely, [which indeed he had seldom

consulted before, 1 Samuel 14:35; 1 Chronicles 10:14; 13:3; Antiq. B. 7

ch. 4 sect 2.] and accompanied David, who was anointed to succeed him,

and who consulted God by it frequently, and complied with its directions

constantly [1 Samuel 14:37, 41; 15:26; 22:13, 15; 23:9, 10; 30:7, 8, 18;

2 Samuel 2:1; 5:19, 23; 21:1; 23:14; 1 Chronicles 14:10, 14; Antiq. B IV

ch. 12 sect. 5]. Saul, indeed, long after his rejection by God, and when

God had given him up to destruction for his disobedience, did once

afterwards endeavor to consult God when it was too late; but God would

not then answer him, neither by dreams, nor by Urim, nor by prophets, 1

Samuel 28:6. Nor did any of David's successors, the kings of Judah, that

we know of, consult God by this oracle, till the very Babylonish

captivity itself, when those kings were at an end; they taking upon

them, I suppose, too much of despotic power and royalty, and too little

owning the God of Israel for the supreme King of Israel, though a few of

them consulted the prophets sometimes, and were answered by them. At the

return of the two tribes, without the return of the kingly government,

the restoration of this oracle was expected, Nehemiah 7;63; 1 Esd. 5:40;

1 Macc. 4:46; 14:41. And indeed it may seem to have been restored for

some time after the Babylonish captivity, at least in the days of that

excellent high priest, John Hyrcanus, whom Josephus esteemed as a king,

a priest, and a prophet; and who, he says, foretold several things that

came to pass accordingly; but about the time of his death, he here

implies, that this oracle quite ceased, and not before. The following

high priests now putting diadems on their heads, and ruling according to

their own will, and by their own authority, like the other kings of the

pagan countries about them; so that while the God of Israel was allowed

to be the supreme King of Israel, and his directions to be their

authentic guides, God gave them such directions as their supreme King

and Governor, and they were properly under a theocracy, by this oracle

of Urim, but no longer [see Dr. Bernard's notes here]; though I confess

I cannot but esteem the high priest Jaddus's divine dream, Antiq. B. XI.

ch. 8. sect. 4, and the high priest Caiaphas's most remarkable prophecy,

John 11:47-52, as two small remains or specimens of this ancient oracle,

which properly belonged to the Jewish high priests: nor perhaps ought we

entirely to forget that eminent prophetic dream of our Josephus himself,

[Footnote one next to a high priest, as of the family of the Asamoneans

or Maccabees,] as to the succession of Vespasian and Titus to the Roman

empire, and that in the days of Nero, and before either Galba, Otho, or

Vitellius were thought of to succeed him. Of the War, B. III. ch. 8.

sect. 9. This, I think, may well be looked on as the very last instance

of any thing like the prophetic Urim among the Jewish nation, and just

preceded their fatal desolation: but how it could possibly come to pass

that such great men as Sir John Marsham and Dr. Spenser, should imagine

that this oracle of Urim and Thummim with other practices as old or

older than the law of Moses, should have been ordained in imitation of

somewhat like them among the Egyptians, which we never hear of till the

days of Diodorus Siculus, Aelian, and Maimonides, or little earlier than

the Christian era at the highest, is almost unaccountable; while the

main business of the law of Moses was evidently to preserve the

Israelites from the idolatrous and superstitious practices of the

neighboring pagan nations; and while it is so undeniable, that the

evidence for the great antiquity of Moses's law is incomparably beyond

that for the like or greater antiquity of such customs in Egypt or other

nations, which indeed is generally none at all, it is most absurd to

derive any of Moses's laws from the imitation of those heathen

practices, Such hypotheses demonstrate to us how far inclination can

prevail over evidence, in even some of the most learned part of

mankind.]

23 (return) [ What Reland well observes here, out of Josephus, as

compared with the law of Moses, Leviticus 7:15, [that the eating of the

sacrifice the same day it was offered, seems to mean only before the

morning of the next, although the latter part, i.e. the night, be in

strictness part of the next day, according to the Jewish reckoning,] is

greatly to be observed upon other occasions also. The Jewish maxim in

such cases, it seems, is this: That the day goes before the night; and

this appears to me to be the language both of the Old and New Testament.

See also the note on Antiq. B. IV. ch. 4. sect. 4, and Reland's note on

B. IV. ch. 8. sect. 28.]

24 (return) [ We may here note, that Josephus frequently calls the camp

the city, and the court of the Mosaic tabernacle a temple, and the

tabernacle itself a holy house, with allusion to the latter city,

temple, and holy house, which he knew so well long afterwards.]

25 (return) [ These words of Josephus are remarkable, that the lawgiver

of the Jews required of the priests a double degree of parity, in

comparison of that required of the people, of which he gives several

instances immediately. It was for certain the case also among the first

Christians, of the clergy, in comparison of the laity, as the

Apostolical Constitutions and Canons every where inform us.]

26 (return) [ We must here note with Reland, that the precept given to

the priests of not drinking wine while they wore the sacred garments, is

equivalent; to their abstinence from it all the while they ministered in

the temple; because they then always, and then only, wore those sacred

garments, which were laid up there from one time of ministration to

another.]

27 (return) [ See Antiq, B. XX. ch. 2. sect, 6. and Acts 11:28.]

BOOK IV. Containing The Interval Of Thirty-Eight Years.—From The

Rejection Of That Generation To The Death Of Moses.

CHAPTER 1. Fight Of The Hebrews With The Canaanites Without The Consent

Of Moses; And Their Defeat.

1. Now this life of the Hebrews in the wilderness was so disagreeable

and troublesome to them, and they were so uneasy at it, that although

God had forbidden them to meddle with the Canaanites, yet could they not

be persuaded to be obedient to the words of Moses, and to be quiet; but

supposing they should be able to beat their enemies, without his

approbation, they accused him, and suspected that he made it his

business to keep them in a distressed condition, that they might always

stand in need of his assistance. Accordingly they resolved to fight with

the Canaanites, and said that God gave them his assistance, not out of

regard to Moses's intercessions, but because he took care of their

entire nation, on account of their forefathers, whose affairs he took

under his own conduct; as also, that it was on account of their own

virtue that he had formerly procured them their liberty, and would be

assisting to them, now they were willing to take pains for it. They also

said that they were possessed of abilities sufficient for the conquest

of their enemies, although Moses should have a mind to alienate God from

them; that, however, it was for their advantage to be their own masters,

and not so far to rejoice in their deliverance from the indignities they

endured under the Egyptians, as to bear the tyranny of Moses over them,

and to suffer themselves to be deluded, and live according to his

pleasure, as though God did only foretell what concerns us out of his

kindness to him, as if they were not all the posterity of Abraham; that

God made him alone the author of all the knowledge we have, and we must

still learn it from him; that it would be a piece of prudence to oppose

his arrogant pretenses, and to put their confidence in God, and to

resolve to take possession of that land which he had promised them, and

not to give ear to him, who on this account, and under the pretense of

Divine authority, forbade them so to do. Considering, therefore, the

distressed state they were in at present, and that in those desert

places they were still to expect things would be worse with them, they

resolved to fight with the Canaanites, as submitting only to God, their

supreme Commander, and not waiting for any assistance from their

legislator.

2. When, therefore, they had come to this resolution, as being best for

them, they went against their enemies; but those enemies were not

dismayed either at the attack itself, or at the great multitude that

made it, and received them with great courage. Many of the Hebrews were

slain; and the remainder of the army, upon the disorder of their troops,

were pursued, and fled, after a shameful manner, to their camp.

Whereupon this unexpected misfortune made them quite despond; and they

hoped for nothing that was good; as gathering from it, that this

affliction came from the wrath of God, because they rashly went out to

war without his approbation.

3. But when Moses saw how deeply they were affected with this defeat,

and being afraid lest the enemies should grow insolent upon this

victory, and should be desirous of gaining still greater glory, and

should attack them, he resolved that it was proper to withdraw the army

into the wilderness to a further distance from the Canaanites: so the

multitude gave themselves up again to his conduct, for they were

sensible that, without his care for them, their affairs could not be in

a good condition; and he caused the host to remove, and he went further

into the wilderness, as intending there to let them rest, and not to

permit them to fight the Canaanites before God should afford them a more

favorable opportunity.

CHAPTER 2. The Sedition Of Corah And Of The Multitude Against Moses, And

Against His Brother, Concerning The Priesthood.

1. That which is usually the case of great armies, and especially upon

ill success, to be hard to be pleased, and governed with difficulty, did

now befall the Jews; for they being in number six hundred thousand, and

by reason of their great multitude not readily subject to their

governors, even in prosperity, they at this time were more than usually

angry, both against one another and against their leader, because of the

distress they were in, and the calamities they then endured. Such a

sedition overtook them, as we have not the like example either among the

Greeks or the Barbarians, by which they were in danger of being all

destroyed, but were notwithstanding saved by Moses, who would not

remember that he had been almost stoned to death by them. Nor did God

neglect to prevent their ruin; but, notwithstanding the indignities they

had offered their legislator and the laws, and disobedience to the

commandments which he had sent them by Moses, he delivered them from

those terrible calamities which, without his providential care, had been

brought upon them by this sedition. So I will first explain the cause

whence this sedition arose, and then will give an account of the

sedition itself; as also of what settlements made for their government

after it was over.

2. Corah, a Hebrew of principal account, both by his family and by his

wealth, one that was also able to speak well, and one that could easily

persuade the people by his speeches, saw that Moses was in an exceeding

great dignity, and was at it, and envied him on that account, [he of the

same tribe with Moses, and of kin to him,] was particularly grieved,

because he thought he better deserved that honorable post on account of

great riches, and not inferior to him in his birth. So he raised a

clamor against him among the Levites, who were of the same tribe, and

among his kindred, saying, "That it was a very sad thing that they

should overlook Moses, while he hunted after and paved the way to glory

for himself, and by ill arts should obtain it, under the pretense of

God's command, while, contrary to laws, he had given the priesthood to

Aaron, the common suffrage of the multitude, but by his own vote, as

bestowing dignities in a way on whom he pleased." He added, "That this

concealed way of imposing on them was harder to be borne than if it had

been done by an open force upon them, because he did now not only usurp

their power without their consent, but even they were unapprised of his

contrivances against them; for whosoever is conscious to himself that he

deserves any dignity, aims to get it by persuasion, and not by an

arrogant method of violence; those that believe it impossible to obtain

honors justly, make a show of goodness, and do not introduce force, but

by cunning tricks grow wickedly powerful. That it was proper for the

multitude to punish such men, even while they think themselves concealed

in their designs, and not suffer them to gain strength till they have

them for their open enemies. For what account," added he, "is Moses able

to give, why he has bestowed the priesthood on Aaron and his sons? for

if God had determined to bestow that honor on one of the tribe of Levi,

I am more worthy of it than he is; I myself being equal to Moses by my

family, and superior to him both in riches and in age: but if God had

determined to bestow it on the eldest be, that of Reuben might have it

most justly; and then Dathan, and Abiram, and [On, the son of] Peleth,

would have it; for these are the oldest men of that tribe, and potent on

account of their great wealth also."

3. Now Corah, when he said this, had a mind to appear to take care of

the public welfare, but in reality he was endeavoring to procure to have

that dignity transferred by the multitude to himself. Thus did he, out

of a malignant design, but with plausible words, discourse to those of

his own tribe; when these words did gradually spread to more people, and

when the hearers still added to what tended to the scandals that were

cast upon Aaron, the whole army was full of them. Now of those that

conspired with Corah, there were two hundred and fifty, and those of the

principal men also, who were eager to have the priesthood taken away

from Moses's brother, and to bring him into disgrace: nay, the multitude

themselves were provoked to be seditious, and attempted to stone Moses,

and gathered themselves together after an indecent manner, with

confusion and disorder. And now all were, in a tumultuous manner,

raising a clamour before the tabernacle of God, to prosecute the tyrant,

and to relieve the multitude from their slavery under him who, under

color of the Divine laid violent injunctions upon them; for had it been

God who chose one that was to perform the office of a priest, he would

have raised person to that dignity, and would not have produced such a

one as was inferior to many others nor have given him that office; and

that in he had judged it fit to bestow it on Aaron, he would have

permitted it to the multitude to bestow it, and not have left it to be

bestowed by his own brother.

4. Now although Moses had a great while ago foreseen this calumny of

Corah, and had seen the people were irritated, yet was he not affrighted

at it; but being of good courage, because given them right advice about

their affairs, and knowing that his brother had been made partaker of

the priesthood at the command of God, and not by his own favor to him,

he came to the assembly; and as for the multitude, he said not a word to

them, but spake as loud to Corah as he could; and being very skillful in

making speeches, and having this natural talent, among others, that he

could greatly move the multitude with his discourses, he said, "O Corah,

both thou and all these with thee [pointing to the two hundred and fifty

men] seem to be worthy of this honor; nor do I pretend but that this

whole company may be worthy of the like dignity, although they may not

be so rich or so great as you are: nor have I taken and given this

office to my brother because he excelled others in riches, for thou

exceedest us both in the greatness of thy wealth; 1 nor indeed because

he was of an eminent family, for God, by giving us the same common

ancestor, has made our families equal: nay, nor was it out of brotherly

affection, which another might yet have justly done; for certainly,

unless I had bestowed this honor out of regard to God, and to his laws,

I had not passed by myself, and given it to another, as being nearer of

kin to myself than to my brother, and having a closer intimacy with

myself than I have with him; for surely it would not be a wise thing for

me to expose myself to the dangers of offending, and to bestow the happy

employment on this account upon another. But I am above such base

practices: nor would God have overlooked this matter, and seen himself

thus despised; nor would he have suffered you to be ignorant of what you

were to do, in order to please him; but he hath himself chosen one that

is to perform that sacred office to him, and thereby freed us from that

care. So that it was not a thing that I pretend to give, but only

according to the determination of God; I therefore propose it still to

be contended for by such as please to put in for it, only desiring that

he who has been already preferred, and has already obtained it, may be

allowed now also to offer himself for a candidate. He prefers your

peace, and your living without sedition, to this honorable employment,

although in truth it was with your approbation that he obtained it; for

though God were the donor, yet do we not offend when we think fit to

accept it with your good-will; yet would it have been an instance of

impiety not to have taken that honorable employment when he offered it;

nay, it had been exceedingly unreasonable, when God had thought fit any

one should have it for all time to come, and had made it secure and firm

to him, to have refused it. However, he himself will judge again who it

shall be whom he would have to offer sacrifices to him, and to have the

direction of matters of religion; for it is absurd that Corah, who is

ambitious of this honor, should deprive God of the power of giving it to

whom he pleases. Put an end, therefore, to your sedition and disturbance

on this account; and tomorrow morning do every one of you that desire

the priesthood bring a censer from home, and come hither with incense

and fire: and do thou, O Corah, leave the judgment to God, and await to

see on which side he will give his determination upon this occasion, but

do not thou make thyself greater than God. Do thou also come, that this

contest about this honorable employment may receive determination. And I

suppose we may admit Aaron without offense, to offer himself to this

scrutiny, since he is of the same lineage with thyself, and has done

nothing in his priesthood that can be liable to exception. Come ye

therefore together, and offer your incense in public before all the

people; and when you offer it, he whose sacrifice God shall accept shall

be ordained to the priesthood, and shall be clear of the present calumny

on Aaron, as if I had granted him that favor because he was my brother."

CHAPTER 3. How Those That Stirred Up This Sedition Were Destroyed,

According To The Will Of God; And How Aaron, Moses's Brother Both He And

His Posterity, Retained The Priesthood.

1. When Moses had said this, the multitude left off the turbulent

behavior they had indulged, and the suspicion they had of Moses, and

commended what he had said; for those proposals were good, and were so

esteemed of the people. At that time therefore they dissolved the

assembly. But on the next day they came to the congregation, in order to

be present at the sacrifice, and at the determination that was to be

made between the candidates for the priesthood. Now this congregation

proved a turbulent one, and the multitude were in great suspense in

expectation of what was to be done; for some of them would have been

pleased if Moses had been convicted of evil practices, but the wiser

sort desired that they might be delivered from the present disorder and

disturbance; for they were afraid, that if this sedition went on, the

good order of their settlement would rather be destroyed; but the whole

body of the people do naturally delight in clamors against their

governors, and, by changing their opinions upon the harangues of every

speaker, disturb the public tranquillity. And now Moses sent messengers

for Abiram and Dathan, and ordered them to come to the assembly, and

wait there for the holy offices that were to be performed. But they

answered the messenger, that they would not obey his summons; nay, would

not overlook Moses's behavior, who was growing too great for them by

evil practices. Now when Moses heard of this their answer, he desired

the heads of the people to follow him, and he went to the faction of

Dathan, not thinking it any frightful thing at all to go to these

insolent people; so they made no opposition, but went along with him.

But Dathan, and his associates, when they understood that Moses and the

principal of the people were coming to them, came out, with their wives

and children, and stood before their tents, and looked to see what Moses

would do. They had also their servants about them to defend themselves,

in case Moses should use force against them.

2. But he came near, and lifted up his hands to heaven, and cried out

with a loud voice, in order to be heard by the whole multitude, and

said, "O Lord of the creatures that are in the heaven, in the earth, and

in the sea; for thou art the most authentic witness to what I have done,

that it has all been done by thy appointment, and that it was thou that

affordedst us assistance when we attempted any thing, and showedst mercy

on the Hebrews in all their distresses; do thou come now, and hear all

that I say, for no action or thought escapes thy knowledge; so that thou

wilt not disdain to speak what is true, for my vindication, without any

regard to the ungrateful imputations of these men. As for what was done

before I was born, thou knowest best, as not learning them by report,

but seeing them, and being present with them when they were done; but

for what has been done of late, and which these men, although they know

them well enough, unjustly pretend to suspect, be thou my witness. When

I lived a private quiet life, I left those good things which, by my own

diligence, and by thy counsel, I enjoyed with Raguel my father-in-law;

and I gave myself up to this people, and underwent many miseries on

their account. I also bore great labors at first, in order to obtain

liberty for them, and now in order to their preservation; and have

always showed myself ready to assist them in every distress of theirs.

Now, therefore, since I am suspected by those very men whose being is

owing to my labors, come thou, as it is reasonable to hope thou wilt;

thou, I say, who showedst me that fire at mount Sinai, and madest me to

hear its voice, and to see the several wonders which that place afforded

thou who commandedst me to go to Egypt, and declare thy will to this

people; thou who disturbest the happy estate of the Egyptians, and

gavest us the opportunity of flying away from out under them, and madest

the dominion of Pharaoh inferior to my dominion; thou who didst make the

sea dry land for us, when we knew not whither to go, and didst overwhelm

the Egyptians with those destructive waves which had been divided for

us; thou who didst bestow upon us the security of weapons when we were

naked; thou who didst make the fountains that were corrupted to flow, so

as to be fit for drinking, and didst furnish us with water that came out

of the rocks, when we were in want of it; thou who didst preserve our

lives with [quails, which was] food from the sea, when the fruits of the

ground failed us; thou didst send us such food from heaven as had never

been seen before; thou who didst suggest to us the knowledge of thy

laws, and appoint to us a form of government,—come thou, I say, O Lord

of the whole world, and that as such a Judge and a Witness to me as

cannot be bribed, and show how I never admitted of any gift against

justice from any of the Hebrews; and have never condemned a man that

ought to have been acquitted, on account of one that was rich; and have

never attempted to hurt this commonwealth. I am now and am suspected of

a thing the remotest from my intentions, as if I had given the

preisthood to Aaron, not at thy command, but out own favor to him; do

thou at this time demonstrate that all things are administered by thy

providence and that nothing happens by chance, but is governed by thy

will, and thereby attains its end: as also demonstrate that thou takest

care that have done good to the Hebrews; demonstrate this, I say, by the

punishment of Abiram and Dathan, who condemn thee as an insensible

Being, and one overcome by my contrivances. This thou do by inflicting

such an open punishment on these men who so madly fly in the face of thy

glory, as will take them out of the world, not in an manner, but so that

it may appear they do die after the manner of other men: let that ground

which they tread upon open about them and consume them, with their

families and goods. This will be a demonstration of thy power to all and

this method of their sufferings will be an instruction of wisdom for

those that entertain profane sentiments of thee. By this means I shall

be a good servant, in the precepts thou hast given by me. But if the

calumnies they have raised against me be true, mayst thou preserve these

men from every evil accident, and bring all that destruction on me which

I have imprecated upon them. And when thou hast inflicted punishment on

those that have endeavored to deal unjustly with this people, bestow

upon them concord and peace. Save this multitude that follow thy

commandments, and preserve them free from harm, and let them not partake

of the punishment of those that have sinned; for thou knowest thyself it

is not just, that for the wickedness of those men the whole body of the

Israelites should suffer punishment."

3. When Moses had said this, with tears in his eyes, the ground was

moved on a sudden; and the agitation that set it in motion was like that

which the wind produces in waves of the sea. The people were all

affrighted; and the ground that was about their tents sunk down at the

great noise, with a terrible sound, and carried whatsoever was dear to

the seditious into itself, who so entirely perished, that there was not

the least appearance that any man had ever been seen there, the earth

that had opened itself about them, closing again, and becoming entire as

it was before, insomuch that such as saw it afterward did not perceive

that any such accident had happened to it. Thus did these men perish,

and become a demonstration of the power of God. And truly, any one would

lament them, not only on account of this calamity that befell them,

which yet deserves our commiseration, but also because their kindred

were pleased with their sufferings; for they forgot the relation they

bare to them, and at the sight of this sad accident approved of the

judgment given against them; and because they looked upon the people

about Dathan as pestilent men, they thought they perished as such, and

did not grieve for them.

4. And now Moses called for those that contended about the priesthood,

that trial might be made who should be priest, and that he whose

sacrifice God was best pleased with might be ordained to that function.

There attended two hundred and fifty men, who indeed were honored by the

people, not only on account of the power of their ancestors, but also on

account of their own, in which they excelled the others: Aaron also and

Corah came forth, and they all offered incense, in those censers of

theirs which they brought with them, before the tabernacle. Hereupon so

great a fire shone out as no one ever saw in any that is made by the

hand of man, neither in those eruptions out of the earth that are caused

by subterraneous burn-rags, nor in such fires as arise of their own

accord in the woods, when the agitation is caused by the trees rubbing

one against another: but this fire was very bright, and had a terrible

flame, such as is kindled at the command of God; by whose irruption on

them, all the company, and Corah himself, were destroyed, 2 and this so

entirely, that their very bodies left no remains behind them. Aaron

alone was preserved, and not at all hurt by the fire, because it was God

that sent the fire to burn those only who ought to be burned. Hereupon

Moses, after these men were destroyed, was desirous that the memory of

this judgment might be delivered down to posterity, and that future ages

might be acquainted with it; and so he commanded Eleazar, the son of

Aaron, to put their censers near the brazen altar, that they might be a

memorial to posterity of what these men suffered, for supposing that the

power of God might be eluded. And thus Aaron was now no longer esteemed

to have the priesthood by the favor of Moses, but by the public judgment

of God; and thus he and his children peaceably enjoyed that honor

afterward.

CHAPTER 4. What Happened To The Hebrews During Thirty-Eight Years In The

Wilderness.

1. However, this sedition was so far from ceasing upon this destruction,

that it grew much stronger, and became more intolerable. And the

occasion of its growing worse was of that nature, as made it likely the

calamity would never cease, but last for a long time; for the men,

believing already that nothing is done without the providence of God,

would have it that these things came thus to pass not without God's

favor to Moses; they therefore laid the blame upon him that God was so

angry, and that this happened not so much because of the wickedness of

those that were punished, as because Moses procured the punishment; and

that these men had been destroyed without any sin of theirs, only

because they were zealous about the Divine worship; as also, that he who

had been the cause of this diminution of the people, by destroying so

many men, and those the most excellent of them all, besides his escaping

any punishment himself, had now given the priesthood to his brother so

firmly, that nobody could any longer dispute it with him; for no one

else, to be sure, could now put in for it, since he must have seen those

that first did so to have miserably perished. Nay, besides this, the

kindred of those that were destroyed made great entreaties to the

multitude to abate the arrogance of Moses, because it would be safest

for them so to do.

2. Now Moses, upon his hearing for a good while that the people were

tumultuous, was afraid that they would attempt some other innovation,

and that some great and sad calamity would be the consequence. He called

the multitude to a congregation, and patiently heard what apology they

had to make for themselves, without opposing them, and this lest he

should imbitter the multitude: he only desired the heads of the tribes

to bring their rods, 3 with the names of their tribes inscribed upon

them, and that he should receive the priesthood in whose rod God should

give a sign. This was agreed to. So the rest brought their rods, as did

Aaron also, who had written the tribe of Levi on his rod. These rods

Moses laid up in the tabernacle of God. On the next day he brought out

the rods, which were known from one another by those who brought them,

they having distinctly noted them, as had the multitude also; and as to

the rest, in the same form Moses had received them, in that they saw

them still; but they also saw buds and branches grown out of Aaron's

rod, with ripe fruits upon them; they were almonds, the rod having been

cut out of that tree. The people were so amazed at this strange sight,

that though Moses and Aaron were before under some degree of hatred,

they now laid that hatred aside, and began to admire the judgment of God

concerning them; so that hereafter they applauded what God had decreed,

and permitted Aaron to enjoy the priesthood peaceably. And thus God

ordained him priest three several times, and he retained that honor

without further disturbance. And hereby this sedition of the Hebrews,

which had been a great one, and had lasted a great while, was at last

composed.

3. And now Moses, because the tribe of Levi was made free from war and

warlike expeditions, and was set apart for the Divine worship, lest they

should want and seek after the necessaries of life, and so neglect the

temple, commanded the Hebrews, according to the will of God, that when

they should gain the possession of the land of Canaan, they should

assign forty-eight good and fair cities to the Levites; and permit them

to enjoy their suburbs, as far as the limit of two thousand cubits would

extend from the walls of the city. And besides this, he appointed that

the people should pay the tithe of their annual fruits of the earth,

both to the Levites and to the priests. And this is what that tribe

receives of the multitude; but I think it necessary to set down what is

paid by all, peculiarly to the priests.

4. Accordingly he commanded the Levites to yield up to the priests

thirteen of their forty-eight cities, and to set apart for them the

tenth part of the tithes which they every year receive of the people; as

also, that it was but just to offer to God the first-fruits of the

entire product of the ground; and that they should offer the first-born

of those four-footed beasts that are appointed for sacrifices, if it be

a male, to the priests, to be slain, that they and their entire families

may eat them in the holy city; but that the owners of those first-born

which are not appointed for sacrifices in the laws of our country,

should bring a shekel and a half in their stead: but for the first-born

of a man, five shekels: that they should also have the first-fruits out

of the shearing of the sheep; and that when any baked bread corn, and

made loaves of it, they should give somewhat of what they had baked to

them. Moreover, when any have made a sacred vow, I mean those that are

called Nazarites, that suffer their hair to grow long, and use no wine,

when they consecrate their hair, 4 and offer it for a sacrifice, they

are to allot that hair for the priests [to be thrown into the fire].

Such also as dedicate themselves to God, as a corban, which denotes what

the Greeks call a gift, when they are desirous of being freed from that

ministration, are to lay down money for the priests; thirty shekels if

it be a woman, and fifty if it be a man; but if any be too poor to pay

the appointed sum, it shall be lawful for the priests to determine that

sum as they think fit. And if any slay beasts at home for a private

festival, but not for a religious one, they are obliged to bring the maw

and the cheek, [or breast,] and the right shoulder of the sacrifice, to

the priests. With these Moses contrived that the priests should be

plentifully maintained, besides what they had out of those offerings for

sins which the people gave them, as I have set it down in the foregoing

book. He also ordered, that out of every thing allotted for the priests,

their servants, [their sons,] their daughters, and their wives, should

partake, as well as themselves, excepting what came to them out of the

sacrifices that were offered for sins; for of those none but the males

of the family of the priests might eat, and this in the temple also, and

that the same day they were offered.

5. When Moses had made these constitutions, after the sedition was over,

he removed, together with the whole army, and came to the borders of

Idumea. He then sent ambassadors to the king of the Idumeans, and

desired him to give him a passage through his country; and agreed to

send him what hostages he should desire, to secure him from an injury.

He desired him also, that he would allow his army liberty to buy

provisions; and, if he insisted upon it, he would pay down a price for

the very water they should drink. But the king was not pleased with this

embassage from Moses: nor did he allow a passage for the army, but

brought his people armed to meet Moses, and to hinder them, in case they

should endeavor to force their passage. Upon which Moses consulted God

by the oracle, who would not have him begin the war first; and so he

withdrew his forces, and traveled round about through the wilderness.

6. Then it was that Miriam, the sister of Moses, came to her end, having

completed her fortieth year 5 since she left Egypt, on the first 6 day

of the lunar month Xanthicus. They then made a public funeral for her,

at a great expense. She was buried upon a certain mountain, which they

call Sin: and when they had mourned for her thirty days, Moses purified

the people after this manner: He brought a heifer that had never been

used to the plough or to husbandry, that was complete in all its parts,

and entirely of a red color, at a little distance from the camp, into a

place perfectly clean. This heifer was slain by the high priest, and her

blood sprinkled with his finger seven times before the tabernacle of

God; after this, the entire heifer was burnt in that state, together

with its skin and entrails; and they threw cedar-wood, and hyssop, and

scarlet wool, into the midst of the fire; then a clean man gathered all

her ashes together, and laid them in a place perfectly clean. When

therefore any persons were defiled by a dead body, they put a little of

these ashes into spring water, with hyssop, and, dipping part of these

ashes in it, they sprinkled them with it, both on the third day, and on

the seventh, and after that they were clean. This he enjoined them to do

also when the tribes should come into their own land.

7. Now when this purification, which their leader made upon the mourning

for his sister, as it has been now described, was over, he caused the

army to remove and to march through the wilderness and through Arabia;

and when he came to a place which the Arabians esteem their metropolis,

which was formerly called Arce, but has now the name of Petra, at this

place, which was encompassed with high mountains, Aaron went up one of

them in the sight of the whole army, Moses having before told him that

he was to die, for this place was over against them. He put off his

pontifical garments, and delivered them to Eleazar his son, to whom the

high priesthood belonged, because he was the elder brother; and died

while the multitude looked upon him. He died in the same year wherein he

lost his sister, having lived in all a hundred twenty and three years.

He died on the first day of that lunar month which is called by the

Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews

Abba.

CHAPTER 5. How Moses Conquered Sihon And Og Kings Of The Amorites, And

Destroyed Their Whole Army And Then Divided Their Land By Lot To Two

Tribes And A Half Of The Hebrews.

1. The people mourned for Aaron thirty days, and when this mourning was

over, Moses removed the army from that place, and came to the river

Arnon, which, issuing out of the mountains of Arabia, and running

through all that wilderness, falls into the lake Asphaltitis, and

becomes the limit between the land of the Moabites and the land of the

Amorites. This land is fruitful, and sufficient to maintain a great

number of men, with the good things it produces. Moses therefore sent

messengers to Sihon, the king of this country, desiring that he would

grant his army a passage, upon what security he should please to

require; he promised that he should be no way injured, neither as to

that country which Sihon governed, nor as to its inhabitants; and that

he would buy his provisions at such a price as should be to their

advantage, even though he should desire to sell them their very water.

But Sihon refused his offer, and put his army into battle array, and was

preparing every thing in order to hinder their passing over Arnon.

2. When Moses saw that the Amorite king was disposed to enter upon

hostilities with them, he thought he ought not to bear that insult; and,

determining to wean the Hebrews from their indolent temper, and prevent

the disorders which arose thence, which had been the occasion of their

former sedition, [nor indeed were they now thoroughly easy in their

minds,] he inquired of God, whether he would give him leave to fight?

which when he had done, and God also promised him the victory, he was

himself very courageous, and ready to proceed to fighting. Accordingly

he encouraged the soldiers; and he desired of them that they would take

the pleasure of fighting, now God gave them leave so to do. They then,

upon the receipt of this permission, which they so much longed for, put

on their whole armor, and set about the work without delay. But the

Amorite king was not now like to himself when the Hebrews were ready to

attack him; but both he himself was affrighted at the Hebrews, and his

army, which before had showed themselves to be of good courage, were

then found to be timorous: so they could not sustain the first onset,

nor bear up against the Hebrews, but fled away, as thinking this would

afford them a more likely way for their escape than fighting, for they

depended upon their cities, which were strong, from which yet they

reaped no advantage when they were forced to fly to them; for as soon as

the Hebrews saw them giving ground, they immediately pursued them close;

and when they had broken their ranks, they greatly terrified them, and

some of them broke off from the rest, and ran away to the cities. Now

the Hebrews pursued them briskly, and obstinately persevered in the

labors they had already undergone; and being very skillful in slinging,

and very dexterous in throwing of darts, or any thing else of that kind,

and also having nothing but light armor, which made them quick in the

pursuit, they overtook their enemies; and for those that were most

remote, and could not be overtaken, they reached them by their slings

and their bows, so that many were slain; and those that escaped the

slaughter were sorely wounded, and these were more distressed with

thirst than with any of those that fought against them, for it was the

summer season; and when the greatest number of them were brought down to

the river out of a desire to drink, as also when others fled away by

troops, the Hebrews came round them, and shot at them; so that, what

with darts and what with arrows, they made a slaughter of them all.

Sihon their king was also slain. So the Hebrews spoiled the dead bodies,

and took their prey. The land also which they took was full of abundance

of fruits, and the army went all over it without fear, and fed their

cattle upon it; and they took the enemies prisoners, for they could no

way put a stop to them, since all the fighting men were destroyed. Such

was the destruction which overtook the Amorites, who were neither

sagacious in counsel, nor courageous in action. Hereupon the Hebrews

took possession of their land, which is a country situate between three

rivers, and naturally resembled an island: the river Arnon being its

southern; the river Jabbok determining its northern side, which running

into Jordan loses its own name, and takes the other; while Jordan itself

runs along by it, on its western coast.

3. When matters were come to this state, Og, the king of Gilead and

Gaulanitis, fell upon the Israelites. He brought an army with him, and

in haste to the assistance of his friend Sihon: but though he found him

already slain, yet did he resolve still to come and fight the Hebrews,

supposing he should be too hard for them, and being desirous to try

their valor; but failing of his hope, he was both himself slain in the

battle, and all his army was destroyed. So Moses passed over the river

Jabbok, and overran the kingdom of Og. He overthrew their cities, and

slew all their inhabitants, who yet exceeded in riches all the men in

that part of the continent, on account of the goodness of the soil, and

the great quantity of their wealth. Now Og had very few equals, either

in the largeness of his body, or handsomeness of his appearance. He was

also a man of great activity in the use of his hands, so that his

actions were not unequal to the vast largeness and handsome appearance

of his body. And men could easily guess at his strength and magnitude

when they took his bed at Rabbath, the royal city of the Ammonites; its

structure was of iron, its breadth four cubits, and its length a cubit

more than double thereto. However, his fall did not only improve the

circumstances of the Hebrews for the present, but by his death he was

the occasion of further good success to them; for they presently took

those sixty cities, which were encompassed with excellent walls, and had

been subject to him, and all got both in general and in particular a

great prey.

CHAPTER 6. Concerning Balaam The Prophet And What Kind Of Man He Was.

1. Now Moses, when he had brought his army to Jordan; pitched his camp

in the great plain over against Jericho. This city is a very happy

situation, and very fit for producing palm-trees and balsam. And now the

Israelites began to be very proud of themselves, and were very eager for

fighting. Moses then, after he had offered for a few days sacrifices of

thanksgiving to God, and feasted the people, sent a party of armed men

to lay waste the country of the Midianites, and to take their cities.

Now the occasion which he took for making war upon them was this that

follows:—

2. When Balak, the king of the Moabites, who had from his ancestors a

friendship and league with the Midianites, saw how great the Israelites

were grown, he was much affrighted on account of his own and his

kingdom's danger; for he was not acquainted with this, that the Hebrews

would not meddle with any other country, but were to be contented with

the possession of the land of Canaan, God having forbidden them to go

any farther 7 So he, with more haste than wisdom, resolved to make an

attempt upon them by words; but he did not judge it prudent to fight

against them, after they had such prosperous successes, and even became

out of ill successes more happy than before, but he thought to hinder

them, if he could, from growing greater, and so he resolved to send

ambassadors to the Midianites about them. Now these Midianites knowing

there was one Balaam, who lived by Euphrates, and was the greatest of

the prophets at that time, and one that was in friendship with them,

sent some of their honorable princes along with the ambassadors of

Balak, to entreat the prophet to come to them, that he might imprecate

curses to the destruction of the Israelites. So Balaam received the

ambassadors, and treated them very kindly; and when he had supped, he

inquired what was God's will, and what this matter was for which the

Midianites entreated him to come to them. But when God opposed his

going, he came to the ambassadors, and told them that he was himself

very willing and desirous to comply with their request, but informed

them that God was opposite to his intentions, even that God who had

raised him to great reputation on account of the truth of his

predictions; for that this army, which they entreated him to come and

curse, was in the favor of God; on which account he advised them to go

home again, and not to persist in their enmity against the Israelites;

and when he had given them that answer, he dismissed the ambassadors.