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The Works of Flavius Josephus
Antiquities of the Jews
book iI
FROM THE DEATH OF ISAAC TO THE EXODUS OUT OF EGYPT
Translated by William Whiston
CHAPTER 1.
HOW ESAU AND JACOB, ISAAC'S SONS DIVIDED THEIR HABITATION;
AND ESAU POSSESSED IDUMEA AND JACOB CANAAN.
1. AFTER the death of Isaac, his sons divided their habitations respectively;
nor did they retain what they had before; but Esau departed from the city
of Hebron, and left it to his brother, and dwelt in Seir, and ruled over
Idumea. He called the country by that name from himself, for he was named
Adom; which appellation he got on the following occasion : - One day returning
from the toil of hunting very hungry, (it was when he was a child in age,)
he lighted on his brother when he was getting ready lentile-pottage for
his dinner, which was of a very red color; on which account he the more
earnestly longed for it, and desired him to give him some of it to eat:
but he made advantage of his brother's hunger, and forced him to resign
up to him his birthright; and he, being pinched with famine, resigned it
up to him, under an oath. Whence it came, that, on account of the redness
of this pottage, he was, in way of jest, by his contemporaries, called
Adom, for the Hebrews call what is red Adom; and this was
the name given to the country; but the Greeks gave it a more agreeable
pronunciation, and named it Idumea.
2. He became the father of five sons; of whom Jaus, and Jalomus, and
Coreus, were by one wife, whose name was Alibama; but of the rest, Aliphaz
was born to him by Ada, and Raguel by Basemmath: and these were the sons
of Esau. Aliphaz had five legitimate sons; Theman, Omer, Saphus, Gotham,
and Kanaz; for Amalek was not legitimate, but by a concubine, whose name
was Thamna. These dwelt in that part of Idumea which is called Gebalitis,
and that denominated from Amalek, Amalekitis; for Idumea was a large country,
and did then preserve the name of the whole, while in its several parts
it kept the names of its peculiar inhabitants.
CHAPTER 2.
HOW JOSEPH, THE YOUNGEST OF JACOB'S SONS, WAS ENVIED BY HIS
BRETHREN, WHEN CERTAIN DREAMS HAD FORESHOWN HIS FUTURE HAPPINESS.
1. IT happened that Jacob came to so great happiness as rarely any other
person had arrived at. He was richer than the rest of the inhabitants of
that country; and was at once envied and admired for such virtuous sons,
for they were deficient in nothing, but were of great souls, both for laboring
with their hands and enduring of toil; and shrewd also in understanding.
And God exercised such a providence over him, and such a care of his happiness,
as to bring him the greatest blessings, even out of what appeared to be
the most sorrowful condition; and to make him the cause of our forefathers'
departure out of Egypt, him and his posterity. The occasion was this :
- When Jacob had his son Joseph born to him by Rachel, his father loved
him above the rest of his sons, both because of the beauty of his body,
and the virtues of his mind, for he excelled the rest in prudence. This
affection of his father excited the envy and the hatred of his brethren;
as did also his dreams which he saw, and related to his father, and to
them, which foretold his future happiness, it being usual with mankind
to envy their very nearest relations such their prosperity. Now the visions
which Joseph saw in his sleep were these : -
2. When they were in the middle of harvest, and Joseph was sent by his
father, with his brethren, to gather the fruits of the earth, he saw a
vision in a dream, but greatly exceeding the customary appearances that
come when we are asleep; which, when he was got up, he told his brethren,
that they might judge what it portended. He said, he saw the last night,
that his wheat-sheaf stood still in the place where he set it, but that
their sheaves ran to bow down to it, as servants bow down to their masters.
But as soon as they perceived the vision foretold that he should obtain
power and great wealth, and that his power should be in opposition to them,
they gave no interpretation of it to Joseph, as if the dream were not by
them undestood: but they prayed that no part of what they suspected to
be its meaning might come to pass; and they bare a still greater hatred
to him on that account.
3. But God, in opposition to their envy, sent a second vision to Joseph,
which was much more wonderful than the former; for it seemed to him that
the sun took with him the moon, and the rest of the stars, and came down
to the earth, and bowed down to him. He told the vision to his father,
and that, as suspecting nothing of ill-will from his brethren, when they
were there also, and desired him to interpret what it should signify. Now
Jacob was pleased with the dream: for, considering the prediction in his
mind, and shrewdly and wisely guessing at its meaning, he rejoiced at the
great things thereby signified, because it declared the future happiness
of his son; and that, by the blessing of God, the time would come when
he should be honored, and thought worthy of worship by his parents and
brethren, as guessing that the moon and sun were like his mother and father;
the former, as she that gave increase and nourishment to all things; and
the latter, he that gave form and other powers to them; and that the stars
were like his brethren, since they were eleven in number, as were the stars
that receive their power from the sun and moon.
4. And thus did Jacob make a judgment of this vision, and that a shrewd
one also. But these interpretations caused very great grief to Joseph's
brethren; and they were affected to him hereupon as if he were a certain
stranger, that was to those good things which were signified by the dreams
and not as one that was a brother, with whom it was probable they should
be joint-partakers; and as they had been partners in the same parentage,
so should they be of the same happiness. They also resolved to kill the
lad; and having fully ratified that intention of theirs, as soon as their
collection of the fruits was over, they went to Shechem, which is a country
good for feeding of cattle, and for pasturage; there they fed their flocks,
without acquainting their father with their removal thither; whereupon
he had melancholy suspicions about them, as being ignorant of his sons'
condition, and receiving no messenger from the flocks that could inform
him of the true state they were in; so, because he was in great fear about
them, he sent Joseph to the flocks, to learn the circumstances his brethren
were in, and to bring him word how they did.
CHAPTER 3.
HOW JOSEPH WAS THUS SOLD BY HIS BRETHREN INTO EGYPT, BY REASON
OF THEIR HATRED TO HIM; AND HOW HE THERE GREW FAMOUS AND ILLUSTRIOUS AND
HAD HIS BRETHREN UNDER HIS POWER.
1. NOW these brethren rejoiced as soon as they saw their brother coming
to them, not indeed as at the presence of a near relation, or as at the
presence of one sent by their father, but as at the presence of an enemy,
and one that by Divine Providence was delivered into their hands; and they
already resolved to kill him, and not let slip the opportunity that lay
before them. But when Reubel, the eldest of them, saw them thus disposed,
and that they had agreed together to execute their purpose, he tried to
restrain them, showing them the heinous enterprise they were going about,
and the horrid nature of it; that this action would appear wicked in the
sight of God, and impious before men, even though they should kill one
not related to them; but much more flagitious and detestable to appear
to have slain their own brother, by which act the father must be treated
unjustly in the son's slaughter, and the mother (1)
also be in perplexity while she laments that her son is taken away from
her, and this not in a natural way neither. So he entreated them to have
a regard to their own consciences, and wisely to consider what mischief
would betide them upon the death of so good a child, and their youngest
brother; that they would also fear God, who was already both a spectator
and a witness of the designs they had against their brother; that he would
love them if they abstained from this act, and yielded to repentance and
amendment; but in case they proceeded to do the fact, all sorts of punishments
would overtake them from God for this murder of their brother, since they
polluted his providence, which was every where present, and which did not
overlook what was done, either in deserts or in cities; for wheresoever
a man is, there ought he to suppose that God is also. He told them further,
that their consciences would be their enemies, if they attempted to go
through so wicked an enterprise, which they can never avoid, whether it
be a good conscience; or whether it be such a one as they will have within
them when once they have killed their brother. He also added this besides
to what he had before said, that it was not a righteous thing to kill a
brother, though he had injured them; that it is a good thing to forget
the actions of such near friends, even in things wherein they might seem
to have offended; but that they were going to kill Joseph, who had been
guilty of nothing that was ill towards them, in whose case the infirmity
of his small age should rather procure him mercy, and move them to unite
together in the care of his preservation. That the cause of killing him
made the act itself much worse, while they determined to take him off out
of envy at his future prosperity, an equal share of which they would naturally
partake while he enjoyed it, since they were to him not strangers, but
the nearest relations, for they might reckon upon what God bestowed upon
Joseph as their own; and that it was fit for them to believe, that the
anger of God would for this cause be more severe upon them, if they slew
him who was judged by God to be worthy of that prosperity which was to
be hoped for; and while, by murdering him, they made it impossible for
God to bestow it upon him.
2. Reubel said these and many other things, and used entreaties to them,
and thereby endeavored to divert them from the murder of their brother.
But when he saw that his discourse had not mollified them at all, and that
they made haste to do the fact, he advised them to alleviate the wickedness
they were going about, in the manner of taking Joseph off; for as he had
exhorted them first, when they were going to revenge themselves, to be
dissuaded from doing it; so, since the sentence for killing their brother
had prevailed, he said that they would not, however, be so grossly guilty,
if they would be persuaded to follow his present advice, which would include
what they were so eager about, but was not so very bad, but, in the distress
they were in, of a lighter nature. He begged of them, therefore, not to
kill their brother with their own hands, but to cast him into the pit that
was hard by, and so to let him die; by which they would gain so much, that
they would not defile their own hands with his blood. To this the young
men readily agreed; so Reubel took the lad and tied him to a cord, and
let him down gently into the pit, for it had no water at all in it; who,
when he had done this, went his way to seek for such pasturage as was fit
for feeding his flocks.
3. But Judas, being one of Jacob's sons also, seeing some Arabians,
of the posterity of Ismael, carrying spices and Syrian wares out of the
land of Gilead to the Egyptians, after Rubel was gone, advised his brethren
to draw Joseph out of the pit, and sell him to the Arabians; for if he
should die among strangers a great way off, they should be freed
from this barbarous action. This, therefore, was resolved on; so they drew
Joseph up out of the pit, and sold him to the merchants for twenty pounds
(2) He was
now seventeen years old. But Reubel, coming in the night-time to the pit,
resolved to save Joseph, without the privity of his brethren; and when,
upon his calling to him, he made no answer, he was afraid that they had
destroyed him after he was gone; of which he complained to his brethren;
but when they had told him what they had done, Reubel left off his mourning.
4. When Joseph's brethren had done thus to him, they considered what
they should do to escape the suspicions of their father. Now they had taken
away from Joseph the coat which he had on when he came to them at the time
they let him down into the pit; so they thought proper to tear that coat
to pieces, and to dip it into goats' blood, and then to carry it and show
it to their father, that he might believe he was destroyed by wild beasts.
And when they had so done, they came to the old man, but this not till
what had happened to his son had already come to his knowledge. Then they
said that they had not seen Joseph, nor knew what mishap had befallen him;
but that they had found his coat bloody and torn to pieces, whence they
had a suspicion that he had fallen among wild beasts, and so perished,
if that was the coat he had on when he came from home. Now Jacob had before
some better hopes that his son was only made a captive; but now he laid
aside that notion, and supposed that this coat was an evident argument
that he was dead, for he well remembered that this was the coat he had
on when he sent him to his brethren; so he hereafter lamented the lad as
now dead, and as if he had been the father of no more than one, without
taking any comfort in the rest; and so he was also affected with his misfortune
before he met with Joseph's brethren, when he also conjectured that Joseph
was destroyed by wild beasts. He sat down also clothed in sackcloth and
in heavy affliction, insomuch that he found no ease when his sons comforted
him, neither did his pains remit by length of time.
CHAPTER 4.
CONCERNING THE SIGNAL CHASTITY OF JOSEPH.
1. NOW Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought
Joseph of the merchants, who sold him to him. He had him in the greatest
honor, and taught him the learning that became a free man, and gave him
leave to make use of a diet better than was allotted to slaves. He intrusted
also the care of his house to him. So he enjoyed these advantages, yet
did not he leave that virtue which he had before, upon such a change of
his condition; but he demonstrated that wisdom was able to govern the uneasy
passions of life, in such as have it in reality, and do not only put it
on for a show, under a present state of prosperity.
2. For when his master's wife was fallen in love with him, both on account
of his beauty of body, and his dexterous management of affairs; and supposed,
that if she should make it known to him, she could easily persuade him
to come and lie with her, and that he would look upon it as a piece of
happy fortune that his mistress should entreat him, as regarding that state
of slavery he was in, and not his moral character, which continued after
his condition was changed. So she made known her naughty inclinations,
and spake to him about lying with her. However, he rejected her entreaties,
not thinking it agreeable to religion to yield so far to her, as to do
what would tend to the affront and injury of him that purchased him, and
had vouchsafed him so great honors. He, on the contrary, exhorted her to
govern that passion; and laid before her the impossibility of her obtaining
her desires, which he thought might be conquered, if she had no hope of
succeeding; and he said, that as to himself, he would endure any thing
whatever before he would be persuaded to it; for although it was fit for
a slave, as he was, to do nothing contrary to his mistress, he might well
be excused in a case where the contradiction was to such sort of commands
only. But this opposition of Joseph, when she did not expect it, made her
still more violent in her love to him; and as she was sorely beset with
this naughty passion, so she resolved to compass her design by a second
attempt.
3. When, therefore, there was a public festival coming on, in which
it was the custom for women to come to the public solemnity; she pretended
to her husband that she was sick, as contriving an opportunity for solitude
and leisure, that she might entreat Joseph again. Which opportunity being
obtained, she used more kind words to him than before; and said that it
had been good for him to have yielded to her first solicitation, and to
have given her no repulse, both because of the reverence he ought to bear
to her dignity who solicited him, and because of the vehemence of her passion,
by which she was forced though she were his mistress to condescend beneath
her dignity; but that he may now, by taking more prudent advice, wipe off
the imputation of his former folly; for whether it were that he expected
the repetition of her solicitations she had now made, and that with greater
earnestness than before, for that she had pretended sickness on this very
account, and had preferred his conversation before the festival and its
solemnity; or whether he opposed her former discourses, as not believing
she could be in earnest; she now gave him sufficient security, by thus
repeating her application, that she meant not in the least by fraud to
impose upon him; and assured him, that if he complied with her affections,
he might expect the enjoyment of the advantages he already had; and if
he were submissive to her, he should have still greater advantages; but
that he must look for revenge and hatred from her, in case he rejected
her desires, and preferred the reputation of chastity before his mistress;
for that he would gain nothing by such procedure, because she would then
become his accuser, and would falsely pretend to her husband, that he had
attempted her chastity; and that Potiphar would hearken to her words rather
than to his, let his be ever so agreeable to the truth.
4. When the woman had said thus, and even with tears in her eyes, neither
did pity dissuade Joseph from his chastity, nor did fear compel him to
a compliance with her; but he opposed her solicitations, and did not yield
to her threatenings, and was afraid to do an ill thing, and chose to undergo
the sharpest punishment rather than to enjoy his present advantages, by
doing what his own conscience knew would justly deserve that he should
die for it. He also put her in mind that she was a married woman, and that
she ought to cohabit with her husband only; and desired her to suffer these
considerations to have more weight with her than the short pleasure of
lustful dalliance, which would bring her to repentance afterwards, would
cause trouble to her, and yet would not amend what had been done amiss.
He also suggested to her the fear she would be in lest they should be caught;
and that the advantage of concealment was uncertain, and that only while
the wickedness was not known [would there be any quiet for them]; but that
she might have the enjoyment of her husband's company without any danger.
And he told her, that in the company of her husband she might have great
boldness from a good conscience, both before God and before men. Nay, that
she would act better like his mistress, and make use of her authority over
him better while she persisted in her chastity, than when they were both
ashamed for what wickedness they had been guilty of; and that it is much
better to a life, well and known to have been so, than upon the hopes of
the concealment of evil practices.
5. Joseph, by saying this, and more, tried to restrain the violent passion
of the woman, and to reduce her affections within the rules of reason;
but she grew more ungovernable and earnest in the matter; and since she
despaired of persuading him, she laid her hands upon him, and had a mind
to force him. But as soon as Joseph had got away from her anger, leaving
also his garment with her, for he left that to her, and leaped out of her
chamber, she was greatly afraid lest he should discover her lewdness to
her husband, and greatly troubled at the affront he had offered her; so
she resolved to be beforehand with him, and to accuse Joseph falsely to
Potiphar, and by that means to revenge herself on him for his pride and
contempt of her; and she thought it a wise thing in itself, and also becoming
a woman, thus to prevent his accusation. Accordingly she sat sorrowful
and in confusion, framing herself so hypocritically and angrily, that the
sorrow, which was really for her being disappointed of her lust, might
appear to be for the attempt upon her chastity; so that when her husband
came home, and was disturbed at the sight of her and inquired what was
the cause of the disorder she was in, she began to accuse Joseph: and,
"O husband," said she, "mayst thou not live a day longer
if thou dost not punish the wicked slave who has desired to defile thy
bed; who has neither minded who he was when he came to our house, so as
to behave himself with modesty; nor has he been mindful of what favors
he had received from thy bounty (as he must be an ungrateful man indeed,
unless he, in every respect, carry himself in a manner agreeable to us):
this man, I say, laid a private design to abuse thy wife, and this at the
time of a festival, observing when thou wouldst be absent. So that it now
is clear that his modesty, as it appeared to be formerly, was only because
of the restraint he was in out of fear of thee, but that he was not really
of a good disposition. This has been occasioned by his being advanced to
honor beyond what he deserved, and what he hoped for; insomuch that he
concluded, that he who was deemed fit to be trusted with thy estate and
the government of thy family, and was preferred above thy eldest servants,
might be allowed to touch thy wife also." Thus when she had ended
her discourse, she showed him his garment, as if he then left it with her
when he attempted to force her. But Potiphar not being able to disbelieve
what his wife's tears showed, and what his wife said, and what he saw himself,
and being seduced by his love to his wife, did not set himself about the
examination of the truth; but taking it for granted that his wife was a
modest woman, and condemning Joseph as a wicked man, he threw him into
the malefactors' prison; and had a still higher opinion of his wife, and
bare her witness that she was a woman of a becoming modesty and chastity.
CHAPTER 5.
WHAT THINGS BEFELL JOSEPH IN PRISON.
1. NOW Joseph, commending all his affairs to God, did not betake himself
to make his defense, nor to give an account of the exact circumstances
of the fact, but silently underwent the bonds and the distress he was in,
firmly believing that God, who knew the cause of his affliction, and the
truth of the fact, would be more powerful than those that inflicted the
punishments upon him : - a proof of whose providence he quickly received;
for the keeper of the prison taking notice of his care and fidelity in
the affairs he had set him about, and the dignity of his countenance, relaxed
his bonds, and thereby made his heavy calamity lighter, and more supportable
to him. He also permitted him to make use of a diet better than that of
the rest of the prisoners. Now, as his fellow prisoners, when their hard
labors were over, fell to discoursing one among another, as is usual in
such as are equal sufferers, and to inquire one of another what were the
occasions of their being condemned to a prison: among them the king's cupbearer,
and one that had been respected by him, was put in bonds, upon the king's
anger at him. This man was under the same bonds with Joseph, and grew more
familiar with him; and upon his observing that Joseph had a better understanding
than the rest had, he told him of a dream he had, and desired he would
interpret its meaning, complaining that, besides the afflictions he underwent
from the king, God did also add to him trouble from his dreams.
2. He therefore said, that in his sleep he saw three clusters of grapes
hanging upon three branches of a vine, large already, and ripe for gathering;
and that he squeezed them into a cup which the king held in his hand; and
when he had strained the wine, he gave it to the king to drink, and that
he received it from him with a pleasant countenance. This, he said, was
what he saw; and he desired Joseph, that if he had any portion of understanding
in such matters, he would tell him what this vision foretold. Who bid him
be of good cheer, and expect to be loosed from his bonds in three days'
time, because the king desired his service, and was about to restore him
to it again; for he let him know that God bestows the fruit of the vine
upon men for good; which wine is poured out to him, and is the pledge of
fidelity and mutual confidence among men; and puts an end to their quarrels,
takes away passion and grief out of the minds of them that use it, and
makes them cheerful. "Thou sayest that thou didst squeeze this wine
from three clusters of grapes with thine hands, and that the king received
it: know, therefore, that this vision is for thy good, and foretells a
release from thy present distress within the same number of days as the
branches had whence thou gatheredst thy grapes in thy sleep. However, remember
what prosperity I have foretold thee when thou hast found it true by experience;
and when thou art in authority, do not overlook us in this prison, wherein
thou wilt leave us when thou art gone to the place we have foretold; for
we are not in prison for any crime; but for the sake of our virtue and
sobriety are we condemned to suffer the penalty of malefactors, and because
we are not willing to injure him that has thus distressed us, though it
were for our own pleasure." The cupbearer, therefore, as was natural
to do, rejoiced to hear such an interpretation of his dream, and waited
the completion of what had been thus shown him beforehand.
3. But another servant there was of the king, who had been chief baker,
and was now bound in prison with the cupbearer; he also was in good hope,
upon Joseph's interpretation of the other's vision, for he had seen a dream
also; so he desired that Joseph would tell him what the visions he had
seen the night before might mean. They were these that follow: - "Methought,"
says he, "I carried three baskets upon my head; two were full of loaves,
and the third full of sweetmeats and other eatables, such as are prepared
for kings; but that the fowls came flying, and eat them all up, and had
no regard to my attempt to drive them away." And he expected a prediction
like to that of the cupbearer. But Joseph, considering and reasoning about
the dream, said to him, that he would willingly be an interpreter of good
events to him, and not of such as his dream denounced to him; but he told
him that he had only three days in all to live, for that the [three] baskets
signify, that on the third day he should be crucified, and devoured by
fowls, while he was not able to help himself. Now both these dreams had
the same several events that Joseph foretold they should have, and this
to both the parties; for on the third day before mentioned, when the king
solemnized his birth-day, he crucified the chief baker, but set the butler
free from his bonds, and restored him to his former ministration.
4. But God freed Joseph from his confinement, after he had endured his
bonds two years, and had received no assistance from the cupbearer, who
did not remember what he had said to him formerly; and God contrived this
method of deliverance for him. Pharaoh the king had seen in his sleep the
same evening two visions; and after them had the interpretations of them
both given him. He had forgotten the latter, but retained the dreams themselves.
Being therefore troubled at what he had seen, for it seemed to him to be
all of a melancholy nature, the next day he called together the wisest
men among the Egyptians, desiring to learn from them the interpretation
of his dreams. But when they hesitated about them, the king was so much
the more disturbed. And now it was that the memory of Joseph, and his skill
in dreams, came into the mind of the king's cupbearer, when he saw the
confusion that Pharaoh was in; so he came and mentioned Joseph to him,
as also the vision he had seen in prison, and how the event proved as he
had said; as also that the chief baker was crucified on the very same day;
and that this also happened to him according to the interpretation of Joseph.
That Joseph himself was laid in bonds by Potiphar, who was his head cook,
as a slave; but, he said, he was one of the noblest of the stock of the
Hebrews; and said further, his father lived in great splendor. "If,
therefore, thou wilt send for him, and not despise him on the score of
his misfortunes, thou wilt learn what thy dreams signify." So the
king commanded that they should bring Joseph into his presence; and those
who received the command came and brought him with them, having taken care
of his habit, that it might be decent, as the king had enjoined them to
do.
5. But the king took him by the hand; and, "O young man,"
says he, "for my servant bears witness that thou art at present
the best and most skillful person I can consult with; vouchsafe me the
same favors which thou bestowedst on this servant of mine, and tell me
what events they are which the visions of my dreams foreshow; and I desire
thee to suppress nothing out of fear, nor to flatter me with lying words,
or with what may please me, although the truth should be of a melancholy
nature. For it seemed to me that, as I walked by the river, I saw kine
fat and very large, seven in number, going from the river to the marshes;
and other kine of the same number like them, met them out of the marshes,
exceeding lean and ill-favored, which ate up the fat and the large kine,
and yet were no better than before, and not less miserably pinched with
famine. After I had seen this vision, I awaked out of my sleep; and being
in disorder, and considering with myself what this appearance should be,
I fell asleep again, and saw another dream, much more wonderful than the
foregoing, which still did more affright and disturb me: - I saw seven
ears of corn growing out of one root, having their heads borne down by
the weight of the grains, and bending down with the fruit, which was now
ripe and fit for reaping; and near these I saw seven other ears of corn,
meager and weak, for want of rain, which fell to eating and consuming those
that were fit for reaping, and put me into great astonishment."
6. To which Joseph replied: - "This dream," said he, "O
king, although seen under two forms, signifies one and the same event of
things; for when thou sawest the fat kine, which is an animal made for
the plough and for labor, devoured by the worser kine, and the ears of
corn eaten up by the smaller ears, they foretell a famine, and want of
the fruits of the earth for the same number of years, and equal with those
when Egypt was in a happy state; and this so far, that the plenty of these
years will be spent in the same number of years of scarcity, and that scarcity
of necessary provisions will be very difficult to be corrected; as a sign
whereof, the ill-favored kine, when they had devoured the better sort,
could not be satisfied. But still God foreshows what is to come upon men,
not to grieve them, but that, when they know it beforehand, they may by
prudence make the actual experience of what is foretold the more tolerable.
If thou, therefore, carefully dispose of the plentiful crops which will
come in the former years, thou wilt procure that the future calamity will
not be felt by the Egyptians."
7. Hereupon the king wondered at the discretion and wisdom of Joseph;
and asked him by what means he might so dispense the foregoing plentiful
crops in the happy years, as to make the miserable crops more tolerable.
Joseph then added this his advice: To spare the good crops, and not permit
the Egyptians to spend them luxuriously, but to reserve what they would
have spent in luxury beyond their necessity against the time of want. He
also exhorted him to take the corn of the husbandmen, and give them only
so much as will be sufficient for their food. Accordingly Pharaoh being
surprised at Joseph, not only for his interpretation of the dream, but
for the counsel he had given him, intrusted him with dispensing the corn;
with power to do what he thought would be for the benefit of the people
of Egypt, and for the benefit of the king, as believing that he who first
discovered this method of acting, would prove the best overseer of it.
But Joseph having this power given him by the king, with leave to make
use of his seal, and to wear purple, drove in his chariot through all the
land of Egypt, and took the corn of the husbandmen, (3)
allotting as much to every one as would be sufficient for seed, and for
food, but without discovering to any one the reason why he did so.
CHAPTER 6.
HOW JOSEPH WHEN HE WAS BECOME FAMOUS IN EGYPT, HAD HIS BRETHREN
IN SUBJECTION.
1. JOSEPH was now grown up to thirty years of age, and enjoyed great
honors from the king, who called him Psothom Phanech, out of regard to
his prodigious degree of wisdom; for that name denotes the revealer
of secrets. He also married a wife of very high quality; for he married
the daughter of Petephres, (4)
one of the priests of Heliopolis; she was a virgin, and her name was Asenath.
By her he had children before the scarcity came on; Manasseh, the elder,
which signifies forgetful, because his present happiness made him
forget his former misfortunes; and Ephraim, the younger, which signifies
restored, because he was restored to the freedom of his forefathers.
Now after Egypt had happily passed over seven years, according to Joseph's
interpretation of the dreams, the famine came upon them in the eighth year;
and because this misfortune fell upon them when they had no sense of it
beforehand, (5)
they were all sorely afflicted by it, and came running to the king's gates;
and he called upon Joseph, who sold the corn to them, being become confessedly
a savior to the whole multitude of the Egyptians. Nor did he open this
market of corn for the people of that country only, but strangers had liberty
to buy also; Joseph being willing that all men, who are naturally akin
to one another, should have assistance from those that lived in happiness.
2. Now Jacob also, when he understood that foreigners might come, sent
all his sons into Egypt to buy corn, for the land of Canaan was grievously
afflicted with the famine; and this great misery touched the whole continent.
He only retained Benjamin, who was born to him by Rachel, and was of the
same mother with Joseph. These sons of Jacob then came into Egypt, and
applied themselves to Joseph, wanting to buy corn; for nothing of this
kind was done without his approbation, since even then only was the honor
that was paid the king himself advantageous to the persons that paid it,
when they took care to honor Joseph also. Now when he well knew his brethren,
they thought nothing of him; for he was but a youth when he left them,
and was now come to an age so much greater, that the lineaments of his
face were changed, and he was not known by them: besides this, the greatness
of the dignity wherein he appeared, suffered them not so much as to suspect
it was he. He now made trial what sentiments they had about affairs of
the greatest consequence; for he refused to sell them corn, and said they
were come as spies of the king's affairs; and that they came from several
countries, and joined themselves together, and pretended that they were
of kin, it not being possible that a private man should breed up
so many sons, and those of so great beauty of countenance as they were,
such an education of so many children being not easily obtained by kings
themselves. Now this he did in order to discover what concerned his father,
and what happened to him after his own departure from him, and as desiring
to know what was become of Benjamin his brother; for he was afraid that
they had ventured on the like wicked enterprise against him that they had
done to himself, and had taken him off also.
3. Now these brethren of his were under distraction and terror, and
thought that very great danger hung over them; yet not at all reflecting
upon their brother Joseph, and standing firm under the accusations laid
against them, they made their defense by Reubel, the eldest of them, who
now became their spokesman: "We come not hither," said he, "with
any unjust design, nor in order to bring any harm to the king's affairs;
we only want to be preserved, as supposing your humanity might be
a refuge for us from the miseries which our country labors under, we having
heard that you proposed to sell corn, not only to your own countrymen,
but to strangers also, and that you determined to allow that corn, in order
to preserve all that want it; but that we are brethren, and of the same
common blood, the peculiar lineaments of our faces, and those not so much
different from one another, plainly show. Our father's name is Jacob, an
Hebrew man, who had twelve of us for his sons by four wives; which twelve
of us, while we were all alive, were a happy family; but when one of our
brethren, whose name was Joseph, died, our affairs changed for the worse,
for our father could not forbear to make a long lamentation for him; and
we are in affliction, both by the calamity of the death of our brother,
and the miserable state of our aged father. We are now, therefore, come
to buy corn, having intrusted the care of our father, and the provision
for our family, to Benjamin, our youngest brother; and if thou sendest
to our house, thou mayst learn whether we are guilty of the least falsehood
in what we say."
4. And thus did Reubel endeavor to persuade Joseph to have a better
opinion of them. But when he had learned from them that Jacob was alive,
and that his brother was not destroyed by them, he for the present put
them in prison, as intending to examine more into their affairs when he
should be at leisure. But on the third day he brought them out, and said
to them, "Since you constantly affirm that you are not come to do
any harm to the king's affairs; that you are brethren, and the sons of
the father whom you named; you will satisfy me of the truth of what you
say, if you leave one of your company with me, who shall suffer no injury
here; and if, when ye have carried corn to your father, you will come to
me again, and bring your brother, whom you say you left there, along with
you, for this shall be by me esteemed an assurance of the truth of what
you have told me." Hereupon they were in greater grief than before;
they wept, and perpetually deplored one among another the calamity of Joseph;
and said, "They were fallen into this misery as a punishment inflicted
by God for what evil contrivances they had against him." And Reubel
was large in his reproaches of them for their too late repentance, whence
no profit arose to Joseph; and earnestly exhorted them to bear with patience
whatever they suffered, since it was done by God in way of punishment,
on his account. Thus they spake to one another, not imagining that Joseph
understood their language. A general sadness also seized on them at Reubel's
words, and a repentance for what they had done; and they condemned the
wickedness they had perpetrated, for which they judged they were justly
punished by God. Now when Joseph saw that they were in this distress, he
was so affected at it that he fell into tears, and not being willing that
they should take notice of him, he retired; and after a while came to them
again, and taking Symeon (6)
in order to his being a pledge for his brethren's return, he bid them take
the corn they had bought, and go their way. He also commanded his steward
privily to put the money which they had brought with them for the purchase
of corn into their sacks, and to dismiss them therewith; who did what he
was commanded to do.
5. Now when Jacob's sons were come into the land of Canaan, they told
their father what had happened to them in Egypt, and that they were taken
to have come thither as spies upon the king; and how they said they were
brethren, and had left their eleventh brother with their father, but were
not believed; and how they had left Symeon with the governor, until Benjamin
should go thither, and be a testimonial of the truth of what they had said:
and they begged of their father to fear nothing, but to send the lad along
with them. But Jacob was not pleased with any thing his sons had done;
and he took the detention of Symeon heinously, and thence thought it a
foolish thing to give up Benjamin also. Neither did he yield to Reubel's
persuasion, though he begged it of him, and gave leave that the grandfather
might, in way of requital, kill his own sons, in case any harm came to
Benjamin in the journey. So they were distressed, and knew not what to
do; nay, there was another accident that still disturbed them more, - the
money that was found hidden in their sacks of corn. Yet when the corn they
had brought failed them, and when the famine still afflicted them, and
necessity forced them, Jacob did (7)
[not] still resolve to send Benjamin with his brethren, although there
was no returning into Egypt unless they came with what they had promised.
Now the misery growing every day worse, and his sons begging it of him,
he had no other course to take in his present circumstances. And Judas,
who was of a bold temper on other occasions, spake his mind very freely
to him: "That it did not become him to be afraid on account of his
son, nor to suspect the worst, as he did; for nothing could be done to
his son but by the appointment of God, which must also for certain come
to pass, though he were at home with him; that he ought not to condemn
them to such manifest destruction; nor deprive them of that plenty of food
they might have from Pharaoh, by his unreasonable fear about his son Benjamin,
but ought to take care of the preservation of Symeon, lest, by attempting
to hinder Benjamin's journey, Symeon should perish. He exhorted him to
trust God for him; and said he would either bring his son back to him safe,
or, together with his, lose his own life." So that Jacob was at length
persuaded, and delivered Benjamin to them, with the price of the corn doubled;
he also sent presents to Joseph of the fruits of the land of Canaan, balsam
and rosin, as also turpentine and honey. (8)
Now their father shed many tears at the departure of his sons, as well
as themselves. His concern was, that he might receive them back again safe
after their journey; and their concern was, that they might find their
father well, and no way afflicted with grief for them. And this lamentation
lasted a whole day; so that the old man was at last tired with grief, and
staid behind; but they went on their way for Egypt, endeavoring to mitigate
their grief for their present misfortunes, with the hopes of better success
hereafter.
6. As soon as they came into Egypt, they were brought down to Joseph:
but here no small fear disturbed them, lest they should be accused about
the price of the corn, as if they had cheated Joseph. They then made a
long apology to Joseph's steward; and told him, that when they came home
they found the money in their sacks, and that they had now brought it along
with them. He said he did not know what they meant: so they were delivered
from that fear. And when he had loosed Symeon, and put him into a handsome
habit, he suffered him to be with his brethren; at which time Joseph came
from his attendance on the king. So they offered him their presents; and
upon his putting the question to them about their father, they answered
that they found him well. He also, upon his discovery that Benjamin was
alive, asked whether this was their younger brother; for he had seen him.
Whereupon they said he was: he replied, that the God over all was his protector.
But when his affection to him made him shed tears, he retired, desiring
he might not be seen in that plight by his brethren. Then Joseph took them
to supper, and they were set down in the same order as they used to sit
at their father's table. And although Joseph treated them all kindly, yet
did he send a mess to Benjamin that was double to what the rest of the
guests had for their shares.
7. Now when after supper they had composed themselves to sleep, Joseph
commanded his steward both to give them their measures of corn, and to
hide its price again in their sacks; and that withal they should put into
Benjamin's sack the golden cup, out of which he loved himself to drink.
- which things he did, in order to make trial of his brethren, whether
they would stand by Benjamin when he should be accused of having stolen
the cup, and should appear to be in danger; or whether they would leave
him, and, depending on their own innocency, go to their father without
him. When the servant had done as he was bidden, the sons of Jacob, knowing
nothing of all this, went their way, and took Symeon along with them, and
had a double cause of joy, both because they had received him again, and
because they took back Benjamin to their father, as they had promised.
But presently a troop of horsemen encompassed them, and brought with them
Joseph's servant, who had put the cup into Benjamin's sack. Upon which
unexpected attack of the horsemen they were much disturbed, and asked what
the reason was that they came thus upon men, who a little before had been
by their lord thought worthy of an honorable and hospitable reception?
They replied, by calling them wicked wretches, who had forgot that very
hospitable and kind treatment which Joseph had given them, and did not
scruple to be injurious to him, and to carry off that cup out of which
he had, in so friendly a manner, drank to them, and not regarding their
friendship with Joseph, no more than the danger they should be in if they
were taken, in comparison of the unjust gain. Hereupon he threatened that
they should be punished; for though they had escaped the knowledge of him
who was but a servant, yet had they not escaped the knowledge of God, nor
had gone off with what they had stolen; and, after all, asked why we come
upon them, as if they knew nothing of the matter: and he told them that
they should immediately know it by their punishment. This, and more of
the same nature, did the servant say, in way of reproach to them: but they
being wholly ignorant of any thing here that concerned them, laughed at
what he said, and wondered at the abusive language which the servant gave
them, when he was so hardy as to accuse those who did not before so much
as retain the price of their corn, which was found in their sacks, but
brought it again, though nobody else knew of any such thing, - so far were
they from offering any injury to Joseph voluntarily. But still, supposing
that a search would be a more sure justification of themselves than their
own denial of the fact, they bid him search them, and that if any of them
had been guilty of the theft, to punish them all; for being no way conscious
to themselves of any crime, they spake with assurance, and, as they thought,
without any danger to themselves also. The servants desired there might
be a search made; but they said the punishment should extend to him alone
who should be found guilty of the theft. So they made the search; and,
having searched all the rest, they came last of all to Benjamin, as knowing
it was Benjamin's sack in which they had hidden the cup, they having indeed
searched the rest only for a show of accuracy: so the rest were out of
fear for themselves, and were now only concerned about Benjamin, but still
were well assured that he would also be found innocent; and they reproached
those that came after them for their hindering them, while they might,
in the mean while, have gotten a good way on their journey. But as soon
as they had searched Benjamin's sack, they found the cup, and took it from
him; and all was changed into mourning and lamentation. They rent their
garments, and wept for the punishment which their brother was to undergo
for his theft, and for the delusion they had put on their father, when
they promised they would bring Benjamin safe to him. What added to their
misery was, that this melancholy accident came unfortunately at
a time when they thought they had been gotten off clear; but they confessed
that this misfortune of their brother, as well as the grief of their father
for him, was owing to themselves, since it was they that forced their father
to send him with them, when he was averse to it.
8. The horsemen therefore took Benjamin and brought him to Joseph, his
brethren also following him; who, when he saw him in custody, and them
in the habit of mourners, said, "How came you, vile
wretches as you are, to have such a strange notion of my kindness to you,
and of God's providence, as impudently to do thus to your benefactor, who
in such an hospitable manner had entertained you ?" Whereupon they
gave up themselves to be punished, in order to save Benjamin; and called
to mind what a wicked enterprise they had been guilty of against Joseph.
They also pronounced him more happy than themselves, if he were dead, in
being freed from the miseries of this life; and if he were alive, that
he enjoyed the pleasure of seeing God's vengeance upon them. They said
further; that they were the plague of their father, since they should now
add to his former affliction for Joseph, this other affliction for Benjamin.
Reubel also was large in cutting them upon this occasion. But Joseph dismissed
them; for he said they had been guilty of no offense, and that he would
content himself with the lad's punishment; for he said it was not a fit
thing to let him go free, for the sake of those who had not offended; nor
was it a fit thing to punish them together with him who had been guilty
of stealing. And when he promised to give them leave to go away in safety,
the rest of them were under great consternation, and were able to say nothing
on this sad occasion. But Judas, who had persuaded their father to send
the lad from him, being otherwise also a very bold and active man, determined
to hazard himself for the preservation of his brother. "It is true,"
(9) said
he, "O governor, that we have been very wicked with regard to thee,
and on that account deserved punishment; even all of us may justly be punished,
although the theft were not committed by all, but only by one of us, and
he the youngest also; but yet there remains some hope for us, who otherwise
must be under despair on his account, and this from thy goodness, which
promises us a deliverance out of our present danger. And now I beg thou
wilt not look at us, or at that great crime we have been guilty of, but
at thy own excellent nature, and take advice of thine own virtue, instead
of that wrath thou hast against us; which passion those that otherwise
are of lower character indulge, as they do their strength, and that not
only on great, but also on very trifling occasions. Overcome, sir, that
passion, and be not subdued by it, nor suffer it to slay those that do
not otherwise presume upon their own safety, but are desirous to accept
of it from thee; for this is not the first time that thou wilt bestow it
on us, but before, when we came to buy corn, thou affordedst us great plenty
of food, and gavest us leave to carry so much home to our family as has
preserved them from perishing by famine. Nor is there any difference between
not overlooking men that were perishing for want of necessaries, and not
punishing those that seem to be offenders, and have been so unfortunate
as to lose the advantage of that glorious benefaction which they received
from thee. This will be an instance of equal favor, though bestowed after
a different manner; for thou wilt save those this way whom thou didst feed
the other; and thou wilt hereby preserve alive, by thy own bounty, those
souls which thou didst not suffer to be distressed by famine, it being
indeed at once a wonderful and a great thing to sustain our lives by corn,
and to bestow on us that pardon, whereby, now we are distressed, we may
continue those lives. And I am ready to suppose that God is willing to
afford thee this opportunity of showing thy virtuous disposition, by bringing
us into this calamity, that it may appear thou canst forgive the injuries
that are done to thyself, and mayst be esteemed kind to others, besides
those who, on other accounts, stand in need of thy assistance; since it
is indeed a right thing to do well to those who are in distress for want
of food, but still a more glorious thing to save those who deserve to be
punished, when it is on account of heinous offenses against thyself; for
if it be a thing deserving commendation to forgive such as have been guilty
of small offenses, that tend to a person's loss, and this be praiseworthy
in him that overlooks such offenses, to restrain a man's passion as to
crimes which are capital to the guilty, is to be like the most excellent
nature of God himself. And truly, as for myself, had it not been that we
had a father, who had discovered, on occasion of the death of Joseph, how
miserably he is always afflicted at the loss of his sons, I had not made
any words on account of the saving of our own lives; I mean, any further
than as that would be an excellent character for thyself, to preserve even
those that would have nobody to lament them when they were dead, but we
would have yielded ourselves up to suffer whatsoever thou pleasedst; but
now (for we do not plead for mercy to ourselves, though indeed, if we die,
it will be while we are young, and before we have had the enjoyment of
life) have regard to our father, and take pity of his old age, on whose
account it is that we make these supplications to thee.
9. We beg thou wilt
give us those lives which this wickedness of ours has rendered obnoxious
to thy punishment; and this for his sake who is not himself wicked, nor
does his being our father make us wicked. He is a good man, and not worthy
to have such trials of his patience; and now, we are absent, he is afflicted
with care for us. But if he hear of our deaths, and what was the cause
of it, he will on that account die an immature death; and the reproachful
manner of our ruin will hasten his end, and will directly kill him; nay,
will bring him to a miserable death, while he will make haste to rid himself
out of the world, and bring himself to a state of insensibility, before
the sad story of our end come abroad into the rest of the world. Consider
these things in this manner, although our wickedness does now provoke thee
with a just desire of punishing that wickedness, and forgive it for our
father's sake; and let thy commiseration of him weigh more with thee than
our wickedness. Have regard to the old age of our father, who, if we perish,
will be very lonely while he lives, and will soon die himself also. Grant
this boon to the name of fathers, for thereby thou wilt honor him that
begat thee, and will grant it to thyself also, who enjoyest already that
denomination; thou wilt then, by that denomination, be preserved of God,
the Father of all, - by showing a pious regard to which, in the case of
our father, thou wilt appear to honor him who is styled by the same name;
I mean, if thou wilt have this pity on our father, upon this consideration,
how miserable he will be if he be deprived of his sons! It is thy part
therefore to bestow on us what God has given us, when it is in thy power
to take it away, and so to resemble him entirely in charity; for it is
good to use that power, which can either give or take away, on the merciful
side; and when it is in thy power to destroy, to forget that thou ever hadst that power, and to look on thyself as only allowed power for preservation;
and that the more any one extends this power, the greater reputation does
he gain to himself. Now, by forgiving our brother what he has unhappily
committed, thou wilt preserve us all; for we cannot think of living if
he be put to death, since we dare not show ourselves alive to our father
without our brother, but here must we partake of one and the same catastrophe
of his life. And so far we beg of thee, O governor, that if thou condemnest
our brother to die, thou wilt punish us together with him, as partners
of his crime, - for we shall not think it reasonable to be reserved to
kill ourselves for grief of our brother's death, but so to die rather as
equally guilty with him of this crime. I will only leave with thee this
one consideration, and then will say no more, viz. that our brother committed
this fault when he was young, and not yet of confirmed wisdom in his conduct;
and that men naturally forgive such young persons. I end here, without
adding what more I have to say, that in case thou condemnest us, that omission
may be supposed to have hurt us, and permitted thee to take the severer
side. But in case thou settest us free, that this may be ascribed to thy
own goodness, of which thou art inwardly conscious, that thou freest us
from condemnation; and that not by barely preserving us, but by granting
us such a favor as will make us appear more righteous than we really are,
and by representing to thyself more motives for our deliverance than we
are able to produce ourselves. If, therefore, thou resolvest to slay him,
I desire thou wilt slay me in his stead, and send him back to his father;
or if thou pleasest to retain him with thee as a slave, I am fitter to
labor for thy advantage in that capacity, and, as thou seest, am better
prepared for either of those sufferings. (10)
So Judas, being very willing to undergo any thing whatever for the deliverance
of his brother, cast himself down at Joseph's feet, and earnestly labored
to assuage and pacify his anger. All his brethren also fell down before
him, weeping and delivering themselves up to destruction for the preservation
of the life of Benjamin.
10. But Joseph, as overcome now with his affections, and no longer able
to personate an angry man, commanded all that were present to depart, that
he might make himself known to his brethren when they were alone; and when
the rest were gone out, he made himself known to his brethren; and said,
"I commend you for your virtue, and your kindness to our brother:
I find you better men than I could have expected from what you contrived
about me. Indeed, I did all this to try your love to your brother; so I
believe you were not wicked by nature in what you did in my case, but that
all has happened according to God's will, who has hereby procured our enjoyment
of what good things we have; and, if he continue in a favorable disposition,
of what we hope for hereafter. Since, therefore, I know that our father
is safe and well, beyond expectation, and I see you so well disposed to
your brother, I will no longer remember what guilt you seem to have had
about me, but will leave off to hate you for that your wickedness; and
do rather return you my thanks, that you have concurred with the intentions
of God to bring things to their present state. I would have you also rather
to forget the same, since that imprudence of yours is come to such a happy
conclusion, than to be uneasy and blush at those your offenses. Do not,
therefore, let your evil intentions, when you condemned me, and that bitter
remorse which might follow, be a grief to you now, because those intentions
were frustrated. Go, therefore, your way, rejoicing in what has happened
by the Divine Providence, and inform your father of it, lest he should
be spent with cares for you, and deprive me of the most agreeable part
of my felicity; I mean, lest he should die before he comes into my sight,
and enjoys the good things that we now have. Bring, therefore, with you
our father, and your wives and children, and all your kindred, and remove
your habitations hither; for it is not proper that the persons dearest
to me should live remote from me, now my affairs are so prosperous, especially
when they must endure five more years of famine." When Joseph had
said this, he embraced his brethren, who were in tears and sorrow; but
the generous kindness of their brother seemed to leave among them no room
for fear, lest they should be punished on account of what they had consulted
and acted against him; and they were then feasting. Now the king, as soon
as he heard that Joseph's brethren were come to him, was exceeding glad
of it, as if it had been a part of his own good fortune; and gave them
wagons full of corn and gold and silver, to be conveyed to his father.
Now when they had received more of their brother part to be carried to
their father, and part as free gifts to every one of themselves, Benjamin
having still more than the rest, they departed.
CHAPTER 7.
THE REMOVAL OF JOSEPH'S FATHER WITH ALL HIS FAMILY, TO
HIM, ON ACCOUNT OF THE FAMINE.
1. As soon as Jacob came to know, by his sons returning home, in what
state Joseph was, that he had not only escaped death, for which yet he
lived all along in mourning, but that he lived in splendor and happiness,
and ruled over Egypt, jointly with the king, and had intrusted to his care
almost all his affairs, he did not think any thing he was told to be incredible,
considering the greatness of the works of God, and his kindness to him,
although that kindness had, for some late times, been intermitted; so he
immediately and zealously set out upon his journey to him.
2. When he came to the Well of the Oath, (Beersheba,) he offered sacrifice
to God; and being afraid that the happiness there was in Egypt might tempt
his posterity to fall in love with it, and settle in it, and no more think
of removing into the land of Canaan, and possessing it, as God had promised
them; as also being afraid, lest, if this descent into Egypt were made
without the will of God, his family might be destroyed there; out of fear,
withal, lest he should depart this life before he came to the sight of
Joseph; he fell asleep, revolving these doubts in his mind.
3. But God stood by him, and called him twice by his name; and when
he asked who he was, God said, "No, sure; it is not just that thou,
Jacob, shouldst be unacquainted with that God who has been ever a protector
and a helper to thy forefathers, and after them to thyself: for when thy
father would have deprived thee of the dominion, I gave it thee; and by
my kindness it was that, when thou wast sent into Mesopotamia all alone,
thou obtainedst good wives, and returnedst with many children, and much
wealth. Thy whole family also has been preserved by my providence; and
it was I who conducted Joseph, thy son, whom thou gavest up for lost, to
the enjoyment of great prosperity. I also made him lord of Egypt, so that
he differs but little from a king. Accordingly, I come now as a guide to
thee in this journey; and foretell to thee, that thou shalt die in the
arms of Joseph: and I inform thee, that thy posterity shall be many ages
in authority and glory, and that I will settle them in the land which I
have promised them."
4. Jacob, encouraged by this dream, went on more cheerfully for Egypt
with his sons, and all belonging to them. Now they were in all seventy.
I once, indeed, thought it best not to set down the names of this family,
especially because of their difficult pronunciation [by the Greeks]; but,
upon the whole, I think it necessary to mention those names, that I may
disprove such as believe that we came not originally from Mesopotamia,
but are Egyptians. Now Jacob had twelve sons; of these Joseph was come
thither before. We will therefore set down the names of Jacob's children
and grandchildren. Reuben had four sons - Anoch, Phallu, Assaron, Charmi.
Simeon had six - Jamuel, Jamin, Avod, Jachin, Soar, Saul. Levi had three
sons - Gersom, Caath, Merari. Judas had three sons - Sala, Phares, Zerah;
and by Phares two grandchildren, Esrom and Amar. Issachar had four sons
- Thola, Phua, Jasob, Samaron. Zabulon had with him three sons - Sarad,
Helon, Jalel. So far is the posterity of Lea; with whom went her daughter
Dinah. These are thirty-three. Rachel had two sons, the one of whom, Joseph,
had two sons also, Manasses and Ephraim. The other, Benjamin, had ten sons
- Bolau, Bacchar, Asabel, Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad.
These fourteen added to the thirty-three before enumerated, amount to the
number forty-seven. And this was the legitimate posterity of Jacob. He
had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which
last had four sons that followed him - Jesel, Guni, Issari, and Sellim.
Dan had an only begotten son, Usi. If these be added to those before mentioned,
they complete the number fifty-four. Gad and Aser were the sons of Zilpha,
who was the handmaid of Lea. These had with them, Gad seven - Saphoniah,
Augis, Sunis, Azabon, Aerin, Erocd, Ariel. Aser had a daughter, Sarah,
and six male children, whose names were Jomne, Isus, Isoui, Baris, Abar
and Melchiel. If we add these, which are sixteen, to the fifty-four, the
forementioned number [70] is completed (11)
Jacob not being himself included in that number.
5. When Joseph understood that his father was coming, for Judas his
brother was come before him, and informed him of his approach, he went
out to meet him; and they met together at Heroopolis. But Jacob almost
fainted away at this unexpected and great joy; however, Joseph revived
him, being yet not himself able to contain from being affected in the same
manner, at the pleasure he now had; yet was he not wholly overcome with
his passion, as his father was. After this, he desired Jacob to travel
on slowly; but he himself took five of his brethren with him, and made
haste to the king, to tell him that Jacob and his family were come; which
was a joyful hearing to him. He also bid Joseph tell him what sort of life
his brethren loved to lead, that he might give them leave to follow the
same, who told him they were good shepherds, and had been used to follow
no other employment but this alone. Whereby he provided for them, that
they should not be separated, but live in the same place, and take care
of their father; as also hereby he provided, that they might be acceptable
to the Egyptians, by doing nothing that would be common to them with the
Egyptians; for the Egyptians are prohibited to meddle with feeding of sheep.
(12)
6. When Jacob was come to the king, and saluted him, and wished all
prosperity to his government, Pharaoh asked him how old he now was; upon
whose answer, that he was a hundred and thirty years old, he admired Jacob
on account of the length of his life. And when he had added, that still
he had not lived so long as his forefathers, he gave him leave to live
with his children in Heliopolis; for in that city the king's shepherds
had their pasturage.
7. However, the famine increased among the Egyptians, and this heavy
judgment grew more oppressive to them, because neither did the river overflow
the ground, for it did not rise to its former height, nor did God send
rain upon it; (13)
nor did they indeed make the least provision for themselves, so ignorant
were they what was to be done; but Joseph sold them corn for their money.
But when their money failed them, they bought corn with their cattle and
their slaves; and if any of them had a small piece of land, they gave up
that to purchase them food, by which means the king became the owner of
all their substance; and they were removed, some to one place, and some
to another, that so the possession of their country might be firmly assured
to the king, excepting the lands of the priests, for their country continued
still in their own possession. And indeed this sore famine made their minds,
as well as their bodies, slaves; and at length compelled them to procure
a sufficiency of food by such dishonorable means. But when this misery
ceased, and the river overflowed the ground, and the ground brought forth
its fruits plentifully, Joseph came to every city, and gathered the people
thereto belonging together, and gave them back entirely the land which,
by their own consent, the king might have possessed alone, and alone enjoyed
the fruits of it. He also exhorted them to look on it as every one's own
possession, and to fall to their husbandry with cheerfulness, and to pay
as a tribute to the king, the fifth part (14)
of the fruits for the land which the king, when it was his own, restored
to them. These men rejoiced upon their becoming unexpectedly owners of
their lands, and diligently observed what was enjoined them; and by this
means Joseph procured to himself a greater authority among the Egyptians,
and greater love to the king from them. Now this law, that they should
pay the fifth part of their fruits as tribute, continued until their later
kings.
CHAPTER 8.
OF THE DEATH OF JACOB AND JOSEPH.
1. NOW when Jacob had lived seventeen years in Egypt, he fell into a
disease, and died in the presence of his sons; but not till he made his
prayers for their enjoying prosperity, and till he had foretold to them
prophetically how every one of them was to dwell in the land of Canaan.
But this happened many years afterward. He also enlarged upon the praises
of Joseph (15)
how he had not remembered the evil doings of his brethren to their disadvantage;
nay, on the contrary, was kind to them, bestowing upon them so many benefits,
as seldom are bestowed on men's own benefactors. He then commanded his
own sons that they should admit Joseph's sons, Ephraim and Manasses, into
their number, and divide the land of Canaan in common with them; concerning
whom we shall treat hereafter. However, he made it his request that he
might be buried at Hebron. So he died, when he had lived full a hundred
and fifty years, three only abated, having not been behind any of his ancestors
in piety towards God, and having such a recompense for it, as it was fit
those should have who were so good as these were. But Joseph, by the king's
permission, carried his father's dead body to Hebron, and there buried
it, at a great expense. Now his brethren were at first unwilling to return
back with him, because they were afraid lest, now their father was dead,
he should punish them for their secret practices against him; since he
was now gone, for whose sake he had been so gracious to them. But he persuaded
them to fear no harm, and to entertain no suspicions of him: so he brought
them along with him, and gave them great possessions, and never left off
his particular concern for them.
2. Joseph also died when he had lived a hundred and ten years; having
been a man of admirable virtue, and conducting all his affairs by the rules
of reason; and used his authority with moderation, which was the cause
of his so great felicity among the Egyptians, even when he came from another
country, and that in such ill circumstances also, as we have already described.
At length his brethren died, after they had lived happily in Egypt. Now
the posterity and sons of these men, after some time, carried their bodies,
and buried them at Hebron: but as to the bones of Joseph, they carried
them into the land of Canaan afterward, when the Hebrews went out of Egypt,
for so had Joseph made them promise him upon oath. But what became of every
one of these men, and by what toils they got the possession of the land
of Canaan, shall be shown hereafter, when I have first explained upon what
account it was that they left Egypt.
CHAPTER 9.
CONCERNING THE AFFLICTIONS THAT BEFELL THE HEBREWS IN EGYPT,
DURING FOUR HUNDRED YEARS. (16)
1. NOW it happened that the Egyptians grew delicate and lazy, as to
pains-taking, and gave themselves up to other pleasures, and in particular
to the love of gain. They also became very ill-affected towards the Hebrews,
as touched with envy at their prosperity; for when they saw how the nation
of the Israelites flourished, and were become eminent already in plenty
of wealth, which they had acquired by their virtue and natural love of
labor, they thought their increase was to their own detriment. And having,
in length of time, forgotten the benefits they had received from Joseph,
particularly the crown being now come into another family, they became
very abusive to the Israelites, and contrived many ways of afflicting them;
for they enjoined them to cut a great number of channels for the river,
and to build walls for their cities and ramparts, that they might restrain
the river, and hinder its waters from stagnating, upon its running over
its own banks: they set them also to build pyramids, (17)
and by all this wore them out; and forced them to learn all sorts of mechanical
arts, and to accustom themselves to hard labor. And four hundred years
did they spend under these afflictions; for they strove one against the
other which should get the mastery, the Egyptians desiring to destroy the
Israelites by these labors, and the Israelites desiring to hold out to
the end under them.
2. While the affairs of the Hebrews were in this condition, there was
this occasion offered itself to the Egyptians, which made them more solicitous
for the extinction of our nation. One of those sacred scribes, (18)
who are very sagacious in foretelling future events truly, told the king,
that about this time there would a child be born to the Israelites, who,
if he were reared, would bring the Egyptian dominion low, and would raise
the Israelites; that he would excel all men in virtue, and obtain a glory
that would be remembered through all ages. Which thing was so feared by
the king, that, according to this man's opinion, he commanded that they
should cast every male child, which was born to the Israelites, into the
river, and destroy it; that besides this, the Egyptian midwives (19)
should watch the labors of the Hebrew women, and observe what is born,
for those were the women who were enjoined to do the office of midwives
to them; and by reason of their relation to the king, would not transgress
his commands. He enjoined also, that if any parents should disobey him,
and venture to save their male children alive, (20)
they and their families should be destroyed. This was a severe affliction
indeed to those that suffered it, not only as they were deprived of their
sons, and while they were the parents themselves, they were obliged to
be subservient to the destruction of their own children, but as it was
to be supposed to tend to the extirpation of their nation, while upon the
destruction of their children, and their own gradual dissolution, the calamity
would become very hard and inconsolable to them. And this was the ill state
they were in. But no one can be too hard for the purpose of God, though
he contrive ten thousand subtle devices for that end; for this child, whom
the sacred scribe foretold, was brought up and concealed from the observers
appointed by the king; and he that foretold him did not mistake in the
consequences of his preservation, which were brought to pass after the
manner following: -
3. A man whose name was Amram, one of the nobler sort of the Hebrews,
was afraid for his whole nation, lest it should fail, by the want of young
men to be brought up hereafter, and was very uneasy at it, his wife being
then with child, and he knew not what to do. Hereupon he betook himself
to prayer to God; and entreated him to have compassion on those men who
had nowise transgressed the laws of his worship, and to afford them deliverance
from the miseries they at that time endured, and to render abortive their
enemies' hopes of the destruction of their nation. Accordingly God had
mercy on him, and was moved by his supplication. He stood by him in his
sleep, and exhorted him not to despair of his future favors. He said further,
that he did not forget their piety towards him, and would always reward
them for it, as he had formerly granted his favor to their forefathers,
and made them increase from a few to so great a multitude. He put him in
mind, that when Abraham was come alone out of Mesopotamia into Canaan,
he had been made happy, not only in other respects, but that when his wife
was at first barren, she was afterwards by him enabled to conceive seed,
and bare him sons. That he left to Ismael and to his posterity the country
of Arabia; as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan.
That by my assistance, said he, he did great exploits in war, which, unless
you be yourselves impious, you must still remember. As for Jacob, he became
well known to strangers also, by the greatness of that prosperity in which
he lived, and left to his sons, who came into Egypt with no more than seventy
souls, while you are now become above six hundred thousand. Know therefore
that I shall provide for you all in common what is for your good, and particularly
for thyself what shall make thee famous; for that child, out of dread of
whose nativity the Egyptians have doomed the Israelite children to destruction,
shall be this child of thine, and shall be concealed from those who watch
to destroy him: and when he is brought up in a surprising way, he shall
deliver the Hebrew nation from the distress they are under from the Egyptians.
His memory shall be famous while the world lasts; and this not only among
the Hebrews, but foreigners also: - all which shall be the effect of my
favor to thee, and to thy posterity. He shall also have such a brother,
that he shall himself obtain my priesthood, and his posterity shall have
it after him to the end of the world.
4. When the vision had informed him of these things, Amram awaked and
told it to Jochebed who was his wife. And now the fear increased upon them
on account of the prediction in Amram's dream; for they were under concern,
not only for the child, but on account of the great happiness that was
to come to him also. However, the mother's labor was such as afforded a
confirmation to what was foretold by God; for it was not known to those
that watched her, by the easiness of her pains, and because the throes
of her delivery did not fall upon her with violence. And now they nourished
the child at home privately for three months; but after that time Amram,
fearing he should be discovered, and, by falling under the king's displeasure,
both he and his child should perish, and so he should make the promise
of God of none effect, he determined rather to trust the safety and care
of the child to God, than to depend on his own concealment of him, which
he looked upon as a thing uncertain, and whereby both the child, so privately
to be nourished, and himself should be in imminent danger; but he believed
that God would some way for certain procure the safety of the child, in
order to secure the truth of his own predictions. When they had thus determined,
they made an ark of bulrushes, after the manner of a cradle, and of a bigness
sufficient for an infant to be laid in, without being too straitened: they
then daubed it over with slime, which would naturally keep out the water
from entering between the bulrushes, and put the infant into it, and setting
it afloat upon the river, they left its preservation to God; so the river
received the child, and carried him along. But Miriam, the child's sister,
passed along upon the bank over against him, as her mother had bid her,
to see whither the ark would be carried, where God demonstrated that human
wisdom was nothing, but that the Supreme Being is able to do whatsoever
he pleases: that those who, in order to their own security, condemn others
to destruction, and use great endeavors about it, fail of their purpose;
but that others are in a surprising manner preserved, and obtain a prosperous
condition almost from the very midst of their calamities; those, I mean,
whose dangers arise by the appointment of God. And, indeed, such a providence
was exercised in the case of this child, as showed the power of God.
5. Thermuthis was the king's daughter. She was now diverting herself
by the banks of the river; and seeing a cradle borne along by the current,
she sent some that could swim, and bid them bring the cradle to her. When
those that were sent on this errand came to her with the cradle, and she
saw the little child, she was greatly in love with it, on account of its
largeness and beauty; for God had taken such great care in the formation
of Moses, that he caused him to be thought worthy of bringing up, and providing
for, by all those that had taken the most fatal resolutions, on account
of the dread of his nativity, for the destruction of the rest of the Hebrew
nation. Thermuthis bid them bring her a woman that might afford her breast
to the child; yet would not the child admit of her breast, but turned away
from it, and did the like to many other women. Now Miriam was by when this
happened, not to appear to be there on purpose, but only as staying to
see the child; and she said, "It is in vain that thou, O queen,
callest for these women for the nourishing of the child, who are no way
of kin to it; but still, if thou wilt order one of the Hebrew women to
be brought, perhaps it may admit the breast of one of its own nation."
Now since she seemed to speak well, Thermuthis bid her procure such a one,
and to bring one of those Hebrew women that gave suck. So when she had
such authority given her, she came back and brought the mother, who was
known to nobody there. And now the child gladly admitted the breast, and
seemed to stick close to it; and so it was, that, at the queen's desire,
the nursing of the child was entirely intrusted to the mother.
6. Hereupon it was that Thermuthis imposed this name Mouses upon
him, from what had happened when he was put into the river; for the Egyptians
call water by the name of Mo, and such as are saved out of it, by
the name of Uses: so by putting these two words together, they imposed
this name upon him. And he was, by the confession of all, according to
God's prediction, as well for his greatness of mind as for his contempt
of difficulties, the best of all the Hebrews, for Abraham was his ancestor
of the seventh generation. For Moses was the son of Amram, who was
the son of Caath, whose father Levi was the son of Jacob, who was the son
of Isaac, who was the son of Abraham. Now Moses's understanding became
superior to his age, nay, far beyond that standard; and when he was taught,
he discovered greater quickness of apprehension than was usual at his age,
and his actions at that time promised greater, when he should come to the
age of a man. God did also give him that tallness, when he was but three
years old, as was wonderful. And as for his beauty, there was nobody so
unpolite as, when they saw Moses, they were not greatly surprised
at the beauty of his countenance; nay, it happened frequently, that those
that met him as he was carried along the road, were obliged to turn again
upon seeing the child; that they left what they were about, and stood still
a great while to look on him; for the beauty of the child was so remarkable
and natural to him on many accounts, that it detained the spectators, and
made them stay longer to look upon him.
7. Thermuthis therefore perceiving him to be so remarkable a child,
adopted him for her son, having no child of her own. And when one time
had carried Moses to her father, she showed him to him, and said she thought
to make him her successor, if it should please God she should have no legitimate
child of her own; and to him, "I have brought up a child who is of
a divine form, (21)
and of a generous mind; and as I have received him from the bounty of the
river, in , I thought proper to adopt him my son, and the heir of thy kingdom."
And she had said this, she put the infant into her father's hands: so he
took him, and hugged him t |
