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The Works of Flavius Josephus
Antiquities of the Jews
book iII
FROM THE EXODUS OUT OF EGYPT, TO THE REJECTION OF THAT
GENERATION.
Translated by William Whiston
CHAPTER 1.
HOW MOSES WHEN HE HAD BROUGHT THE PEOPLE OUT OF EGYPT LED
THEM TO MOUNT SINAI; BUT NOT TILL THEY HAD SUFFERED MUCH IN THEIR JOURNEY.
1. WHEN the Hebrews had obtained such a wonderful deliverance, the country
was a great trouble to them, for it was entirely a desert, and without
sustenance for them; and also had exceeding little water, so that it not
only was not at all sufficient for the men, but not enough to feed any
of the cattle, for it was parched up, and had no moisture that might afford
nutriment to the vegetables; so they were forced to travel over this country,
as having no other country but this to travel in. They had indeed carried
water along with them from the land over which they had traveled before,
as their conductor had bidden them; but when that was spent, they were
obliged to draw water out of wells, with pain, by reason of the hardness
of the soil. Moreover, what water they found was bitter, and not fit for
drinking, and this in small quantities also; and as they thus traveled,
they came late in the evening to a place called Marah, (1)
which had that name from the badness of its water, for Mar denotes
bitterness. Thither they came afflicted both by the tediousness
of their journey, and by their want of food, for it entirely failed them
at that time. Now here was a well, which made them choose to stay in the
place, which, although it were not sufficient to satisfy so great an army,
did yet afford them some comfort, as found in such desert places; for they
heard from those who had been to search, that there was nothing to be found,
if they traveled on farther. Yet was this water bitter, and not fit for
men to drink; and not only so, but it was intolerable even to the cattle
themselves.
2. When Moses saw how much the people were cast down, and that the occasion
of it could not be contradicted, for the people were not in the nature
of a complete army of men, who might oppose a manly fortitude to the necessity
that distressed them; the multitude of the children, and of the women also,
being of too weak capacities to be persuaded by reason, blunted the courage
of the men themselves, - he was therefore in great difficulties, and made
everybody's calamity his own; for they ran all of them to him, and begged
of him; the women begged for their infants, and the men for the women,
that he would not overlook them, but procure some way or other for their
deliverance. He therefore betook himself to prayer to God, that he would
change the water from its present badness, and make it fit for drinking.
And when God had granted him that favor, he took the top of a stick that
lay down at his feet, and divided it in the middle, and made the section
lengthways. He then let it down into the well, and persuaded the Hebrews
that God had hearkened to his prayers, and had promised to render the water
such as they desired it to be, in case they would be subservient to him
in what he should enjoin them to do, and this not after a remiss or negligent
manner. And when they asked what they were to do in order to have the water
changed for the better, he bid the strongest men among them that stood
there, to draw up water (2)
and told them, that when the greatest part was drawn up, the remainder
would be fit to drink. So they labored at it till the water was so agitated
and purged as to be fit to drink.
3. And now removing from thence they came to Elim; which place looked
well at a distance, for there was a grove of palm-trees; but when they
came near to it, it appeared to be a bad place, for the palm-trees were
no more than seventy; and they were ill-grown and creeping trees, by the
want of water, for the country about was all parched, and no moisture sufficient
to water them, and make them hopeful and useful, was derived to them from
the fountains, which were in number twelve: they were rather a few moist
places than springs, which not breaking out of the ground, nor running
over, could not sufficiently water the trees. And when they dug into the
sand, they met with no water; and if they took a few drops of it into their
hands, they found it to be useless, on account of its mud. The trees were
too weak to bear fruit, for want of being sufficiently cherished and enlivened
by the water. So they laid the blame on their conductor, and made heavy
complaints against him; and said that this their miserable state, and the
experience they had of adversity, were owing to him; for that they had
then journeyed an entire thirty days, and had spent all the provisions
they had brought with them; and meeting with no relief, they were in a
very desponding condition. And by fixing their attention upon nothing but
their present misfortunes, they were hindered from remembering what deliverances
they had received from God, and those by the virtue and wisdom of Moses
also; so they were very angry at their conductor, and were zealous in their
attempt to stone him, as the direct occasion of their present miseries.
4. But as for Moses himself, while the multitude were irritated and
bitterly set against him, he cheerfully relied upon God, and upon his consciousness
of the care he had taken of these his own people; and he came into the
midst of them, even while they clamored against him, and had stones in
their hands in order to despatch him. Now he was of an agreeable presence,
and very able to persuade the people by his speeches; accordingly he began
to mitigate their anger, and exhorted them not to be over-mindful of their
present adversities, lest they should thereby suffer the benefits that
had formerly been bestowed on them to slip out of their memories; and he
desired them by no means, on account of their present uneasiness, to cast
those great and wonderful favors and gifts, which they had obtained of
God, out of their minds, but to expect deliverance out of those their present
troubles which they could not free themselves from, and this by the means
of that Divine Providence which watched over them. Seeing it is probable
that God tries their virtue, and exercises their patience by these adversities,
that it may appear what fortitude they have, and what memory they retain
of his former wonderful works in their favor, and whether they will not
think of them upon occasion of the miseries they now feel. He told them,
it appeared they were not really good men, either in patience, or in remembering
what had been successfully done for them, sometimes by contemning God and
his commands, when by those commands they left the land of Egypt; and sometimes
by behaving themselves ill towards him who was the servant of God, and
this when he had never deceived them, either in what he said, or had ordered
them to do by God's command. He also put them in mind of all that had passed;
how the Egyptians were destroyed when they attempted to detain them, contrary
to the command of God; and after what manner the very same river was to
the others bloody, and not fit for drinking, but was to them sweet, and
fit for drinking; and how they went a new road through the sea, which fled
a long way from them, by which very means they were themselves preserved,
but saw their enemies destroyed; and that when they were in want of weapons,
God gave them plenty of them; - and so he recounted all the particular
instances, how when they were, in appearance, just going to be destroyed,
God had saved them in a surprising manner; and that he had still the same
power; and that they ought not even now to despair of his providence over
them; and accordingly he exhorted them to continue quiet, and to consider
that help would not come too late, though it come not immediately, if it
be present with them before they suffer any great misfortune; that they
ought to reason thus: that God delays to assist them, not because he has
no regard to them, but because he will first try their fortitude, and the
pleasure they take in their freedom, that he may learn whether you have
souls great enough to bear want of food, and scarcity of water, on its
account; or whether you rather love to be slaves, as cattle are slaves
to such as own them, and feed them liberally, but only in order to make
them more useful in their service. That as for himself, he shall not be
so much concerned for his own preservation; for if he die unjustly, he
shall not reckon it any affliction, but that he is concerned for them,
lest, by casting stones at him, they should be thought to condemn God himself.
5. By this means Moses pacified the people, and restrained them from
stoning him, and brought them to repent of what they were going to do.
And because he thought the necessity they were under made their passion
less unjustifiable, he thought he ought to apply himself to God by prayer
and supplication; and going up to an eminence, he requested of God for
some succor for the people, and some way of deliverance from the want they
were in, because in him, and in him alone, was their hope of salvation;
and he desired that he would forgive what necessity had forced the people
to do, since such was the nature of mankind, hard to please, and very complaining
under adversities. Accordingly God promised he would take care of them,
and afford them the succor they were desirous of. Now when Moses had heard
this from God, he came down to the multitude. But as soon as they saw him
joyful at the promises he had received from God, they changed their sad
countenances into gladness. So he placed himself in the midst of them,
and told them he came to bring them from God a deliverance from their present
distresses. Accordingly a little after came a vast number of quails, which
is a bird more plentiful in this Arabian Gulf than any where else, flying
over the sea, and hovered over them, till wearied with their laborious
flight, and, indeed, as usual, flying very near to the earth, they fell
down upon the Hebrews, who caught them, and satisfied their hunger with
them, and supposed that this was the method whereby God meant to supply
them with food. Upon which Moses returned thanks to God for affording them
his assistance so suddenly, and sooner than he had promised them.
6. But presently after this first supply of food, he sent them a second;
for as Moses was lifting up his hands in prayer, a dew fell down; and Moses,
when he found it stick to his hands, supposed this was also come for food
from God to them. He tasted it; and perceiving that the people knew not
what it was, and thought it snowed, and that it was what usually fell at
that time of the year, he informed them that this dew did not fall from
heaven after the manner they imagined, but came for their preservation
and sustenance. So he tasted it, and gave them some of it, that they might
be satisfied about what he told them. They also imitated their conductor,
and were pleased with the food, for it was like honey in sweetness and
pleasant taste, but like in its body to bdellium, one of the sweet spices,
and in bigness equal to coriander seed. And very earnest they were in gathering
it; but they were enjoined to gather it equally (3)
- the measure of an omer for each one every day, because this food should
not come in too small a quantity, lest the weaker might not be able to
get their share, by reason of the overbearing of the strong in collecting
it. However, these strong men, when they had gathered more than the measure
appointed for them, had no more than others, but only tired themselves
more in gathering it, for they found no more than an omer apiece; and the
advantage they got by what was superfluous was none at all, it corrupting,
both by the worms breeding in it, and by its bitterness. So divine and
wonderful a food was this! It also supplied the want of other sorts of
food to those that fed on it. And even now, in all that place, this manna
comes down in rain, (4)
according to what Moses then obtained of God, to send it to the people
for their sustenance. Now the Hebrews call this food manna: for
the particle man, in our language, is the asking of a question.
What is this ? So the Hebrews were very joyful at what was sent
them from heaven. Now they made use of this food for forty years, or as
long as they were in the wilderness.
7. As soon as they were removed thence, they came to Rephidim, being
distressed to the last degree by thirst; and while in the foregoing days
they had lit on a few small fountains, but now found the earth entirely
destitute of water, they were in an evil case. They again turned their
anger against Moses; but he at first avoided the fury of the multitude,
and then betook himself to prayer to God, beseeching him, that as he had
given them food when they were in the greatest want of it, so he would
give them drink, since the favor of giving them food was of no value to
them while they had nothing to drink. And God did not long delay to give
it them, but promised Moses that he would procure them a fountain, and
plenty of water, from a place they did not expect any. So he commanded
him to smite the rock which they saw lying there, (5)
with his rod, and out of it to receive plenty of what they wanted; for
he had taken care that drink should come to them without any labor or pains-taking.
When Moses had received this command from God, he came to the people, who
waited for him, and looked upon him, for they saw already that he was coming
apace from his eminence. As soon as he was come, he told them that God
would deliver them from their present distress, and had granted
them an unexpected favor; and informed them, that a river should run for
their sakes out of the rock. But they were amazed at that hearing, supposing
they were of necessity to cut the rock in pieces, now they were distressed
by their thirst and by their journey; while Moses only smiting the rock
with his rod, opened a passage, and out of it burst water, and that in
great abundance, and very clear. But they were astonished at this wonderful
effect; and, as it were, quenched their thirst by the very sight of it.
So they drank this pleasant, this sweet water; and such it seemed to be,
as might well be expected where God was the donor. They were also in admiration
how Moses was honored by God; and they made grateful returns of sacrifices
to God for his providence towards them. Now that Scripture, which is laid
up in the temple, (6)
informs us, how God foretold to Moses, that water timid in this manner
be derived out of the rock.'
CHAPTER 2.
HOW THE AMALEKITES AND THE NEIGHBOURING NATIONS, MADE WAR
WITH THE HEBREWS AND WERE BEATEN AND LOST A GREAT PART OF THEIR ARMY.
1. THE name of the Hebrews began already to be every where renowned,
and rumors about them ran abroad. This made the inhabitants of those countries
to be in no small fear. Accordingly they sent ambassadors to one another,
and exhorted one another to defend themselves, and to endeavor to destroy
these men. Those that induced the rest to do so, were such as inhabited
Gobolitis and Petra. They were called Amalekites, and were the most
warlike of the nations that lived thereabout; and whose kings exhorted
one another, and their neighbors, to go to this war against the Hebrews;
telling them that an army of strangers, and such a one as had run away
from slavery under the Egyptians, lay in wait to ruin them; which army
they were not, in common prudence and regard to their own safety, to overlook,
but to crush them before they gather strength, and come to be in prosperity:
and perhaps attack them first in a hostile manner, as presuming upon our
indolence in not attacking them before; and that we ought to avenge ourselves
of them for what they have done in the wilderness, but that this cannot
be so well done when they have once laid their hands on our cities and
our goods: that those who endeavor to crush a power in its first rise,
are wiser than those that endeavor to put a stop to its progress when it
is become formidable; for these last seem to be angry only at the flourishing
of others, but the former do not leave any room for their enemies to become
troublesome to them. After they had sent such embassages to the neighboring
nations, and among one another, they resolved to attack the Hebrews in
battle.
2. These proceedings of the people of those countries occasioned perplexity
and trouble to Moses, who expected no such warlike preparations. And when
these nations were ready to fight, and the multitude of the Hebrews were
obliged to try the fortune of war, they were in a mighty disorder, and
in want of all necessaries, and yet were to make war with men who were
thoroughly well prepared for it. Then therefore it was that Moses began
to encourage them, and to exhort them to have a good heart, and rely on
God's assistance by which they had been state of freedom and to hope for
victory over those who were ready to fight with them, in order to deprive
them of that blessing: that they were to suppose their own army to be numerous,
wanting nothing, neither weapons, nor money, nor provisions, nor such other
conveniences as, when men are in possession of, they fight undauntedly;
and that they are to judge themselves to have all these advantages in the
Divine assistance. They are also to suppose the enemy's army to be small,
unarmed, weak, and such as want those conveniences which they know must
be wanted, when it is God's will that they shall be beaten; and how valuable
God's assistance is, they had experienced in abundance of trials; and those
such as were more terrible than war, for that is only against men; but
these were against famine and thirst, things indeed that are in their own
nature insuperable; as also against mountains, and that sea which afforded
them no way for escaping; yet had all these difficulties been conquered
by God's gracious kindness to them. So he exhorted them to be courageous
at this time, and to look upon their entire prosperity to depend on the
present conquest of their enemies.
3. And with these words did Moses encourage the multitude, who then
called together the princes of their tribes, and their chief men, both
separately and conjointly. The young men he charged to obey their elders,
and the elders to hearken to their leader. So the people were elevated
in their minds, and ready to try their fortune in battle, and hoped to
be thereby at length delivered from all their miseries: nay, they desired
that Moses would immediately lead them against their enemies without the
least delay, that no backwardness might be a hindrance to their present
resolution. So Moses sorted all that were fit for war into different troops,
and set Joshua, the son of Nun, of the tribe of Ephraim, over them; one
that was of great courage, and patient to undergo labors; of great abilities
to understand, and to speak what was proper; and very serious in the worship
of God; and indeed made like another Moses, a teacher of piety towards
God. He also appointed a small party of the armed men to be near the water,
and to take care of the children, and the women, and of the entire camp.
So that whole night they prepared themselves for the battle; they took
their weapons, if any of them had such as were well made, and attended
to their commanders as ready to rush forth to the battle as soon as Moses
should give the word of command. Moses also kept awake, teaching Joshua
after what manner he should order his camp. But when the day began, Moses
called for Joshua again, and exhorted him to approve himself in deeds such
a one as a his reputation made men expect from him; and to gain glory by
the present expedition, in the opinion of those under him, for his exploits
in this battle. He also gave a particular exhortation to the principal
men of the Hebrews, and encouraged the whole army as it stood armed before
him. And when he had thus animated the army, both by his words and works,
and prepared every thing, he retired to a mountain, and committed the army
to God and to Joshua.
4. So the armies joined battle; and it came to a close fight, hand to
hand, both sides showing great alacrity, and encouraging one another. And
indeed while Moses stretched out his hand towards heaven (7)
the Hebrews were too hard for the Amalekites: but Moses not being able
to sustain his hands thus stretched out, (for as often as he let down his
hands, so often were his own people worsted,) he bade his brother Aaron,
and Hur their sister Miriam's husband, to stand on each side of him, and
take hold of his hands, and not permit his weariness to prevent it, but
to assist him in the extension of his hands. When this was done, the Hebrews
conquered the Amalekites by main force; and indeed they had all perished,
unless the approach of the night had obliged the Hebrews to desist from
killing any more. So our forefathers obtained a most signal and most seasonable
victory; for they not only overcame those that fought against them, but
terrified also the neighboring nations, and got great and splendid advantages,
which they obtained of their enemies by their hard pains in this battle:
for when they had taken the enemy's camp, they got ready booty for the
public, and for their own private families, whereas till then they had
not any sort of plenty, of even necessary food. The forementioned battle,
when they had once got it, was also the occasion of their prosperity, not
only for the present, but for the future ages also; for they not only made
slaves of the bodies of their enemies, but subdued their minds also, and
after this battle, became terrible to all that dwelt round about them.
Moreover, they acquired a vast quantity of riches; for a great deal of
silver and gold was left in the enemy's camp; as also brazen vessels, which
they made common use of in their families; many utensils also that were
embroidered there were of both sorts, that is, of what were weaved,
and what were the ornaments of their armor, and other things that served
for use in the family, and for the furniture of their rooms; they got also
the prey of their cattle, and of whatsoever uses to follow camps, when
they remove from one place to another. So the Hebrews now valued themselves
upon their courage, and claimed great merit for their valor; and they perpetually
inured themselves to take pains, by which they deemed every difficulty
might be surmounted. Such were the consequences of this battle.
5. On the next day, Moses stripped the dead bodies of their enemies,
and gathered together the armor of those that were fled, and gave rewards
to such as had signalized themselves in the action; and highly commended
Joshua, their general, who was attested to by all the army, on account
of the great actions he had done. Nor was any one of the Hebrews slain;
but the slain of the enemy's army were too many to be enumerated. So Moses
offered sacrifices of thanksgiving to God, and built an altar, which he
named The Lord the Conqueror. He also foretold that the Amalekites
should utterly be destroyed; and that hereafter none of them should remain,
because they fought against the Hebrews, and this when they were in the
wilderness, and in their distress also. Moreover, he refreshed the army
with feasting. And thus did they fight this first battle with those that
ventured to oppose them, after they were gone out of Egypt. But when Moses
had celebrated this festival for the victory, he permitted the Hebrews
to rest for a few days, and then he brought them out after the fight, in
order of battle; for they had now many soldiers in light armor. And going
gradually on, he came to Mount Sinai, in three months' time after they
were removed out of Egypt; at which mountain, as we have before related,
the vision of the bush, and the other wonderful appearances, had happened.
CHAPTER 3.
THAT MOSES KINDLY RECEIVED-HIS FATHER-IN-LAW, JETHRO, WHEN
HE CAME TO HIM TO MOUNT SINAI.
NOW when Raguel, Moses's father-in-law, understood in what a prosperous
condition his affairs were, he willingly came to meet him. And Moses and
his children, and pleased himself with his coming. And when he had offered
sacrifice, he made a feast for the multitude, near the Bush he had formerly
seen; which multitude, every one according to their families, partook of
the feast. But Aaron and his family took Raguel, and sung hymns to God,
as to Him who had been the author procurer of their deliverance and their
freedom. They also praised their conductor, as him by whose virtue it was
that all things had succeeded with them. Raguel also, in his eucharistical
oration to Moses, made great encomiums upon the whole multitude; and he
could not but admire Moses for his fortitude, and that humanity he had
shewn in the delivery of his friends.
CHAPTER 4.
HOW RAGUEL SUGGESTED TO MOSES TO SET HIS PEOPLE IN ORDER,
UNDER THEIR RULERS OF THOUSANDS, AND RULERS OF HUNDREDS, WHO LIVED WITHOUT
ORDER BEFORE; AND HOW MOSES COMPLIED IN ALL THINGS WITH HIS FATHER-IN-LAW'S
ADMONITION.
1. THE next day, as Raguel saw Moses in the of a crowd of business for
he determined the differences of those that referred them to him, every
one still going to him, and supposing that they should then only obtain
justice, if he were the arbitrator; and those that lost their causes thought
it no harm, while they thought they lost them justly, and not by partiality.
Raguel however said nothing to him at that time, as not desirous to be
any hinderance to such as had a mind to make use of the virtue of their
conductor. But afterward he took him to himself, and when he had him alone,
he instructed him in what he ought to do; and advised him to leave the
trouble of lesser causes to others, but himself to take care of the greater,
and of the people's safety, for that certain others of the Hebrews might
be found that were fit to determine causes, but that nobody but a Moses
could take of the safety of so many ten thousands. "Be therefore,"
says he, "insensible of thine own virtue, and what thou hast done
by ministering under God to the people's preservation. Permit, therefore,
the determination of common causes to be done by others, but do thou reserve
thyself to the attendance on God only, and look out for methods of preserving
the multitude from their present distress. Make use of the method I suggest
to you, as to human affairs; and take a review of the army, and appoint
chosen rulers over tens of thousands, and then over thousands; then divide
them into five hundreds, and again into hundreds, and into fifties; and
set rulers over each of them, who may distinguish them into thirties, and
keep them in order; and at last number them by twenties and by tens: and
let there be one commander over each number, to be denominated from the
number of those over whom they are rulers, but such as the whole multitude
have tried, and do approve of, as being good and righteous men; (8)
and let those rulers decide the controversies they have one with another.
But if any great cause arise, let them bring the cognizance of it
before the rulers of a higher dignity; but if any great difficulty arise
that is too hard for even their determination, let them send it to thee.
By these means two advantages will be gained; the Hebrews will have justice
done them, and thou wilt be able to attend constantly on God, and procure
him to be more favorable to the people."
2. This was the admonition of Raguel; and Moses received his advice
very kindly, and acted according to his suggestion. Nor did he conceal
the invention of this method, nor pretend to it himself, but informed the
multitude who it was that invented it: nay, he has named Raguel in the
books he wrote, as the person who invented this ordering of the people,
as thinking it right to give a true testimony to worthy persons, although
he might have gotten reputation by ascribing to himself the inventions
of other men; whence we may learn the virtuous disposition of Moses: but
of such his disposition, we shall have proper occasion to speak in other
places of these books.
CHAPTER 5.
HOW MOSES ASCENDED UP TO MOUNT SINAI, AND RECEIVED LAWS FROM
GOD, AND DELIVERED THEM TO THE HEBREWS.
1. NOW Moses called the multitude together, and told them that he was
going from them unto mount Sinai to converse with God; to receive from
him, and to bring back with him, a certain oracle; but he enjoined them
to pitch their tents near the mountain, and prefer the habitation that
was nearest to God, before one more remote. When he had said this, he ascended
up to Mount Sinai, which is the highest of all the mountains that are in
that country (9)
and is not only very difficult to be ascended by men, on account of its
vast altitude, but because of the sharpness of its precipices also; nay,
indeed, it cannot be looked at without pain of the eyes: and besides this,
it was terrible and inaccessible, on account of the rumor that passed about,
that God dwelt there. But the Hebrews removed their tents as Moses had
bidden them, and took possession of the lowest parts of the mountain;
and were elevated in their minds, in expectation that Moses would return
from God with promises of the good things he had proposed to them. So they
feasted and waited for their conductor, and kept themselves pure as in
other respects, and not accompanying with their wives for three days, as
he had before ordered them to do. And they prayed to God that he would
favorably receive Moses in his conversing with him, and bestow some such
gift upon them by which they might live well. They also lived more plentifully
as to their diet; and put on their wives and children more ornamental and
decent clothing than they usually wore.
2. So they passed two days in this way of feasting; but on the third
day, before the sun was up, a cloud spread itself over the whole camp of
the Hebrews, such a one as none had before seen, and encompassed the place
where they had pitched their tents; and while all the rest of the air was
clear, there came strong winds, that raised up large showers of rain, which
became a mighty tempest. There was also such lightning, as was terrible
to those that saw it; and thunder, with its thunderbolts, were sent down,
and declared God to be there present in a gracious way to such as Moses
desired he should be gracious. Now, as to these matters, every one of my
readers may think as he pleases; but I am under a necessity of relating
this history as it is described in the sacred books. This sight, and the
amazing sound that came to their ears, disturbed the Hebrews to a prodigious
degree, for they were not such as they were accustomed to; and then the
rumor that was spread abroad, how God frequented that mountain, greatly
astonished their minds, so they sorrowfully contained themselves within
their tents, as both supposing Moses to be destroyed by the Divine wrath,
and expecting the like destruction for themselves.
3. When they were under these apprehensions, Moses appeared as joyful
and greatly exalted. When they saw him, they were freed from their fear,
and admitted of more comfortable hopes as to what was to come. The air
also was become clear and pure of its former disorders, upon the appearance
of Moses; whereupon he called together the people to a congregation, in
order to their hearing what God would say to them: and when they were gathered
together, he stood on an eminence whence they might all hear him, and said,
"God has received me graciously, O Hebrews, as he has formerly done;
and has suggested a happy method of living for you, and an order of political
government, and is now present in the camp: I therefore charge you, for
his sake and the sake of his works, and what we have done by his means,
that you do not put a low value on what I am going to say, because the
commands have been given by me that now deliver them to you, nor because
it is the tongue of a man that delivers them to you; but if you have a
due regard to the great importance of the things themselves, you will understand
the greatness of Him whose institutions they are, and who has not disdained
to communicate them to me for our common advantage; for it is not to be
supposed that the author of these institutions is barely Moses, the son
of Amram and Jochebed, but He who obliged the Nile to run bloody for your
sakes, and tamed the haughtiness of the Egyptians by various sorts of judgments;
he who provided a way through the sea for us; he who contrived a method
of sending us food from heaven, when we were distressed for want of it;
he who made the water to issue out of a rock, when we had very little of
it before; he by whose means Adam was made to partake of the fruits both
of the land and of the sea; he by whose means Noah escaped the deluge;
he by whose means our forefather Abraham, of a wandering pilgrim, was made
the heir of the land of Canaan; he by whose means Isaac was born of parents
that were very old; he by whose means Jacob was adorned with twelve virtuous
sons; he by whose means Joseph became a potent lord over the Egyptians;
he it is who conveys these instructions to you by me as his interpreter.
And let them be to you venerable, and contended for more earnestly by you
than your own children and your own wives; for if you will follow them,
you will lead a happy life you will enjoy the land fruitful, the sea calm,
and the fruit of the womb born complete, as nature requires; you will be
also terrible to your enemies for I have been admitted into the presence
of God and been made a hearer of his incorruptible voice so great is his
concern for your nation, and its duration."
4. When he had said this, he brought the people, with their wives and
children, so near the mountain, that they might hear God himself speaking
to them about the precepts which they were to practice; that the energy
of what should be spoken might not be hurt by its utterance by that tongue
of a man, which could but imperfectly deliver it to their understanding.
And they all heard a voice that came to all of them from above, insomuch
that no one of these words escaped them, which Moses wrote on two tables;
which it is not lawful for us to set down directly, but their import we
will declare (10)
5. The first commandment teaches us that there is but one God, and that
we ought to worship him only. The second commands us not to make the image
of any living creature to worship it. The third, that we must not swear
by God in a false matter. The fourth, that we must keep the seventh day,
by resting from all sorts of work. The fifth, that we must honor our parents.
The sixth that we must abstain from murder. The seventh that we must not
commit adultery. The eighth, that we must not be guilty of theft. The ninth,
that we must not bear false witness. The tenth, that we must not admit
of the desire of any thing that is another's.
6. Now when the multitude had heard God himself giving those precepts
which Moses had discoursed of, they rejoiced at what was said; and the
congregation was dissolved: but on the following days they came to his
tent, and desired him to bring them, besides, other laws from God. Accordingly
he appointed such laws, and afterwards informed them in what manner they
should act in all cases; which laws I shall make mention of in their proper
time; but I shall reserve most of those laws for another work, (11)
and make there a distinct explication of them.
7. When matters were brought to this state, Moses went up again to Mount
Sinai, of which he had told them beforehand. He made his ascent in their
sight; and while he staid there so long a time, (for he was absent from
them forty days,) fear seized upon the Hebrews, lest Moses should have
come to any harm; nor was there any thing else so sad, and that so much
troubled them, as this supposal that Moses was perished. Now there was
a variety in their sentiments about it; some saying that he was fallen
among wild beasts; and those that were of this opinion were chiefly such
as were ill-disposed to him; but others said that he was departed, and
gone to God; but the wiser sort were led by their reason to embrace neither
of those opinions with any satisfaction, thinking, that as it was a thing
that sometimes happens to men to fall among wild beasts and perish that
way, so it was probable enough that he might depart and go to God, on account
of his virtue; they therefore were quiet, and expected the event: yet were
they exceeding sorry upon the supposal that they were deprived of a governor
and a protector, such a one indeed as they could never recover again; nor
would this suspicion give them leave to expect any comfortable event about
this man, nor could they prevent their trouble and melancholy upon this
occasion. However, the camp durst not remove all this while, because Moses
had bidden them afore to stay there.
8. But when the forty days, and as many nights, were over, Moses came
down, having tasted nothing of food usually appointed for the nourishment
of men. His appearance filled the army with gladness, and he declared to
them what care God had of them, and by what manner of conduct of their
lives they might live happily; telling them, that during these days of
his absence he had suggested to him also that he would have a tabernacle
built for him, into which he would descend when he came to them, and how
we should carry it about with us when we remove from this place; and that
there would be no longer any occasion for going up to Mount Sinai, but
that he would himself come and pitch his tabernacle amongst us, and be
present at our prayers; as also, that the tabernacle should be of such
measures and construction as he had shown him, and that you are to fall
to the work, and prosecute it diligently. When he had said this, he showed
them the two tables, with the ten commandments engraven upon them, five
upon each table; and the writing was by the hand of God.
CHAPTER 6.
CONCERNING THE TABERNACLE WHICH MOSES BUILT IN THE WILDERNESS
FOR THE HONOR OF GOD AND WHICH SEEMED TO BE A TEMPLE.
1. HEREUPON the Israelites rejoiced at what they had seen and heard
of their conductor, and were not wanting in diligence according to their
ability; for they brought silver, and gold, and brass, and of the best
sorts of wood, and such as would not at all decay by putrefaction; camels'
hair also, and sheep-skins, some of them dyed of a blue color, and some
of a scarlet; some brought the flower for the purple color, and others
for white, with wool dyed by the flowers aforementioned; and fine linen
and precious stones, which those that use costly ornaments set in ouches
of gold; they brought also a great quantity of spices; for of these materials
did Moses build the tabernacle, which did not at all differ from a movable
and ambulatory temple. Now when these things were brought together with
great diligence, (for every one was ambitious to further the work even
beyond their ability,) he set architects over the works, and this by the
command of God; and indeed the very same which the people themselves would
have chosen, had the election been allowed to them. Now their names are
set down in writing in the sacred books; and they were these: Besaleel,
the son of Uri, of the tribe of Judah, the grandson of Miriam, the sister
of their conductor and Aholiab, file son of Ahisamach, of the tribe of
Dan. Now the people went on with what they had undertaken with so great
alacrity, that Moses was obliged to restrain them, by making proclamation,
that what had been brought was sufficient, as the artificers had informed
him; so they fell to work upon the building of the tabernacle. Moses also
informed them, according to the direction of God, both what the measures
were to be, and its largeness; and how many vessels it ought to contain
for the use of the sacrifices. The women also were ambitious to do their
parts, about the garments of the priests, and about other things that would
be wanted in this work, both for ornament and for the divine service itself.
2. Now when all things were prepared, the gold, and the silver, and
the brass, and what was woven, Moses, when he had appointed beforehand
that there should be a festival, and that sacrifices should be offered
according to every one's ability, reared up the tabernacle (12)
and when he had measured the open court, fifty cubits broad and a hundred
long, he set up brazen pillars, five cubits high, twenty on each of the
longer sides, and ten pillars for the breadth behind; every one of the
pillars also had a ring. Their chapiters were of silver, but their bases
were of brass: they resembled the sharp ends of spears, and were of brass,
fixed into the ground. Cords were also put through the rings, and were
tied at their farther ends to brass nails of a cubit long, which, at every
pillar, were driven into the floor, and would keep the tabernacle from
being shaken by the violence of winds; but a curtain of fine soft linen
went round all the pillars, and hung down in a flowing and loose manner
from their chapiters, and enclosed the whole space, and seemed not at all
unlike to a wall about it. And this was the structure of three of the sides
of this enclosure; but as for the fourth side, which was fifty cubits in
extent, and was the front of the whole, twenty cubits of it were for the
opening of the gates, wherein stood two pillars on each side, after the
resemblance of open gates. These were made wholly of silver, and polished,
and that all over, excepting the bases, which were of brass. Now on each
side of the gates there stood three pillars, which were inserted into the
concave bases of the gates, and were suited to them; and round them was
drawn a curtain of fine linen; but to the gates themselves, which were
twenty cubits in extent, and five in height, the curtain was composed of
purple, and scarlet, and blue, and fine linen, and embroidered with many
and divers sorts of figures, excepting the figures of animals. Within these
gates was the brazen laver for purification, having a basin beneath of
the like matter, whence the priests might wash their hands and sprinkle
their feet; and this was the ornamental construction of the enclosure about
the court of the tabernacle, which was exposed to the open air.
3. As to the tabernacle itself, Moses placed it in the middle of that
court, with its front to the east, that, when the sun arose, it might send
its first rays upon it. Its length, when it was set up, was thirty cubits,
and its breadth was twelve [ten] cubits. The one of its walls was on the
south, and the other was exposed to the north, and on the back part of
it remained the west. It was necessary that its height should be equal
to its breadth [ten cubits]. There were also pillars made of wood, twenty
on each side; they were wrought into a quadrangular figure, in breadth
a cubit and a half, but the thickness was four fingers: they had thin plates
of gold affixed to them on both sides, inwardly and outwardly: they had
each of them two tenons belonging to them, inserted into their bases, and
these were of silver, in each of which bases there was a socket to receive
the tenon; but the pillars on the west wall were six. Now all these tenons
and sockets accurately fitted one another, insomuch that the joints were
invisible, and both seemed to be one entire and united wall. It was also
covered with gold, both within and without. The number of pillars was equal
on the opposite sides, and there were on each part twenty, and every one
of them had the third part of a span in thickness; so that the number of
thirty cubits were fully made up between them; but as to the wall behind,
where the six pillars made up together only nine cubits, they made two
other pillars, and cut them out of one cubit, which they placed in the
corners, and made them equally fine with the other. Now every one of the
pillars had rings of gold affixed to their fronts outward, as if they had
taken root in the pillars, and stood one row over against another round
about, through which were inserted bars gilt over with gold, each of them
five cubits long, and these bound together the pillars, the head of one
bar running into another, after the nature of one tenon inserted into another;
but for the wall behind, there was but one row of bars that went through
all the pillars, into which row ran the ends of the bars on each side of
the longer walls; the male with its female being so fastened in their joints,
that they held the whole firmly together; and for this reason was all this
joined so fast together, that the tabernacle might not be shaken, either
by the winds, or by any other means, but that it might preserve itself
quiet and immovable continually.
4. As for the inside, Moses parted its length into three partitions.
At the distance of ten cubits from the most secret end, Moses placed four
pillars, the workmanship of which was the very same with that of the rest;
and they stood upon the like bases with them, each a small matter distant
from his fellow. Now the room within those pillars was the most holy place;
but the rest of the room was the tabernacle, which was open for the priests.
However, this proportion of the measures of the tabernacle proved to be
an imitation of the system of the world; for that third part thereof which
was within the four pillars, to which the priests were not admitted, is,
as it were, a heaven peculiar to God. But the space of the twenty cubits,
is, as it were, sea and land, on which men live, and so this part is peculiar
to the priests only. But at the front, where the entrance was made, they
placed pillars of gold, that stood on bases of brass, in number seven;
but then they spread over the tabernacle veils of fine linen and purple,
and blue, and scarlet colors, embroidered. The first veil was ten cubits
every way, and this they spread over the pillars which parted the temple,
and kept the most holy place concealed within; and this veil was that which
made this part not visible to any. Now the whole temple was called The
Holy Place: but that part which was within the four pillars, and to
which none were admitted, was called The Holy of Holies. This veil
was very ornamental, and embroidered with all sorts of flowers which the
earth produces; and there were interwoven into it all sorts of variety
that might be an ornament, excepting the forms of animals. Another veil
there was which covered the five pillars that were at the entrance. It
was like the former in its magnitude, and texture, and color; and at the
corner of every pillar a ring retained it from the top downwards half the
depth of the pillars, the other half affording an entrance for the priests,
who crept under it. Over this there was a veil of linen, of the same largeness
with the former: it was to be drawn this way or that way by cords, the
rings of which, fixed to the texture of the veil, and to the cords also,
were subservient to the drawing and undrawing of the veil, and to the fastening
it at the corner, that then it might be no hinderance to the view of the
sanctuary, especially on solemn days; but that on other days, and especially
when the weather was inclined to snow, it might be expanded, and afford
a covering to the veil of divers colors. Whence that custom of ours is
derived, of having a fine linen veil, after the temple has been built,
to be drawn over the entrances. But the ten other curtains were four cubits
in breadth, and twenty-eight in length; and had golden clasps, in order
to join the one curtain to the other, which was done so exactly that they
seemed to be one entire curtain. These were spread over the temple, and
covered all the top and parts of the walls, on the sides and behind, so
far as within one cubit of the ground. There were other curtains of the
same breadth with these, but one more in number, and longer, for they were
thirty cubits long; but these were woven of hair, with the like subtilty
as those of wool were made, and were extended loosely down to the ground,
appearing like a triangular front and elevation at the gates, the eleventh
curtain being used for this very purpose. There were also other curtains
made of skins above these, which afforded covering and protection to those
that were woven both in hot weather and when it rained. And great was the
surprise of those who viewed these curtains at a distance, for they seemed
not at all to differ from the color of the sky. But those that were made
of hair and of skins, reached down in the same manner as did the veil at
the gates, and kept off the heat of the sun, and what injury the rains
might do. And after this manner was the tabernacle reared.
5. There was also an ark made, sacred to God, of wood that was naturally
strong, and could not be corrupted. This was called Eron in our
own language. Its construction was thus: its length was five spans, but
its breadth and height was each of them three spans. It was covered all
over with gold, both within and without, so that the wooden part was not
seen. It had also a cover united to it, by golden hinges, after a wonderful
manner; which cover was every way evenly fitted to it, and had no eminences
to hinder its exact conjunction. There were also two golden rings belonging
to each of the longer boards, and passing through the entire wood, and
through them gilt bars passed along each board, that it might thereby be
moved and carried about, as occasion should require; for it was not drawn
in a cart by beasts of burden, but borne on the shoulders of the priests.
Upon this its cover were two images, which the Hebrews call Cherubims;
they are flying creatures, but their form is not like to that of any
of the creatures which men have seen, though Moses said he had seen such
beings near the throne of God. In this ark he put the two tables whereon
the ten commandments were written, five upon each table, and two
and a half upon each side of them; and this ark he placed in the most holy
place.
6. But in the holy place he placed a table, like those at Delphi. Its
length was two cubits, and its breadth one cubit, and its height three
spans. It had feet also, the lower half of which were complete feet, resembling
those which the Dorians put to their bedsteads; but the upper parts towards
the table were wrought into a square form. The table had a hollow towards
every side, having a ledge of four fingers' depth, that went round about
like a spiral, both on the upper and lower part of the body of the work.
Upon every one of the feet was there also inserted a ring, not far from
the cover, through which went bars of wood beneath, but gilded, to be taken
out upon occasion, there being a cavity where it was joined to the rings;
for they were not entire rings; but before they came quite round they ended
in acute points, the one of which was inserted into the prominent part
of the table, and the other into the foot; and by these it was carried
when they journeyed: Upon this table, which was placed on the north side
of the temple, not far from the most holy place, were laid twelve unleavened
loaves of bread, six upon each heap, one above another: they were made
of two tenth-deals of the purest flour, which tenth-deal [an omer] is a
measure of the Hebrews, containing seven Athenian cotyloe; and above
those loaves were put two vials full of frankincense. Now after seven days
other loaves were brought in their stead, on the day which is by us called
the Sabbath; for we call the seventh day the Sabbath. But
for the occasion of this intention of placing loaves here, we will speak
to it in another place.
7. Over against this table, near the southern wall, was set a candlestick
of cast gold, hollow within, being of the weight of one hundred pounds,
which the Hebrews call Chinchares ,. if it be turned into the Greek
language, it denotes a talent. It was' made with its knops, and
lilies, and pomegranates, and bowls (which ornaments amounted to seventy
in all); by which means the shaft elevated itself on high from a single
base, and spread itself into as many branches as there are planets, including
the sun among them. It terminated in seven heads, in one row, all standing
parallel to one another; and these branches carried seven lamps, one by
one, in imitation of the number of the planets. These lamps looked to the
east and to the south, the candlestick being situate obliquely.
8. Now between this candlestick and the table, which, as we said, were
within the sanctuary, was the altar of incense, made of wood indeed, but
of the same wood of which the foregoing vessels were made, such as was
not liable to corruption; it was entirely crusted over with a golden plate.
Its breadth on each side was a cubit, but the altitude double. Upon it
was a grate of gold, that was extant above the altar, which had a golden
crown encompassing it round about, whereto belonged rings and bars, by
which the priests carried it when they journeyed. Before this tabernacle
there was reared a brazen altar, but it was within made of wood, five cubits
by measure on each side, but its height was but three, in like manner adorned
with brass plates as bright as gold. It had also a brazen hearth of network;
for the ground underneath received the fire from the hearth, because it
had no basis to receive it. Hard by this altar lay the basins, and the
vials, and the censers, and the caldrons, made of gold; but the other vessels,
made for the use of the sacrifices, were all of brass. And such was the
construction of the tabernacle; and these were the vessels thereto belonging.
CHAPTER 7.
CONCERNING THE GARMENTS OF THE PRIESTS, AND OF THE HIGH PRIEST.
1. THERE were peculiar garments appointed for the priests, and for all
the rest, which they call Cohanoeoe [-priestly] garments, as also
for the high priests, which they call Cahanoeoe Rabbae, and denote
the high priest's garments. Such was therefore the habit of the rest. But
when the priest approaches the sacrifices, he purifies himself with the
purification which the law prescribes; and, in the first place, he puts
on that which is called Machanase, which means somewhat that is
fast tied. It is a girdle, composed of fine twined linen, and is put about
the privy parts, the feet being to be inserted into them in the nature
of breeches, but above half of it is cut off, and it ends at the thighs,
and is there tied fast.
2. Over this he wore a linen vestment, made of fine flax doubled: it
is called Chethone, and denotes linen, for we call linen
by the name of Chethone. This vestment reaches down to the feet,
and sits close to the body; and has sleeves that are tied fast to the arms:
it is girded to the breast a little above the elbows, by a girdle often
going round, four fingers broad, but so loosely woven, that you would think
it were the skin of a serpent. It is embroidered with flowers of scarlet,
and purple, and blue, and fine twined linen, but the warp was nothing but
fine linen. The beginning of its circumvolution is at the breast; and when
it has gone often round, it is there tied, and hangs loosely there down
to the ankles: I mean this, all the time the priest is not about any laborious
service, for in this position it appears in the most agreeable manner to
the spectators; but when he is obliged to assist at the offering sacrifices,
and to do the appointed service, that he may not be hindered in his operations
by its motion, he throws it to the left, and bears it on his shoulder.
Moses indeed calls this belt Albaneth; but we have learned from
the Babylonians to call it Emia, for so it is by them called. This
vestment has no loose or hollow parts any where in it, but only a narrow
aperture about the neck; and it is tied with certain strings hanging down
from the edge over the breast and back, and is fastened above each shoulder:
it is called Massabazanes.
3. Upon his head he wears a cap, not brought to a conic form nor encircling
the whole head, but still covering more than the half of it, which is called
Masnaemphthes; and its make is such that it seems to be a crown,
being made of thick swathes, but the contexture is of linen; and it is
doubled round many times, and sewed together; besides which, a piece of
fine linen covers the whole cap from the upper part, and reaches down to
the forehead, and hides the seams of the swathes, which would otherwise
appear indecently: this adheres closely upon the solid part of the head,
and is thereto so firmly fixed, that it may not fall off during the sacred
service about the sacrifices. So we have now shown you what is the habit
of the generality of the priests.
4. The high priest is indeed adorned with the same garments that we
have described, without abating one; only over these he puts on a vestment
of a blue color. This also is a long robe, reaching to his feet, [in our
language it is called .Meeir,] and is tied round with a girdle,
embroidered with the same colors and flowers as the former, with a mixture
of gold interwoven. To the bottom of which garment are hung fringes, in
color like pomegranates, with golden bells (13)
by a curious and beautiful contrivance; so that between two bells hangs
a pomegranate, and between two pomegranates a bell. Now this vesture was
not composed of two pieces, nor was it sewed together upon the shoulders
and the sides, but it was one long vestment so woven as to have an aperture
for the neck; not an oblique one, but parted all along the breast and the
back. A border also was sewed to it, lest the aperture should look too
indecently: it was also parted where the hands were to come out.
5. Besides these, the high priest put on a third garment, which was
called the Ephod, which resembles the Epomis of the Greeks. Its
make was after this manner: it was woven to the depth of a cubit, of several
colors, with gold intermixed, and embroidered, but it left the middle of
the breast uncovered: it was made with sleeves also; nor did it appear
to be at all differently made from a short coat. But in the void place
of this garment there was inserted a piece of the bigness of a span, embroidered
with gold, and the other colors of the ephod, and was called Essen,
[the breastplate,] .which in the Greek language signifies the Oracle.
This piece exactly filled up the void space in the ephod. It was united
to it by golden rings at every corner, the like rings being annexed to
the ephod, and a blue riband was made use of to tie them together by those
rings; and that the space between the rings might not appear empty, they
contrived to fill it up with stitches of blue ribands. There were also
two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature
of buttons, having each end running to the sardonyxes of gold, that they
might be buttoned by them. On these were engraven the names of the sons
of Jacob, in our own country letters, and in our own tongue, six on each
of the stones, on either side; and the elder sons' names were on the right
shoulder. Twelve stones also there were upon the breast-plate, extraordinary
in largeness and beauty; and they were an ornament not to be purchased
by men, because of their immense value. These stones, however, stood in
three rows, by four in a row, and were inserted into the breastplate itself,
and they were set in ouches of gold, that were themselves inserted in the
breastplate, and were so made that they might not fall out low the first
three stones were a sardonyx, a topaz, and an emerald. The second row contained
a carbuncle, a jasper, and a sapphire. The first of the third row was a
ligure, then an amethyst, and the third an agate, being the ninth of the
whole number. The first of the fourth row was a chrysolite, the next was
an onyx, and then a beryl, which was the last of all. Now the names of
all those sons of Jacob were engraven in these stones, whom we esteem the
heads of our tribes, each stone having the honor of a name, in the order
according to which they were born. And whereas the rings were too weak
of themselves to bear the weight of the stones, they made two other rings
of a larger size, at the edge of that part of the breastplate which reached
to the neck, and inserted into the very texture of the breastplate, to
receive chains finely wrought, which connected them with golden bands to
the tops of the shoulders, whose extremity turned backwards, and went into
the ring, on the prominent back part of the ephod; and this was for the
security of the breastplate, that it might not fall out of its place. There
was also a girdle sewed to the breastplate, which was of the forementioned
colors, with gold intermixed, which, when it had gone once round, was tied
again upon the seam, and hung down. There were also golden loops that admitted
its fringes at each extremity of the girdle, and included them entirely.
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. (17)
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.
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 bin 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 th |
