Antiquities of the Jews
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3 (return)
[ Of the translation of the other parts of the Old Testament by seventy Egyptian Jews, in the reigns of Ptolemy the son of Lagus, and Philadelphus; as also of the translation of the Pentateuch by seventy-two Jerusalem Jews, in the seventh year of Philadelphus at Alexandria, as given us an account of by Aristeus, and thence by Philo and Josephus, with a vindication of Aristeus's history; see the Appendix to Lit. Accorap. of Proph. at large, p. 117—152.]
4 (return)
[ Although this number one hundred and twenty drachmee [of Alexandria, or sixty Jewish shekels] be here three times repeated, and that in all Josephus's copies, Greek and Latin; yet since all the copies of Aristeus, whence Josephus took his relation, have this sum several times, and still as no more than twenty drachmae, or ten Jewish shekels; and since the sum of the talents, to be set down presently, which is little above four hundred and sixty, for somewhat more than one hundred thousand slaves, and is nearly the same in Josephus and Aristeus, does better agree to twenty than to one hundred and twenty drachmae; and since the value of a slave of old was at the utmost but thirty shekels, or sixty drachmae; see Exodus 21:32; while in the present circumstances of these Jewish slaves, and those so very numerous, Philadelphus would rather redeem them at a cheaper than at a dearer rate;—there is great reason to prefer here Aristeus's copies before Josephus's.]
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[ We have a very great encomium of this Simon the Just, the son of Onias, in the fiftieth chapter of the Ecclesiasticus, through the whole chapter. Nor is it improper to consult that chapter itself upon this occasion.]
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[ When we have here and presently mention made of Philadelphus's queen and sister Arsinoe, we are to remember, with Spanheim, that Arsinoe was both his sister and his wife, according to the old custom of Persia, and of Egypt at this very time; nay, of the Assyrians long afterwards. See Antiq. B. XX. ch. 2. sect. 1. Whence we have, upon the coins of Philadelphus, this known inscription, "The divine brother and sister."]
7 (return)
[ The Talmudists say, that it is not lawful to write the law in letters of gold, contrary to this certain and very ancient example. See Hudson's and Reland's notes here.]
8 (return)
[ This is the most ancient example I have met with of a grace, or short prayer, or thanksgiving before meat; which, as it is used to be said by a heathen priest, was now said by Eleazar, a Jewish priest, who was one of these seventy-two interpreters. The next example I have met with, is that of the Essenes, [Of the War, B. II. ch. 8. sect. 5,] both before and after it; those of our Savior before it, Mark 8:6; John 6:11, 23; and St. Paul, Acts 27:35; and a form of such a grace or prayer for Christians, at the end of the fifth book of the Apostolical Constitutions, which seems to have been intended for both times, both before and after meat.]
9 (return)
[ They were rather political questions and answers, tending to the good and religious government of mankind.]
10 (return)
[ This purification of the interpreters, by washing in the sea, before they prayed to God every morning, and before they set about translating, may be compared with the like practice of Peter the apostle, in the Recognitions of Clement, B. IV. ch. 3., and B. V. ch. 36., and with the places of the Proseuchre, or of prayer, which were sometimes built near the sea or rivers also; of which matter see Antiq. B. XIV. ch. 10. sect. 9,3; Acts 16:13. 16.]
11 (return)
[ The use of oil was much greater, and the donatives of it much more valuable, in Judea, and the neighboring countries, than it is amongst us. It was also, in the days of Josephus, thought unlawful for Jews to make use of any oil that was prepared by heathens, perhaps on account of some superstitions intermixed with its preparation by those heathens. When therefore the heathens were to make them a donative of oil,: they paid them money instead of it. See Of the War, B. II. ch. 21. sect. 2; the Life of Josephus, sect. 13; and Hudson's note on the place before us.]
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[ This, and the like great and just characters, of the justice, and equity, and generosity of the old Romans, both to the Jews and other conquered nations, affords us a very good reason why Almighty God, upon the rejection of the Jews for their wickedness, chose them for his people, and first established Christianity in that empire; of which matter see Josephus here, sect. 2; as also Antiq. B. XIV. ch. 10. sect. 22, 23; B. XVI. ch. 2. sect. 4.]
13 (return)
[ The name of this place, Phicol, is the very same with that of the chief captain of Abimelech's host, in the days of Abraham, Genesis 21:22, and might possibly be the place of that Phicol's nativity or abode, for it seems to have been in the south part of Palestine, as that was.]
14 (return)
[ Whence it comes that these Lacedemonians declare themselves here to be of kin to the Jews, as derived from the same ancestor, Abraham, I cannot tell, unless, as Grotius supposes, they were derived from Dores, that came of the Pelasgi. These are by Herodotus called Barbarians, and perhaps were derived from the Syrians and Arabians, the posterity of Abraham by Keturah. See Antiq. B. XIV. ch. 10. sect. 22; and Of the War, B. I. ch. 26. sect. l; and Grot. on 1 Macc. 12:7. We may further observe from the Recognitions of Clement, that Eliezer, of Damascus, the servant of Abraham, Genesis 15:2; 24., was of old by some taken for his son. So that if the Lacedemonians were sprung from him, they might think themselves to be of the posterity of Abraham, as well as the Jews, who were sprung from Isaac. And perhaps this Eliezer of Damascus is that very Damascus whom Trogus Pompeius, as abridged by Justin, makes the founder of the Jewish nation itself, though he afterwards blunders, and makes Azelus, Adores, Abraham, and Israel kings of Judea, and successors to this Damascus. It may not be improper to observe further, that Moses Chorenensis, in his history of the Armenians, informs us, that the nation of the Parthians was also derived from Abraham by Keturah and her children.]
15 (return)
[ This word" Gymnasium" properly denotes a place where the exercises were performed naked, which because it would naturally distinguish circumcised Jews from uncircumcised Gentiles, these Jewish apostates endeavored to appear uncircumcised, by means of a surgical operation, hinted at by St. Paul, 1 Corinthians 7:18, and described by Celsus, B. VII. ch. 25., as Dr. Hudson here informs us.]
16 (return)
[ Hereabout Josephus begins to follow the First Book of the Maccabees, a most excellent and most authentic history; and accordingly it is here, with great fidelity and exactness, abridged by him; between whose present copies there seem to be fewer variations than in any other sacred Hebrew book of the Old Testament whatsoever, [for this book also was originally written in Hebrew,] which is very natural, because it was written so much nearer to the times of Josephus than the rest were.]
17 (return)
[ This citadel, of which we have such frequent mention in the following history, both in the Maccabees and Josephus, seems to have been a castle built on a hill, lower than Mount Zion, though upon its skirts, and higher than Mount Moriah, but between them both; which hill the enemies of the Jews now got possession of, and built on it this citadel, and fortified it, till a good while afterwards the Jews regained it, demolished it, and leveled the hill itself with the common ground, that their enemies might no more recover it, and might thence overlook the temple itself, and do them such mischief as they had long undergone from it, Antiq. B. XIII. ch. 6. sect. 6.]
18 (return)
[ This allegation of the Samaritans is remarkable, that though they were not Jews, yet did they, from ancient times, observe the Sabbath day, and, as they elsewhere pretend, the Sabbatic year also, Antiq. B. XI. ch. 8. sect. 6.]
19 (return)
[ That this appellation of Maccabee was not first of all given to Judas Maccabeus, nor was derived from any initial letters of the Hebrew words on his banner, "Mi Kamoka Be Elire, Jehovah?" ["Who is like unto thee among the gods, O Jehovah?"] Exodus 15:11 as the modern Rabbins vainly pretend, see Authent. Rec. Part I. p. 205, 206. Only we may note, by the way, that the original name of these Maccabees, and their posterity, was Asamoneans; which was derived from Asamoneus, the great-grandfather of Mattathias, as Josephus here informs us.]
20 (return)
[ The reason why Bethshah was called Scythopolis is well known from Herodotus, B. I. p. 105, and Syncellus, p. 214, that the Scythians, when they overran Asia, in the days of Josiah, seized on this city, and kept it as long as they continued in Asia, from which time it retained the name of Scythopolis, or the City of the Scythians.]
21 (return)
[ This most providential preservation of all the religious Jews in this expedition, which was according to the will of God, is observable often among God's people, the Jews; and somewhat very like it in the changes of the four monarchies, which were also providential. See Prideaux at the years 331, 333, and 334.]
22 (return)
[ Here is another great instance of Providence, that when, even at the very time that Simon, and Judas, and Jonathan were so miraculously preserved and blessed, in the just defense of their laws and religion, these other generals of the Jews, who went to fight for honor in a vain-glorious way, and without any commission from God, or the family he had raised up to deliver them, were miserably disappointed and defeated. See 1 Macc. 5:61, 62.]
23 (return)
[ Since St. Paul, a Pharisee, confesses that he had not known concupiscence, or desires, to be sinful, had not the tenth commandment said, "Thou shalt not covet," Romans 7:7, the case seems to have been much the same with our Josephus, who was of the same sect, that he had not a deep sense of the greatness of any sins that proceeded no further than the intention. However, since Josephus speaks here properly of the punishment of death, which is not intended by any law, either of God or man, for the bare intention, his words need not to be strained to mean, that sins intended, but not executed, were no sins at all.]
24 (return)
[ No wonder that Josephus here describes Antiochus Eupator as young, and wanting tuition, when he came to the crown, since Appian informs us [Footnote Syriac. p. 177: that he was then but nine years old.]
25 (return)
[ It is no way probable that Josephus would call Bacchidoa, that bitter and bloody enemy of the Jews, as our present copies have it, a man good, or kind, and gentle, What the author of the First Book of Maccabees, whom Josephus here follows, instead of that character, says of him, is, that he was a great man in the kingdom, and faithful to his king; which was very probably Josephus's meaning also.]
26 (return)
[ Josephus's copies must have been corrupted when they here give victory to Nicanor, contrary to the words following, which imply that he who was beaten fled into the citadel, which for certain belonged to the city of David, or to Mount Zion, and was in the possession of Nicanor's garrison, and not of Judas's. As also it is contrary to the express words of Josephus's original author, 1 Macc. 7:32, who says that Nicanor lost about five thousand men, and fled to the city of David.]
27 (return)
[ This account of the miserable death of Alcimus, or Jac-mus, the wicked high priest, [the first that was not of the family of the high priests, and made by a vile heathen, Lysias,] before the death of Judas, and of Judas's succession to him as high priest, both here, and at the conclusion of this book, directly contradicts 1 Macc. 9:54-57, which places his death after the death of Judas, and says not a syllable of the high priesthood of Judas. How well the Roman histories agree to this account of the conquests and powerful condition of the Romans at this time, see the notes in Havercamp's edition; only that the number of the senators of Rome was then just three hundred and twenty, is, I think, only known from 1 Macc. 8:15.]
28 (return)
[ This subscription is wanting 1 Macc. 8:17, 29, and must be the words of Josephus, who by mistake thought, as we have just now seen, that Judas was at this time high priest, and accordingly then reckoned his brother Jonathan to be the general of the army, which yet he seems not to have been till after the death of Judas.]
29 (return)
[ That this copy of Josephus, as he wrote it, had here not one thousand, but three thousand, with 1 Macc 9:5, is very plain, because though the main part ran away at first, even in Josephus, as well as in 1 Macc. 9:6, yet, as there, so here, eight hundred are said to have remained with Judas, which would be absurd, if the whole number had been no more than one thousand.]
BOOK XIII. Containing The Interval Of Eighty-Two Years.—From The Death Of Judas Maccabeus To The Death Of Queen Alexandra
CHAPTER 1. How Jonathan Took The Government After His Brother Judas; And How He, Together With His Brother Simon, Waged War Against Bacchides
1. By what means the nation of the Jews recovered their freedom when they had been brought into slavery by the Macedonians, and what struggles, and how great battles, Judas, the general of their army, ran through, till he was slain as he was fighting for them, hath been related in the foregoing book; but after he was dead, all the wicked, and those that transgressed the laws of their forefathers, sprang up again in Judea, and grew upon them, and distressed them on every side. A famine also assisted their wickedness, and afflicted the country, till not a few, who by reason of their want of necessaries, and because they were not able to bear up against the miseries that both the famine and their enemies brought upon them, deserted their country, and went to the Macedonians. And now Bacchides gathered those Jews together who had apostatized from the accustomed way of living of their forefathers, and chose to live like their neighbors, and committed the care of the country to them, who also caught the friends of Judas, and those of his party, and delivered them up to Bacchides, who when he had, in the first place, tortured and tormented them at his pleasure, he, by that means, at length killed them. And when this calamity of the Jews was become so great, as they had never had experience of the like since their return out of Babylon, those that remained of the companions of Judas, seeing that the nation was ready to be destroyed after a miserable manner, came to his brother Jonathan, and desired him that he would imitate his brother, and that care which he took of his countrymen, for whose liberty in general he died also; and that he would not permit the nation to be without a governor, especially in those destructive circumstances wherein it now was. And where Jonathan said that he was ready to die for them, and esteemed no inferior to his brother, he was appointed to be the general of the Jewish army.
2. When Bacchides heard this, and was afraid that Jonathan might be very troublesome to the king and the Macedonians, as Judas had been before him, he sought how he might slay him by treachery. But this intention of his was not unknown to Jonathan, nor to his brother Simon; but when these two were apprized of it, they took all their companions, and presently fled into that wilderness which was nearest to the city; and when they were come to a lake called Asphar, they abode there. But when Bacchides was sensible that they were in a low state, and were in that place, he hasted to fall upon them with all his forces, and pitching his camp beyond Jordan, he recruited his army. But when Jonathan knew that Bacchides Was coming upon him, he sent his brother John, who was also called Gaddis, to the Nabatean Arabs, that he might lodge his baggage with them until the battle with Bacchides should be over, for they were the Jews' friends. And the sons of Ambri laid an ambush for John from the city Medaba, and seized upon him, and upon those that were with him, and plundered all that they had with them. They also slew John, and all his companions. However, they were sufficiently punished for what they now did by John's brethren, as we shall relate presently.
3. But when Bacchides knew that Jonathan had pitched his camp among the lakes of Jordan, he observed when their sabbath day came, and then assaulted him, [as supposing that he would not fight because of the law for resting on that day]: but he exhorted his companions [to fight]; and told them that their lives were at stake, since they were encompassed by the river, and by their enemies, and had no way to escape, for that their enemies pressed upon them from before, and the river was behind them. So after he had prayed to God to give them the victory, he joined battle with the enemy, of whom he overthrew many; and as he saw Bacchides coming up boldly to him, he stretched out his right hand to smite him; but the other foreseeing and avoiding the stroke, Jonathan with his companions leaped into the river, and swam over it, and by that means escaped beyond Jordan while the enemies did not pass over that river; but Bacchides returned presently to the citadel at Jerusalem, having lost about two thousand of his army. He also fortified many cities of Judea, whose walls had been demolished; Jericho, and Emmaus, and Betboron, and Bethel, and Tinma, and Pharatho, and Tecoa, and Gazara, and built towers in every one of these cities, and encompassed them with strong walls, that were very large also, and put garrisons into them, that they might issue out of them, and do mischief to the Jews. He also fortified the citadel at Jerusalem more than all the rest. Moreover, he took the sons of the principal Jews as pledges, and shut them up in the citadel, and in that manner guarded it.
4. About the same time one came to Jonathan, and to his brother Simon, and told them that the sons of Ambri were celebrating a marriage, and bringing the bride from the city Gabatha, who was the daughter of one of the illustrious men among the Arabians, and that the damsel was to be conducted with pomp, and splendor, and much riches: so Jonathan and Simon thinking this appeared to be the fittest time for them to avenge the death of their brother, and that they had forces sufficient for receiving satisfaction from them for his death, they made haste to Medaba, and lay in wait among the mountains for the coming of their enemies; and as soon as they saw them conducting the virgin, and her bridegroom, and such a great company of their friends with them as was to be expected at this wedding, they sallied out of their ambush, and slew them all, and took their ornaments, and all the prey that then followed them, and so returned, and received this satisfaction for their brother John from the sons of Ambri; for as well those sons themselves, as their friends, and wives, and children that followed them, perished, being in number about four hundred.
5. However, Simon and Jonathan returned to the lakes of the river, and abode there. But Bacchides, when he had secured all Judea with his garrisons, returned to the king; and then it was that the affairs of Judea were quiet for two years. But when the deserters and the wicked saw that Jonathan and those that were with him lived in the country very quietly, by reason of the peace, they sent to king Demetrius, and excited him to send Bacchides to seize upon Jonathan, which they said was to be done without any trouble, and in one night's time; and that if they fell upon them before they were aware, they might slay them all. So the king sent Bacchides, who, when he was come into Judea, wrote to all his friends, both Jews and auxiliaries, that they should seize upon Jonathan, and bring him to him; and when, upon all their endeavors, they were not able to seize upon Jonathan, for he was sensible of the snares they laid for him, and very carefully guarded against them, Bacchides was angry at these deserters, as having imposed upon him, and upon the king, and slew fifty of their leaders: whereupon Jonathan, with his brother, and those that were with him, retired to Bethagla, a village that lay in the wilderness, out of his fear of Bacchides. He also built towers in it, and encompassed it with walls, and took care that it should be safely guarded. Upon the hearing of which Bacchides led his own army along with him, and besides took his Jewish auxiliaries, and came against Jonathan, and made an assault upon his fortifications, and besieged him many days; but Jonathan did not abate of his courage at the zeal Bacchides used in the siege, but courageously opposed him. And while he left his brother Simon in the city to fight with Bacchides, he went privately out himself into the country, and got a great body of men together of his own party, and fell upon Bacchides's camp in the night time, and destroyed a great many of them. His brother Simon knew also of this his falling upon them, because he perceived that the enemies were slain by him; so he sallied out upon them, and burnt the engines which the Macedonians used, and made a great slaughter of them. And when Bacchides saw himself encompassed with enemies, and some of them before and some behind him, he fell into despair and trouble of mind, as confounded at the unexpected ill success of this siege. However, he vented his displeasure at these misfortunes upon those deserters who sent for him from the king, as having deluded him. So he had a mind to finish this siege after a decent manner, if it were possible for him so to do, and then to return home.
6. When Jonathan understood these his intentions, he sent ambassadors to him about a league of friendship and mutual assistance, and that they might restore those they had taken captive on both sides. So Bacchides thought this a pretty decent way of retiring home, and made a league of friendship with Jonathan, when they sware that they would not any more make war one against another. Accordingly, he restored the captives, and took his own men with him, and returned to the king at Antioch; and after this his departure, he never came into Judea again. Then did Jonathan take the opportunity of this quiet state of things, and went and lived in the city Michmash; and there governed the multitude, and punished the wicked and ungodly, and by that means purged the nation of them.
CHAPTER 2. How Alexander [Bala] In His War With Demetrius, Granted Jonathan Many Advantages And Appointed Him To Be High Priest And Persuaded Him To Assist Him Although Demetrius Promised Him Greater Advantages On The Other Side. Concerning The Death
Of Demetrius.
1. Now in the hundred and sixtieth year, it fell out that Alexander, the son of Antiochus Epiphanes, 1 came up into Syria, and took Ptolemais the soldiers within having betrayed it to him; for they were at enmity with Demetrius, on account of his insolence and difficulty of access; for he shut himself up in a palace of his that had four towers which he had built himself, not far from Antioch and admitted nobody. He was withal slothful and negligent about the public affairs, whereby the hatred of his subjects was the more kindled against him, as we have elsewhere already related. When therefore Demetrius heard that Alexander was in Ptolemais, he took his whole army, and led it against him; he also sent ambassadors to Jonathan about a league of mutual assistance and friendship, for he resolved to be beforehand with Alexander, lest the other should treat with him first, and gain assistance from him; and this he did out of the fear he had lest Jonathan should remember how ill Demetrius had formerly treated him, and should join with him in this war against him. He therefore gave orders that Jonathan should be allowed to raise an army, and should get armor made, and should receive back those hostages of the Jewish nation whom Baechides had shut up in the citadel of Jerusalem. When this good fortune had befallen Jonathan, by the concession of Demetrius, he came to Jerusalem, and read the king's letter in the audience of the people, and of those that kept the citadel. When these were read, these wicked men and deserters, who were in the citadel, were greatly afraid, upon the king's permission to Jonathan to raise an army, and to receive back the hostages. So he delivered every one of them to his own parents. And thus did Jonathan make his abode at Jerusalem, renewing the city to a better state, and reforming the buildings as he pleased; for he gave orders that the walls of the city should be rebuilt with square stones, that it might be more secure from their enemies. And when those that kept the garrisons that were in Judea saw this, they all left them, and fled to Antioch, excepting those that were in the city Bethsura, and those that were in the citadel of Jerusalem, for the greater part of these was of the wicked Jews and deserters, and on that account these did not deliver up their garrisons.