JOR – JOS

Volume I, pages 848–866 of the 1732 edition, from JOR to JOS: everything printed on these pages, in order.

Continued from Joram (II)

the gate of Samaria. The King’s officer, who had declared the thing to be impossible, having his station by Joram’s order at the city gate, was stiffled by the crowd. Some time after¹ the King conversing with Gehazi about Elisha’s miracles: the Shunamite 2 Kings viii. 3,4,5.woman, whose son he had raised from the dead, appeared before the King, and demanded of him the restitution of her estate, which had been confiscated in her absence, because the prophet advised her to depart into some foreign country during the famine, which was to continue seven years. At the end of this term therefore she returned; and Gehazi informing the King, that this was the very woman whose son had been restored to life by Elisha, Joram immediately gave directions for making restitution of all that had been taken from her.

About that time², Joram attacked the city of Ramoth Gilead, and carried it; but he was dangerously wounded in the assault, 2 Kings viii. 27,28. ix. 1, 2, 3, &c. 2 Chr. xxii. 4, 5, &c.and obliged to return to Jezreel to have his wounds dressed. He left Jehu, who commanded his army, to reduce the citadel, which still held out. In the mean time, Jehu having received the royal unction by a young Prophet, sent from God with orders directing him to root out the whole family of Ahab and destroy Joram, he immediately departed, and made haste to Jezreel. The sentinel, who had his station upon the Tower of Jezreel, saw Jehu with his company coming, and immediately gave intelligence of it to the king. Joram without delay sent a chariot to meet them; but Jehu commanded him who drove it to go behind and follow him, without farther explaining his intentions. Joram hereupon sent a second person; but neither did he return.

Then he himself got into his chariot, and went accompanied with Abaziah King of Juda, who was in another chariot, to meet Jehu. They met in the field that belonged heretofore to Naboth the Jezreelite: there Joram said to Jehu, Is it peace? Jehu replied, What peace canst thou hope for, so long as the whoredoms of thy mother Jezabel, and her witchcrafts, are so many? Joram immediately turning his bridle, cried out, We are betrayed, Ahaziah. At the same time Jehu drew his bow, and wounded Joram with an arrow between his shoulders. The arrow pierced his heart, and he fell down dead in his chariot; which Jehu observing, he called to the Captain of his Guards, and commanded him to take him and throw his body into the field of Naboth the Jezreelite, saying, that he remembred the word of Elijah, that the blood of Ahab and his family should be shed in this field, to revenge the murder of Naboth and his sons, whom he put to death so unjustly. Thus died Joram king of Israel, in the twelfth year of his reign, in the year of the world 3120, before J.C. 880, before the vulgar Æra 884: Jehu succeeded him. See above, Benhadad and Jehu.

JORDAN, in Hebrew called Jarden; in Greek, Jordanes; and in Latin, Jordanis; a river of great note in the sacred writings. Some assert, that it derives its name from the Hebrew Jor, which signifies a spring, and Dan, which is a small town near the source of this river; or, according to others, it derives its original from the two rivulets Jor and Dan. But these Etymologies are very dubious. 1. It is not true that the river Jordan is formed out of two rivulets, nor that one of them was called Dan, tho the geographical Maps for the most part so describe it. The visible origin of the river Jordan is a little stream, the source whereof is in mount Libanus, and upon which the little town of Dan is situated, four leagues higher than Cesarea Philippi, where properly the Jordan begins. The other source of Jordan, and that the most considerable one, tho the least apparent, is the lake Phiala, about four leagues to the south of Cæsarea Philippi. This lake has a communication under ground with Jordan, and furnishes Cæsarea with such large supplies of water, that it might even there pass for a river. See Josephus of the wars of the Jews, l. 1. c. 16. & l. 3. c. 18. p. 860.

2. The name of Dan is certainly much more modern than that of Jordan. We Judg. xviii. 1, 2, 3— 29.know that a Colony of the Tribe of Dan having got possession of the town of Laish, called it by the name of Dan out of regard to the head of their Tribe. This did not happen till after the death of Joshua, and during the Anarchy which ensued upon the death of those Elders of Israel, who had seen the wonders of the Lord. Now before this time the Jordan was very well known; nor can we tell whether it was ever called by any other name. We may perhaps with more reason derive the name of Jordan from the Hebrew Jarad, to descend, by reason of the fall and rapid course of this river.

The Jordan from its source, which we suppose to be at Cæsarea Philippi, runs thro’ a space of about fifty leagues, till it discharges itself into the Dead Sea, otherwise called the Asphaltite Lake, where it is lost. In its course it forms the lake Semechon, at five or six leagues distance from its spring. From thence it enters the lake of Tiberias, and passes quite thro’ it. It overflows its banks about the time of barley Josh. iii. 15. Ecclus. xxiv. 29.harvest, or the feast of³

the Passover. The banks of Jordan are covered with rushes, reeds, willows and other trees; so that in the summer time the Maundrell.water of it is scarce discernible. It is reported, that there are, as we may say, two channels of the Jordan, distinct from one another. The first is that wherein this river runs in its natural state, the second that which it fills when it overflows.

Travellers observe, that Lions, during the summer, hide themselves in the trees and reeds which grow along this river, and are obliged to go from thence when the river begins to swell. The Prophet Jeremiah alludes to this, when he is comparing Jer. xlix. 19.the enemies marching to attack Jerusalem or Babylon, to lions which come up from the swelling or inundation of Jordan; that is, which are driven away from their covers by the inundation of this river. Zachary represents the Princes of Judah as afflicted at the consideration of being remote from Jerusalem, like lions roaring when they see the pride or height of Jordan spoiled. Maundrel in his Journey to Jerusalem, says, that the river Jordan at Jericho, was, when he saw it, about sixty foot wide, and so rapid that a man could not swim over it.

On both sides along Jordan there is a Vide Joseph. de Bello, l. 5. c. 4.great plain, which extends itself from the lake of Tiberias as far as the Dead Sea. Josephus says, that this plain is twelve hundred furlongs in length, and an hundred and twenty wide. He adds, that it is extremely dry in the summer time, and that the air of it is unwholesom by reason of the excessive heat. The banks of Jordan Joseph. de Bello. l. 3. c. 18.only may be said to have any moisture, all the rest is a wilderness. We know from Scripture what miracles were performed in the river Jordan: how it was divided to Josh. iii. 13, &c. 2 Kings ii. 8, & 14. 2 Kings vi. 6, 7. Matth. iii. 16.leave a free passage for the Hebrews under the conduct of Joshua; how Elijah and Elisha walked over its waters; how Elisha made the iron belonging to his axe, which fell into it, swim; how when the Saviour of the world was baptized in the same river, the heavens opened, and the holy spirit descended upon him.

Little Jordan, is only Jordan nearer to its spring head, and before it is enlarged by the waters of those springs and rivulets, Vide Joseph. Antiq. l. 5. c. 2. & l. 8. c. 3. & Reland Palæst. t. 1. p. 273. Joseph. de Bello, l. 4. c. 1. initio, p. 863.which discharge themselves into it. Josephus says, that the marshes of the lake Semechon extend as far as the delicious plain of Daphne, the fountains whereof feed little Jordan, and convey it into great Jordan below the Temple of the golden ox, or golden calf. It is my opinion, that instead of Daphne we should read Dan; Pietro del-la Valle.and that Dan should be placed much nearer to the lake Semechon than generally it is.

I. JOSEPH, the son of Jacob and Rachel, and brother to Benjamin, was born in Gen. xxx. 22, 23, 24.Mesopotamia, in the year of the world 2256, before J. C. 1741, before the vulgar Æra 1745. Joseph was favoured by God from his youth, with revelations and prophetick dreams. His father Jacob, who begat him in his old age, loved him more tenderly than his other sons, and made him a coat of divers colours. His brothers observing these little marks of affection, grew jealous of him; and Joseph, without thinking of it, still farther encreased these evil dispositions, by accusing his brothers of some enormous crime⁴, or by speaking to their disadvantage, and reporting the wicked discourses which they had together. The Septuagint (and in this particular they are followed by the Greek Fathers) read on the contrary, that his brethren the sons of Bilhah and Zilpah, defamed Joseph to his father. But what made them most averse to him was, his relating certain dreams⁵, and telling them; that in a dream he had seen twelve sheaves belonging to his brethren, that did obeysance to his sheaf which stood upright in the field; and another time, that he had seen the Sun, and Moon, and twelve Stars do obeysance to him. Jacob heard all this without saying any thing; but Joseph’s brethren could not bear it.

One day as his brethren were feeding their flocks near Shechem, Jacob sent him to visit them. A man whom Joseph met with in the field told him, that his brethren were gone from Shechem, and were at Dothan. Thither he went; and they seeing him at a distance coming towards them, said one to another; Behold this Dreamer cometh; come, let us kill him, and throw him into an old cistern; and we will give out that he was devoured by wild beasts. They laid hold on him therefore and stript him; but did not kill him: Reuben opposing the resolution they had taken of murdering him, they threw him into an old well, which had no water in it: but soon after perceiving a caravan of Ishmaelite and Midianitish Merchants coming from the mountains of Gilead, and carrying spices and gums into Egypt, they sold Joseph to them, and sent his coat to Jacob, dip’d in the blood of a kid, which they had killed; and told him, that this was what they had found, and desired him to consider whether it were his son’s or not. Jacob remained inconsolable

Gen.xxxix. 1,2,3, &c.for the death of his son, whom he believed to be indeed devoured by beasts; and Joseph’s brethren kept every thing extremely secret.

The Merchants above mentioned sold Joseph as a slave to Potiphar, Pharaoh’s eunuch or officer, the general or captain of his guards. Joseph so insinuated himself into his master’s confidence, that he made him steward of his House, and committed the care of all his domestick affairs to him. But Potiphar’s wife having conceived a criminal passion for this young slave, solicited him more than once to gratify her wicked desires. Joseph always refused. At last she pressed him one day so closely, that he could no otherwise get out of her hands, than by leaving his cloke behind in her possession. She seeing herself thus despised, began to cry out, and to complain that the young Hebrew had attempted to ravish her. And shewing his cloke which she held in her hand, she easily persuaded her husband, that Joseph would have offered violence to her. Potiphar therefore put Joseph into prison⁶. But whether at last he had discovered his innocency, or that he had only compassion on him for his misfortune, he made him overseer of the other prisoners, and treated him with great gentleness, without, however, setting him at liberty.

Now it happened, that two of the King of Egypt’s officers, his butler and his baker, having incur’d their master’s displeasure, were likewise put into prison with Joseph⁷. After sometime they had each of them a dream, which described what was to befal them. They related their dream to Joseph, who explained it to them. The butler dreamt, that he pressed grapes into a cup, and presented it to Pharaoh. Joseph foretold that in three days he should be restored to his imployment, and at the same time desired him not to forget the service which he did him, and to procure his liberty. The baker dreamed, that he had a basket upon his head with all sorts of baked meats and bread, with which he was used to serve the King’s family, and the birds came and eat them. Joseph foretold him, that he should be beheaded, and afterwards fastned to a cross, upon which the birds would rest and devour his carcase. These predictions were soon followed with their effect. The butler was restored to the dignity he before enjoyed; but did not remember his benefactor, nor said any thing at that time to Pharaoh concerning Joseph.

Two years after⁸ Pharaoh had a dream, which no one was able to explain to him. He thought he saw seven fat and seven lean Kine; and that the lean eat up, Gen. xli. 1, 2, 3.and intirely consumed the fat. While he was sleeping he saw seven ears of corn full and good, and seven thin and whithered; and the empty ears consumed the seven that were full. This dream making him very uneasy, his butler at last remembred Joseph, and told the king in what manner he had explained the baker’s dream and his. At the same time Pharaoh commanded Joseph to be brought to him. He was accordingly taken out of prison, shaved, new dressed, and presented to the King. The King related to him his dreams, and Joseph interpreted them, telling him, that the seven kine, and the seven ears, signified the same thing; that by them it was meant, that there should be first seven years of great plenty, which should be succeeded by seven years of great barrenness, that people should neither sow nor reap; and that to prevent the calamity of a famine in the last seven years, it was necessary to choose a wise and understanding man, who during the seven years of fertility should gather into the King’s granaries the fifth part of the several grains, which the earth should produce, and lay them up as a reserve against the seven years of famine.

This council was well received by the King and all his officers; and Pharaoh said to Joseph, since you have discovered to us what will happen, where can I find a more proper person than yourself for the employment you propose. I give you therefore the government of my house and of all Egypt, all my people shall obey you, and I will be your superior only in the throne. At the same time he put the ring which he wore on Joseph’s finger, clothed him in a robe of fine linen, or cotton, put a chain of gold about his neck, made him ride in the chariot next to his, and gave orders, that an Herald should proclaim before him, that he was the governor of all Egypt. He changed his name, and appointed him to be called⁹ Zaphnath-paaneah, which in Egyptian, signifies, says S. Jerom, Saviour of the World: Others translate it, He who discovers things concealed. He married him to Aseneth the daughter of Potipherah the Priest of On or Heliopolis.

As to this Potipherah, the Fathers and Interpreters are of different opinions. Some believe¹⁰ him to be the same as Joseph’s first master, who put him into prison. Others Chrysost. homil. 63. in Genes. alii plures. August. qu. 136. in Genes.think him to be another; and indeed his name is written in a manner something different from the first. S. Austin does not venture to decide any thing concerning this question, and we should imitate his reserve in a point wherein the Scripture does not supply us with proofs strong enough to determine us. Joseph had two sons by his marriage, Manasseh and Ephraim, who were born before the beginning of the famine. As to Asenath we find a long fable concerning her marriage with Joseph, in the Historical Mirror of Vincent de Beauvais, l. 2. c. 118. See likewise the Scholastick History.

During the seven years of plenty, Joseph took care to lay up great stores of corn and grain of all sorts, as he himself had advised. And after this, the famine came according to his prediction. It did not afflict Egypt only, but was felt in other parts of the world, particularly in the land of Canaan, where Jacob lived with his sons. People came from all places to buy corn in Egypt, and Pharaoh referred them all to Joseph, designing him to be the sole distributor of it, and that nothing should be done without his orders. Jacob therefore sent his sons into Egypt, as well as others,¹¹ to buy provision there; he kept only Benjamin with him, being apprehensive lest some accident might happen to him by the way. Joseph knew his brethren very well, tho they did not discover him. He spoke roughly to them, told them they were spies, detained Simeon in bonds, probably because he had been the warmest of his enemies, and would not suffer the rest to depart, but upon condition that they should bring their youngest brother with them; whom they had mentioned to him. When he dismissed them, he ordered their sacks to be filled with corn, and every man’s money to be put in the bottom of his sack, without their perceiving any thing of it.

As the famine every day encreased, Jacob was constrained, notwithstanding his reluctancy, to send his sons again into Egypt, and to consent that Benjamin should go with them¹². When they were come to Joseph, and he saw his brother Benjamin with them, he commanded his people to prepare an entertainment for these strangers, because he intended they should dine with him that day. In the mean time he went about his affairs, and did not return till towards noon. When he came in, his brethren all prostrated themselves before him, and offered him the presents which Jacob sent to him. He asked them how their father did, and whether the young man whom they had brought with them was their younger brother. Having saluted Benjamin, he immediately went out, because he was not able to restrain his tears. After this, he ordered dinner to be served in. Joseph and the Egyptians had theirs separately from the Hebrews, who had a table on the other side: for the Egyptians do not eat with the Hebrews, and look upon them as profane and unclean persons. Joseph directed his brethren to be placed acording to their age, and that Benjamin should have a portion five times larger than the rest, which mightily raised their admiration.

The next morning their corn was put into Gen. xliv. 1, 2, 3, &c. Gen. xlv. 1, 2, 3, &c.their sacks, and into Benjamin’s, Joseph’s cup was privately conveyed. They were scarce got out of the city, when Joseph sent in great haste after them, with instructions to reproach them bitterly for their way of using him, by thus taking the Governor’s cup, who had done them so many good offices, and shewn them so much honour. Benjamin’s sack was opened, and in reality Joseph’s cup was found in it. They were all in confusion at this accident, and returned with Benjamin to the city. Judah entreated Joseph to receive him for his slave in the room of Benjamin, and remonstrated to him, that if he returned to his father, without bringing back his favourite son, he would dye with grief. Joseph could no longer forbear weeping, and commanding all the strangers that were there, to leave the room, he lifted up his voice, and with tears plentifully flowing, told his brethren, that he was Joseph, and asked if his father were living. But they were so amazed, that none of them were able to return any answer. He therefore obliging them to come nearer, added, Fear not, nor be afflicted that you sold me. God hath sent me into this country for your preservation. Go make haste to my father, and desire him from me, to come to me here in this land. I will give you the land of Goshen, where you shall dwell with your families and flocks; for the famine must continue some years longer. After this he embraced them all, and principally Benjamin, and let them go.

When they came into the land of Canaan, they told Jacob that his son Joseph was living, and that he was in a manner the King of all Egypt. Jacob upon hearing this news, was as it were awakened out of a deep sleep, and without losing time, prepared to go and embrace his son in Egypt. When he arrived upon the frontiers of this country, he sent JudahGen. xlvi. 1,2,3, &c. before him to give Joseph notice of his coming. Joseph immediately got up into his chariot, and came as far as the land of Goshen to meet his father. They embraced one another with all the transports of joy and tenderness imaginable

Gen. xlvii. 1,2,3, &c.and Joseph going to Pharaoh, told him that his father and brethren, who were shepherds, were come from the land of Canaan. At the same time he presented Jacob to him, and some of his brethren. The King saw this venerable old man with pleasure, and commanded Joseph to give them the land of Goshen, and choose such of his brethren to be overseers of his flocks, as he thought most proper for this employment. Joseph therefore gave Jacob and his sons the land of Goshen, where the city of Rameses was situated, that they might dwell there with their flocks.

The famine still encreasing continually, Joseph drained all the money which the Egyptians had into the King’s coffers; and when they had no more wherewith to purchase corn, he demanded their cattle; and after this their lands; and last of all their persons. Thus having procured all the country to be made over to the King’s use, he told the Egyptians that he would restore their lands and cattle to them, with corn for seed, upon condition that they would pay the fifth part of all that they should reap to the King. This they consented to; and from hence arose the custom which was afterwards observed, of paying the fifth part of all the fruits of Egypt to Pharaoh, excepting from the produce of the lands belonging to the Priests, which were exempted from this duty.

Jacob having spent seventeen years in Egypt¹³, and perceiving the time of his death to draw near, sent for Joseph, and said to him, Gen. xlvii. 29.If I have found favour in thine eyes, put thine hand under my thigh, and promise me not to bury me in this land. Joseph did what his father desired, and promised to bury him in the land of Canaan, in the Sepulchre of his Fathers. After this Jacob worshipped God with his head turned towards his bolster¹⁴; or, according to the Septuagint, he worshipped the top of Joseph’s staff or scepter which he carried in his hand; or lastly, according to some modern Interpreters, he lay down again, and leaned upon the bolster of his bed. It is certain that the Hebrew may be translated in these different significations, according to the different ways of reading it. Some time after, Joseph was informed that his Father grew worse; wherefore taking his two sons with him, Manasseh and Ephraim, he went to visit him. Jacob told him, that he adopted his two sons, that they should be like Reuben and Simeon in his family. After this he called for Manasseh and Ephraim to come near him, embraced, and blessed them; and putting his hands upon their heads, Joseph observed his left hand to be placed upon Manasseh’s head, tho he was the eldest, and his right upon Ephraim, who was the youngest. Joseph therefore was desirous to remove them. But Jacob told him, that he knew perfectly well what he did; that Manasseh should be the Father of a great people, but that Ephraim should be the most powerful. After he had blessed Ephraim and Manasseh, he told Joseph, that he gave him one portion above his brethren, the field near Shechem, which he had conquered with his sword and with his bow. He meant, in all probability, the field situated near the town of Shechem, Gen. xxxiii. 18, 19.which he bought of the children of Hamor, at his return from Mesopotamia. But how comes he to say, that he had taken it out of the hands of the Amorite, with his sword and with his bow? This, perhaps, he may say, because after his retreat from Shechem upon the score of the violence exercised by his sons against the inhabitants of this city, he was obliged to recover the possession of this estate by forcibly driving out the Amorites, who had made themselves masters of it. See the Commentators upon Gen. xlviii. 22.

After this Jacob called all his children, and gave each of them a particular blessing. To Joseph he said, Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him. But his bow abode in strength, and the arms of his hands were made strong, by the hands of the mighty God of Jacob: even by the God of thy father who shall help thee, and by the Almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb.

The blessings of thy father have prevailed above the blessings of my progenitours, unto the utmost bound of the everlasting hills.

Gen. l. 1.As soon as Jacob expired, Joseph fell upon his face, and melted into tears. Afterwards he had him embalmed by the Physicians of Egypt, whose trade it was to perform this office. They were thirty days about it, after which they put him forty days more in nitre, in order to dry his flesh more perfectly; and during these seventy days, there was a general mourning over all Egypt for Jacob: The time whereof being expired, Joseph requested that the King would please to give him leave to go and bury his father in the land of Canaan: the King permitted him, and Joseph at the funeral had the company of the chief of Pharaoh’s court, and of the rest of Egypt. When they came to Atad’s threshing floor, they mourned again seven days; after which they put his body in the double cave, or in the cave of Machpelah, which Abraham had purchased of Ephron the Hittite. Now after Joseph was returned to Egypt, his brethren being apprehensive, lest he should have harboured some resentment against them, sent messengers to him, saying, Your Father commanded us before his death to entreat you to forgive what we did to you; we therefore now desire this favour. Joseph wept; and when they were in his presence, he said to them, Are we able to resist the will of God? God hath changed the evil designs which you had formed against me into good. Fear not: I will nourish you and your little ones.

Joseph, after he had lived an hundred and ten years, and seen his grand-children of the third generation, fell sick, and said to his brethren, God will visit you after my death, and bring you out of this land, unto the land which he promised to our fathers. Promise me therefore with an oath, to transport my bones with you, when you shall depart hence. This they promised him; and after his death¹⁵, his body was put into a coffin in Egypt; and Moses carried it away with him, when he delivered the Israelites out of that country. Exod. xiii. 19. Josh. xxiv. 32.It was committed to the care of the Tribe of Ephraim, and by them buried near Shechem, in the field which Jacob, a little before his death, had given to Joseph, as his particular property. The Rabbins¹⁶ have told abundance of stories concerning Joseph’s coffin, which the Egyptians, they say, had concealed under ground, in the channel of the river Nile, lest the Hebrews should carry it away; knowing very well, that as soon as they were possessed of this body, the Egyptians would be no longer able to detain them in their country. But notwithstanding Moses discovered it, and carried it away in spite of them.

The Author of Ecclesiasticus has made an encomium on the Patriarch Joseph in Ecclus. xlix. 16, 17.these terms, Of Jacob was this man of mercy born, who hath found favour in the eyes of all flesh. He was born to be the Prince of his brethren, and the support of his family; to be the head of his kinsmen, and the firm support of his people. His bones were visited, and prophesied after his death. His meaning is, that his bones were removed out of Egypt, and that this fell out as a consequence of his prophecy, that God would visit the Hebrews, and bring them into the promised land.

Origen. Philocalia p. 29. edit. Oxon. & in Joan. t. v. p. 77. Artapan. apud Eus. l. 9. c. 23. Præparat.We read in the Testament of the twelve Patriarchs several particulars of Joseph’s life, which are absolutely apocryphal, as well as the prophecy, which he there makes of the blessed Virgin’s birth, who, says he, shall be of the Tribe of Judah and Levi, and will bring into the world the Lamb of God. Joseph afterwards enjoins his sons to carry away the bones of Zilpah, and bury them in the Land of Canaan near Rachel’s Sepulchre. Many learned men¹⁷ have been of opinion, that the Egyptians worshipped Joseph under the names of Apis, Osiris, and Serapis, and even under the names of Hermes, Tammuz, and Adonis. There is a book ascribed to Joseph, entitled, Joseph’s Prayer, which is cited by Origen in more places than one. Trithemius speaks of a magical book, whereof Joseph is said to be the author; the title of it is Joseph’s Mirrour¹⁸. Artapanus, who is quoted in Eusebius, says, that Joseph coming into Egypt shewed the Egyptians the way of dividing lands, and cultivating each his own peculiar portion, whereas before, every one tilled what he thought proper, all the lands being then in common: he adds, that he invented likewise measures; for which he deserved extraordinary honours from this people. Mahomet in his Alcoran, Surat. xii. relates the history of Joseph at length, but blends it with many fabulous circumstances, which have been very much improved by the eastern people, See Maracius’s notes upon the Alcoran.

We have taken notice of Joseph’s marriage with the daughter of Potipherah under the article Asenath. The Mahometans Bibl. Orient. p. 696. Jousouf. Ben Jacob.have several books containing the supposed amours of Joseph with Zoleikah, daughter to Pharaoh King of Egypt, and wife to Potiphar. They make use of the name and example of Joseph, to raise their hearts to a love of God. Joseph and Zolei-kah are with them, what the bridegroom and the spouse are in Solomon’s Canticles, that is to say, Jesus Christ and the Church, or God and a faithful soul: under the allegory of common love, the heart is exalted to a divine and supernatural affection.

Alcoran ch. of Joesph.Mahomet relates the history of Joseph in a manner different from Moses. Joseph having mentioned to his father his dream of the Sun, Moon, and twelve Stars, which worshipped him; Jacob said to him, My son, tell nothing of thy dream to thy brethren; the Devil is the declared enemy of mankind; thou shalt be the Lord’s elect, &c. Joseph’s brethren observing, that he was more beloved than all of them by their father, resolved to kill him. They one day asked Jacob why he did not send Joseph into the fields with them; they assured him they would take great care of him, and that he would be pleased and diverted. But I am afraid, said he, that you will be negligent, and not have the concern for his safety which I desire. Are you then afraid said they, that wolves should devour him with us, and we not have the courage to defend him? In short, they carried him with them in the morning and threw him into a well. In the evening they returned to their father’s with their eyes bathed in tears, and told him with a counterfeit sorrow, that they were playing, and contending who should run best, and while Joseph continued with their clothes, a wolf came and devoured him: and as Jacob would believe nothing of the matter, they shewed him his bloody shirt. Jacob hereupon said to them, You have done this yourselves, you will be responsible for it before God, who is my protector; and so took it patiently without making any outcries.

The same day a caravan passed near the well, and the people belonging to it had a mind to draw water for their drinking. They let down their bucket, and Joseph fastened himself to it in order by this means to get out. They gave him clothes, carried him away privately, and sold him cheap for ready money. He who bought him in Egypt commanded his wife to take care of him, telling her, that one day he might be fit for their service, and would be to them instead of a child. When he was come to twenty years of age, Zoleikah his master’s wife conceived an irregular passion for him. She shut him up one day in her chamber, and would have tempted him to sin. God forbid, said he, that I should deal treacherously with my master, and be guilty of such lewdness; and at the same time fled towards the door. His mistress stop’d him, and pulled him by the tail of his shirt. She happened to meet her husband near the door, and said to him, what does he deserve who has attempted to dishonour his master’s house, what but to be cast into prison and severely punished? My lord, said Joseph, ‘tis she who tempts me; this child who is in the cradle will be my witness. The child hereupon said, If Joseph’s shirt is tore before, then she tells truth; but if it be torn behind, then Jo-seph tells truth, and she is a liar. The husband seeing Joseph’s shirt tore behind, acknowledged his innocence, and his wife’s malice.

The report of this action was soon spread throughout the city, and the ladies said, that the rich man’s wife had endeavoured to debauch her servant. This coming to the ears of Joseph’s mistress, she made a splendid entertainment for them. When they were at table she sent for Joseph to come in; as soon as he appeared they were amazed at his extreme beauty, and so confounded, that they knew not what they did, but instead of cutting their meat they cut their fingers, and said among themselves, This is not a man, but an angel. Here, said Zoleikah, as it were to excuse herself, is the man whom I have loved so passionately. Some time after she sollicited him afresh, and Joseph shewing the same firmness as before, she ordered him to be committed to prison, where he explained the dreams of Pharaoh’s butler and baker.

Joseph continued in this confinement nine years, after which the King had his dream of the seven kine and seven ears of corn, which was explained by Joseph, not to Pharaoh, but to the king’s butler, to whom he had before interpreted the dream of the grapes, the juice whereof was pressed by him into Pharaoh’s cup. This man, who was then at liberty, desiring Joseph to explain the King’s dream, Joseph satisfied him, and the butler went directly and gave an account of it to Pha-raoh. This Prince took Joseph hereupon out of prison, and appointed him superintendant of his revenues.

Mahomet relates afterwards, how Joseph’s brethren came into Egypt to buy corn, how Benjamin was stop’d, and Joseph at last discovered himself to his brethren, saying, unto them, Return to your father, and carry this shirt to him; throw it over his face, and he will recover his sight; this family

done come back, and bring your whole family with you. The caravan was got half way on its return when Jacob said to those who were about him, I perceive the smell of my son Joseph: You laugh at me, but what I say is true. Some days after one of his sons came, who brought him news of Joseph, and having thrown the shirt of his dear son to him, he immediately recovered his sight, which he had lost by continual weeping. Jacob without delay went with his whole family into Egypt. Joseph took him by the hand, and said to him, enter this country without any apprehensions; at the same time he obliged him to set down, and his brethren prostrated themselves before him. Then he said to him, my father, behold the explanation of my dream; God has verified it. In this manner does this famous Impostor relate the history of Joseph.

His followers say, that Joseph was sixteen years old when he was sold, that the King of Egypt, who reigned at that time, was Riam the son of Valid; that this Prince, who was likewise called Pharaoh, that is to say in the Egyptian language, absolute Monarch, was instructed by Joseph in the knowledge of the true God; but had one Kabrus the son of Massaab for his successor, who was a wicked Prince; that from the time of Jacob’s arrival in Egypt, to the departure of the Israelites under Moses, was 430 years; that this legislator carried away the bones and coffin of Joseph, which he found in the channel of the Nile.

Ebn Batrick, otherwise Eutychius Patriarch of Alexandria, says, that Joseph at the age of thirty, married Azima the daughter of Kahen d’Ain Schems, that is to say, of the Priest the diviner of the fountain of the sun: this is the name given to the antient city of On, called by the Greeks, Heliopolis. He adds, that the measure of the Nile which is at Memphis, is the work of Joseph, as well as the canal dug in Cairo for discharging the waters of this river. This is the canal which our travellers generally call the Callis. As to the measure of the Nile, it is a pillar Νειλόμε-τρον or Νειλοσκόπιον.erected in the midst of this river, upon which the degrees of the increase or diminution of the waters are marked, to which the happiness and fertility of the country is owing. If the Nile rises to the height of eighteen degrees or eighteen fathoms, there is great plenty in Egypt; if it does not rise to the height of fourteen degrees great scarcity is to be expected.

The eastern people believe likewise, that the wells and publick granaries, which still go by his name, were of Joseph’s directing, as also the pyramids and obelisks. In a word they give him the honour of every thing that is most rare and antient in Egypt. They will have it, that he taught the Egyptians the most sublime Sciences, and particularly Geometry, which was very necessary to them, in order to divide and parcel out their lands. They believe that he had upon his shoulder a point of light like a star, which was an indelible mark of the gift of Prophecy, and of his future prudence.

II. JOSEPH, the son of Tobias, and a sister of the High-Priest Onias¹⁹. This High-Priest, who governed the Jews as head of the nation, both in Civil and Ecclesiastical affairs, was extremely avaricious, and was withal one of a mean genius, and very little prudence. He had neglected for some years to pay the tribute of twenty talents to the King of Egypt, which had been paid regularly by his predecessors, as a sort of homage to that Crown. The King sent Athenio one of his courtiers to Jerusalem, with a design of compelling the Jews to pay all the arrears, which amounted to a considerable sum, threatning them, if they did not comply with his demands, that he would send soldiers who should drive them out of the country, and divide the lands among them. Onias, who was become almost insensible with age, was not yet moved at these menaces, but they caused a terrible alarm in Jerusalem.

Joseph, Onias’s nephew was at that time at his country house. His mother wrote him an account of what was passing; whereupon he immediately returned to Jerusalem, talked with his uncle Onias, remonstrated to him the danger to which he exposed the whole nation, told him that there was but one resolution to be taken, which was, to go with all speed to Egypt, and endeavour to accommodate the affair, by addressing himself directly to the King. Onias being neither in a condition nor disposition to undertake the journey, Joseph offered to charge himself with the commission, and wait on Ptolemy; to which Onias easily consented.

This consent being thus obtained, he convened the people in the outward court of the Temple, laid before them what he had done with his uncle, and told them, that if they would approve the choice which his uncle had made of him, they might set their hearts at rest, and did not

doubt but he should reconcile this matter. The people were very thankful, and in­ treated him to continue his design. When he left the assembly he went to Athenio, carried him to his house, entertained him magnificently, made him considerable pre­sents, and beg’d of him to assure the King, that he would forthwith make a journey to court, and would take care that he should be satisfied.

Athenio returned to Alexandria, charmed with the obliging behaviour of Joseph, and spoke of him in a way so advantageous, that the King was desirous of seeing him, and was prepared to receive him, in the most agreeable manner that was possible.

As soon as Athenio was gone, Joseph borrowed twenty thousand drachmas of a broker of Samaria, which make about ten thousand pound, supposing the drach­mas to be gold, at ten shillings value each; with this money he provided himself an equipage, with which he departed, in order to proceed on his way to Alexan­dria.

Upon the road he met with people of the first quality of Cœle-Syria, and Pa­ lestine, who likewise were going thither, and performed the journey with them. Their design was to take the great farms of these provinces. As they had a mag­nificent train with which they proposed to make a figure at court, they ridiculed that of Joseph, which came not near it. He bore their pleasantries with great spi­rit, observing what they said concerning the quality and revenues of their coun­try, and got such light into them, as ena­bled him to be merry in his turn, for the whole remainder of his life at their expence.

When they came to Alexandria, they understood that the King was gone to make a tour to Memphis. Joseph without losing time set forward on the way to him, and met him as he was returning with the Queen and Athenio in his chariot. A­thenio knew him again, and told the King, that this was the young man, Onias’s Ne­ phew, of whom he had discoursed to him. The King took him up in his cha­riot, and talked to him of his dissatisfaction with Onias, on the score of his bad pay­ment of the tribute money. Joseph excu­sed his uncle in the best manner he could, and wrought so much upon the King, that this Prince ordered an apartment to be provided for him in the royal palace at Alexandria, and obliged him to eat with him at his table.

The day of adjudging the royal farms being come, when those of Cœle-Syria and Phœnicia were in turn, Joseph’s fellow tra­ vellers offered but eight thousand talents for the provinces of Cœle-Syria, Phœni­ cia, Judea and Samaria. Joseph who during his journey had observed all they had said on this subject, and understood by them that these farms were worth double this Sum, reproached them with lowering the King’s revenues, and offered twice as much, or sixteen thousand talents, where­of the farmers were used to make their own ad­vantage, and which he offered to remit into the treasury. Ptolemy extremely pleased to see his revenues so considerably augmented, but fearing that Joseph was not in a condition to pay as proposed, ask­ed him what security he would give him? Sir, replyed he, I will give you such as shall content you, and I flatter myself that you and the Queen will be responsible for me. The King laughed at this unex­pected proposal, and adjudged the Farm to him.

After this he borrowed five hundred ta­ lents at Alexandria, with which he paid the King what his uncle owed him; and having procured himself to be declared receiver general of the King’s taxes in the Provinces above mentioned, he had a guard likewise assigned him of two thousand men, which he demanded for his security in the execution of this new imployment, and immediately left Alexandria, to go and take possession of it. When he came to Ascalon which was in his partition, he required what was due of the King’s mo­ney to be paid him; but he met with in­solent and rude language, and payment was refused. He ordered therefore his soldiers to take twenty of the great­est mutineers, and chastise them as they deserved, and sent the King two thousand talents out of their confiscated estates. This example, and another of the same kind, which he made at Scythopolis, where likewise he met with some re­sistance, so much intimidated all the rest, that he found no more opposition in levy­ing the King’s taxes. He was continued two and twenty years in this employment, probably till these Provinces were con­quered by Antiochus the great King of Sy­ria; about the year of the world 3802. Joseph therefore must have entred upon this imployment in the year 3780.

King Antiochus the Great, having mar­ ried his daughter Cleopatra to Ptolemy Epiphanes King of Egypt in 3812, and en­ dowed her with Cœle-Syria, Phœnicia, Ju­ dea and Samaria: Joseph in all probability resumed his employment of receiver of the King’s tribute money, and kept it still for some time, since upon Queen Cleopa­tra’s lying in of a son, about the year 3817, all the people of quality and distinc­tion in Cœle-Syria and Palestine went to Alexandria, to compliment the King and Queen on this occasion, but Joseph not

being in a condition to perform the journey, sent his son Hircanus thither, of whom we have spoken above in the article Hircanus.

III. JOSEPH, the son of Jacob, and Matth. i. 15, 16.grandson of Matthan, the blessed Virgin’s spouse, and foster-father of Jesus Christ. All that is said of his age, and of the other circumstaances of his life, excepting what is read in the Gospel, having no better foundation than apocryphal authorities, we shall not insist upon them: Many of the Antients were of opinion, that before his marriage with the blessed Virgin, he had another wife, whose name was Escha, or Mary, by whom he had S. James the lesser, and the rest who are called in Scripture the brethren of Jesus Christ. But this is an absolute contradiction to those who maintain, that Joseph kept always his virginity intire; an opinion favoured by S. Jerom against Helvidius, and generally received at this day by the Latins. Besides, the opinion declaring S. James the lesser to be the son of Joseph and Mary, supposed to be the blessed Virgin’s sister, is not maintainable, since Mary the mother of James was still living at the time of our Saviour’s passion, unless any one will say, that she was Mark xv. 40.divorced by Joseph, in order to marry the blessed Virgin, or that this Saint was married at the same time to two sisters; which is entirely contrary to the Law. See note Levit. xviii. 18.the 3d of M. Tillemont concerning S. James the lesser.

The apocryphal Gospel of the Virgin’s birth, followed by Epiphanius, and several others, imports, that Joseph was very old when he married the blessed Virgin. Epiphanius says, he was above fourscore, Epiphan. hæres. 51. c. 10.and that he had had six children by a former wife. He married the blessed Virgin not out of choice, but by lot; not with any design of using her as his wife, but to be only the guardian of her virginity. Others think that he was obliged to marry her, as being her nearest relation, and next heir. The blooming rod which the Painters place in Joseph’s hands, denotes the rod which he presented to the High Priest, with others of the house of David, who might pretend to Vid. Grot. ad Matt. i. 16. Casaubon. ad Baron. 1. n. 37. alii ex Epiphan. 78. c. 7. Hieron. in Matth. i. 2. Matth. i. 21. Matt. i. 19.marry Mary. Of all these rods none but Joseph’s blossomed. This is the sign whereby God generally declared his will concerning marriages of this kind, with virgins who were consecrated to him. But let us say no more of these odd conceits taken from apocryphal Books, as S. Jerom calls them, and let us keep close to what we learn in the Gospel concerning Joseph.

Joseph, says the Gospel, was a just man: Matth. xiii. 55. Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός. Apud Theodoret. hist. Eccles. l. 3. c. 18. Sozom. l. 6. c. 2, &c. Ambros. in Lucam l. 3. n. 2. ex Theophil. Antioch. in Matt. xiii. Justin Martyr. Dialog. cum Tryphon. p. 306.this is the greatest encomium which any one could make of his virtue, since Justice comprehends all virtues. He married the blessed Virgin, whose resolution of keeping her Virginity was very well known to him, and consequently his resolution was the same. His ordinary abode was at Nazareth, particularly after his marriage; for there are some authors, who believe that the true place of his birth was Capernaum, others think it was Bethlehem. He lived by the labour of his hands, and worked at his trade; tho what that trade was is not agreed. Some will have it he was a Carpenter, others a Lock-smith; others a Mason; Justin the martyr says, that he worked upon yokes and ploughs. The Apocryphal Book Of the infancy of Jesus, which is of very great antiquity, relates a miracle wrought by our Saviour in his father’s shop, who was a carpenter. S. Ambrose says, that he was employed in felling and cutting trees and in building houses: but at the same time he speaks of the utensils belonging to a smith, which he handled, and made use of. Libanius asking a Christian in the way of raillery, what Jesus Christ was doing, he replied, that he was making a coffin for the Emperor Julian. The author of an imperfect work upon S. Matthew²⁰, S. Thomas, and a great number of modern interpreters, assert likewise that he was a Carpenter.

They who maintain that Joseph was a Smith or Farrier cite S. Hilary, S. Peter Chrysologus, venerable Bede, and the He- Hilar. in brew Gospel of S. Matthew published by Matth.

Chrysolog. Tilius. Cardinal Hugo makes him a Gold-Serm. 48. smith; but does not disapprove their opin- Beda venerab. in ion, who say he was a Mason. Theophilus Marc c. 6. of Antioch, and S. Ambrose, are not against his being a Smith, since he worked, Hugo in Marc. as they say, with fire and bellows. vi.

The mystery of the son of God’s incarnation was not at first discovered to Joseph; and this holy man having observed Mary his espoused wife to be big with child, and not knowing what to attribute it to, was inclined to dismiss her privately, by giving her a bill of divorce, instead of publickly dishonouring her. But while he continued in this resolution, the Angel of the Lord appeared to him in a dream, and said to him, Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived of her is of the Holy Ghost. She shall bring forth a Son, and thou shalt call his name Jesus, or Saviour; for he shall save his people, and deliver them from their sins. After this Joseph took Mary to his own house, and kept her there as his wife.

About six months after, Joseph was obliged to go to Bethlehem, the place of his original, there to be registred²¹ with Mary his wife, in pursuance of an order issued from the Luke. ii. 1,2,3,&c.Emperor Augustus, which appointed the whole empire to be numbred. While they were in this place, the time when Mary should be delivered came, and she brought her Son Jesus Christ into the world. Forty days after the Child’s birth, it being the time of Mary’s purification, she and Joseph carried him to Jerusalem, and performed all that the Law appointed upon such occasions. As they were preparing to return to Bethlehem, the Angel of the Lord advised Joseph in a dream, to carry the Child into Egypt, because Matth. ii. 13,14.King Herod sought to kill him. How long they continued in Egypt we cannot tell, but it is very probable that they did not sojourn there a long time, since Herod died about the feast of the Passover, some few months after the massacre of the Innocents. Then the Angel again advertised Joseph, that he might return into Judea. When he came thither, being informed that Archelaus had succeeded Herod, and fearing lest this Prince might have inherited his Father’s cruelty, instead of going to Jerusalem or Bethlehem, he retired to Nazareth in Galilee, which did not belong to Archelaus’s kingdom, but to that of Herod Antipas. There he abode till his death, imployed in the business of his trade, living with great simplicity, and practising with great exactness the observances of the Law. He carried Jesus at the age of twelve years with Mary to the Passover at Jerusalem, and they had the misfortune to lose him for three days. When they found him, as they did at last, in the Temple, the Virgin said to Jesus, My Son, Luke ii. 42,51.why hast thou done so with us? Behold thy Father and I have sought thee sorrowing. But Jesus answered them, Why was it that ye sought me? knew ye not that I was about my Father’s business? Or, according to another translation, Did ye not know that the place where I was to be sought for, was my Father’s house. But they did not understand this saying: He returned with them to Luke ii. 49. Ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με. Vide Epiphan. hæres. 78. c. 10 Ambros. in Luc. xxiii. & alios.Nazareth, and was subject to them.

This is what we learn from Scripture concerning Joseph. It is believed with great probability, that he died before Jesus began to preach the Gospel. Joseph does not appear either at the marriage of Cana, or in any other circumstance of Mark xv. 40. Matth. xiii. 53. xxvii. 56. Hegesip. apud Euseb. l. 3. c. 11. hist. Eccles. See above the article of S. Joseph. Acts i. 23. Acts i. 13, 14.our Saviour’s preaching; and Jesus Christ upon his Cross recommends his blessed mother to S. John, which, without doubt, he never would have done, if her Husband had been living. Travellers affirm, that his Sepulchre is in the valley of Jehoshaphat, to the east of Jerusalem; but the Antients say nothing of it. There are no relicks of his body shewn any where, but only some particular things which belong’d to him, such as his wedding-ring, which they pretend to have at Perouze in Italy, and in some other places. His name is to be found in very antient Martyrologies upon the 19th of March: but it was very late before any began to keep his festival. The Carmelites are thought to have brought it from the east, and introduced it in the western Churches; and the particular devotion which S. Theresa had for Joseph, contributed not a little in the last age to increase the solemnity of his worship.

Acts i, 21, 23.IV. JOSEPH, or Joses, the son of Mary Cleophas, was brother to S. James the less, and a near relation to our Lord Jesus Christ after the flesh, being the son of Mary the blessed Virgin’s sister, and Cleophas Joseph’s brother, or son to Joseph himself, as several of the Antients suppose, who have asserted, that Joseph was married to Mary Cleophas, or Escha, before he was married to the Virgin. There are some who believe Joseph the son of Mary Cleophas to be the same with Joseph Barsabas, sirnamed the Just, who is mentioned in the Acts of the Apostles, and was proposed with S. Matthias to fill up the traitor Judas’s place. But there is no certainty at all in this. We learn nothing particular in Scripture concerning Joseph the brother of our Lord. If he was one of those among his near kinsmen who did not believe in him, when they would have persuaded him to go to the Feast of Tabernacles, some months before his death, it is probable that he was afterwards converted; for it is intimated in Scripture, that at last all our Saviour’s brethren believed in him; and S. Chrysostom²² says, that they were signalized for the eminency of their faith and virtue.

V. JOSEPH BARSABAS, sirnamed Justus, is one of Jesus Christ’s first Disciples, having been with him from the beginning. He was one of the seventy-two Disciples²³. S. Peter having proposed him, together with S. Matthias, to fill the traitor Judas’s place, S. Matthias was preferred. Joseph continued in the Apostolick

ministry to the end; and Papias informs Papias apud Euseb. l. 3. c. 39. Hist. Eccles.us, that this Saint having drank poison, was by the grace of Jesus Christ secured from death. The Martyrologies of Usuardus and Ado place his festival on the 20th of July, and say that he suffered a great deal from the Jews, and that at last he died in Judea, and had a glorious end.

V. JOSEPH of Arimathea, or of Ramatha²⁴, a Jewish senator, and privately a disciple John xix. 51. Luke xxiii. 51.of Jesus Christ. He was not consenting to the designs of the rest of the Jews, particularly of the members of the Sanhedrim, who condemned and put Jesus Christ to death; and when our Saviour was dead he went boldly to Pilate and desired the body of JesusMark. xv. 43. John xix. 38., in order to bury it. He obtained it, and buried it after an honourable manner, in a Sepulchre newly made in a garden, which was upon the same mount Calvary where Jesus had been crucified. After he had placed it Matth. xxvii. 60. John xix. 40, 41.there, he closed the entrance of it with a stone, cut particularly for this purpose, which exactly filled the open part of it.

The Greek Church keeps the festival of S. Joseph of Arimathea on the 31st of July. We do not meet with his name in the old Latin Martyrologies, nor was it inserted in the Roman, till after the year 1585. The body of Joseph of Arimathea, was, they say,²⁵ brought to the Abby of Moyenmontier, by Fortunatus Archbishop of Grada, to whom Charlemain had given this Monastery under the denomination of a Benefice. Here the body of this Saint was honoured till the tenth Age; but then the Monastery being given to canons, who continued seventy years there, the Relicks of this Saint were carried away by some foreign Monks, and were lost with many others. I do not relate here what we read in the spurious acts of Joseph of Arimathea. As to this, any one who pleases may consult the Bollandists on the 17th of March.

VI. JOSEPH, husband to Salome, Herod the Great’s sister, was appointed governor of Judea in the absence of this Prince; and when he departed, in order to go and justify himself to Mark Antony, with relation to the death of young Aristobulus, Mariamne’s brother, he left a severe order with Joseph, that in case Antony should put him to death, he should not fail likewise to kill Mariamne, lest after his decease she should fall into the power of any other. But Joseph having imprudently Joseph. Antiq. discovered the order which he had l. 15. c. 4. p. 515,

516. received, to Mariamne, thinking thereby to convince her of the extreme passion which Herod had for her, Mariamne thereupon conceived a fresh aversion to her husband, and Herod no sooner returned, but she bitterly reproached him for it. From that moment Herod began to distrust his wife’s fidelity, and to suspect Joseph of having had too great familiarity with her; because he revealed a secret to her of such importance. Wherefore without so much as hearing him, he immediately dispatched him.

VII. JOSEPH CAIPHAS. See Caiaphas.

VIII. JOSEPH, the son of Ellem, was for one day substituted in the room of the High-Priest Matthias; because while the latter was dreaming in the night, he imagined that he was lying with a woman and polluted himself. This pollution rendring him incapable, according to the law, of performing his functions Joseph his relation was for that day c. 8. p. 597. Deut. xxiii. 10. Levit. xxii. 4, 5. Joseph. Antiq. l. 17.appointed to exercise them for him.

IX. JOSEPH, the son of Canæus, High-Priest of the Jews, from the year of the world 4048 to 4050.

X. JOSEPH, sirnamed Cabei or Gaddis, made High-Priest of the Jews by Agrippa, in the year of the world 4066, and deprived the same year.

XI. JOSEPH, the son of Antipater, and brother of Herod the Great, was killed in a battle which he fought with Antigonus the Asmonean, contrary to the express prohibition of his brother Herod. See Antiq. l. 14. c. 27.

XII. JOSEPH-BEN-GORION, or Joseph the son of Gorion: This Author, whose age, birth and profession are not exactly known by us, gives himself out to be a Priest and Prince of his people, who was particularly qualified for war, and received the spirit of wisdom and understanding, of council and fortitude, of knowledge and the fear of God; one who gave his life for the people of God, for his sanctuary, and for his nation. This is the testimony he gives in favour of himself. He adds, that one of his soldiers cried out to him one day, Thou art the man of God; blessed be the Lord God of Israel who hath created the soul that animates thee, and hath filled thee with wisdom. When he was taken, they asked one another in the enemy’s army,

Is this the man so formidable to the Romans? How came he to be taken who alone spread terror thro’ our army, and hath filled the Universe with the fame of his valour? When Jerusalem was taken, Titus did justice to the excellent qualities of the son of Gorion, and raised him above all the Priests and Levites of his nation.

Thefe commendations so extravagant, and heaped together with so much affectation, prejudice us very much to his disadvantage, who bestowed them so liberally on himself. But the Jews who are used to set an extreme value upon every thing that proceeds from them, have discerned nothing excessive in these praises. Rabbi Than, who published the history of the In the Edition of Constantinople 1490. 1510. and at Venice in 1544.spurious Josephus, affirms, that all the words of this writer are truth and justice; that there is not one falshood in his writings; that he comes nearer the old Prophets than any writer that hath appeared; that the hand of the Lord rested upon him, while he composed his work; and that his words may be said almost to be the words of a God incarnate. Sebastian Munster, a Lutheran Author, who has given us the same History, has curtailed almost half of it, perhaps out of tenderness to the honour of this Historian; but the editions of him which have been since published, enable us to judge for ourselves of the merit of this work. You have here some speci-mens of it.

Joseph says, that he was born 134 years after the Cæsareat, which the Greeks call Imperiosia, was instituted among the Romans; and that he was one and fifty years old when Julius Cæsar came into the world. He says, he had seen Julius Cæsar, who is the first king, called by the Latins Imperius, or the first Cæsar, he who resettled the Cæsareat a third time among the Romans. He says likewise, that he was contemporary with Jesus the son of Sirach, a Prince among the Jews. How is all this Chronology to be reconciled? one contemporary with Jesus the son of Sirach, 51 years old at the birth of Julius Cæsar, and born 134 years after the establishment of the Roman Empire?

His father Gorion survived the taking of Jerusalem; for he departed out of the city when Titus had made himself master of it. Gorion therefore must have been then at least 240 years old. Joseph composed a great number of books in the time of Julius Cæsar. He published, as he says himself, a large Book, intitled Josephus. It was a Roman Chronicle or History, wherein was particularly to be seen what had passed, while the Consuls governed the Commonwealth. It was not sufficient for him to have related past events, his concern extended to what was yet to come, and he foretold what was to befal this great city till the total destruction of it. Nevertheless he did not set up for a Prophet; but he reported what he had learned from the Sages who had lived with the Prophets, and from the Heathens, who are true and sincere in their conjectures. He had obliged us, if he had told us, who these Sages are whom he had seen, and who lived with the Prophets. There is besides a great interval from the time of the old Hebrew Prophets to that of Julius Cæsar. As for the rest, it was easy for him, who did not live till the eleventh century, to write the Revolutions of the city of Rome, and give an account of what had been transacted so many years before.

intitled, Wisdom; wherein he spoke only of the Sages and Doctors who had gone before him. This book, as well as the preceding one, is in all probability a chimerical work which never was in being.

Afterwards he made an apology for his nation and family against the Heathens. He values himself upon having written something like Josephus the Greek historian’s book against Apion, whereof the son of Gorion was certainly never capable.

Lastly, he published the famous History which we are speaking of, whereof no one had any knowledge till the twelfth Century²⁶; no ancient Author having taken any notice of it. This work may be considered as a Chronicle of what was done under the second Temple. The Author persuades himself, that he should be esteemed by posterity as the Prince of Historians. He exalts himself above Livy, whose faults he pretends to correct. He relates that he had several other Authors before him, from whom he had extracted part of what he delivers. He says that he had read Livy, Trogus Pompeius, Strabo, Porophyus, probably Porphyry; the books of Cainan son of Enos, those of the Medes, Macedonians, and Assyrians; Alexander’s Letters to Aristotle; the book of the Greeks, that of the Roman alliances, and of Kirker’s, or Cicero’s works, who had been an eye-witness of the hardships put upon the Priests by Pompey at the taking of Jerusalem; the Calendar which Julius Cæsar composed for the Greeks and Nazarens; the Chronicle of the Roman Cæsars; the Collection of Roman Laws, that Vespasian kissed upon the day of his

Coronation. What falshoods and impostures are here?

I will now give you a specimen of his knowledge in the Roman History. He says he lived when Julius Cæsar made himself master of the Roman Empire, and that this was the third time of the Romans having this form of Government established among them. Tarquin was the first Cæsar, Alexander the Great carried his conquests into Italy; made himself master of Rome, and reigned there. Imperius, son of Ptolemy Philadelphus King of Egypt, got possession of it long afterwards, and then settled the Cæsareat or Empire. This Monarchy subsisted there, till Antony being in love with Cleopatra violated the rights of the people, who thereupon rebelled.

The Romans, after they had expelled Antony, bound themselves by oath, as they had done in the time of Tarquin the first of the Cæsars, never more to endure a Cæsar. Julius notwithstanding having obtained from the Senate the command of their armies in the west, as Pompey had that of their forces in the east, this young Hero at the age of nineteen beat the French and Britons, and in four years subdued all the Kings in the west. He returned to Rome elated with his successes, and declared insolently to the Senate, that he would become Cæsar. The Senate opposed him in a long and tedious harangue, which is reported by Joseph the son of Gorion, and is of his making. Cæsar made use of threats and violence, menaced all the Senators with a general massacre of them, beat Pompey, and was the first Emperor of the third Dynasty. This is our Author’s historical system of the Roman Empire.

His History of Alexander the Great is a collection of fables and gross errors; there never was a Romance more mistaken, or fuller of silly trifles. The Author boasts of having extracted his history from this Prince’s genealogy, written by the Egyptian Magi the year immediately following his death. M. Gagnier has lately published a Latin book with this title, The Actions of Alexander, together with a Latin translation of Joseph Ben-Gorion. The Latin Author agrees in almost all the facts with Joseph the son of Gorion, and says as he does, that he hath taken his History from the Memoirs of the Egyptian Magi. But it is hard to decide which of the two is most ancient; the Latin writer is some small matter less stuffed with fables. He is not ancient; but the Hebrew seems to be more modern. He often speaks of Britany, mentions Normandy, the Loire, Amboise, Chinon, France, Lombardy, England, Hungary, and Turky.

He speaks of the Burgundians, Bulgarians, of the inhabitants of Cracow, of the Croats or Crevats, of gold florins, &c. which are incontestable proofs of novelty. It is remarkable that he had read Josephus the Historian only in Rufinus’s translation. No one doubts but that he was by original, a Frenchman, and wrote in France, but whether in Tourain, Britany, or Normandy, is a question. See the editions of this Author particularly that of Gotha and Lipsick, by M. Frederick Briethaupt²⁷; and M. Basnage’s Hist. des Juifs. t. 7. l. 10. c. 7.

Joseph. de Vita sua, p. 998. & Antiq. l. 20. c. 9.XIII. JOSEPH, Josephus, the historian, a Jew, sirnamed Flavius, the son of Matthias, of the race of the Priests, was born at Jerusalem in the first year of the reign of Caius, of J. C. 37. He was so well instructed, and made so early a proficiency, that at fourteen years of age the very High Priests consulted him in matters relating to the Law. From the age of sixteen to nineteen he busied himself in very laborious exercises in the wilderness, under the conduct of one Banes; and after having well examined the three principal sects which were then in repute among the Jews, he adhered to that of the Pharisees. At nineteen years Idem de Vita sua,p. 998. De Vita,p. 998, 999. De Vita,p. 998, 999.of age, that is to say, in the year 56 or 57 of J. C. he returned to Jerusalem, where he began to enter upon publick business. About the year 65 of J. C. being above six and twenty, he made a journey to Rome, to serve some of his friends. In his voyage he was shipwrecked, and out of more than six hundred persons, who were in his vessel, he and fourscore others only were saved by swimming all night. He obtained his friends liberty by Poppæa’s means, whom Nero had married in the year 62. It appears that he had three wives. He tells the Jews, that his wife was at Jerusalem. In another place he says, that Vespasian made him marry one of Cæsarea, whom he soon forsook to marry another woman of Alexandria.

De Vita sua, p. 1030. De Vita,p. 1000. De Bello, l. 2, c. 42. &seq.In the beginning of the war between the Jews and Romans, and in the year of J. C. 66, he was sent into Galilee, in quality of Governor. There he performed many memorable actions which he has himself particularly described in his

books concerning the Jewish wars. Vespasian besieged him in Jotapata, a city of Galilee, where he defended himself in such a manner, as was admired even by the Romans. When they had taken the place, Josephus fled into a very private cave; where he found forty of the Jews, who De Bello, l. 3. c. 24 p. 850, 851.had already retired thither. They were discovered there at three days end; and Vespasian, who desired extremely to have him alive, sent three times to offer him his life. Josephus made some scruple of relying upon the veracity of the Romans; but at last determining to trust them, his companions opposed his resolution, and declared to him, that it was necessary for him either to die by his own hands or theirs. He made a fine discourse to them upon this occasion, to shew the unlawfulness of self-murder, and that it is a weak not a generous action. They were not to be wrought upon by his arguments; and all that he could prevail with them to do, was to draw lots who should die first: They drew, and the lot so happened, that all the rest being dead, he was left alone with one other, whom he persuaded without much difficulty to prefer life to death.

He surrendred therefore to Vespasian, De Bello, l. 3. 27. p. 854.who was inclined to keep him, in order to send him to the Emperor Nero at Rome. Josephus being informed of his design, desired to speak with Vespasian in private. He had an audience at which Vespasian only was present, with Titus and two of his intimate friends. Josephus foretold that he would be advanced to the Empire after Nero, and some others who should immediately succeed him: and to convince him of the truth of this prediction, he told him, that he had foretold the day upon which Jotapata would be taken; which by the relation of the Jewish prisoners happened accordingly. Altho Vespasian at that time did not much reckon upon the prediction of Josephus, the event shewed the truth of it soon after, for he was proclaimed Emperor in the year of J. C. 69. Sometime after he held an assembly at Berytus, wherein after he had publickly commended the courage of Josephus, he ordered his chains to be broken which hitherto he had been bound with; that so he might do him honour as well as give him liberty; for it was a custom thus to break those fetters which De Bello, l. 4. c. 38, 39. p. 900, 901.were put on unjustly.

Josephus attended Titus at the siege of Jerusalem, and he endeavoured several times to bring the Jews to a consideration of their interests, and engage them to have recourse to the clemency of the Romans. His remonstrances and discourses were all in vain: the Jews answered him only with affronts and curses. One day as he De Bello, l. 5. c. 35. p. 939.was speaking to them pretty near the walls, he received a blow with a stone, which laid him senseless on the ground. The Jews run out in haste to take him, but the Romans being the strongest carried In the year of J. C. or the vulgar Æra 70. De Vita, p. 1031, 1032.him off, and had his wound dressed. After the city was taken he procured the liberty of several Jews, and Titus besides gave him the sacred Books, which he desired of him. The war being at an end, Titus returned to Rome, and carried Josephus thither with him, in 71. Vespasian appointed him a lodging in the house which belonged to him before he was Emperor, made him a citizen of Rome, assigned him a pension, gave him lands in Judea, and always shewed him a great deal of affection. Titus expressed as much to him. He assumed the name of Flavius which was that of Vespasian’s family, because he looked upon himself as the Emperor’s freedman.

Amidst the leisure which he enjoyed at Rome, he employed himself in writing the history of the Jewish war, from memoirs which he had prepared for this purpose: he composed it first of all in his own language, which was a kind of Syriac; and this work soon spread among the Arabians, Joseph. de Bello, Prolog. p. 705.Adiabenians, Babylonians, Parthians, and Jews beyond the Euphrates. Afterwards he translated it into Greek for the benefit of the Romans. At what time he learnt the Greek language is not known. He confesses that he never could pronounce it well, because he did not learn it when he was young; the Jews having very little esteem for the study of Antiq. l. 20. c. 9. p. 703.languages. He calls upon all those as witnesses to the truth of his narration, who had been present in this war. And as soon Joseph. de Vita, p. 1026. Hieronym. de Viris illustr.as this work was finished, he presented it to Vespasian, Titus, and King Agrippa, who all approved and highly commended it. Titus ordered it to be placed in a publick Library, and signed the copy, which was to be lodged there; with his own hand; as being the original out of which the history of the destruction of Jerusalem was to be learned. We are the more concerned to remark these circumstances, in that the history of the war of the Jews shews the accomplishment of those predictions, which Jesus Christ before his death had delivered, and a just punishment of the sin committed by the Jews in crucifying him.

Matth. xxiv. Luke xix. 43, 44, &c.After Josephus had written his history of the war between the Jews and Romans, he undertook to draw up a general history of his nation, beginning from the original of the world, and carrying it down to the twelfth year of Nero; of J. C. 66, wherein the Jews revolted. He undertook this work at the instance of one Epaphroditus

paphroditus, who is believed to be²⁸ Nero’s celebrated freedman, whom Domitian put to death in the year of J.C. 95. Josephus finished this work in the fifty sixth year of his age, the thirteenth of Domitian, and the 93 of J.C. He professes neither to add nor diminish any thing of what is contained in the sacred Books from whence he had taken what he relates. But complaints have been made against him, that he has not strictly kept to his promise, but has on several occasions, either suppressed, altered, or disguised some facts which are Possevin. Apparat. p. 967. 968.plainly set down in Scripture. Possevin has made a catalogue of the faults which are to be observed in Josephus, and many more might be added to them.

Antiq. l. 20. c. 9. p. 705.With his Antiquities he has joined the Books, which he wrote relating to his own life, at a time, wherein several persons were still living who were able to contradict him, if he had varied from the truth; and this account has passed for part of the twentieth book of his Antiquities. It is inscribed to the same Epaphroditus, to whom he dedicated his ten books of the Jewish antiquities. Epaphroditus dying in the year of J.C. 95, the book containing his life must be of the year 93 or 94. The principal part of this work is employed in describing what he did, while he was Governor of Galilee.

As several persons seemed to question what he had said concerning the antiquity of the Jews, and the history of them composed by him, he undertook a new work intitled Against Appion; or according to Eusebius and S. Jerom, Of the Antiquity of the Jews. He dedicated it to the same Epaphroditus, of whom we have made mention. Herein by a great number of Contra Apion. l. 1. p. 1033. Eufeb.hist Eccl. l. 3. c. 9. de Præparat. Evang. l. 8. c. 7. Hieronym. de viris illustr. c. 13.passages taken out of profane Authors, he shews the antiquity of the Hebrew nation, and the agreement of several antient and foreign writers, in relating many great events described in the history of the Jews. Lastly he makes an apology for his nation against Appion, and against some others who slandered it.

To conclude, there is a very eloquent discourse cited under his name with this title Of the empire of reason, which in some Greek Bibles is intitled, The fourth book of Maccabees; because in this he speaks of the Martyrdom of the seven brothers, the Maccabees, the history of whom is related in a more simple and concise manner in the second canonical book of the Maccabees. But 2 Macc. vii.we can scarce believe this work to be Josephus’s. First by reason of the difference of Style. Secondly, Because Josephus no where cites or speaks of it, as he does of his other works. Thirdly, because there are many things in it contrary to the Scripture, and the true history of the Maccabees. See our Preface to the fourth book of Maccabees, p. 420, 421.

Josephus has spoken very advantageously of Jesus Christ, saying that he was Antiq. l. 18. c. 4. t. 621, 622.the Messiah, and the Christ foretold by the Prophets; that he wrought many miracles; that after he was put to death, he appeared again within three days alive; that he had many Disciples, and that the sect of Christians, who took their name from him, Blondel des Sybill. l. 1. c. 7. p. 28, 29.was still in being. Some of the moderns have questioned the truth of this passage, but the Antients having cited it, and it being in all the copies of Josephus, we see no reason to give it up. You may consult, if you please, concerning this place, Francis de Roye, M. Huet in his Demonstratio Evangelica, & M. de Tillemont, note 40. upon the destruction of the Jews; and Huet. Demonstr. Evangel. propos 3. art. xi.lastly a little piece published in 1661 by Christopher Arnoldus, wherein he hath collected thirty letters from several learned men, who give their opinions on this subject, and nine and twenty extracts from different works relating to the same thing.

Antiq. l. 18. c. 7. Antiq. l. 20. c. 8. Photius Codice 47. Hieronym. de Viris illustr. Euseb. Hist. Eccl. l. 3. c. 9. Vide apud Grot. l. 7. c. 6. Origen. in Matth. Græc. p. 223.Josephus has likewise given testimony to S. John Baptist in a very advantageous manner, and to S. James minor, bishop of Jerusalem, whom he describes by the name of the brother of Jesus called the Christ. It was before mentioned in his history, that the Emperor Claudius expell’d the Jews out of Rome, and that the Jews imputed the destruction of Jerusalem to the death of S. James minor. It is surprizing that he has said nothing concerning the murder of the Innocents; but there are many other things which have been omitted by him. The old Latin version of Josephus’s works still extant, is thought to be Rufinus’s, Priest of Aquileia. Photius expresses a great esteem for the history of Josephus; and S. Jerom makes a magnificent encomium on him: calling him the Livy of the Greeks. Lastly Eusebius says, that his statue was erected at Rome in consideration of his writings. We do not meet with his name in any of the sacred books. But as we cite him frequently in this Dictionary, and have borrowed many particulars from him, we thought ourselves obliged to mention him somewhat at large in this place.

XIV. JOSEPH, sirnamed the Blind²⁹, was, as is said, a Professor in the university of Sara, about the year 351. The Jews call him the Great Light, or Saghi-Nabor. He is Ganz Tze-mach David ad an. 113.likewise sirnamed Sinai, because he gloried in having a perfect knowledge of all the traditions, which had been delivered to Moses on mount Sinai. He is said to be the author of the Chaldee Paraphrases upon the Psalms, Job, Proverbs, Ecclesiastes, Solomon’s song, Ruth and Esther. But it is not universally agreed, that the Paraphrases upon all these Books are by the same Author, there being so Huet de claris Interpret. § 6.visible a difference in his style and method; for sometimes he is too close and concise, and sometimes again too copious and diffuse. For example, He is very long upon the Canticles and Ecclesiastes, but much shorter upon the other Books. His style is neither pure nor correct; and the fables of the Mishna and Talmud are to be observed in his works, The names of Turks and Constantinople are to be met with in them, for which reason F. Morin, says, that they are of a much later composition than the Jews will allow. Elias the Morin. Exercit. l. 2. exercit. 8. c. 2.Levite says, that there are several footsteps of the Babylonish, Greek, Latin, and Persian Elias Levita Præfat. in Meturgamin.languages to be discerned in them.

JOSHBEKASHAH, the son of Heman, a Levite and singer. Of the four and twenty classes of Levites, he was of the seventeenth. 1 Chr. xxv. 4. 24.

JOSHUA, the son of Nun, by the Greeks called Jesus the son of Navè, was of the Tribe of Ephraim. He was born in the year of the world 2460, before J.C. 1540, before the vulgar Æra 1544. He devoted himself to the service of Moses, and in Scripture he is commonly called the servant of Moses. His Exod. xxiv. 13. xxxiii. 11. Deut. i. 38, &c.first name was Hosea, and we find him mentioned by this name in the book of Numbers xiii. 9, 17. Some believe that Moses changed his name by adding that of God to it. Hoseah³⁰ signifies Saviour, Jehosua, the Salvation of God, or he will save. His quality of servant of Moses, is no blemish or dishonour to his memory. On the contrary, it is one of the greatest honours which he could receive, and a very particular mark of distinction from Moses, to have chosen him for his minister. In the heroick times, great men had servants in this manner, who were people of eminent quality and known worth. Thus in Homer, Patroclus 2 Kings iii. 11.was the servant of Achilles, and Meriones Idomeneus’s servant. Now Patroclus and Meriones were two Grecian Princes of great consideration in the army before Troy. Elisha was Elijah’s servant, and poured water on his hands; notwithstanding which he was a great Prophet.

The first opportunity which Joshua had to signalize his valour, was in the war which he made by God’s order against the Amalekites³¹. He beat them, and routed their whole army. God afterwards commanded Moses to write down this event, and to inform Joshua, that he was resolved to cut off Amalek from under Heaven. When Moses went up mount Sinai, in order to receive the Law of the Lord, and remained there forty days and forty nights without eating or drinking, Joshua abode there with him, tho in all probability not in the same place, nor with the same abstinence; and when Moses went down from the mountain, Joshua immediately heard the noise of the Exod. xxiv. 13. Exod. xxxii. 17.people, who were playing and dancing about the golden calf. He thought it was the cry of people engaged in battle; but Moses soon discovered what it was; he knew that they were fallen into Idolatry.

Joshua was very constant at the tabernacle of the congregation; he had the care and Exod. xxxii. 12. Numb. xi. 28, 29.custody of it; he seems to have dwelt in it, or very near it. Having one day observed two persons, who prophesied in the camp, without Moses’s laying his hands on them: he informed Moses of it, and desired him to restrain them. But the holy Legislator answered, Why art thou envious for my sake? Would to God, that all were Prophets! When the people came to Kadesh-barnea³², Joshua, with twelve others, was deputed to survey the land of Canaan; and when these deputies returned, and had represented the difficulties in conquering it to be greater than they were, Joshua and Caleb maintained it to be an attempt more easily practicable, provided the Lord were with them. For this cause God swore that all the murmurers should die, and excluded all of them from the land of promise; but at the same time he promised Joshua and Caleb, that they should enter into it, and divide it among the twelve Tribes.

When Moses was near his end, he prayed Numb. xxvii. 18.unto the Lord to appoint some person

who should succeed him in the government of his people; and God commanded him to lay hands on Joshua, to communicate to him part of his spirit and glory³³, to the end that the people might hearken to him and obey him. After the death of Moses³⁴, he took upon him the command of the Israelites; and God favoured him upon all occasions. He immediately sent spies to take a view of the city of Jericho, Josh. ii. 1, 2, 3, &c.and as soon as they were returned, and had acquainted him with the condition of the city, and the consternation which the Canaanites were in, he ordered the whole army of Israel to pass the river Jordan³⁵. The priests marched at the head of the people with the ark of the Covenant, and Josh. iii. 1, 2, 3, &c.as soon as they had set footing in the river, the waters which came from above stood still like a mountain, and those below ran into the Dead Sea; so that the river remained dry for about two leagues in extent. The priests continued in the middle of the channel, till all the people had passed over Jordan; and Joshua took twelve stones out of the midst of the river, which he placed at Gilgal, and set up twelve likewise in the midst of Jordan, that both might serve as monuments of the miracle which had happened.

Some few days after the passage of Jordan, Joshua caused all those to be circumcised, who had been born in the wilderness, and who by reason of their changing place frequently, had not been able to receive circumcision since their departure out of Egypt. After this, they Josh. v. 10, 11, 12, &c.kept the feast of the Passover on the 14th of the month Nisan, in the year of the world 2553. Then they began to eat of the ears and new corn of the land of Canaan, thereby as it were to put themselves in possession of this country; and the manna upon which they had hitherto subsisted, fell no more. Now while Joshua Josh. v. 13, 14, 15.was in the territory of Jericho, he saw a man standing before him with a naked sword in his hand: He went to him, and said art thou for us, or for our adversaries? The man answered, I am captain of the host of the Lord, and I am come here to thy assistance. Joshua fell with his face to the earth; and the angel said to him, take off thy shoes, for the place where thou standest is holy ground.

Josh. v. 1, 2, 3, &c. Josh. vi. 1, 2, 3, &c.Within few days after, he received orders from the Lord to lay siege to Jericho. There are some who are of opinion, that this siege was carried on during the seven days passover. The six first days, the whole army of Israel, with the Priests and ark at their head, marched round the city once a day without saying any thing: On the seventh day they marched seven times round it; and at the seventh time of their taking this circuit, the Priests beginning to sound the sacred trumpets, all the people gave a great shout, and the walls of the city were overthrown, so that every man entred at the place which was opposite to him. They carried fire and sword with them through all places, without sparing either men or beasts. The metals only were reserved to be consecrated to the Lord; and Rahab with her family was preserved, because she had secured the spies, who were sent into the place by Joshua. See Rahab. Joshua then uttered this imprecation against Jericho: Cursed be the man who shall rebuild Jericho: Let his first born dye while he is laying the foundation of it, and let him lose his youngest son when he has set up the gates of it. The accomplishment of this prophecy was seen many ages after. See above Hiel, and 1 Kings xvi. 34.

After this Joshua sent three thousand men against Ai: but this small army was repulsed with the loss of six and thirty men. The Israelites upon this check were very much dejected. Joshua made his complaint to the Lord, who told him, that Israel had violated the anathema pronounced against Jericho, and that the people would not be able to stand against their Josh vii. 1, 2, 3, &c.enemies till this crime were expiated. The people hereupon were convened; they drew lots, and the lot fell on Achan the son of Carmi. Achan confessed his fault. They run to his tent to look for a wedge of gold, which he had hidden there, a scarlet cloke, and two hundred shekels of silver. He and all who belonged to him were stoned, and every thing that he had was burnt. See the article Achan. After this Joshua with ease made himself master of Ai. The city was first pillaged, and then burnt; all the inhabitants of it were put to the sword, and the King fastned to a gibbet, upon which he hung till evening.

God had commanded, that after the Israelites had passed the river Jordan, they should erect an altar to him on mount Deut. xxvii. 45, &c.Ebal. Joshua in pursuance of this order, after the taking of Jericho and Ai, led the people to the mountains of Ebal and Gerizim³⁶, where he appointed the blessings and curses which are mentioned by Moses

Josh. viii. 32. 70משנה תורת .משה To Δευτερονόμιον νόμος Μωσῆ, &c.to be pronounced, and an altar of unpolished stones to be raised, which he directed to be plaistered over, and a copy of the Law to be written upon it, that is to say, the Decalogue, which includes a short abstract of the law; or the blessings and curses which are set down by Moses in Deut. xxvii. 4, 5, 6, &c. or an abridgment of Deuteronomy. The Hebrew term which is translated Deuteronomy, signifies the copy, or duplicate of the law. Upon this altar burnt sacrifices were offered and the people returned to Gilgal, where for some time the whole body of the Israelites lay incamped. Eusebius and S. Jerom have placed Ebal in the plain of Jericho: but it is certainly near the city of Shechem.

Josh. ix. 1,2,3, &c. Josh. x. 1, 2,3,4, &c.About the same time, the Gibeonites came to make an alliance with Joshua, pretending that they were come from a distant country, and were none of the people of Canaan, who were devoted to the curse. Joshua and the elders of Israel received them, and made a covenant with them, without consulting the Lord; but three days after they understood that they were Canaanites, and dwelt in the cities of Gibeon, Chephirah, Beeroth, and Kirjath-jearim. The people murmured against the elders; and it was resolved, that their lives should be preserved, since this they had been promised in the name of the Lord; but that they should be condemned to cut wood, and carry water for the service of the people. Hereupon Adonibezek King of Jerusalem, seeing that the Gibeonites had surrendred to the Hebrews without striking a blow, confederated with four other Kings of Canaan, and went to attack Gibeon. But Joshua being informed of it, marched all night, and in the morning fell upon them so briskly, that he put the five Kings to flight, and cut a great number of their troops in pieces. And as the enemies fled along the way that goeth up to Bethoron, the Lord caused a shower of large hail-stones to pour down upon them as far as Azekah, which killed abundance of them. Then Joshua said, Sun, stand thou still over against Gibeon, and thou moon, in the valley of Ajalon. And the sun and moon stood still, till the people of the Lord had taken vengeance on their enemies. We have written particular dissertations upon the shower of hail-stones and the sun and moon’s standing still, which may be consulted before our Comment upon Joshua.

The five Kings having fled into a cave near Makkedah, Joshua ordered great stones to be rolled against the mouth of it till the army had entirely dispersed the enemy. Towards the close of the day, the army returned to Makkedah. Joshua killed these five Kings, and hung their dead bodies upon gibbets, where they remained till evening. Joshua taking the advantage of the consternation which the Canaanites were in, attacked and took several cities belonging to their country; such as Makkedah, Libnah, Lachish, Eglon, and Hebron, set fire to them, killed their Kings, and put every living creature which they found there to the sword. He pillaged all the land from Kadesh-barnea to Gaza, and all the land of Gozen as far as Gibeon, that is to say, all the southern part of Palestine. At length he returned with the whole army to Gilgal.

The year following a the King of Hazor, who dwelt above the lake Semechon, in Galilee, confederated with several Kings of Josh. xi. 1,2,3, &c.Canaan, to endeavour, if they could, to oppress the Israelites with their great number. They met at the waters of Merom, to the south of mount Carmel. Hereupon Joshua marched against them; and having charged them on a sudden, defeated and pursued them as far as great Zidon, the waters of Misrephoth, and Mizpeh, towards the east. The Hebrews killed all that fell in to their hands: they ham-strung their horses, and burnt all their chariots as the Lord commanded them. From thence Joshua returned to Hazor, took it, burnt it, and killed the King, and all the inhabitants thereof. He took and destroyed in like manner all the cities round about, and killed their Kings. All this was not done in a day, nor even in a year. Some years were necessary to reduce the whole country to obedience; for he was obliged to make war with all these Kings, none of them surrendring without coming to a battle.

It was not therefore till the sixth year after the Israelites had entered into the land of Canaan³⁷, that they began to divide the Josh. xiii, xiv, xv, xvi, xvii.conquered lands; Caleb first of all demanded to have his portion assigned him in the mountains of Judah and Hebron, as the Lord had commanded; and what he desired was granted to him. See Caleb. After this a division was made to every Tribe by lot, of such ground as was convenient for them: first to Judah, then to Ephraim and the half Tribe of Manasseh, which hitherto had not received its partition; for the other half of this Tribe had its lot beyond Jordan.

Josh.xviii.After this³⁸, the people were assembled at Shiloh, to make a division of what was³⁹

Joshua continues on the next page