Volume I, pages 867–885 of the 1732 edition, from JOS to ISI: everything printed on these pages, in order.
Continued from Joshua
Josh. xxii. Ecclus. xlvi. 1.to be given to the other Tribes. Joshua sent surveyors throughout all the country; and upon their return lots were drawn, and the Tribes of Benjamin, Simeon, Zebulon, Issachar, Asher, Naphtali, and Dan had their portions assigned them. And lastly they gave to Joshua for his inheritance Timnath-Serah in the mountains of Ephraim. They then appointed six cities of refuge for those who had committed casual and involuntary murder, and six and forty cities as Josh. xx. xxi.dwelling places for the Priests and Levites. Lastly, the Tribes of Reuben and Gad, and the Half Tribe of Manasseh, having performed their promises, and assisted their brethren to make a conquest of the land of Canaan, they returned to the country beyond Jordan, where Moses had assigned them their inheritance. But as soon as they came upon the banks of Jordan, they erected a monument as a memorial to future generations, that they were the same people with the other Tribes on this side the river. Joshua having been informed of this undertaking, and fearing lest it might be made an idolatrous monument or altar, and the worship of the Lord be thereby opposed, sent to them to know what they intended to do with that altar. But the Tribes of Reuben, Gad, and Manasseh, having declared their real intentions to the Deputies, they returned in peace to Joshua.
This great man seeing his end drawing near,1 summoned all the Tribes of Israel, at Shechem, and ordered the ark of the covenant to be brought thither. Then, after he had represented to the Israelites the favours which they had received from God, and exhorted them to continue faithful to him, he made a covenant on the part of God Josh. xxiii. xxiv.with the people, and the people reciprocally engaged to serve the Lord, and in all things to obey him. Joshua reduced the act of it into form, and wrote it in the book of the law of the Lord; and in order to preserve the memory of what was done, he erected a monument with one very large stone, which he placed under the oak, which was near Shechem. After this he died at an hundred and ten years of age, in the year of the world 2570, before J.C. 1430, before the vulgar Æra 1434. The Holy Spirit hath made his encomium with the pen of Jesus the son of Sirach, in these terms, “Jesus the son of Nave was “valiant in the wars, and was the Ecclus. xlvi. 1, 2. &c.successor of Moses in prophecies, who “according to his name (he hath perfectly fulfilled the name of Saviour “which he was called by) was made great “for the saving of the elect of God, “and taking vengeance of the enemies “that rose up against them, that he “might set Israel in their inheritance. “How great glory got he, when he did “lift up his hands, and stretched out his “sword against the cities! (See Joshua “viii. 18. Leva clypeum, &c.) Who be- “fore him so stood to it? for the Lord “himself brought his enemies unto him. “Did not the sun go back by his means, “and was not one day as long as two? “He called upon the most High Lord “when the enemies pressed upon him on “every side, and the great Lord heard him. “And with hail-stones of mighty power “he made the battle to fall violently upon “the nations, and in the descent of Bethoron he destroyed them that resisted, “that the nations might know all their “strength, because he fought in the fight “of the Lord, and he followed the mighty “One.”
The book which bears the name of Joshua is generally attributed to this great man. All the copies of it go under his name. It is said in the last chapter, v. 26 that Joshua wrote all these things. Jesus the son of Sirach says, that he succeeded Moses in the prophetick ministry. Lastly, both the Church and Synagogue agree, in making him the Author of this work, and, acknowledging it to be canonical; nevertheless it must be owned, that there are certain terms, names of places, and particular circumstances in history, which do not agree with Joshua’s time, and induce people to believe, that the book has been since revised, and that additions and corrections have been made by the transcribers. But there are few books of Scripture, wherein something like this is not to be observed. They who please may consult our Preface to Joshua, and the authors who have written Prolegomena on the sacred Books.
The Samaritans have a Book of Joshua, which they preserve with respect, and make use of to support their pretensions against the Jews: but this book is very different from that which the Jews and Christians esteem to be canonical. It contains seven and forty chapters, filled with an infinite number of fables and childish stories. It begins there, where Moses chooses Joshua to succeed him in the government of the people. It relates the history of Balaam the diviner, who was called to curse the Israelites, speaks of the war which Moses made against the Midianites, of the occasion of it, of Balaam’s death,
of the death of Moses, and the lamentation which was made for him. It relates the passage of the river Jordan very much at large, and the taking of Jericho, and adds a great number of miracles which are not in the genuine book of Joshua. It describes a certain war which it mentions to have been carried on against Saúbec the son of Heman King of Persia, with the addition of a thousand fabulous circumstances. After the death of Joshua, this book names one Tersico, of the Tribe of Ephraim for his successor. The author includes within his history what concerns the Judges and Kings of Judah, Jaddus, and Alexander the Great, and the siege of Jerusalem by Adrian. He concludes with what relates to Nathanael, and his sons Babarraba, Akbarus, and Phinehas. This book is not printed. Joseph Scaliger, to whom it belonged, left it as a legacy to the Library of Leyden, where it is at present in Samaritan characters, but in the Arabian language See M. Fabric. Apocryph. V. T. p. 876, 877, &c.translated from the Hebrew.
The Jews make Joshua the author of a prayer, which they repeat either in tire or in part, as often as they go out of their Synagogues: It begins thus, It is our duty to praise the Lord of the Universe, and to celebrate the creation of the World; for he hath not made us like unto the nations of the Earth, and hath prepared for us an inheritance infinitely richer and greater, &c. See Wagenseil, Tela ignea Satanæ, p. 223, 227. They likewise ascribe to Joshua ten rules which were to be observed in the Vide apud Selden. de jure nat. & gent. l. 6. c. 2.land of promise. The first is, that it is lawful to feed small but not large cattle in forests, the trees whereof are large. The second, that all Israelites are allowed to pick up little pieces of wood, such as briars or the like, in another man’s field; provided nevertheless, that they find them upon the ground, and do not cut them. The rest of these regulations are much of the same nature. We do not read any where, that Joshua was married or had children. After his death the elders of Israel governed the people in a sort of Aristocracy. But we do not know whether there was any one among them who was first in rank, nor who he was. Nevertheless it is believed, that Othniel had the principal share in the government at this time. The Mahometans believe, that Joshua was Bibl. Orient. p.494. Joschoua.sent by God in order to fight the Giants, who possessed the town and country of Arika or Jericho. He gave them battle on friday in the evening, and as night came on, and he could not combate them on the sabbath day, he beg’d of God to prolong the day, that he might have time sufficient to defeat them. His prayer was heard, and the Sun continued an hour and an half above the Horizon longer than it should do. This was one motive which obliged the Musselmen to choose this day for their festival, preferably to saturday. They add, that Joshua drove the Philistines, or rather the Canaanites, out of their country, and obliged them to retire into Africk.
2 Kings. xxii. 1, 2, &c.JOSIAH, the son of Amon King of Judah, and Jedidah the daughter of Adaiah of Bocslath. He began to reign when he was eight years of age, in the year of the world 3363, before J. C. 637, before the vulgar Æra 641. He did that which was right in the sight of the Lord, and walked in the ways of David without turning either to the right hand or the left. He began to seek after God from the eighth year of his reign, which was the sixteenth of his age, of the world 3370; and in the twelfth year of his reign, which was the twentieth of his age2, he purged Judah and Jerusalem of the high places, groves, idols, and superstitious images. He burned the bones belonging to the Priests of the false Gods upon the Altars of their Idols. Nor was he satisfied with thus destroying the remains of Idolatry in his own dominions, but visited in person the cities of Ephraim, Manasseh, Simeon, and Naphtali, and did not return till he had overthrown all the monuments of Idolatry.
2 Chr. xxxiv. 13. ספר תורת יהוה ביד משהAfter this he made it his business to repair the Temple of the Lord, which in the preceding reigns had been very much neglected. But as they were removing the money which had been offered by the Israelites at the Temple, in order to give it to the workmen and undertakers, the High Priest Hilkiah found in the treasury-chamber a book of the Law of the Lord given by Moses. It is thought3, that this was the original of the Law, and that it was found either in some wall, or chest, or beside the ark; for it appears, that it was not then in the Sanctuary, since Josiah commands the Priests to restore it to its place, and forbids them to carry it about any more. S. Chrysostom says somewhere, that this book was found in a heap of filth and nastiness; and in another place, that it was found in a hole under ground, and almost defaced. He
is of opinion, that the book of Deuteronomy was then only discovered, probably because it is said, that Moses ordered this book of the Law to be placed beside the Deut. xxxi. 26.Ark.
Shaphan the Scribe gave notice to the King of the discovery which they had made of the book of the Law; and Josiah 2 Kings xxii. 9,10, 11, &c. & 2 Chr. xxxiv. 18, 19,20,&c.having appointed it to be read to him, and heard the words of the Law, rent his clothes, and said to the High Priest and principal officers of his court, Go, consult the Lord concerning what relates to me and my people, upon the late discovery of this book; for the anger of the Lord is kindled against us, by reason of our Fathers sins. They went therefore to Huldah the Prophetess, the wife of Shallum, and asked her what was to be done upon this occasion. Huldah answered them, Thus saith the Lord God of Israel, I will pour out upon the inhabitants of this place all the evils which the King of Judah hath read in the book of the Law, because they have forsaken me, and sacrificed to strange Gods. But for the King of Judah who hath sent you, you shall say thus unto him, Because you have been afraid upon reading the book of the Law, have humbled yourself, rent your garments, and wept before me, I have heard your prayer, you shall be buried in peace with your fathers, and your eyes shall not behold the evils which I will bring upon this city.
The messengers returned to the King with an account of what the Prophetess 2 Kings xxv. 1, 2, 3. & 2 Chr. xxxiv. 29,30,&c.had said to them; and the King having convened all the Elders of Judah and Jerusalem, went up to the Temple of the Lord with them. He read the book to them, which he had lately found, and made a covenant with God, thereby engaging himself to walk in his ways, and to observe his precepts and ordinances. He obliged himself hereunto with an oath, and made all those who were in the assembly promise the same thing. He afterwards gave orders for destroying all remains of superstitious and idolatrous monuments in Jerusalem, and throughout all Judah. He cut off the Soothsayers, and those who worshipped the stars, and the Sodomites who prostituted themselves in honour to their false Gods. He enjoined those Priests who had offered sacrifices in the highplaces, to forbear all exercise of their sacred functions. He defiled Topheth and the valley of Hinnom, and profaned all the places which had been consecrated to superstition and idolatry, filled them with dead mens bones, and broke down the statues which were in them. He demolished the altar which Jeroboam the son of Nebat had erected at Bethel, dug up the bones of the false Prophets and Priests of the Golden Calves, but spared the sepulchre of that Prophet, whom the Lord sent against Jeroboam, the same who 1 Kings xiii. 31,32.was deceived by another Prophet, and violated the command which God had given him to forbear eating there. That other Prophet, who was buried in the same place, was likewise spared for his 2 Kings xxiii. 17, 18. 2 Kings xxiii. 21, &c. 2 Chr. xxxv. 1, 2, &c.sake.
Josiah afterwards a commanded all his people to keep the Passover, according to what was written in the book of the Law concerning it. The Scripture says, that from the time of the Judges, and during the reigns of all the Kings of Judah and Israel, no Passover was ever kept like that which was celebrated in the eighteenth year of Josiah; and that there was no King before him like unto him, nor turned as he did to the Lord with all his heart, with all his soul, and with all his strengh. Notwithstanding the anger which the Lord had conceived against Judah, was not appeased; for Pharaoh Necho King of Egpyt, desiring to pass thro Judea,4 in order to go and attack the city of Carchemish upon the Euphrates, Josiah opposed his passage, and gave him battle at Megiddo, at the foot of mount Carmel. Here this good Prince was mortally wounded; and being carried to Jerusalem, died there of his wounds. The people mourned very much for his death, and Jeremiah composed an elegy upon this occasion. Josiah was buried with the Kings his predecessors at Jerusalem. The people of Judah took Jehoahaz, otherwise called Shallum, one of Josiah’s sons, and made him King in his room.
Jesus the son of Sirach speaks highly of King Josiah in these following words, “ Ecclus. xlix. 1, 2, 3, &c.The remembrance of Josiah is like the composition of the perfume that is made “ by the art of the Apothecary; it is sweet “ as honey in all mouths, and as musick “ at a banquet of wine. He behaved “ himself uprightly in the conversion of “ the people, and took away the abomination of iniquity; he directed his heart “ unto the Lord, and in the time of the “ ungodly he established the worship of “ God. All except David, Hezekiah, and “ Josiah were defective.”
There were several prophets in Judah while Josiah reigned; Jeremiah and Baruch, Joel and Zephaniah, and the Pro phetess5
Huldah. Many6 have been of opinion, that the Lamentations of Jeremiah, which are still in our hands, were composed at the death of Josiah; and that these are the Lamentations mentioned in the second 2 Chr. xxxv. 24, 25.book of Chronicles, which were so celebrated at that time, and which all the singing men and singing women continued still to sing a long time after. The mourning of the people upon the death of this Prince, passed, as it were, into a law, and proverb; and the Prophet Zachary speaking of the Zach. xii. 11.lamentation which in future ages, would be made at the death of the Messiah, alludes to that of Josiah, as the mourning of Hadadrimmon in the valley of Megiddo. Josiah, it is well known, received his death’s wound at Megiddo near Hadadrimmon. He left four sons, Jehoahaz, otherwise Shallum, Eliakim, or Jehoiakim, Zedekiah, otherwise Matthanias, and Johanan. This last, in all probability, died young; the other three reigned. See their titles.
There are some difficulties formed relating to the history of Josiah: first, in that he was not satisfied with abolishing Idolatry in Jerusalem and his own dominions, but went 2 Kings xxiii. 15.likewise into the territories of the Kingdom of Israel, overthrew the altar which Jeroboam the son of Nebat had erected there, cut down the groves, and destroyed the high places where the people sacrificed to the golden calves; he did the same in all places depending on the Kingdom of Samaria; he destroyed the places consecrated to superstition and idolatry, killed all the Priests of the high places, burnt dead mens bones upon the Altars, in order to pollute them, and so returned to Jerusalem. It is true, the Kingdom of Israel at that time was not in being, the ten tribes having been transplanted beyond the Euphrates7; but there was still a great number of inhabitants in the land, as well Israelites, who were left behind there, as Cutheans and other people sent thither by the Kings of Assyria. However, it seems certain, that Josiah was not the sovereign of the country, which was in subjection to the Kings of Assyria: how then could he exercise the rights of sovereignty?
To this we may answer, 1. that Josiah in this particular did not so much follow the rules of policy, as the motions of his zeal and piety. 2. It is very credible, that he who was a wise Prince, and well advised, did nothing without consulting the wisest and most understanding men 2 Kings xxiii. 29, 30. & 2 Chr. xxxv. 20.of his kingdom. 3 We see by the sequel of Josiah’s history, that this Prince was in alliance with the Kings of Chaldea since he opposed Necho King of Egypt, who marched against the city of Carchemish. It is therefore very probable, that Josiah possessed the territories of Samaria, as well as those of Judea, and that the Kings of Chaldea had given him the sovereignty over the miserable remains of that kingdom. The Scripture indeed tells us nothing of it; but does not say the contrary. 4. Lastly, the Cutheans and other people, whom Esar -haddon had sent into this country, might not concern themselves much in maintaining the religion of the Israelites of the ten Tribes; and they of the ten Tribes who remained there, were not in condition to resist Josiah, nor even to complain to the Kings of Chaldea; since their continuance in the country was by toleration only, and without allowance.
Author. tradit. Hebr. in Paralipp. & Grot. & alii. 3 Esdras i. 28.The second difficulty relates to Josiah’s expedition against Necho King of Egpyt. Necho, upon what notice we know not, marched against the city of Carchemish situated upon the Euphrates, and belonging to the Kings of Babylon or Assyria, as the second book of Kings imports. Josiah put himself at the head of his army, and intended to oppose his passage. The King of Egypt sent Ambassadors to him, saying, What difference is there between me and thee? I have no designs against thee; but I make war upon another house, against which God hath commanded me to march with all expedition. Cease therefore to oppose God, who is with me, lest he make thy attempt fatal to thee. Josiah refused to acquiesce in what Necho had said to him from the mouth of God: He attacked him at Megiddo, and was there mortally wounded. Herein the Scripture plainly expresses itself, as if Necho had really been ingaged by God’s order to march against the city of Carchemish.
It is the opinion of some, that the Prophet Jeremiah, or some other Prophet of the Lord, had spoken to Necho, and enjoined him to commence hostilities against this city. The third book of Esdras says, that Josiah would not regard the Prophet’s word on this occasion. But what interest could this Prince have in opposing the King of Egypt, who demanded nothing of him? It is very probable that Josiah was either an ally, or even subject and tributary to the Kings of Chaldea, successors to those of Assyria, to whom his father
Manasseh had been delivered, and was restored to the crown only upon condition of continuing faithful to the Kings his benefactors. Josiah without doubt had entred into the same ingagements. It was therefore not only consistent with policy, but with justice too, to forbid the King of Egypt passage thro his country, who was going to attack a place belonging to the Empire of Chaldæa. If he seemed not to respect sufficiently God’s orders upon this occasion; it was because he believed not God to be the author of this expedition, and was not obliged to take his enemy’s word for it.
JOSIPHIA returned from Babylon with sixty persons. See Ezra viii. 10.
IOTA, a Letter in the Greek Alphabet, which derives its name from the Jod of the Hebrews, or the Judh of the Syrians. Jesus Matth. v. 18.Christ said in the Gospel, that there would not be one Jota or tittle in the Law which would not have its accomplishment; that is to say, that whatsoever was foretold or figured in Moses and the other sacred Books would be fulfilled. This seems to have been a kind of proverb among the Jews, as it is one among us, to say there is not an Iota wanting; that is to say nothing at all. And this, because an Iota is the smallest letter in the Greek Alphabet, as Jod is in the Hebrew: I Iota יJod.Iota unum, aut unus apex. Now apex is properly a stroke, a point, or the extremity of certain μία κεραία Unus apex.Hebrew letters, which exceed others in length, as Lamed, Schin, &c.
JOTAPATA, a city of Galilee. Josephus Joseph. in vita, p. 1017.says, that it was forty furlongs from Gabara, or perhaps Gadara. It was the strongest place in Galilee, being situated upon a mountain, and rocks every where inaccessible, excepting on the north side, through which there was a way to it. It was taken and destroyed in the De Bello, l. iii. c. 4.67th year of the vulgar Æra. Many believe it to be the same with Gath-hepher, the place of the Prophet Jonah’s nativity; but of this there is no certainty. In the Council of Jerusalem held in 536, we find the subscription of a Bishop of Jotabé in Palestine. Whether this were the same as Jotapata or not, we do not know.
The city of Jotapata is celebrated for the siege sustained there by Josephus the historian, against Vespasian then General of the Roman army, and afterwards Emperor. This affair was transacted in the manner following: Vespasian having resolved to make war in person upon the Jews, entred Galilee with a design of terrifying Jerusalem and all Judea, and giving them just reason to repent of their rebellion. He marched directly against Jotapata, having first ordered the ways that led thither to be levell’d, which were of very difficult access to the foot, and unpassable for the horse. He was at the head of about sixty thousand men, without reckoning a great number of servants, who having attended their masters in the midst of dangers, and warlike Joseph. de Bello, l. iii. c. 5.exercises, might pass for good soldiers.
Josephus being informed of Vespasian’s design, threw himself into Jotapata upon the 21st of May, in the year of the world 4070. Vespasian was overjoyed at this, believing that by taking him he should soon make himself master of all Galilee; wherefore he sent immediately Placidus and Ebutius, two captains of great bravery and experience, with a thousand horse, in order to invest the place on every side, and prevent Josephus’s Ibid. c. 11. Ibid. c. 13. Ibid. c. 15. Ibid. c. 23.escaping. The next day he came thither with his whole army and began the day following to attack it: but meeting with a resistance, which he did not expect, he thought it necessary to lay siege to it in form. The Jews made continual sallies, burnt the machines; and destroyed all the Roman works; so that Vespasian looked upon himself as besieged in his own camp.
Observing therefore that all his efforts, and all his works were of no advantage to him against the Jews, and that he made no advances, he determined with himself to take the city by famine or drought, for he knew the people within it wanted water; but Josephus, in order to disappoint these hopes, directed abundance of clothes all dripping with water to be hung upon the battlements of the walls, which so afflicted and surprized the Romans, that, never imagining people who wanted water would consume it so unprofitably, they returned to their first design of firing the town.
To this end Vespasian ordered all his machines to be set up against the City, the ram opened a breach in the walls, very terrible assaults were made, and several actions passed on both sides with extraordinary valour. At last Vespasian was informed by a deserter in what condition the place was, and that the most favourable time for storming it was about break of day, because that the besieged, who were spent with so long and obstinate a siege, and overwhelmed with their fatigues, were then almost all fast asleep. Vespasian made good use of this intelligence, and sent Titus and the Tribune Sabinus, with some choice soldiers, who killed the centinels; these were followed by Cerealis and Placidus, and all together entred the town long before the inhabitants were awake, or perceived any thing of the matter, and killed all they met without distinction. The city was taken upon the first day of July, in the thirteenth year of Nero’s reign, after a siege of seven and forty
days. Josephus fled to a private cave, where he found forty of his people; but being discovered, they chose rather to kill one another than to surrender. Josephus only remaining with one more, delivered himself into the enemies hands, and was brought to Vespasian, who intended to send him to Nero; but changed his design in consideration of Titus, whose good graces his prisoner had won by foretelling, that both he and his father would be Emperors.
Observations on the siege of Jotapata, Josephus, l. iii. c. 2, &c.☞ The siege of Jerusalem, so celebrated in history, and placed among the most memorable of Antiquity, both for the attack and the defence of it, is in the opinion of good judges, who examine things with most accuracy, much inferior to that of Jotapata. In this we meet with instances of every thing great and profound that art could produce, all the opposition that could be made to an attack carried on with the most consummate skill and conduct, all the ingenuity and cunning that the wit of man could invent, and all the most daring boldness that could be without rashness or imprudence. Josephus, one of the most eminent and accurate historians of Antiquity, in his history of the war between the Jews and Romans, has given us a particular and wonderful account of the siege of this place, which he himself defended, with all the valour, artifice, and understanding that could be desired in a soldier of great skill and experience in one of the nicest and most learned parts of knowledge in military affairs; and it is no small matter to come off with honour, when one has to deal with a vigorous, bold, and enterprizing enemy, who excels particularly in the attack of places. For the Romans more especially had the advantage over other people in this part of soldiery, and this was what made Josephus’s defence more glorious.
Joseph. de bello, l. iii. c. 12.Vespasian was chosen by the Emperor Nero, to reduce the Jews; he thereupon immediately entred Galilee at the head of sixty thousand men, and sat down before Jotapata, which Josephus describes after the following manner: This city is built intirely upon a steep rock, and encompassed on three sides with valleys of such a depth, that there is no looking down upon them without dazzling the eyes: the only side on which it is accessible lies towards the north, where people had built upon the declivity of the mountain; but Josephus had fortified, and inclosed it, that the enemies might not be able to come near the top of this mountain, which commanded the city; and other mountains which surrounded the city, concealed the view of it in such a manner, that no one could perceive it till they were within it. Such was the strength of Jotapata.
We see by this description, that it was capable of making a great resistance; but if we consider the Roman works, how far they were carried, and the furious assaults which were made, we cannot forbear admiring the great courage of the besieged, and the admirable conduct of their Commander; for this does indeed exceed imagination. The city of Jerusalem was infinitely stronger in the height and thickness of its walls, when Titus besieged it: and what is still more remarkable, the troops which were within exceeded those without in number, which was far from being the case of Jotapata. The valour and resolute boldness of the besieged were equal in both; but in the defence of Jotapata, we see a great deal of skill joined with the most wonderful good conduct, which we do not observe in that of Jerusalem. The virtus indocta of Vegetius, that is to say, rage and fury, were to be found in the latter; but in the other the Commander, who was of eminent capacity, and the soldiers who were intrepidly brave, opposed the Romans who were both well disciplined and well commanded, with a prudent temerity; that is to say, with valour beyond common bounds, which produces such a desire of conquering in the hearts of soldiers, that a Governor may push them on so far as to perish rather than yield in an extremity, wherein the preservation of all is at stake.
As the Romans were imperious and violent in every thing they undertook, it often happened, that they engaged in rash and imprudent designs, out of an opinion of their strength and courage, and a contempt of the people with whom they were at war, (I mean here the people of Asia) for they acted with less circumspection against these than against others, except the Parthians. Their discipline was so admirable, their Generals so able, and so experienced, particularly in the art of sieges, the whole mystery whereof was so perfectly known to them, that we are not to think it strange that they sometimes departed from the rules of prudence against enemies so much inferior to them. Their war with the Jews gave them some uneasiness, the desperate valour of this people seemed formidable to them; but as they then wanted Generals, and consequently fought only in a tumultuary way, and without discipline, they thought they should every where find them the same, and were very much mistaken at Jotapata.
Vespasian invested the city; and as he was desirous to answer the good opinion
which the Emperor had conceived of him, by speedily terminating a war which might have bad consequences; for it was to be feared, that if it were drawn out into any length, the neighbouring people would declare in favour of the Jews, or underhand assist them; for these reasons Vespasian resolved, notwithstanding the strength of the place, the capacity and valour of the Commander, and the number of inhabitants and troops which had thrown themselves into the town, to attempt an escalade, and take it at the first onset; but he met with a brisk opposition, and was vigorously repulsed; the next day they began to batter the city. Josephus seems here to set out ill, or the Joseph. de Bello, l. iii. c. 11.Translator is not accurate. It appears visibly by the following chapter, that the town was not battered till after many attacks and repeated onsets; but that at first they endeavoured to carry it by storm, sword in hand; wherefore he should have said, The next day they began to attack the city. The Romans met with a surprizing resistance, all their efforts were vain, they were repulsed with shame; and as they were more susceptible of this than fear, they were piqued, returned the day following to the attack, and were forced to retire with as much dishonour, and as much ground got as the day before. They were too fierce and resolute to sit down thus, and the besieged too brave and too well conducted not to teach them how to make a better judgment of them; accordingly they were not discouraged; for they sustained five assaults one after another, and to show they wanted bridles more than spurs, they made vigorous sallies, while others of them were defending the ramparts; which was matter of humiliation to the Romans, who with such powerful forces, every where received a check; wherefore Vespasian saw very well, that there was nothing to be got against such daring and brave people, and that he should never master them but by a regular and formal siege.
The preparations of the besiegers to make sure of this conquest, are surprizing, and their works almost incredible; for they were to proceed step by step, by trenches or parallels made of hurdles, and raise terrasses or cavaliers of a prodigious height, to command the walls of the city. Against these works Josephus built a wall still higher, with towers and battlements, and that he might carry on his works under cover, he fixed large pieces of timber upright in the ground to which he hung curtains made of the hides of oxen just killed, which protected his people from the enemy’s arrows, broke the force of the stones which were flung against them from the machines, and deadned that of the fire with their moisture.
The Romans undertook this siege with such a provision of machines to throw darts and stones, that nothing could be more surprizing. Vespasian, says the Jewish author, Joseph. de Bello, l. iii. c. 12.disposed an hundred and sixty machines, which were continually throwing darts against those who defended the walls; and other larger machines for battery, were likewise placed there, some whereof lanced javelins, others stones of a very great size; and at the same time, ordered his people to cast so much fire, and his Arabian and other archers to shoot so many arrows, that the whole space between the walls and the terrass was so full of them, that it seemed impossible to come near them; but the Jews were not to be surprized at any thing: they notwithstanding this made their sallies, wherein after they had taken away every thing which covered the workmen, and had compelled them to quit the place, they destroyed their works, and set fire to their burdles, and other things which were a cover to them. It is probable that the vigorous defence of the besieged, and the frequent sallies which they made upon the Roman works, might hinder the enemies from bringing the ram sooner near the walls, in order to batter and make a breach in them; and it is strange, that Josephus should lose all hopes of preserving the place, before the battering ram had been plaid; for he held a council with his principal officers about retreating. Had he a mind by this means to sound the garison and inhabitants? He was convinced of their resolution to defend themselves. Was there any want of salt? this was no insupportable misfortune; but the greatest misfortune was the want of water, which he was obliged to distribute among his people by measure: but the inhabitants, says he, who discovered Ibid. c.14. his design, came in crowds, and conjured him not to forsake them, and to consider, that their whole confidence was placed in him: that he alone might preserve them by continuing with them, because while he was at the head of them they would fight with joy to the last, &c. A brave and couragious governor at the head of such people is without doubt happy; and what is still more to be admired, they kept their words. I cannot tell whether Josephus with the reasons which he alledged to them, had any good assurance, that if he went out of the city he should be able to levy an army strong enough to succour them against the power of the Romans; but it is plain they were not satisfied with his reasons: there was not one, even among the women and children, who did not conjure him to stay with them, and these very women and children were as
useful in this memorable siege, as the most vigorous men. Josephus therefore thought no more of retiring but only of defending himself to the last extremity. From words he proceeded to effects: He made a sally Joseph. de bello, l. iii. c. 14.with the bravest of his people, pushed the Roman guards, forced their intrenchments (the trenches) fell even upon their camp, threw down the skins under which the soldiers lodged, and set fire to their works. He did the same thing the next and the following days, and continued still for some days and nights to act with the like vigour, without being at all cooled by such an extraordinary fatigue. Vespasian was in admiration at such surprising valour and boldness; these people, says he, are desperate, and are to be avoided rather than encountred; but these desperados got great advantages over their enemies, and in defences nothing is more to be apprehended than despair well conducted by such as have the Command.
Great precautions are to be used against people who defend themselves in this manner. The Romans proceeded slowly, and advanced little, good platforms were necessary to secure the rams; they were placed for battering, and supported by an infinite number of archers, posted upon the towers and terrasses, who were continually shooting arrows. The wall was vigorously battered, the Jews put sacks full of straw to oppose them against the shock of the ram, these they let down to the place where it was to fall, and so broke the force of the Ibid. c. 15.blows. This invention, says the Jewish author, retarded very much the Romans: for on what side soever they turned their ram, it met with sacks full of straw, which made the strokes of it of no use; but at last they found a remedy for this by cutting the cords, to which these sacks were fastned, with scythes tied to long poles. The Romans would have been sufficiently embarrassed, if instead of cords the besieged had made use of chains to hang their sacks; but probably they had none.
Nothing is more admirable in Sieges than all the machines of the ancients made for throwing things, I mean, their catapultæ, and balistæ; those particularly which threw stones with such force and violence, that as Josephus says, they beat down the battlements, made breaches at the angles of the towers, and in the places where the besieged were most crouded, they killed those who were behind the rest, without their being in a condition, who were before them, to a Commentaire sur Polyb. tom. 2, 3. in quarto, Paris.secure them any way from the effects of them. This is not at all surprizing, when we understand the force of these machines. We see in several authors, and particularly in Polybius a, whither I refer the reader, effects still more astonishing of the prodigious force of these machines, and the immense weights which they threw out, and carried for above an Italian mile.
The battering rams, and machines, quite discouraged the besieged; the walls were already upon tumbling, when they bethought themselves of gathering together all the combustible matters they could; with these they mixt bitumen, pitch and sulphur, set fire to them, and at the same time, hurl’d all this at three different places upon the machines, and into the works of the Romans, which had cost them so much time and pains to raise, and were burnt in less than an hour without a possibility of hindring it. Josephus at the same time seeing every thing succeed, made a vigorous sally with all the choice men he had in the city, and taking lighted torches in their hands, they went as far as the Roman camp, and burnt all the machines, huts, and works of the tenth Legion, which was the most formidable body of the Roman infantry.
The Romans, not dispirited by so many misfortunes, repaired their works, brought new rams again for battering, and played them against the wall which was already shaken, so vigorously, that they overthrew it, and made a breach wide enough for an assault. I shall not here enter upon particulars, the description which Josephus has made of it is admirable, and shews it came from a soldier: I shall only say, that never was any breach assaulted with more vigour, nor better defended. The Romans were repulsed as in all the assaults which they had hitherto made; always beaten and never discouraged, tho they lost an infinite many brave soldiers. Vespasian saw well, that he must come to new works. He set people therefore upon making his platforms higher, and erecting wooden towers upon them of fifty foot in height, all covered with iron to strengthen them by this addition of weight, and make them proof against fire. Upon these, beside the light machines made for throwing stones and arrows, he put the most expert of his archers and slingers. Wherefore as these towers and terrasses commanded the ramparts, the Jews were compell’d to abandon the breach; but they charged and vigorously repulsed the Romans, tho with loss, who attempted to mount it.
In short the inhabitants of Jotapata had, against all probability, sustained a siege of forty seven days, and with invincible courage, endured fatigues, miseries, and all the most dreadful calamities, when a deserter from the city was the cause of its destruction. He came and gave Vespasian an account of the condition of the place, of the small number
of people that remain’d for its defence, and that if he had a mind to surprize it, and make himself master of it, he had nothing more to do than to attack them by break of day; for then it was, that they endeavoured to get some rest, after so many fatigues; and that even they who were upon guard not being able to hold up, were almost asleep. This relation was suspected by Vespasian; but as he run no great hazard in believing the intelligence of this traytor, who told him what was but too true; he put him into custody, and gave orders for the attack. Thus at an hour appointed, Titus with some officers at the head of a troop of chosen soldiers marched forwards without noise, and finding all asleep, killed the Sentinels, cut the throats of the main-guard, and made themselves masters of the fortress. The whole army afterwards entering the town, put its unfortunate inhabitants to the sword, who were for the most part buried in sleep; and the remembrance of the mischiefs they had suffered, having erazed all sense of compassion out of their hearts, they committed unheard of cruelties, without sparing any one.
JOTBAH, a city in the tribe of Judah, where Meshullemeth was born, the mother of Ammon King of Judah. 2 Kings xxi. 19.
JOTBATHAH, an encampment of the Israelites in the wilderness between Gidgad and Ebronah, Numb. xxxiii. 34. It is our conjecture, that this may be the same incampment as the graves of lust. Ie-taabatha, signifies an heap of lust.
I. JOTHAM, or Joatham, Gideon’s Acervus Concupiscentiæ.youngest son8. He escaped the slaughter which the inhabitants of Ophrah made of seventy of his brethren, killed in the presence and by the orders of Abimelech, Gideon’s bastard-son. The people of Shechem having made this same Abimelech King, because he was their countryman: Jotham, who had notice of it, went up to the top of mount Gerizim, and from thence addressed himself to the inhabitants of Shechem, who were assembled without their city, in order to proceed to the coronation of the King, and said: Hearken unto me, ye men of Shechem, that God may hearken unto you. The trees went forth on a time to anoint a King over them; and they applied themselves to the Olive-tree, who thanked them. They went afterwards to the fig-tree and the vine, who did the same. At last they had recourse to the bramble, who answered them: If you wou’d in reality make me your King, come and rest under my shade; if not, let fire come out of the bramble and devour the cedars of Lebanon. He added, Consider whether you have treated the house of Gideon as you ought to do; that Gideon, who exposed his life in your service, and rescued you from the slavery of the Midianites? And whether you have had reason to make Abimelech your King, who is the son of his handmaid, and has murdered seventy of his lawfully begotten children. If your conduct is just, may Abimelech and you be happy in one another; if not, may fire come out from Shechem and devour Abimelech. When he had said thus, he fled to Beer, left Abimelech should kill him. We do not know what became of him after this time, but his prediction, or imprecation against the inhabitants of Shechem and Abimelech were soon after accomplished. See Abimelech.
II. JOTHAM, the son and successor of Uzziah, otherwise called Azariah King of Judah. Uzziah having been smitten with a leprosy for undertaking to offer incense, which function was reserved to the Priests, 2 Chron. xxvi. 16, 17, &c.the government of the kingdom was committed to Jotham his son, in the year of the world 3221, before J. C. 779, before the vulgar Æra 783. He governed five and twenty years to the year of the world 3246, before J. C. 754, before the vulgar Æra 758. Then he assumed the title of King, and reigned absolutely, to the year of the world 3262, before J. C. 738, before the vulgar Æra 742: So that he governed the kingdom of Judah one and forty years: sixteen years alone, and five and twenty years in his father’s life-time. The Scripture says, that he did that which was right in the sight of the Lord, and that he imitated the piety of his father Uzziah. Nevertheless he did not destroy the high places, and the people continued going thither to sacrifice: He built the great gate of the Temple, and carried on other works upon the walls of Jerusalem, in that quarter which was called Ophel. He caused forts and 2 Kings xv. 33. 2 Kings xv. 33,34, 35. 2 Kings xv. 37,38. 2 Chron. xxvii. 2, 3, 4, 5, &c. Judg. ix. 5, 6, &c. 2 Chron. xxvi. 7, 8.castles to be erected on the mountains, and in the forests of Judah.
The Ammonites, who had been overcome and brought into Subjection by Uzziah his father, having shewn an inclination to revolt from him; he defeated them, and imposed a tribute of an hundred talents in silver upon them, and ten thousand measures of wheat, with as many of barley. Towards the end of his reign, the Lord sent Rezin King of Syria and Pekah king of Israel against him. The particulars of these wars are not known to us, but it appears from Isaiah, i. 1, 2, 3, 4. that the land of Judah was in a very melancholy condition in the beginning of the reign of
Ahaz, the son and successor of Jotham9.
I. IRA, of the family of Jair, or the Son of Jair. The text of scripture says, 2 Sam. xx. 26.that he was David’s Priest10. Here take the name Priest in the common and strict signification of it, it must be said, that Ira was not of the famous Jair’s family, who was descended from Manasseh. Many are of opinion, that he was not a Priest. The Chaldee and Rabbins tell us, that he was David’s Doctor, Rabbin, or Counsellor.
II. IRA, the son of Ikkesh, of the city of Tekoah, was one of the gallant officers in David’s army, 1 Chron. xi. 28.
IRAD, the son of Enoch, and grandson of Cain. Gen. iv. 18.
IRAM, the last Duke of Edom, of Esau’s family. Gen. xxxvi. 43.
אתקשתי נתתי בענןIRIJAH, arrested the Prophet Jeremiah, as he was going from Jerusalem in order to retire to Anathoth, the place of his nativity; and carried him to Zedekiah, who delivered him to the great men of his court, with orders to put him into prison. These let him down into a well full of mud, where he must have died very soon, if Ebedmelech with the King’s permission had not taken him out. Jer. xxxvii. 13, &c.
I. IRIS, the rain-bow. God having made a Covenant with Noah, and promised that he would no more drown the world with an universal deluge, gave him the rain-bow as an earnest of his promise. I do set my Bow in the clouds, and it shall be for a token of a covenant between me and the earth. Whereby it is not meant, that there was no rain-bow before the deluge; but after the Deluge this sign which before was purely natural, by God’s institution became a supernatural sign, and a certain proof, that God would no more send a deluge on the earth. The word Iris comes probably from the Hebrew or Chaldee, Ir, עירVigil.one who watches, an Angel, a Messenger. Iris was the messenger of the Gods.
II. IRIS. The septuagint translate the Hebrew word Kiddah, Iris, which S. קדהKidda, Casia.Jerom translates Stacte, or the oyl that sweats out of myrrh. Ezek. xxvii. 19. There is an essence of an excellent sweet smell extracted from the Iris.
I. IRON, a city of Naphtali. Joshua xix. 38.
II. IRON. Moses forbids using any stones about the Altar of the Lord, which had been touched with iron; as if iron Deut. xxvii. 5. Deut. viii. 9.communicated some pollution to them. He says, that the stones of Palestine are of iron, cujus lapides ferrum sunt; that is to say, are of an hardness equal to iron, or that being melted, they form iron. The bondage of the Hebrews in Egypt, is in Deut. iv. 20. 1 Kings viii. 51. Deut. xxvii. 48. Prov. xxvii. 17. Ps. cv. 18. Lev. xxvi. 19. Josh. xvii. 16, 18. 1 Kings xxii. 11. & 2 Chr. xviii. 10. If. xlviii. 4. Ps. ii. 9. Rev. ii. 27, xii. 5. Jerem. i. 18.several places called Fornax ferrea, a furnace of iron, or rather a furnace or smith’s forge. An iron yoke, denotes a hard and insupportable yoke or dominion. Iron pierced the soul of Joseph, when he was unjustly put in prison. Iron sharpneth iron, says the wise man, So a man sharpneth the countenance of his friend. The presence of a man, of a friend, gives us more confidence and assurance. God threatens his ungrateful and perfidious people with making Heaven with respect to them iron, and the Earth brass, to make the earth barren, and the air to produce no rain. Chariots of iron, are chariots arm’d with iron, with spikes and scythes. See Chariots. The false Prophet Zedekiah made himself iron hornes, to persuade Ahab, that he would overcome Syria. To govern with an iron rod or scepter, signifies to govern with an absolute authority; and this is not spoken of an harsh or cruel reign, but of the reign of the Messiah. Thy neck is an iron sinew, thou art as hard and inflexible as iron. God said that he would make Jeremiah as stiff as a pillar of iron. Ego dedi te hodie in columnam ferream.
IRPEEL, a city in the tribe of Benjamin. Josh. xviii. 27.
IRU, the son of Caleb. 1 Chron. iv. 15.
ISAAC, the son of Abraham and Sarah. His name signifies laughter, and Sarah gave it him, because when the Angel promised that she should become a mother, tho she was not of an age to have any children, she privately laugh’d at the Gen. xviii. 10, 11, 12.prediction. And when the Child was born, she said11, God hath made me to laugh, so that all that hear will laugh with me. She suckled him herself, and would not suffer Ishmael, whom Abraham had had by his maid-servant Hagar, to inherit with him. One day having seen Ishmael, jesting with Isaac, perhaps in a jeering and too rough a manner; she prevailed with Abraham to turn him and his mother Hagar out of doors12. When Isaac grew to be about five and twenty years of age13, the Lord
tempted Abraham, and commanded him to sacrifice his son to him. Abraham therefore took Isaac, and set out with two of his servants, on his way to the place which the Lord should shew him. On the third day, discerning this place at a distance, he said to his servants, tarry here, while I and my son go yonder, and after we have worshiped, we will return to you. He provided himself with wood for the burnt-offering, placed it upon his son Isaac, and took fire in his hand, and a knife. As they were going together, Isaac said to his father, behold the fire and the wood, but where is the burnt offering. Abraham without opening himself farther, answered him. My son, God will provide one for himself.
When they were come to the place appointed, which is, as is believed14, mount Moriah, where afterwards the temple of Jerusalem was built: the Samaritans think it was mount Gerizim, called likewise according to them Moreh or Morah; and it is certain that Morah was in the neighbourhood of Shechem; when he was come See Gen. xi. 6. & Deut. xi. 30.thither Abraham put the wood in order, bound Isaac with an intention to make use of him for a victim; and taking the knife, he stretched forth his had, with a design to kill his son. But the Angel of the Lord called unto him and said, lay not thine hand upon the lad; for now I know that thou fearest God, seeing thou hast not withheld thy son. He therefore unbound Isaac, and in his room sacrificed a ram, which he found near the place where they were, with his horns entangled in a thicket. After this, the Angel of the Lord said unto him; I have sworn by myself, saith the Lord, that since thou hast done this act, I will bless thee and multiply thy seed as the stars of Heaven, and all nations shall be blessed in him who shall proceed from thee.
When Isaac was forty years of age15, Abraham thought of providing him a wife; and as he was not willing that he should marry any of the Canaanites, he Gen. xxiv.sent Eliezer the steward of his House, into Mesopotamia, to procure one for him, who was of his brother-in-law Laban’s family. Eliezer succeeded in this journey, and conducted Rebekah to Isaac. Isaac married her, and brought her into his mother’s apartment, who died some years before. In the year of the world 2145. Gen. xxv. 21, 22, &c.Rebekkah being barren, Isaac prayed for her, and God granted her the favour of conception. She conceived, and was delivered of twins16, Esau and Jacob. Isaac had more inclination for Esau, and Rebekah for Jacob. Now there happened to be some years after17 a great famine, which obliged Isaac to retire to Gerar, Gen. xxvi. 1, 2, 3, &c.where Abimelech was King: he told the inhabitants of the place, that Rebekah was his sister; and she was very soon taken away from him, by reason of her uncommon beauty, in order to be the king’s wife. But Abimelech having observed, that Isaac behaved otherwise with Rebekah, than he would have done with his sister, restored her to him. In the mean time, Isaac grew very rich, and the number of his flocks multiplying every day, the Philistines, who were the inhabitants of Gerar, were so envious at it, that they filled up all the wells which Isaac’s servants had dug in the country. Abimelech himself desired him to go from thence, because he was become too powerful. He withdrew therefore, and pitched his tent in the valley of Gerar, where he dug new wells, and was put to some difficulties again in this point. At length he returned to Beersheba, where he Gen. xxvi. 23, 24, &c.fixed his habitation.
The Lord appeared to him, and renewed the promises which he had already made to him, of blessing him, and multiplying his seed. Abimelech king of Gerar came thither likewise, in order to make an alliance with him18. Now Isaac being grown very old, (for he was an hundred and thirty seven years of age19,) and his sight being extremely weakened, he called Esau his eldest son and said, You see that I am old, and know not the day of my death; take therefore your arms, go a hunting, and when you have got something, dress it for me in the manner which you know to be agreeable to me, and bring it, that I may bless you before I dye. But while Esau was gone a hunting, Jacob by surprize stole Isaac’s blessing, as we have related in the articles, Jacob and Esau. Wherefore when Esau presented himself before Isaac, in order to receive his blessing, he found that he had been prevented by his brother Jacob.
Isaac lived yet a good while after this. Gen. xxvii. 1, 2, &c. Gen. xxvii. 1, 2, &c.He sent Jacob into Mesopotamia, there to take a wife of his own family, and that he might not marry among the Canaanites, as his brother Esau had done.
When Jacob returned out of this Country, at the end of twenty years, Isaac was still living, and continued so three and twenty years longer; then he died at the age of an Gen. xxxv. 28, 29.hundred fourscore and eight years, in the year of the world 2288, before J. C. 1712, before the vulgar Æra 1716; and was buried with Abraham, by his sons Esau and Jacob. The Hebrews say, that Isaac was instructed in the study of the law, by the Patriarchs Shem and Eber, who were then living; and that when Abraham departed, with a design to go and sacrifice Sgambat. Archiv. V. T. l. 2. p. 197.Isaac, he told Sarah, that he was carrying his son to Shem’s school. They believe likewise, that Abraham composed the prayers which they repeat usually in the Vide Fabric. Apocry. V. T. p. 434. Ita Hebræi, & alij post eos. Hieronym. in Isai. l. iii. c. xx. ex Hebræis.morning; Isaac their noon day, and Jacob their evening prayers.
ISAIAH, the son of Amos, the first of the four great Prophets, was, as is said, of the royal family, if it be true that his father Amos was son to king Joash, and brother to Amaziah King of Judah. S. Jerom says, that Isaiah gave his daughter in marriage to Manasseh king of Judah; which we cannot easily believe: because Manasseh did not begin to reign till sixty years after Isaiah’s entring upon the prophetick office. The beginning of Isaiah’s prophecies we date immediately from the death of Uzziah20, and the death of this prophet we place in the reign of Manasseh, who began to reign in the year of the world 3306, before J. C. 694, before the vulgar Æra 698. The Jews believe, that Amos, Isaiah’s father, was a prophet, as well as his son, according to this rule, which passes for a very certain one among them, viz. that when the scripture mentions the name of any prophet’s father, this is a proof, that his father was a Prophet. Aug. l. 18. c. 27. de Civit. Dei.But this rule is certainly very fallible. S. Austin supposed the Prophet Amos, whose writings we have, to have been Isaiah’s father; but besides that, his name is written in a different manner21; these two Prophets Amos and Isaiah were contemporaries, both living under Uzziah. It is true, Amos began to prophesy in the three and twentieth year of Uzziah, of the world 3215, and Isaiah, according to our hypothesis, did not begin to prophesy till after the death of this Prince in 3246, and consequently one and thirty years after Amos: so that there could be no inconveniency in this particular to say, that Amos was Isaiah’s father, if there were otherwise any good evidence of it. But we have shewn in the article Amos, that this Prophet was neither a man of quality, nor of the tribe of Judah. Wherefore he could not be Isaiah’s father.
Isai. viii. 5.Isaiah’s wife is called a Prophetess, and the Rabbins from thence conclude, that she had the spirit of prophecy. But it is very credible, that the Prophets wives were called prophetesses, as the priests wives were called priestesses, only from the quality of their husbands. The scripture mentions two sons of Isaiah, one called Shear Jashub, the rest shall return, the other Hash-baz, hasten to the slaughter. The first shewed, that the captives who should be brought to Babylon, should return from thence, after a certain time, and the second, that the kingdoms of Israel and Syria should in a short time be ravaged. The prophecies of Isaiah may be divided into three parts. The first part includes six chapters, which relate to the reign of Jotham, the six following to the reign of Ahaz: and all the rest to the reign of Hezekiah. The great and principal object of Isaiah’s prophecies, is the captivity of Babylon, the return of the Jews from this captivity, and the reign of the Messiah. For this reason the sacred writers of the New Testament, have cited Aug. l. 18. de Civit. c. 29.him more than any other Prophet, and the Fathers say, that he is rather an Evangelist than a Prophet22.
In the six first chapters, which contain but one discourse, Isaiah inveighs strongly against the disorders of Judah, and threatens them with very great misfortunes. In the six following chapters, he speaks of the siege of Jerusalem, form’d by Pekah and Rezin. He promises the birth of the Messiah to Ahaz, under the name of Emmanuel, and foretels the evils which threatened the kingdoms of Israel and Syria; he inveighs against the Assyrians, whom God made use of as a scourge for the punishment of the wicked. In the xith and xiith chapters, he concludes with promising a just, wise, and valiant monarch, who should restore all things. In the beginning of Hezekiah’s reign23, he pronounced many severe prophecies against Babylon, the Philistines, Moab, Damascus, Samaria If. xiii, xiv, xv, xvi, xvii, xviii, xix. Ch. xx, xxi, xxii, xxiii, xxiv.and Egypt. Sometime after he prophesied again against Egypt, Babylon, Kedar, Arabia, Jerusalem, Tyre, and all Judea.
Sennacherib’s war against Hezekiah gave24
Isa. xxix. to xxxvi.occasion for many of Isaiah’s prophesies. He foretold this siege, was a witness of it, declared the end of it, and threatned the authors of those mischiefs which Judah was to suffer, with divine vengeance. He promises Hezekiah, and all the people of Judah success and perfect liberty. The happy reign of this Prince, and the peace which Judea enjoyed after the defeat of Sennacherib’s army, are described in a manner which cannot otherwise be literally verified than in the reign of Jesus Christ over his Church.
The xl, xli, xlii, xliii, xliv, and xlv Chapters contain a long discourse, which is a demonstration of God’s existence, of the truth of the Jewish Religion, and the vanity of Idolatry. In the four following chapters, Isaiah foretels the reign of Cyrus, the deliverance of his people, the destruction of Idols, the fall of Babylon, and the return of the Jews. From the xlix chapter to v. 9. of the lvi chapter, Isaiah, as it were representing the Messiah, informs us, that he was appointed by God from his mother’s womb, to publish the return of Jacob from captivity, and the conversion of the Gentiles. He afterwards describes the persecutions and troubles of the Messiah, the call of the Gentiles, the reprobation If. xlix. 1, 2, 3.of the Jews, and the establishment of the Church. This in general is the order wherein the things contained in this book are written; and what we have of his life now follows.
He tells us, that the Lord had called If. l. 4.him from his mother’s womb, that he remembred his name, that he had given him a tongue like a sharp cutting sword, that he had hidden him under the shadow of his hand, and put him like a chosen arrow into his quiver: and elsewhere, that God had given him the tongue of the learned, capable of administring comfort to those whose courage is broken: that when he received his mission for prophecy, he saw the If. vi. 1, 2, 3.Lord seated on a high throne, encompassed with Cherubims, and with all the earth for his foot-stool. Then he said: “ wo is me for I am undone, “ because I am a man of unclean lips, “ and I dwell in the midst of a people “ of unclean lips: for mine eyes have “ seen the King, the Lord of hosts. At “ the same time,” continues he, “ one of “ the Seraphims which were before the “ Lord flew unto me, having a live coal “ in his hand, which he had taken with “ the tongs from off the altar. And he “ laid it upon my mouth, and said, lo “ this hath touched thy lips, and thine “ iniquity is taken away, and thy sin “ purged. Then I heard a voice saying, “ whom shall I send, and who will go “ for us. And I answered, here am I, “ send me? He therefore said unto me, “ go, and tell this people, hear ye indeed, but understand not; and see ye “ indeed but perceive not. Blind the “ heart of this people, make their ears “ heavy, and shut their eyes, lest they “ see with their eyes, and hear with their “ ears, and understand with their heart, “ and turn and be healed.” By this was meant, that he should speak, and preach to them; and that they should not hear, nor be converted.
If. xlix. 1.During the course of his preaching, he had an infinite deal of contradiction to endure from the Jews. He complains of it in several places, but God encourages and supports him. In the fourteenth year of Hezekiah25, Sennacherib King of Assyria, being come with a design of making war in Judea, sent Rabshakeh his cup-bearer with a summons to Hezekiah, requiring him to submit to his dominion. Rabshakeh in his harangue spoke in a very insolent and blasphemous manner. Hezekiah having a report hereof made unto him by his officers, rent his clothes, went to the Temple of the Lord, and sent messengers to inform If. xxxvi, xxxvii.Isaiah of what had passed. Isaiah answered him, “ hear the “ word of the Lord, fear not the blasphemous words wherewith the King “ of Assyria’s servants have dishonoured “ me: behold I will send a blast upon “ him, and he shall hear a rumour, and “ return to his own land, and I will “ cause him to fall by the sword in his “ own land.”
If. xxxvii. 21,22,&c.Soon after, Sennacherib being informed that King Tirhacah was marching against him, went to meet him, and sent Rabshakeh again to Jerusalem, where he uttered almost the same blasphemies as before.
“ Hereupon Isaiah sent to Hezekiah, “ saying: thus saith the Lord God of “ Israel against Sennacherib; the virgin, “ the daughter of Zion, hath despised “ thee, and laughed thee to scorn, the “ daughter of Jerusalem hath shaken her “ head at thee. Whom hast thou reproached and blasphemed? and against “ whom hast thou exalted thy voice, and “ lifted up thine eyes on high? even against the holy one of Israel. By thy “ servants hast thou reproached the Lord, “ and hast said, by the multitude of my “ chariots am I come up to the height “ of the mountains to the sides of Leba-
“ non, and I will cut down the tall cedars “ thereof, and the choice fir-trees thereof: I have digged and drunk water, “ and with the sole of my feet have I “ dried up all the rivers of the besieged “ places. Hast thou not heard long ago, “ how I have done it, and of antient “ times, that I have formed it? I know, “ thy abode, and thy going out, and “ thy coming in, and thy rage against “ me: therefore will I put my hook in “ thy nose, and my bridle in thy lips; “ and I will turn thee back by the way “ which thou camest. As for thee, Hezekiah, take courage; thou shall eat “ this year, such as groweth of it self: “ and the second year, that which springeth of the same; and in the third year “ sow ye, and reap, and plant vineyards, “ and eat the fruit thereof: for then “ thou shalt be intirely out of trouble. “ Thus saith the Lord, the King of Assyria shall not come into this city, nor “ shoot an arrow there, nor come before it with shields, nor cast a bank “ against it; by the way that he came, “ by the same shall he return, and shall “ not come into Jerusalem.” Accordingly the Lord caused an hundred fourscore and five thousand men of Sennacherib’s army to perish by the hand of the destroying Angel; and this Prince was obliged to fly to Niniveh, where he was killed by his own Sons.
At that time26 Hezekiah fell dangerously ill, and Isaiah coming to visit him, If. xxxviii. 1, 2, 3, &c. See likewise 2 Kings xx.said, set thine house in order, for thou shalt die and not live. Then Hezekiah prayed unto the Lord, “ and shed abundance of tears: but Isaiah was “ scarce got out of the King’s presence, “ when the Lord said to him, Go say “ unto Hezekiah, thus saith the Lord, I “ have heard thy prayer, and I have seen “ thy tears; behold I will add unto thy “ days fifteen years: I will deliver thee “ out of the power of the Assyrians, and “ will protect this city from his arrows. “ And this shall be a sign unto thee, that “ the Lord will do this thing that he “ hath spoken. Behold I will bring again the shadow of the degrees which is gone down in the sun-dial of Ahaz “ ten degrees backward, by which degrees it was gone down.” Then Isaiah directed a lump of figs to be laid upon Hezekiah’s boyl, and he was so perfectly cured, that in three days he was in a condition to go to the Temple.
Soon after this, and in the beginning of the reign of Esarhaddon, Sennacherib’s successor, Isaiah received orders from the Lord,27 to walk three years barefoot and naked, to denote in a more express manner the approaching captivity of Egypt, and the land of Cush, which extended itself into Arabia Petræa, and is generally translated Ethiopia. It is the constant tradition both of Jews and Christians,28 that Isaiah was put to death with a saw in the beginning of the reign of Manasseh King of Judah. It is said, that the pretence made use of by this impious Prince for executing of him in this manner, was an expression of Isaiah in chap. vi. 1. I saw the Lord sitting on a throne; which he affirmed to be a contradiction to what is said in Moses, Exod. xxxiii. 20. No man shall see me and live. It is said that his body was buried near Jerusalem, under the Fuller’s oak, near the fountain of Siloam; from whence it was removed to Paneas near the sources of Jordan, and from thence to Constantinople, in the reign of Theodosius the younger, and in the year of J.C. 442. He prophesied a long time. They who say he began his predictions in the five and twentieth year of Uzziah, make him to perform this function for fourscore and five years. But we are of opinion, that more than threescore years cannot be allowed, since he did not enter upon the prophetick office till the beginning of Jotham’s reign, in 3246, and died in the first year of Manasseh, of the world 3306, before J.C. 694, before the vulgar Æra 698.
Isaiah is esteemed to be the most eloquent of all the Prophets. S. Jerom says, Hieronym. Præfat. in Isai. Grot. in 4 Reg. xix. 2.that his writings are, as it were, an abridgment of the Holy Scriptures, a collection of all the most uncommon knowledge, that the mind of man is capable of; of natural philosophy, morality and divinity: quid loquar de Physica, Ethica & Theologica? Quicquid Sanctarum est Scripturarum; quicquid potest humana lingua proferre, & mortalium sensus acci- pere, isto volumine continetur. Grotius compares Isaiah with Demosthenes. In this Prophet we meet with all the purity of the Hebrew tongue, as in the orator whom we have mentioned, there is all the delicacy of the Attick taste. Both are sublime and magnificent in their style, vehement in their emotions, copious in their figures, and very impetuous when they set off things of an enormous nature,
Quintil. l. x. c. 20.or that are grievous and odious. Isaiah was superior to Demosthenes in the honour of an illustrious birth, and the advantage of belonging to the royal family of Judah. What Quintilian says of Corvinus Messala may be applied to him, that he speaks in an easy flowing manner, and in a style which shews him to be a man of quality. Gaspar Sanctius Gasp. Sanct. Prolegom. in Isai.thinks Isaiah to be more florid, and to have more of ornament, and at the same time to be more weighty and nervous, than any other writer that we have, whether historian, poet, or orator, and that in every kind of discourse he does so much excel, as to be superior to every author, either Greek or Latin.
Besides the writings of Isaiah which are in our possession; this Prophet wrote a book concerning the actions of Uzziah, which is cited in the Chronicles, and is not now extant. 2 Chro. xxvi. 22. Origen. in Matth. xxiii. & Epist. ad African. Epiph. hæres. 40, & 67. Hieron. in Isai. lxiv. p. 473. Ambros. in Ps. cxviii. t. 1. Oper. p. 1124.Origen, Epiphanius, and S. Jerom speak of another book, intitled The ascension of Isaiah. Some of the Jews ascribe to him the Proverbs, Ecclesiastes, Solomon’s Song, and the book of Job. S. Ambrose cites one particular of Isaiah’s life, which is this, that the Prophet being in prison and in great danger of dying, the Devil appeared to him and said, say that you did not speak by the Spirit of God, and I will deliver you and change the hearts of those who hate you. But Isaiah chose rather to dye than to speak what was not true. The author of an imperfect work upon S. Matthew tells us, that this Prophet going to see Hezekiah, Auth. Oper. imperf. in Matt. homil. 1.while he was sick, this Prince sent for his son Manasseh, and gave him very good instructions in Isaiah’s presence. But the Prophet told him, he was very much afraid that nothing which he had said, had reached his heart; for says he, I myself must be put to death by his order. Which when Hezekiah heard, he was determin’d to kill his son Manasseh: But Isaiah withheld him, and said, God grant that this resolution may be vain. Lastly we have a long dialogue in the Talmud, between Isaiah and Hezekiah, in the time of this Prince’s sickness, when the Prophet came to visit him. But as these Gemarr. Berachot. c. 1.particulars are taken out of apocryphal and uncertain authors, we lay no stress upon them. The author of Ecclesiasticus makes an encomium of him in these few words. Isaiah the Prophet was great and faithful in his vision; in his time the Sun went backward, and he lengthned the King’s life. He Eccl. xlviii.saw by an excellent Spirit what should come to pass at the last, and he comforted them that mourned in Sion. He shewed what should come to pass, and secret things or ever they came.
The Eastern Christians tell us in their history, that the Prophet Isaiah forfeited the gift of prophecy 28 years, for not opposing King Uzziah, when he resolved to enter the sanctuary, where was the altar of incense. The same authors make him to have lived 120 years.
Gen. xv. 12ISCAH. Many are of opinion29, that she is the same as Sarah, daughter of Haran, Lot’s sister, and both neice and wife to Abraham. But there is some difficulty in this; for Sarah is never called Iscah, and Abraham does not say she was his niece, but his sister. She is indeed my sister, says he, the daughter of my father, but not the daughter of my mother. The Hebrews say commonly, that Sarah was the daughter of Terah as well as Abraham; and Saïdes Batricides patriarch of Alexandria, tells us upon the tradition of the Eastern people, that the first wife which Terah married was Jona, by whom he had Abraham; and that he had a second, Teehevita, by whom he had Sarah.
ISCARIOTH: Eusebius and S. Jerom speak of the village Iscarioth in the tribe of Ephraim, where the traytor Judas is said to have been born. Others are of opinion, that he was of the tribe of Issachar, and that Iscariothes is put for Issachariothes; lastly, some will have it, that he was of Carioth or Kerioth in the tribe of Judah. See Joshua xv. 25.
ISHBAH, the son of Ezra, and father of Eshtemoa of the tribe of Judah. 1 Chron. iv. 17.
ISHBAK, the fifth son of Abraham and Keturah. Gen. xxv. 2.
2 Sam. xxi. 16, 17.ISHBIBENOB, or Ishbi the son of Ob, of the race of the giants or Rephaims. The iron of his spear, or rather his spear, as the Hebrew implies, weighed three hundred shekels, that is to say, an hundred and fifty ounces, or twelve pounds and a half, at twelve ounces to the pound. This giant being upon the point of killing David, who was fatigued in the battle, was himself killed by Abishai the son of Zerviah. Hereupon David’s people made this protestation to him; we will not suffer thee any more to go out unto the war with us, least thou put out the light of Israel.
ISHBOSHETH, otherwise Ishbaal, the son of Saul, and his successor in the throne. His true name was Ishbaal. But the Hebrews, who abhored strange Gods, to avoid pronouncing the word Baal, in the room of it placed Bosheth, which signifies confusion. Thus instead of
Mephibaal, they said, Mephibosheth. Abner, Saul’s kinsman, and General of his troops, so managed things, that Ishbosheth was acknowledged King30 by the greatest part of the tribes of Israel, while David reigned at Hebron over the tribe of Judah. Ishbosheth settled his residence at Mahanaim, beyond Jordan. He was four and forty years of age when he began to reign, and he reigned two years pretty peaceably. At the end of this 2 Sam. ii. 8, 9, 10, 11, 12, &c.term31, there was a little skirmish between Ishbosheth’s troops command by Abner, and David’s commanded by Joab, wherein Abner had the worst. From that time there was war between the house of Saul, and that of David32. The house of David was continually making progress, and gathering more strength; and the house of Saul on the contrary grew weaker every day.
Now Saul had had a concubine named Rizpah, the daughter of Aiah. Abner was accused of having abused or married her; for the scripture is not sufficiently clear in this particular. Ishbosheth said therefore to Abner; why hast thou come near my father’s concubine? Abner was strangely provoked at this reproach, and swore that he would do all he could to transfer the crown belonging to the house of Saul to that of David. Accordingly he sent to David, telling him, that if he would admit him to a share in his friendship, he was ready to offer his services for the uniting all Israel under his dominion. David accepted these proposals; and Abner spoke to the Elders of Israel, with a design of disposing them to acknowledge him for King. After this he came to wait on David, and acquaint him with the dispositions which he found them in. But as he was upon the point of bringing all Israel in subjection to David; Abner was treacherously killed by Joab, in the manner related by us under the article of Abner.
Ishbosheth being informed that Abner was killed33, lost courage; and all Israel fell into great disorder: for Abner had been hitherto the only support of Saul’s family; and Ishbosheth almost at the same time was assassinated in his own house, by two captains of the troops, that were in his service, who coming into his palace, while he was sleeping on his bed during the heat of the day, thrust their poniards into his groin; then cutting off his head, they came and presented it to David at Hebron, thinking to receive some considerable reward for such an action. But he said to them, as the Lord liveth, who hath delivered me from many imminent dangers, if I slew him who declared to me the death of Saul at Ziklag, how much more will I now revenge the blood of an innocent Prince, murdered by wicked men in his own house, and upon his own bed? At the same time he commanded the two murderers to be killed, and their hands and feet to be cut off, and hung near the pool in Hebron. The head of Ishbosheth likewise he ordered to be placed in Abner’s sepulchre at Hebron. Such was the end of Ishbosheth, and of the royal dignity in the house of Saul.
I. ISHMAEL, the son of Abraham and Hagar. Sarah, Abraham’s wife, seeing Gen. xvi. 1, 2, 3, &c.God had given her no children, desired her husband to take her handmaid Hagar, that by her means at least she might have children34. This was a sort of adoption, whereof we see examples in the conduct of Rachel and Leah, who likewise gave their maid servants to be wives to Jacob their husband, that they might have children Gen. xxx. 3, & 9.from them. Hagar therefore having conceived, began to despise her mistress. Sarah, who thereupon made her complaints to Abraham, and Abraham told her, that she might treat her servant as she pleased. Sarah therefore using her ill, she fled from her. The Angel of the Lord appeared to her in the wilderness, and said to her, return to thy mistress, and humble thyself under her hand; thou hast conceived and shalt bring forth a Son and call his name Ishmael, that is to say, the Lord hath hearkened; because the Lord hath heard thee in thy affliction. He shall be a fierce savage man, whose hand shall be lifted up against all men, and the hands of all men against him. He shall pitch his tents over against his brethren, and he shall occupy the country near to theirs. Hagar returned therefore to Abraham’s house, and brought forth a Son, who was named Ishmael35.
Fourteen years after36 the Lord having visited Sarah, and Isaac being born to Abraham, Ishmael, who till then had been looked upon as Abraham’s sole heir, saw
his hopes disappointed. One day, Isaac being about five or six years old37, Ishmael jested with him in a manner which was displeasing to Sarah; who therefore addressed herself to Abraham, and said; drive away this servant with her son; for Ishmael shall not inherit with my son Isaac. Abraham thought this hard. But the Lord commanding him to hearken to Sarah, he sent away Hagar with her son, giving them some provisions for their journey. Hagar departing with Ishmael, wandered in the wilderness of Beersheba, and the water which she carried with her in a vessel failing, she placed her son under a tree hard by, and went to the distance of a bowshot from him, saying, I will not see my child dye. While she was here she heard a voice from heaven, which said to her, fear not, the Lord hath heard the child’s voice from the place where he now is. Rise, and take him; for I will make him the father of a great people. She rose, and God having shewn her a well, she drew water out of it, gave some to her son, and carried him farther into the wilderness of Paran, where he abode. He became expert in shooting with his bow, and his mother married him to an Egyptian woman, of whom he had twelve sons; viz. 1. Nabajoth; 2. Kedar; 3. Adbeel; 4. Mibsam; 5. Mishma; 6. Dumah; 7. Massa; 8. Hader or Hadad; 9. Tema; 10. Jetur; 11. Naphish; 12. Kedemah. He had likewise a daughter whose name was Mabeleth or Bashemath, Gen. xxxvi. 3. who married Esau, Gen. xxviii. 9. We have said something of all Ishmael’s sons under their particular articles. From the twelve sons of Ishmael are derived the twelve tribes of the Arabians, which are still subsisting. S. Jerom says, that in his time the Arabians called the cantons of Arabia by the names of the several tribes which dwelt in them: The Gentiles call the Heads of the Arabian tribes Phylarchs, and the Arabians Scheich-Elkebir. The descendants of Ishmael Hieronym. qu. Hebr. in Genes.inhabited the land which lies from Havilah to Shur. Havilah lies towards the place where the Tigris and Euphrates join; and Shur borders on the Isthmus, which separates Egypt from Arabia. The descendants of Ishmael are mentioned in History under the general See Thevenot, l. ii. c. 32. part 1.name of Arabians and Ishmaelites. Particular notice is taken of the Nabathæans, Kedarens, Hagarens, &c. Since the seventh age they have almost all embraced the Religion of Mahomet, and we call them Turks or Musselmen. Ishmael died in the presence of all his brethren, says the vulgate, or according to Gen. xxv. 18.another translation, his inheritance lay opposite to that of all his brethren. See Gen. xvi. 12. The year of his death is not known to us.
The Mahometans will have it, that Ishmael was the favourite son of Abraham, and he in whose behalf God made such magnificent promises to this Patriarch. They believe, that Abraham intending to sacrifice Ishmael, the Angel Gabriel, by God’s order prevented him, and substituted in his room a ram, which the father and son sacrificed to the Lord in the very place where afterwards they built the Temple of Mecca. This Temple was not built till after the death of Hagar; it went at first by the name of Caabah; or the square house, by reason of its form, and afterwards by that of Beith-allah, or house of God. The Arabians of Abraham’s time fastned the horns belonging to the ram, which had been sacrificed by Abraham, to the gutter on the top of the Temple, from whence Mahomet afterwards removed them, to take away all occasion of Idolatry from these people.
Ishmael after having lived some time at Jathrab, called at this day Medina, retired to Yemen, where he settled and married. Besides the twelve sons of Ishmael mentioned in Genesis; the Arabians say he had another called Thor, or Thour, who gave his name to mount Sinai, which they still call Thour, and Thour Sinai, as well as to the city which lies at the foot of this mountain upon the borders of the red sea.
Arabia was peopled by old Arabians, before the sons of Ishmael settled there, and it was not till after long disputes with the Giorhamides first possessors of this country, that they at last agreed about the Temple of Mecca. The race of the old Arabians is not extinct in this country. It subsists at present blended with that of the Ishmaelites. See above what we have said of the Arabians. These historys of the Mahometans are very disagreeable on the score of that little regard they have for the rules of history, and destroying the recitals of the old and new Testament, in order to substitute their own extravagancies and traditions in the room of them; which have no foundation in antiquity, and are owing only to the ignorance of their false Prophet. This man having heard some talk of the sacred histories of the Jews and Christians, has related them after his own way; his followers have added still new fables, and new circumstances to them; and when any would call them back to the ancient and authentick Scriptures, they treat them as spurious and corrupt.
The Religion of the Ishmaelites may be considered at four different times. 1. Under Ishmael and his immediate successors, who probably followed the religion which they had learned from Abraham and Ishmael. 2. Under the successors of these who mingling with the old Arabians, inhabitants of the country, imitated their idolatry, and corrupted the purity of worship which their fathers had preserved, by a mixture of strange ceremonies. 3. Many of the Arabians embraced Christianity in the first ages of the Church: we do not know through what channel Christianity was introduced into this country; but we are acquainted with some martyrs of Africk, and know that in 249, a council was held in this country against some Hereticks, who affirmed, that the soul and body dyed and revived together. 4. Lastly, Mahomet appearing in this country, seduced there an infinite number of persons, and made way for the reception of his errors, partly by force, and partly by cunning. The reader may look above in the article Arabians, for the religion of the old Arabians, whom I do not distinguish from the Ishmaelites, after these two people were mingled and confounded. As to the religion of the Mahometans, it has no relation to our subject, since it is so modern, and there is no mention of it in the Scripture.
Baruch iii. 23.The Prophet Baruch speaks of the learning and studies of the sons of Hagar; the Hagarens that seek wisdom upon earth. They piqued themselves upon their wisdom, and still at this day the Arabians affect a great composure, and abundance of gravity in their behaviour. The Queen of Sheba came to try whether the wisdom of Solomon was such as fame reported it. The Hagarens and Ishmaelites are named among the people, who made war with the IsraelitesPs. lxxxii. 7. Judg. vii. viii. 24. in the reign of Jehoshaphat, and under the Judges of Gideon’s time. In the reign of Saul the Tribes of Reuben, Gad, and the half Tribe of Manasseh made war against the Hagarens, and defeated them. 1 Chr. v. 10,19,20.These Hagarens dwelt in Arabia Deserta, eastward of the mountains of Gilead.
The Scripture describes likewise the Arabians by another character, and this is, Lev. xix. 27.that they cut their hair round; Moses forbids the Hebrews to copy after the Arabians in this particular, who practised it, Jer. ix. 25, 26. & xxv. 23. Herod. l. 3. c. 8. & l. 4. c. 175.they said, in honour of Bacchus, and in imitation of him, Ye shall not round the corners of their heads, neither shalt thou mar the corners of thy beard. Jeremiah threatens those with the wrath of God, who wore their hair cut round, I will punish all them which have the corners of their hair polled; and he mentions in particular Edom, Ammon, and Moab, Dedan, Tema, and Buz, all people of Arabia, among whom Tema was son to Ishmael. The Turks cut off the hair of their head, and leave only a tuft at the top. I cannot tell whether this practice is as ancient as Moses. The Septuagint called the way of managing the hair, mentioned 70. ὁ ποιήσετε σισόνην ἐκ τῆς κόμης τῆς κεφαλῆς ὑμῶν.in this place by Moses, Zizoe38. Now Zizoe is a tuft of hair left behind, or upon the top of the head, when all besides is cut round. See the articles Nabath, Kedar, Tema, Hagar, &c.
II. ISHMAEL, the son of Nethaniah, of the royal family of Judah, treacherously killed Gedaliah39, whom Nebuchadnezzar had established over the remains of the people, that continued in Judea, after the destruction of Jerusalem. See above Gedaliah. But John or Johanan the son of Carcah, having pursued Ishmael and his company, and overtaken him near the pool of Hebron, charged him, and obliged him to fly. He fled to Baalis king of the Ammonites. See Jerem. xli. 1, 2, &c.
III. ISHMAEL I. High Priest of the Jews, the son of Phabi, or Phabæus, had a brother whose name likewise was Ishmael, and who, as well as he, was High Priest. The former Ishmael succeeded Ananus, and was appointed by Valerius Gratus Governor of Judea, in the year of the world 4027, of the vulgar Æra 24. He was deposed the year following, and Eleazer the son of Ananus succeeded him.
IV. ISHMAEL II. brother to the former, succeeded Ananias the son of Nebedæus by the favour of king Agrippa, The deposed High Priests joining with him40, pretended to make themselves masters of the tythes and oblations, which were designed for the maintenance of the common Priests. These being supported by the principal of the people, rebell’d against the High Priests; and there was a kind of war between them in the Temple. Ishmael was obliged to go to Rome
with Chelcias, and ten of the chief inhabitants of Jerusalem, to desire of Nero that they might be permitted to rebuild the wall which Festus Governor of Judea had caused to be demolished; because it hindred the Roman troops from seeing the Temple, and confined the view from Antiq. l. xx. c. 7. p. 697. Idem de vita sua, p. 998, 999.Agrippa’s palace. It was upon their account that Josephus the Historian made a journey to Rome, in order to defend them. They procured what they desired by the credit of Poppæa, who favoured the Jews. Ishmael returned no more to Jerusalem; and Agrippa deprived him of the High Priesthood, with a design of giving it to Joseph the son of Simon, firnamed Cabei.
ISHMAIAH, the son of Obadiah, chief of the Tribe of Zebulon in David’s time, 1 Chr. xxvii. 19.
2 Sam. x. 6.ISH-TOB, an inhabitant of Tob, or an honest man, or Martyr of the country of the Tubienians. This country was situated at the northern extremity of the mountains of Gilead, towards mount Libanus. Judg. x. 3, 5.Jephtha retired into the land of Tob; and this country in the Maccabees is called Tobie, Macc. v. 13.
ISHUAH, Asher’s second son, Gen. xlvi.
17.ISIS. There is so often mention made in Scripture of the Gods of Egypt, that we can scarce dispense with ourselves from saying something here of Isis, the principal of these Deities. Isis, according to the Theology of the Egyptians, was the same as Io, beloved by Jupiter, who having been metamorphosed into a cow, through the hatred of Juno, withdrew into Egypt, where Jupiter restored her to her first form. Here she married Osiris king of the country: Osiris and Isis governed with so much gentleness and wisdom, and were so remarkably serviceable to Egypt, that the Egyptians paid divine honours to them. Some say she taught them the art of spinning wooll, and working it up; the art of cultivating land, of gathering in corn, and making bread of it. She likewise gave them laws, and settled their polity.
Plutarch. de Iside & Osiride.Others say, that Osiris was brother and husband to Isis, in like manner as Juno was sister and wife to Jupiter. Eusebius Euseb. Præp. l. iii. c. 5. Lactant. l. i. c. 21.affirms, that Osiris was husband, brother, and son to Isis. Lactantius and Minutius Felix maintain, that Osiris was the son of Isis. As to the father of Isis, they who confound her with Io say, she was the daughter of Inachus King of Argos. Others tell us Neptune was her father, and Callirhoe her mother. Others suppose her to be the daughter of Argus and Ismene. Others of Mercury or Prometheus. Herodotus says, that the Egyptians took Isis for Ceres, and believed Apollo and Diana to be her children; that Latona was their nurse and deliverer. Apollo was called Orus in the Egyptian language; Ceres, Isis; and Diana, Bubastis.
If any one would collect the opinions of all the several Authors who have written concerning Isis and Osiris, he will find, that these two Deities include all the Heathen Gods. Isis according to them is Ceres, Juno, the Moon, the Earth, or Nature, Minerva, Proserpine, Thetis, the mother of the Gods or Cybele, Venus, DianaApul. l. xi. Metamorph., Bellona, Hecate, Ramnusia. In a word, she was firnamed Myrionyma, that is to say, the Goddess with a thousand names. Upon an ancient marble at Capua she is styled Goddess Isis, who art all things, te tibi, una quæ es omnia Dea Isis; and in the city of Sais there were the following Plutarch. de Iside & Osiride.words to be seen, by Plutarch’s relation, upon the pavement of a Temple dedicated to Minerva, who is the same as Isis, I am every thing that has been, that is, and will be; and no one among mortals has hitherto taken off my veil.
Herod. in Euterpe, c. 41. Philostrat. vita Appol. Thyan. l. i. c. 24. Apul. Metam. l. xi.Apuleius introduces Isis speaking in these terms: I am Nature, parent of all things, mistress of the elements, the beginning of ages, the Sovereign of the Gods, Queen of the souls of the deceased, the first of the celestial Natures, the uniform face of Gods and Goddesses. It is I who govern the bright sublimity of the Heavens, the salutary winds of the sea, the mournful silence of children; my Divinity which is single, tho represented in several forms, is honoured by different nations, and under different names. The Phrygians call me the Pessinuntian, mother of the Gods; the Athenians, the Cecropian Minerva; those of Cyprus, the Paphian Venus; those of Crete, the Dyctean Diana; the Sicilians, a people who speak three languages, the Stygian Proserpine; the Eleusinians, the old Goddess Ceres; others, Juno; others, Bellona; some Hecate; many call me Rhamnusia; the eastern Æthiopians, the Arians, they who are instructed in the ancient doctrine, I mean, the Egyptians, honour me with ceremonies which are peculiar to me, and call me by my real name, Queen Isis.
The Egyptians represented Isis with the head of a cow, or at least with horns, or with a crescent on her head; and between the horns of the crescent they generally place a globe, which denotes the world. She is represented likewise with a bird upon her head, which is thought to be the Ibis. She is to be seen often with a key, a cross, or a whip in her hand. The worship of her was famous throughout Egypt, but principally at Bubastus, Coptos, and Alexandria.
The ancient Germans likewise adored Isis; but their Isis was different from that of the Egyptians. Some maintained that
Isis (17) continues on the next page
Footnotes
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In the year of the world 2570, before J.C. 1430, before the vulgar Æra 1434. 2 Chr. xxxv. 3. Chrysost. in 1 Cor. ii. homil. 7. Idem in Matth. ii. homil. 9. ↩
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2 Chr. xxxiv. 1, 2, 3, &c. In the year of the world 3324, before J. C. 626, before the vulgar Æra 630. ↩
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Joseph. Antiq. l. x, c. 5. Ἐντυγχάνει ταῖς ἱεραῖς βίβλοις τῶ Μωσέως ἐν τῷ ναῷ κειμέναις, Grot. Jun. Pisc. Hebræi, alii plures. ↩
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2 Kings xxiii. 29. & 2 Chr. xxxv. 20, 21. In the year of the world 3394, before J. C. 606, before the vulgar Æra 610. ↩
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In the year of the world 3381, before J. C. 619, before the vulgar Æra 623. ↩
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Hieronym. in Zach. xii. Chald. Interp. Raban. Maldonate, Thomas Bonavent. Hugo, Vat. Jun. &c. We have declared for the contrary opinion in our Preface to the Lamentations. ↩
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The Kingdom of Israel was destroyed in the year of the world 3279, and Josiah did not ascend the throne till 3363, he did not undertake the reformation we are speaking of, till about the year 3381, before J. C. 619. ↩
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In the year of the World 2768, before J.C. 1232, before the vulgar Æra 1236. ↩
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Jotham died in the year of the world 3262, before J. C. 738, before the vulgar Æra 742. ↩
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Translators’ note. The English translators render it, he was chief ruler about David. היה כהן לדודFor כהןsignifies Princeps as well as Sacerdos. ↩
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Gen. xxi. 6. In the year of the world 2108, before J. C. 1892, before the vulgar Æra 1896. ↩
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In the year of the world 2113, before J. C. 1887, before the vulgar Æra 1891. ↩
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Gen. xxii. 1, 2, 3, &c. In the year of the world 2133, before J. C. 1867, before the vulgar Æra 1871. ↩
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Ita Hebræi & Christiani antiq. & recentiores passim. ↩
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In the year of the world 2148, before J. C. 1852, before the vulgar Æra 1856. ↩
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In the year of the world 2168, before J. C. 1832, before the vulgar Æra 1836. ↩
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In the year of the world 2187, before J. C. 1813, before the vulgar Æra 1817. ↩
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About the year of the world 2240, before J. C. 1760, before the vulgar Æra 1764: ↩
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In the year of the world 2255, before J. C. 1755, before the vulgar Æra 1759. ↩
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In the year of the world 3246, before J. C. 754, before the vulgar Æra 758. ↩
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עמוץHamoz, Isaiah’s father. ,אמוץAmos. The Prophet Amos. ↩
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Gen. xxxi. In the year of the world 2265, before J. C. 1733, before the vulgar Æra 1737. ↩
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Hezekiah began to reign in the year of the world 3278, before J. C. 722, before the vulgar Æra 726. occasion ↩
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Aug. ibidem. Hieron. Ep. 117. Item Præfat. in Isai. Theodoret. Præf. in Isaiam. ↩
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In the year of the world 3291, before J. C. 709, before the vulgar Æra 713. ↩
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In the year of the world 3291, before J. C. 709, before the vulgar Æra 713. ↩
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Is. xx. 1, 2, 3. Some think he walked thus three days only, which signified three years. ↩
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Origen. in c. 23. Matth. & Epist. ad Jul. African. & homil. in Isai. Tertul. de patientia c. 14. Justin. contra Tryphon. Chrysost. ad Cyriac. Hieronym. l. 15. in Isai. Aug. l. 18. de Civit. c. 24, &c. ↩
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Joseph. Antiq. l. 1. c. 6. Aug. contra Faust. l. 22. c. 35. Hieron. Tost. Geneb. alii passim. ↩
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In the year of the world 2549, before J. C. 1051, before the vulgar Æra 1055. ↩
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In the year of the world 2951, before J. C. 1049, before the vulgar Æra 1053. ↩
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2 Sam. iii. 1, 2, 3, &c. For about five years, from the year of the world 2951, to 2956. ↩
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2 Sam. iv. 1, 2, 3, &c. In the year of the world 2956, before J. C. 1044, before the vulgar Æra 1048. ↩
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In the year of the world 2093, before J. C. 1907, before the vulgar Æra 1911. ↩
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In the year of the world 2094, before J. C. 1906, before the vulgar Æra 1910. ↩
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In the year of the world 2108, before J. C. 1892, before the vulgar Æra 1896. his ↩
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In the year of the world 2113, before J. C. 1887, before the vulgar Æra 1891. ↩
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Translators’ note. Cyprian. Martyr pro σισόνης habet cirrum, l. 3. ad Quirin. Cum Cypr. convenit Theodor. τινὲς, inquit, τὸ σισόνην, τὰς ἐξ ἐπιτηδεύσεως ὅλας γινομένας ἡρμήνευσαν. ἐγὼ δὲ ἄλλο οἶμαι τὸν νόμον ἀπαγορεύειν. Εἰώθασιν Ἕλληνες μὴ ἀποκείρειν τῶν παιδίων τὰς κορυφὰς ἀλλ᾽ ἐὰν τὰς μαλλὰς, καὶ τέτυς μετὰ χρόνον ἀνατιθέναι τοῖς δαίμοσι. Vid. Biblia Lamberti. Bos loc. citat. What the Septuagint translate σισόνην, Hesychius explains to be κυρέα παρὰ φασηλίταις, Tonsura in usum apud gentem Palestinæ finitimam Phaselitarum, &c. eo Israelitis vetita. ↩
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In the year of the world 3417, before J. C. 583, before the vulgar Æra 587. See 2 Kings xxv. 25, 26, 27. ↩
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Joseph. Antiq. l. 20, c. 6, p. 696. In the year of the world 4066, of the vulgar Æra 63. with ↩