judgment of God, and he and his children peaceably enjoyed that honor afterward. CHAP. IV. Of what happened to the Hebrews during thirty-eight years in the Wilderness. THE HE sedition, however, was so far from ceasing upon this destruction, that it grew much stronger, and became more intolerable. And the Occasion of its growing worse was of that nature, as made it likely the calamity would last for a long time. For the men believing already that nothing is done without the providence of God, would have it, that these things came thus to pass not without God's favor to Moses. They therefore laid the blame upon him, that God was so angry; and that this happened not so much, because of the wickedness of those that were punished, as because Moses procured the punishment: and that these men had been destroyed without any sin of theirs, only because they were zealous about the divine worship; as also that he who had been the cause of this diminution of the people, by destroying so many men, and those the most excellent of them all: besides his escaping any punishment himself, had now given the priesthood to his brother so firmly, that nobody could any longer dispute it with him: for no one else could now put in for it, since he must have seen those that first did so, to have miserably perished. Nay, besides this, the kindred of those that were destroyed, made great entreaties to the multitude, to abate the arrogance of Moses, because it would be safest for them so to do. Moses, upon his hearing that the people were tumultuous, was afraid they would attempt some other innovation: and that some great and sad calamity would be the consequence. So he called the multitudes to a congregation, and patiently heard what apology they made for themselves, with out opposing them; and lest he should embitter the multitude, he only desired the heads of the tribes to bring their trods, with the names of their tribes inscribed upon them; and he should receive the priesthood in whose rod God should give a sign, This was agreed to; so the rest brought their rods, as did Aaron also: who had written the tribe of Levi on his rod. These rods Moses laid up in the tabernacle of God. On the next day he brought out the rods, which were known from one another by those who brought them; they having distinctly noted them, as had the multitude also; and as to Numb. xvi. 41. + Concerning these twelve rods of the twelve tribes of Israel, see St. Clement's account, much larger than that in our Bibles. 1 Epist. § 43. VOL. 1.- NO. VII. the rest, in the same form Moses had received them, in that they saw them still: but they also saw buds and branches grown out of Aaron's rod, with ripe almonds upon them; the rod having been cut out of that tree. The people were so amazed at this strange sight, that though Moses and Aaron were before under some degree of hatred; they now laid that hatred aside, and began to admire the judgment of God concerning them. So that hereafter they applauded what God had decreed, and permitted Aaron to enjoy the priesthood peaceably. And thus God ordained him priest three several times, and he retained that honour without farther disturbance. And hereby this sedition of the lebrews, which had lasted a great while, was at length composed. And now Moses, because the tribe of Levi was made free from war and warlike expeditions, and was set apart for the divine worship; lest they should want, and seek after the necessaries of life, and so neglect the temple; commanded the Hebrews, according to the will of God, that when they should gain the possession of the land of Canaan, they should assign forty-eight ‡ good cities to the Levites; and permit them to enjoy their suburbs, as far as the limit of two thousand cubits would extend from the walls of the city. And besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the Levites, and to the priests. And this is what that tribe receives of the multitude. But I think it necessary to set down what is paid by all, peculiarly to the priests. Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities; and so set apart for them the tenth part of the tithe which they receive every year of the people; as also that it was but just to offer to God the first fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests to be slain; that they and their entire families may eat them in the holy city; but that the owners of those first-born, which are not appointed for sacrifices, in the laws of our country, should bring a shekel and a half in their stead; but for the first born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when they baked bread-corn, and made loaves of it, they should give somewhat of what they baked to them. Moreover, when they have made a sacred vow; I mean those that are called Nazarites, ‡ that suffer their hair to grow long, and use no wine; when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair to the priests, to be thrown into the fire. Such also as dedicate themselves to God, as a corban, which denotes what the Grecks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man: but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine the sum, as they think fit. And if any slay a beast at home, for a private festival, but not for a religious one; they are obliged to bring the maw, and the check, or breast, and the right shoulder of the sacrifice to the priests. With these Moses contrived that the priests should be plentifully maintained; besides what they had out of these offerings for sins, which the people gave them; as I have set it down in the foregoing book. He also ordered, that out of every thing allotted for the priests, their serants, their sons, their daughters, and their wives, should partake, as well as themselves: excepting what came to them out of the sacrifices that were offered for sins. For of those none of the family of the priests might eat; and in the temple also; and the same day they were offered. When Moses had made these constitutions, after the sedition was over, he removed, together with the whole army, and came to the borders of Idumea. He then sent ambassadors to the king of the Idumeans, and desired him to give him a passage through his country; and agreed to send him what hostages he should desire, to secure him from any injury. He desired also, that he would allow his army liberty to buy provisions; and if he insisted upon it, he would pay down a price for the very water they should drink. But the king was not pleased with this ambassage from Moses, nor did he allow a passage for the army; but brought his people armed to meet Moses, and to hinder them in case they should endeavour to force their passage. Upon which Moses consulted God by the Oracle: who would not have him begin the war first: and so he withdrew his forces, and travelled round about through the wilderness. * Then it was that Miriam, the sister of Moses came to her end; having completed her † fortieth year since she left Egypt; on the first day of the lunar month Xanthicus. They then made a public funeral of her, at a great expence. She was buried upon a certain mountain, which they call Sin. And when they had mourned for her thirty days, Moses purified the people after this manner. He brought a heifer, that had never been used to the plough, or to husbandry; that was complete in all its parts, and entirely of a red colour; at a little distance from the camp, into a place perfectly clean. This heifer was slain by the high priest, and her blood sprinkled with his finger seven times, before the tabernacle of God. After this, the entire heifer was burnt in that state, together with its skin and entrails; and they threw cedar wood, and hyssop, and scarlet wool, into the midst of the fire. Then a clean man gathered all her ashes together, and laid them in a place perfectly clean. When, therefore, any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop: and, dipping part of these ashes in it, they sprinkled them with it, both on the third day, and on the seventh; and after that they were clean. This he enjoined them to do also, when the tribes should come into their own land. Now when this purification, which their leader made, upon the mourning for his sister, as it had now been described, was over, he caused the army to remove, and to march through the wilderness, and through Arabia. And when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce, but has now the name of Petra: at this place, which was encompassed with high mountains, Aaron went up one of them, in the sight of the whole army; Moses having before told him he was to die: for this place was over against them. He there put off his pontifical garment, and delivered them to Eleazar his son; to whom the high priesthood belonged, because he was the elder brother; and died & while the multitude looked upon him. He died in the same year wherein he lost his sister; having lived in all a hundred and twenty-three years. He died on the first day of that lunar month, which is called by the Athenians Hecatombæon; by the Macedonians Lous: but by the Hebrews Abba. river Arnon; which issuing out of the mountains of Arabia, and running through all that wilderness, fell into the lake Asphaltites; and becne the limit between the land of the Moabites, and the land of the Amorites. This land is fruitful, and sufficient to maintain a great number of men, with the good things it produces. Moses therefore sent messengers to Sihon, the king of this country, desiring that he would grant his army a passage, upon what security he should please to require: he promised that he should be no ways injured; neither as to that country which Sihon governed, nor as to its inhabitants and that he would buy his provisions at such a price as should be to their advantage; even though he should desire to sell them their very water. But Sihon refused his offer, and put his army in array, preparing every thing in order to hinder their passage over Arnon.* undergone; and being very skilful in slinging, and very dexterous in throwing darts, or any thing else of that kind; and also having on nothing but light amour, which made them quick in pursuit; they overtook their enemies. And for those that were most remote, and could not be overtaken, they reached them by their slings, and their bows; so that many were slain, and those that escaped the slaughter were sorely wounded; and these were more distressed with thirst, than with any of those that fought against them; for it was the summer season: and when the greatest number of them were brought down to the river, out of a desire to drink; as also when the others fled away by troops, the Hebrews came round them, and shot at them; so that what with darts, and what with arrows, they made a slaughter of them all: Sihon also, their king was slain. So the Hebrews spiled their dead bodies, and took their prey. The land also, which they took, was full of fruits, and the army went all over it without fear, and fed their cattle upon it, and took the enemies prisoners. For they could no way put a stop to them, since all the fighting men were destroyed. Such was the destruction which overtook the Amorites, who were neither sagacious in counsel, nor courageous in action. Hereupon the Hebrews took possession of their land, which is situate between three rivers, and naturally resembling an island; the river Arnon being its southern limit, and the river Jabbok determining its northern side; which running into Jordan, loses its own name, and takes the other. While Jordan itself runs along by it, on its western coast. When Moses saw that the Amorite king was disposed to commence hostilities, he thought he ought not to bear that insult; and determining to wean the Hebrews from their indolent temper, and prevent the disorders which arose from thence, which had been the occasion of their former sedition; nor indeed were they now thoroughly easy in their minds: he enquired of God, whether he would give Jim leave to fight? which when he had done, and God had promised him the victory, he was very Courageous, and ready to proceed to fighting. Accordingly he encouraged the soldiers, and desired of them that they would take the pleasure of fighting; now God gave them leave so to do. Upon this Commission, which they so much longed for; they put on their armour, and set about the work without delay. But the Amorite king was not now When matters were come to this state, Og, the like to himself, when the Hebrews were ready to king of Gilead and Gaulanitis, fell upon the Israelattack him; both himself was affrighted at the He-ites. He brought an army with him, and came in brews, and his army, which before had shewn themselves to be of good courage, were then found to be timorous. So they could not sustain the first onset, nor bear up against the Hebrews: but fled away, thinking this would afford them a more likely way for their escape, than fighting. For they depended upon their cities, which were strong; from which they reaped no advantage, when they were forced to fly from them. For as soon as the Hebrews saw them giving ground, they immediately pursued; and when they had broken their ranks, they greatly terrified them. And some of them broke off from the rest, and ran away to the cities. Now the Hebrews pursued them briskly, and obstinately persevered in the labours they had already ⚫Numb. xxi 23. This victory is celebrated in Numb. xxi. 30. Deut. i. 4. iii. 2. iv. 46. xxix. 7, 8. Josh. xiii. 10. Judges xi. 21. Ps. cxxxv. 10, 11. cxxxvi, 18, 19, and by Philo, page 642. 7 So haste to the assistance of his friend Sihon. But Numb. xxi. 24. § See Numb. xxi. 35. Deut. iii. 3. Josh. xii, 4. Ps. cxxxv. 11, 12, and Philo, page 643, to 84 to the vast largeness, and handsome appearance of his body. And men could easily guess at his strength and magnitude, when they took his bed at Rabbath, the royal city of the Ammonites. structure was of iron; its breadth four cubits, and Its its length a cubit more than double thereto. However, his fall did not only improve the circumstances of the Hebrews for the present; but by his death he was the occasion of further good success to them; for they presently took those sixty cities which were encompassed with excellent walls, and had been subject to him; and all the people got, both in general and in particular, a great prey. CHAP. VI. Of Balaam's attempt to curse Israel, and of the artifice by which the Hebrews were weakened. WHE THEN Moses had brought his army to Jordan, he pitched his camp in the great plain, over against Jericho. This city is a very happy situation, and very fit for producing palm-trees and balsam. And now the Israelites began to be very proud of themselves, and were very eager for fighting. Moses, then, after he had offered, for a few days, sacrifice of thanksgiving to God, and feasted the people, sent a party of armed men to lay waste the country of the Midianites, and to take their cities. Now the occasion which he took for making war upon them was as follows: When Balak the king of the Moabites, who had from his ancestors a friendship and league with the Midianites, saw how greatly the Israelites were increased, he was much affrighted on account of his own, and his kingdom's danger. For he was not + acquainted with this; that the Hebrews would not meddle with any other country: but were to be contented with the possession of the land of Canaan; God having forbidden them to go any farther. So he, with more haste than wisdom, resolved to make an attempt upon them by words; but he did not judge it prudent to fight against them, after they had had the prosperous successes, and even be. came out of ill successes more happy than before; but he thought to hinder them, if he could, from growing greater; and so he resolved to send ambassadors to the Midianites about them. Midianites, knowing there was one Balaam, who Now these [BOOK IV-AN. 1493. lived by Euphrates, and was the greatest of the prophets at that time, and one that was in friendship with them, sent some of their honourable princes along with the ambassadors of Balak, to intreat the prophet to come to them; that he might imprecate curses to the destruction of the Israelites So Balaam received the ambassadors, and treated them very kindly. And when he had supped, he enquired what was God's will, and what this matter was, for which the Midianites intreated him to come to them; but when God opposed his going, he came to the ambassadors, and told them, that he was himself willing and desirous to comply with their request: but that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions. For that this army, which they entreated him to come to curse, was in the favor of God. which account he advised them to go home again, and not to persist in their enmity against the Israclites. And when he had given them that answer, he dismissed the ambassadors. On Now the Midianites, at the earnest intreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, enquired again of God; but he was displeased at this second trial, and bid him by no means to contradict the ambassadors. Balaam did not imagine that God gave this injunction in order to deceive him; so he went along with the ambassadors. But when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode, understood that it was a divine spirit that met him; and thrust Balaam to one of the walls, without regard to the stripes which her master, when he was hurt by the wall, gave her. But when the ass, upon the angel's continuing to distress her, and upon the stripes which were given her, fell down; by the will of God she made use of the voice of a man, and complained of Balaam, as acting unjustly to her; that whereas he had no fault to find with her in her former service, he now inflicted stripes upon her; as not understanding that she was hindered from serving him in what he was now going about, by the providence of God. And when he was disturbed by reason of the voice of the ass, which was that of a man; the angel plainly appeared to him, and blamed him for the stripes he had given his ass; informing him, that the creature was not in fault, but that he was |