Antiquities of the Jews

5. But Jacob was quite overcome, not so much by their kindred, nor by that affection which might arise thence, as by his love to the damsel, and his surprise at her beauty, which was so flourishing, as few of the women of that age could vie with. He said then, "There is a relation between thee and me, elder than either thy or my birth, if thou be the daughter of Laban; for Abraham was the son of Terah, as well as Haran and Nahor. Of the last of whom [Nahor] Bethuel thy grandfather was the son. Isaac my father was the son of Abraham and of Sarah, who was the daughter of Haran. But there is a nearer and later cement of mutual kindred which we bear to one another, for my mother Rebeka was sister to Laban thy father, both by the same father and mother; I therefore and thou are cousin-germans. And I am now come to salute you, and to renew that affinity which is proper between us." Upon this the damsel, at the mention of Rebeka, as usually happens to young persons, wept, and that out of the kindness she had for her father, and embraced Jacob, she having learned an account of Rebeka from her father, and knew that her parents loved to hear her named; and when she had saluted him, she said that "he brought the most desirable and greatest pleasures to her father, with all their family, who was always mentioning his mother, and always thinking of her, and her alone; and that this will make thee equal in his eyes to any advantageous circumstances whatsoever." Then she bid him go to her father, and follow her while she conducted him to him; and not to deprive him of such a pleasure, by staying any longer away from him.

6. When she had said thus, she brought him to Laban; and being owned by his uncle, he was secure himself, as being among his friends; and he brought a great deal of pleasure to them by his unexpected coning. But a little while afterward, Laban told him that he could not express in words the joy he had at his coming; but still he inquired of him the occasion of his coming, and why he left his aged mother and father, when they wanted to be taken care of by him; and that he would afford him all the assistance he wanted. Then Jacob gave him an account of the whole occasion of his journey, and told him, "that Isaac had two sons that were twins, himself and Esau; who, because he failed of his father's prayers, which by his mother's wisdom were put up for him, sought to kill him, as deprived of the kingdom 34 which was to be given him of God, and of the blessings for which their father prayed; and that this was the occasion of his coming hither, as his mother had commanded him to do: for we are all [says he] brethren one to another; but our mother esteems an alliance with your family more than she does one with the families of the country; so I look upon yourself and God to be the supporters of my travels, and think myself safe in my present circumstances."

7. Now Laban promised to treat him with great humanity, both on account of his ancestors, and particularly for the sake of his mother, towards whom, he said, he would show his kindness, even though she were absent, by taking care of him; for he assured him he would make him the head shepherd of his flock, and give him authority sufficient for that purpose; and when he should have a mind to return to his parents, he would send him back with presents, and this in as honorable a manner as the nearness of their relation should require. This Jacob heard gladly; and said he would willingly, and with pleasure, undergo any sort of pains while he tarried with him, but desired Rachel to wife, as the reward of those pains, who was not only on other accounts esteemed by him, but also because she was the means of his coming to him; for he said he was forced by the love of the damsel to make this proposal. Laban was well pleased with this agreement, and consented to give the damsel to him, as not desirous to meet with any better son-in-law; and said he would do this, if he would stay with him some time, for he was not willing to send his daughter to be among the Canaanites, for he repented of the alliance he had made already by marrying his sister there. And when Jacob had given his consent to this, he agreed to stay seven years; for so many years he had resolved to serve his father-in-law, that, having given a specimen of his virtue, it might be better known what sort of a man he was. And Jacob, accepting of his terms, after the time was over, he made the wedding-feast; and when it was night, without Jacob's perceiving it, he put his other daughter into bed to him, who was both elder than Rachel, and of no comely countenance: Jacob lay with her that night, as being both in drink and in the dark. However, when it was day, he knew what had been done to him; and he reproached Laban for his unfair proceeding with him; who asked pardon for that necessity which forced him to do what he did; for he did not give him Lea out of any ill design, but as overcome by another greater necessity: that, notwithstanding this, nothing should hinder him from marrying Rachel; but that when he had served another seven years, he would give him her whom he loved. Jacob submitted to this condition, for his love to the damsel did not permit him to do otherwise; and when another seven years were gone, he took Rachel to wife.

8. Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves, 35 but however subject to their mistresses. Now Lea was sorely troubled at her husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she entreated God perpetually; and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After him was born Judah, which denotes thanksgiving. But Rachel, fearing lest the fruitfulness of her sister should make herself enjoy a lesser share of Jacob's affections, put to bed to him her handmaid Bilha; by whom Jacob had Dan: one may interpret that name into the Greek tongue, a divine judgment. And after him Nephthalim, as it were, unconquerable in stratagems, since Rachel tried to conquer the fruitfulness of her sister by this stratagem. Accordingly, Lea took the same method, and used a counter-stratagem to that of her sister; for she put to bed to him her own handmaid. Jacob therefore had by Zilpha a son, whose name was Gad, which may be interpreted fortune; and after him Asher, which may be called a happy man, because he added glory to Lea. Now Reubel, the eldest son of Lea, brought apples of mandrakes 36 to his mother. When Rachel saw them, she desired that she would give her the apples, for she longed to eat them; but when she refused, and bid her be content that she had deprived her of the benevolence she ought to have had from her husband, Rachel, in order to mitigate her sister's anger, said she would yield her husband to her; and he should lie with her that evening. She accepted of the favor, and Jacob slept with Lea, by the favor of Rachel. She bare then these sons: Issachar, denoting one born by hire: and Zabulon, one born as a pledge of benevolence towards her; and a daughter, Dina. After some time Rachel had a son, named Joseph, which signified there should be another added to him.

9. Now Jacob fed the flocks of Laban his father-in-law all this time, being twenty years, after which he desired leave of his father-in-law to take his wives and go home; but when his father-in-law would not give him leave, he contrived to do it secretly. He made trial therefore of the disposition of his wives what they thought of this journey;—when they appeared glad, and approved of it. Rachel took along with her the images of the gods, which, according to their laws, they used to worship in their own country, and ran away together with her sister. The children also of them both, and the handmaids, and what possessions they had, went along with them. Jacob also drove away half the cattle, without letting Laban know of it beforehand But the reason why Rachel took the images of the gods, although Jacob had taught her to despise such worship of those gods, was this, That in case they were pursued, and taken by her father, she might have recourse to these images, in order obtain his pardon.

10. But Laban, after one day's time, being acquainted with Jacob's and his daughters' departure, was much troubled, and pursued after them, leading a band of men with him; and on the seventh day overtook them, and found them resting on a certain hill; and then indeed he did not meddle with them, for it was even-tide; but God stood by him in a dream, and warned him to receive his son-in-law and his daughters in a peaceable manner; and not to venture upon any thing rashly, or in wrath to but to make a league with Jacob. And he him, that if he despised their small number, attacked them in a hostile manner, he would assist them. When Laban had been thus forewarned by God, he called Jacob to him the next day, in order to treat with him, and showed him what dream he had; in dependence whereupon he came confidently to him, and began to accuse him, alleging that he had entertained him when he was poor, and in want of all things, and had given him plenty of all things which he had. "For," said he, "I have joined my daughters to thee in marriage, and supposed that thy kindness to me be greater than before; but thou hast had no regard to either thy mother's relations to me, nor to the affinity now newly contracted between us; nor to those wives whom thou hast married; nor to those children, of whom I am the grandfather. Thou hast treated me as an enemy, driving away my cattle, and by persuading my daughters to run away from their father; and by carrying home those sacred paternal images which were worshipped by my forefathers, and have been honored with the like worship which they paid them by myself. In short, thou hast done this whilst thou art my kinsman, and my sister's son, and the husband of my daughters, and was hospitably treated by me, and didst eat at my table." When Laban had said this, Jacob made his defense—That he was not the only person in whom God had implanted the love of his native country, but that he had made it natural to all men; and that therefore it was but reasonable that, after so long time, he should go back to it. "But as to the prey, of whose driving away thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong; for instead of those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that thou art unjustly angry at me because I have taken, and have with me, a small portion of them? But then, as to thy daughters, take notice, that it is not through any evil practices of mine that they follow me in my return home, but from that just affection which wives naturally have to their husbands. They follow therefore not so properly myself as their own children." And thus far of his apology was made, in order to clear himself of having acted unjustly. To which he added his own complaint and accusation of Laban; saying, "While I was thy sister's son, and thou hadst given me thy daughters in marriage, thou hast worn me out with thy harsh commands, and detained me twenty years under them. That indeed which was required in order to my marrying thy daughters, hard as it was, I own to have been tolerable; but as to those that were put upon me after those marriages, they were worse, and such indeed as an enemy would have avoided." For certainly Laban had used Jacob very ill; for when he saw that God was assisting to Jacob in all that he desired, he promised him, that of the young cattle which should be born, he should have sometimes what was of a white color, and sometimes what should be of a black color; but when those that came to Jacob's share proved numerous, he did not keep his faith with him, but said he would give them to him the next year, because of his envying him the multitude of his possessions. He promised him as before, because he thought such an increase was not to be expected; but when it appeared to be fact, he deceived him.

11. But then, as to the sacred images, he bid him search for them; and when Laban accepted of the offer, Rachel, being informed of it, put those images into that camel's saddle on which she rode, and sat upon it; and said, that her natural purgation hindered her rising up: so Laban left off searching any further, not supposing that his daughter in such circumstances would approach to those images. So he made a league with Jacob, and bound it by oaths, that he would not bear him any malice on account of what had happened; and Jacob made the like league, and promised to love Laban's daughters. And these leagues they confirmed with oaths also, which the made upon certain as whereon they erected a pillar, in the form of an altar: whence that hill is called Gilead; and from thence they call that land the Land of Gilead at this day. Now when they had feasted, after the making of the league, Laban returned home.

CHAPTER 20. Concerning The Meeting Of Jacob And Esau

1. Now as Jacob was proceeding on his journey to the land of Canaan, angels appeared to him, and suggested to him good hope of his future condition; and that place he named the Camp of God. And being desirous of knowing what his brother's intentions were to him, he sent messengers, to give him an exact account of every thing, as being afraid, on account of the enmities between them. He charged those that were sent, to say to Esau, "Jacob had thought it wrong to live together with him while he was in anger against him, and so had gone out of the country; and that he now, thinking the length of time of his absence must have made up their differences, was returning; that he brought with him his wives, and his children, with what possessions he had gotten; and delivered himself, with what was most dear to him, into his hands; and should think it his greatest happiness to partake together with his brother of what God had bestowed upon him." So these messengers told him this message. Upon which Esau was very glad, and met his brother with four hundred men. And Jacob, when he heard that he was coming to meet him with such a number of men, was greatly afraid: however, he committed his hope of deliverance to God; and considered how, in his present circumstances, he might preserve himself and those that were with him, and overcome his enemies if they attacked him injuriously. He therefore distributed his company into parts; some he sent before the rest, and the others he ordered to come close behind, that so, if the first were overpowered when his brother attacked them, they might have those that followed as a refuge to fly unto. And when he had put his company in this order, he sent some of them to carry presents to his brother. The presents were made up of cattle, and a great number of four-footed beasts, of many kinds, such as would be very acceptable to those that received them, on account of their rarity. Those who were sent went at certain intervals of space asunder, that, by following thick, one after another, they might appear to be more numerous, that Esau might remit of his anger on account of these presents, if he were still in a passion. Instructions were also given to those that were sent to speak gently to him.

2. When Jacob had made these appointments all the day, and night came on, he moved on with his company; and, as they were gone over a certain river called Jabboc, Jacob was left behind; and meeting with an angel, he wrestled with him, the angel beginning the struggle: but he prevailed over the angel, who used a voice, and spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power. He also commanded him to be called Israel, which in the Hebrew tongue signifies one that struggled with the divine angel. 37 These promises were made at the prayer of Jacob; for when he perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter. And when the angel had said what is before related, he disappeared; but Jacob was pleased with these things, and named the place Phanuel, which signifies, the face of God. Now when he felt pain, by this struggling, upon his broad sinew, he abstained from eating that sinew himself afterward; and for his sake it is still not eaten by us.

3. When Jacob understood that his brother was near, he ordered his wives to go before, each by herself, with the handmaids, that they might see the actions of the men as they were fighting, if Esau were so disposed. He then went up to his brother Esau, and bowed down to him, who had no evil design upon him, but saluted him; and asked him about the company of the children and of the women; and desired, when he had understood all he wanted to know about them, that he would go along with him to their father; but Jacob pretending that the cattle were weary, Esau returned to Seir, for there was his place of habitation, he having named the place Roughness, from his own hairy roughness.

CHAPTER 21. Concerning The Violation Of Dina's Chastity

1. Hereupon Jacob came to the place, till this day called Tents [Succoth]; from whence he went to Shechem, which is a city of the Canaanites. Now as the Shechemites were keeping a festival Dina, who was the only daughter of Jacob, went into the city to see the finery of the women of that country. But when Shechem, the son of Hamor the king, saw her, he defiled her by violence; and being greatly in love with her, desired of his father that he would procure the damsel to him for a wife. To which desire he condescended, and came to Jacob, desiring him to give leave that his son Shechem might, according to law, marry Dina. But Jacob, not knowing how to deny the desire of one of such great dignity, and yet not thinking it lawful to marry his daughter to a stranger, entreated him to give him leave to have a consultation about what he desired him to do. So the king went away, in hopes that Jacob would grant him this marriage. But Jacob informed his sons of the defilement of their sister, and of the address of Hamor; and desired them to give their advice what they should do. Upon fills, the greatest part said nothing, not knowing what advice to give. But Simeon and Levi, the brethren of the damsel by the same mother, agreed between themselves upon the action following: It being now the time of a festival, when the Shechemites were employed in ease and feasting, they fell upon the watch when they were asleep, and, coming into the city, slew all the males 38 as also the king, and his son, with them; but spared the women. And when they had done this without their father's consent, they brought away their sister.

2. Now while Jacob was astonished at the greatness of this act, and was severely blaming his sons for it, God stood by him, and bid him be of good courage; but to purify his tents, and to offer those sacrifices which he had vowed to offer when he went first into Mesopotamia, and saw his vision. As he was therefore purifying his followers, he lighted upon the gods of Laban; [for he did not before know they were stolen by Rachel;] and he hid them in the earth, under an oak, in Shechem. And departing thence, he offered sacrifice at Bethel, the place where he saw his dream, when he went first into Mesopotamia.

3. And when he was gone thence, and was come over against Ephrata, he there buried Rachel, who died in child-bed: she was the only one of Jacob's kindred that had not the honor of burial at Hebron. And when he had mourned for her a great while, he called the son that was born of her Benjamin, 39 because of the sorrow the mother had with him. These are all the children of Jacob, twelve males and one female.–Of them eight were legitimate,–viz. six of Lea, and two of Rachel; and four were of the handmaids, two of each; all whose names have been set down already.

CHAPTER 22. How Isaac Died, And Was Buried In Hebron

From thence Jacob came to Hebron, a city situate among the Canaanites; and there it was that Isaac lived: and so they lived together for a little while; for as to Rebeka, Jacob did not find her alive. Isaac also died not long after the coming of his son; and was buried by his sons, with his wife, in Hebron, where they had a monument belonging to them from their forefathers. Now Isaac was a man who was beloved of God, and was vouchsafed great instances of providence by God, after Abraham his father, and lived to be exceeding old; for when he had lived virtuously one hundred and eighty-five years, he then died.

FOOTNOTES:

1 (return)

[ Since Josephus, in his Preface, sect. 4, says that Moses wrote some things enigmatically, some allegorically, and the rest in plain words, since in his account of the first chapter of Genesis, and the first three verses of the second, he gives us no hints of any mystery at all; but when he here comes to ver. 4, etc., he says that Moses, after the seventh day was over, began to talk philosophically; it is not very improbable that he understood the rest of the second and the third chapters in some enigmatical, or allegorical, or philosophical sense. The change of the name of God just at this place, from Elohim to Jehovah Elohim, from God to Lord God, in the Hebrew, Samaritan, and Septuagint, does also not a little favor some such change in the narration or construction.]

2 (return)

[ We may observe here, that Josephus supposed man to be compounded of spirit, soul, and body, with St. Paul, 1 Thessalonians 5:23, and the rest of the ancients: he elsewhere says also, that the blood of animals was forbidden to be eaten, as having in it soul and spirit, Antiq. B. III. ch. 11. sect. 2.]

3 (return)

[ Whence this strange notion came, which yet is not peculiar to Joseph, but, as Dr. Hudson says here, is derived from older authors, as if four of the greatest rivers in the world, running two of them at vast distances from the other two, by some means or other watered paradise, is hard to say. Only since Josephus has already appeared to allegorize this history, and take notice that these four names had a particular signification; Phison for Ganges, a multitude; Phrath for Euphrates, either a dispersion or a flower; Diglath for Tigris, what is swift, with narrowness; and Geon for Nile, what arises from the east,—we perhaps mistake him when we suppose he literally means those four rivers; especially as to Geon or Nile, which arises from the east, while he very well knew the literal Nile arises from the south; though what further allegorical sense he had in view, is now, I fear, impossible to be determined.]

4 (return)

[ By the Red Sea is not here meant the Arabian Gulf, which alone we now call by that name, but all that South Sea, which included the Red Sea, and the Persian Gulf, as far as the East Indies; as Reland and Hudson here truly note, from the old geographers.]

5 (return)

[ Hence it appears, that Josephus thought several, at least, of the brute animals, particularly the serpent, could speak before the fall. And I think few of the more perfect kinds of those animals want the organs of speech at this day. Many inducements there are also to a notion, that the present state they are in, is not their original state; and that their capacities have been once much greater than we now see them, and are capable of being restored to their former condition. But as to this most ancient, and authentic, and probably allegorical account of that grand affair of the fall of our first parents, I have somewhat more to say in way of conjecture, but being only a conjecture, I omit it: only thus far, that the imputation of the sin of our first parents to their posterity, any further than as some way the cause or occasion of man's mortality, seems almost entirely groundless; and that both man, and the other subordinate creatures, are hereafter to be delivered from the curse then brought upon them, and at last to be delivered from that bondage of corruption, Romans 8:19-22.]

6 (return)

[ St. John's account of the reason why God accepted the sacrifice of Abel, and rejected that of Cain; as also why Cain slew Abel, on account of that his acceptance with God, is much better than this of Josephus: I mean, because "Cain was of the evil one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous," 1 John 3:12. Josephus's reason seems to be no better than a pharisaical notion or tradition.]