Containing the Interval of 182½ Years.
[From the captivity of the ten tribes, to the first of Cyrus.]
How Sennacherib made an expedition against Hezekiah: What threatenings Rabshakeh made to Hezekiah, when Sennacherib was gone against the Egyptians: How Isaiah the Prophet encouraged him: How Sennacherib, having failed of success in Egypt, returned thence to Jerusalem: and how, upon his finding his army destroyed, he returned home. And what befel him a little afterward.
1. [An. 714.] It was now the fourteenth year of the government of Hezekiah, King of the two tribes; when the King of Assyria, whose name was Sennacherib, made an expedition against him, with a great army; and took all the cities of the tribe of Judah and Benjamin by force. And when he was ready to bring his army against Jerusalem, Hezekiah sent Ambassadors to him beforehand, and promised to submit, and pay what tribute he should appoint. Hereupon Sennacherib, when he heard of what offers the Ambassadors made, resolved not to proceed in the war, but to accept of the proposals that were made him: and if he might receive three hundred talents of silver, and thirty talents of gold, he promised that he would depart in a friendly manner: and he gave security upon oath to the Ambassadors that he would then do him no harm, but go away as he came. So Hezekiah submitted; and emptied his treasures, and sent the money; as supposing he should be freed from his enemy, and from any farther distress about his Kingdom. Accordingly the Assyrian King took it, and yet had no regard to what he had promised: but while he himself went to the war against the Egyptians, and Ethiopians, he left his general Rabshakeh, and two other of his principal commanders, with great forces to destroy Jerusalem. The names of the two other commanders were Tartan and Rabsaris.
2. [An. 710.] Now as soon as they were come before the walls, they pitched their camp; and sent messengers to Hezekiah, and desired that they might speak with him. But he did not himself come out to them, for fear; but he sent three of his most intimate friends; the name of one was Eliakim, who was over the Kingdom; and Shebna, and Joah the recorder. So these men came out, and stood over against the commanders of the Assyrian army. And when Rabshakeh saw them, he bid them go and speak to Hezekiah in the manner following: that “Sennacherib, the great King, (1) desires to know of him, on whom it is that he relies, and depends, in flying from his Lord? and will not hear him, nor admit his army into the city? Is it on account of the Egyptians, and in hopes that his army would be beaten by them? Whereupon he lets him know, that if this be what he expects, he is a foolish man, and like one who leans on a broken reed: while such an one will not only fall down, but will have his hand pierced and hurt by it. That he ought to know, he makes this expedition against him by the will of God; who hath granted this favour to him, that he shall overthrow the Kingdom of Israel; and that in the very same manner he shall destroy those that are his subjects also.” When Rabshakeh had made this speech in the Hebrew tongue; for he was skilful in that language; Eliakim was afraid lest the multitude that heard him should be disturbed. So he desired him to speak in the Syrian tongue. But the general understanding what he meant, and perceiving the fear that he was in, he made his answer with a greater and a louder voice; but in the Hebrew tongue; and said, that “Since they all heard what were the King’s commands, they would consult their own advantage in delivering up themselves to us: for it is plain that both you and your King dissuade the people from submitting by vain hopes; and so induce them to resist. But if you be couragious, and think to drive our forces away, I am ready to deliver to you two thousand of these horses that are with me, for your use; if you can set as many horsemen on their backs, and shew your strength. But what you have not, you cannot produce. Why therefore do you delay to deliver up your selves to a superior force, who can take you without your consent? Although it will be safer for you to deliver your selves up voluntarily; while a forcible capture, when you are beaten, must appear more dangerous, and will bring farther calamities upon you.”
3. When the people, as well as the ambassadors, heard what the Assyrian commander said, they related it to Hezekiah: who thereupon put off his royal apparel, and cloathed himself with sackcloth, and took the habit of a mourner, and, after the manner of his countrey, he fell upon his face, and besought God, and intreated him to assist them, now they had no other hope of relief. He also sent some of his friends, and some of the Priests, to the Prophet Isaiah; and desired that he would pray to God, and offer sacrifices for their common deliverance; and so put up supplications to him, that he would have indignation at the expectations of their enemies; and have mercy upon his people. And when the Prophet had done accordingly, an oracle came from God to him, and encouraged the King and his friends that were about him; and foretold, that “Their enemies should be beaten without fighting; and should go away in an ignominious manner; and not with that insolence which they now shew: for that God would take care that they should be destroyed.” He also foretold that “Sennacherib the King of Assyria should fail of his purpose against Egypt; and that when he came home he should perish by the sword.”
4. About the same time also the King of Assyria wrote an epistle to Hezekiah; in which he said, “He was a foolish man, in supposing that he should escape from being his servant; since he had already brought under many and great nations: and he threatened, that when he took him he would utterly destroy him; unless he now opened the gates, and willingly received his army into Jerusalem.” When he had read this epistle, he despised it; on account of the trust that he had in God: but he rolled up the epistle, and laid it up within the temple. And as he made his farther prayers to God for the city, and for the preservation of all the people, the Prophet Isaiah said, that “God had heard his prayer; and that he should not be besieged at this time by the King of Assyria; that for the future he might be secure of not being at all disturbed by him; and that the people might go on peaceably and without fear with their husbandry and other affairs.” (2) But after a little while, the King of Assyria, when he had failed of his treacherous designs against the Egyptians, returned home, without success; on the following occasion. He spent a long time in the siege of Pelusium: and when the banks that he had raised over against the walls were of a great height, and when he was ready to make an immediate assault upon them, but heard that Tirhaka, King of the Ethiopians, was coming and bringing great forces to aid the Egyptians, and was resolved to march through the desert, and so to fall directly upon the Assyrians, this King Sennacherib was disturbed at the news: and, as I said before, left Pelusium, and returned back without success. Now concerning this Sennacherib Herodotus also says, in the second book of his Histories, “How this King came against the Egyptian King, who was the Priest of Vulcan: and that as he was besieging Pelusium, he broke up the siege on the following occasion. This Egyptian Priest prayed to God, and God heard his prayer; and sent a judgment upon the Arabian King:” but in this Herodotus was mistaken, when he called this King not King of the Assyrians, but of the Arabians. (3) For he saith, that “A multitude of mice gnawed to pieces in one night both the bows, and the rest of the armour of the Assyrians: and that it was on that account that the King, when he had no bows left, drew off his army from Pelusium.” And Herodotus does indeed give us this history. Nay and Berosus, who wrote of the affairs of Chaldea, makes mention of this King Sennacherib; and that he ruled over the Assyrians, and that he made an expedition against all Asia and Egypt; and says thus. (4)
5. “Now when Sennacherib was returning from his Egyptian war to Jerusalem, he found his army under Rabshakeh his general in danger [by a plague, for] God had sent a pestilential distemper upon his army: and on the very first night of the siege an hundred fourscore and five thousand, with their captains and generals, were destroyed. So the King was in a great dread, and in a terrible agony at this calamity; and being in great fear for his whole army, he fled with the rest of his forces to his own Kingdom, and to his city Nineveh. And when he had abode there a little while, he was treacherously assaulted, and died by the hands of his elder sons (5) Adrammelech and Sarasar: and was slain in his own temple, which was called Araske. Now these sons of his were driven away on account of the murder of their father by the citizens, and went into Armenia. While Assarachoddas took the Kingdom of Sennacherib.” And this proved to be the conclusion of this Assyrian expedition against the people of Jerusalem.
How Hezekiah was sick, and ready to die: and how God bestowed upon him fifteen years longer life: [and secured that promise] by the going back of the shadow ten degrees.
1. [An. 713.] Now King Hezekiah being thus delivered, after a surprizing manner, from the dread he was in, offered thank offerings to God, with all his people: because nothing else had destroyed some of their enemies, and made the rest so fearful of undergoing the same fate, that they departed from Jerusalem, but that divine assistance. Yet while he was very zealous and diligent about the worship of God, did he soon afterwards fall into a severe distemper: (6) insomuch that the physicians despaired of him, and expected no good issue of his sickness; as neither did his friends. And besides the distemper it self, there was a very melancholy circumstance that disordered the King, which was the consideration that he was childless, and was going to die, and leave his house and his government without a successor of his own body. So he was troubled at the thoughts of this his condition; and lamented himself, and intreated of God that he would prolong his life for a little while, till he had some children: and not suffer him to depart this life before he was become a father. Hereupon God had mercy upon him, and accepted of his supplication; because the trouble he was under at his supposed death, was not because he was soon to leave the advantages he enjoyed in the Kingdom, nor did he on that account pray that he might have a longer life afforded him: but in order to have sons, that might receive the government after him. And so God sent Isaiah the Prophet, and commanded him to inform Hezekiah, that “Within three days time he should get clear of his distemper, and should survive it fifteen years; and that he should have children also.” Now upon the Prophet’s saying this, as God had commanded him, he could hardly believe it: both on account of the distemper he was under, which was very sore; and by reason of the surprizing nature of what was told him; so he desired that Isaiah would give him some sign or wonder, that he might believe him in what he had said; and be sensible that he came from God. For things that are beyond expectation, and greater than our hopes, are made credible by actions of the like nature. And when Isaiah had asked him, What sign he desired to be exhibited? He desired that he would make the shadow of the sun which he had already made to go down ten steps [or degrees] in his house, to return again to the same place, (7) and to make it as it was before. And when the Prophet prayed to God to exhibit this sign to the King, he saw what he desired to see, and was freed from his distemper; and went up to the temple, where he worshipped God, and made vows to him.
2. [An. 709.] At this time it was that the dominion of the Assyrians was overthrown by the Medes. (8) But of these things I shall treat elsewhere.1 But the King of Babylon, whose name was Baladan, sent ambassadors to Hezekiah, with presents; and desired he would be his ally, and his friend. So he received the ambassadors gladly, and made them a feast, and shewed them his treasures, and his armory, and the other wealth he was possessed of in precious stones, and in gold; and gave them presents to be carried to Baladan, and sent them back to him. Upon which the Prophet Isaiah came to him, and enquired of him, “Whence those ambassadors came?” To which he replied, that “They came from Babylon, from the King; and that he had shewed them all he had; that by the sight of his riches and forces he might thereby guess at [the plenty he was in] and be able to inform the King of it.” But the Prophet rejoined, and said, “Know thou, that, after a little while, these riches of thine shall be carried away to Babylon; and thy posterity shall be made eunuchs there, and lose their manhood, and be servants to the King of Babylon: for that God foretold such things would come to pass.” Upon which words Hezekiah was troubled, and said; that “He was himself unwilling that his nation should fall into such calamities; yet since it is not possible to alter what God had determined, he prayed that there might be peace while he lived.” Berosus also makes mention of this Baladan King of Babylon. Now as to this Prophet, [Isaiah,] he was by the confession of all a divine and wonderful man in speaking truth: and out of the assurance that he had never written what was false, he wrote down all his prophecies, and left them behind him in books: that their accomplishment might be judged of from the events by posterity. Nor did this Prophet do so alone; but the others, which were twelve in number,2 did the same. And whatsoever is done among us, whether it be good, or whether it be bad, comes to pass according to their prophecies. But of every one of these we shall speak hereafter.3
How Manasseh reigned after Hezekiah; and how, when he was in captivity, he returned to God, and was restored to his Kingdom, and left it to [his son] Amon.
1. [An. 699.] When King Hezekiah had survived the interval of time already mentioned, and had dwelt all that time in peace, he died: having compleated fifty four years of his life, and reigned twenty nine.4 But when his son Manasseh, whose mother’s name was Hephzibah of Jerusalem, had taken the Kingdom, he departed from the conduct of his father; and fell into a course of life quite contrary thereto: and shewed himself in his manners most wicked in all respects; and omitted no sort of impiety: but imitated those transgressions of the Israelites, by the commission of which against God they had been destroyed. For he was so hardy as to defile the temple of God, and the city, and the whole countrey. For by setting out from a contempt of God, he barbarously slew all the righteous men that were among the Hebrews. Nor would he spare the Prophets: for he every day slew some of them: till Jerusalem was overflown with blood. So God was angry at these proceedings, and sent Prophets to the King, and to the multitude; by whom he threatened the very same calamities to them, which their brethren the Israelites, upon the like affronts offered to God, were now under. But these men would not believe their words; by which belief they might have reaped the advantage of escaping all those miseries: yet did they in earnest learn, that what the Prophets had told them was true.
2. And when they persevered in the same course of life, God raised up war against them, from the King of Babylon and Chaldea; who sent an army against Judea, and laid waste the countrey; and caught King Manasseh by treachery, and ordered him to be brought to him, and had him under his power to inflict what punishment he pleased upon him. But then it was, that Manasseh perceived what a miserable condition he was in: and esteeming himself the cause of all, he besought God to render his enemy humane and merciful to him. Accordingly God heard his prayer,5 and granted him what he prayed for. So Manasseh was released by the King of Babylon, and escaped the danger he was in. And when he was come to Jerusalem, he endeavoured, if it were possible, to cast out of his memory those his former sins against God; of which he now repented; and to apply himself to a very religious life. He sanctified the temple, and purged the city: and for the remainder of his days he was intent on nothing but to return his thanks to God for his deliverance; and to preserve him propitious to him all his life long. He also instructed the multitude to do the same; as having very nearly experienced what a calamity he was fallen into by a contrary conduct. He also rebuilt the altar, and offered the legal sacrifices, as Moses commanded. And when he had re-established what concerned the divine worship, as it ought to be, he took care of the security of Jerusalem. He did not only repair the old walls with great diligence, but added another wall to the former. He also built very lofty towers; and the garrison’d places before the city he strengthened, not only in other respects, but with provisions of all sorts that they wanted. And indeed, when he had changed his former course, he so led his life for the time to come, that from the time of his return to piety towards God, he was deemed an happy man, and a pattern for imitation. When therefore he had lived sixty seven years, he departed this life: having reigned fifty five years,6 and was buried in his own gardens: and the Kingdom came to his son Amon, (9) whose mother’s name was Meshulemeth, of the city of Jotbath.
How Amon reigned instead of Manasseh; and after Amon reigned Josiah. He was both righteous, and religious. As also concerning Huldah the Prophetess.
1. [An. 641.] This Amon imitated those works of his father which he insolently did when he was young. So he had a conspiracy made against him by his own servants, and was slain in his own house: when he had lived twenty four years; and of them had reigned two. But the multitude punished those that slew Amon, and buried him with his father, and gave the Kingdom to his son Josiah, who was eight years old. His mother was of the city of Boscath; and her name was Jedidah. He was of a most excellent disposition, and naturally virtuous; and followed the actions of King David, as a pattern, and a rule to him in the whole conduct of his life. And when he was twelve years old, he gave demonstrations of his religious and righteous behavior: for he brought the people to a sober way of living, and exhorted them to leave off the opinion they had of their idols; because they were not Gods; but to worship their own God. And by reflecting on the actions of his progenitors, he prudently corrected what they did wrong, like a very elderly man, and like one abundantly able to understand what was fit to be done: and what he found they had well done, he observed all the countrey over, and imitated the same. And thus he acted in following the wisdom and sagacity of his own nature, and in compliance with the advice and instruction of the elders. For by following the laws it was that he succeeded so well in the order of his government; and in piety with regard to the divine worship. And this happened because the transgressions of the former Kings were seen no more, but quite vanished away. For the King went about the city, and the whole countrey, and cut down the groves, which were devoted to strange gods: and overthrew their altars: and if there were any gifts dedicated to them by his forefathers, he made them ignominious, and plucked them down: and by this means he brought the people back from their opinion about them, to the worship of God. He also offered his accustomed sacrifices and burnt offerings upon the altar. Moreover he ordained certain judges and overseers, that they might order the matters to them severally belonging, and have regard to justice above all things, and distribute it with the same concern they would have about their own soul. He also sent over all the countrey, and desired such as pleased to bring gold and silver for the repairs of the temple, according to every ones inclinations and abilities. And when the money was brought in, he made one Maaseiah the governor of the city, and Shaphan the Scribe, and Joab the Recorder, and Eliakim the High Priest, curators of the temple, and of the charges contributed thereto. Who made no delay, nor put the work off at all, but prepared architects, and whatsoever was proper for those repairs, and set closely about the work. So the temple was repaired by this means; and became a publick demonstration of the King’s piety.
2. [An. 624.] But when he was now in the eighteenth year of his reign, he sent to Eliakim the High Priest, and gave order that out of what money was overplus, he should cast cups, and dishes, and vials, for ministration [in the temple:] and besides, that they should bring all the gold or silver which was among the treasures, and expend that also in making cups, and the like vessels. But as the High Priest was bringing out the gold, he light upon the Holy Books7 of Moses, that were laid up in the temple: (10) and when he had brought them out, he gave them to Shaphan the scribe. Who when he had read them, came to the King, and informed him, that all was finished which he had ordered to be done. He also read over the books to him. Who when he had heard them read, rent his garment; and called for Eliakim, the High Priest, and for [Shaphan] the scribe, and for certain [other] of his most particular friends; and sent them to Huldah, the Prophetess, the wife of Shallum: which Shallum was a man of dignity, and of an eminent family' and bid them go to her, and say, that “[He desired] she would appease God, and endeavour to render him propitious to them: for that there was cause to fear, lest, upon the transgression of the laws of Moses by their forefathers, they should be in peril of going into captivity, and of being cast out of their own countrey; lest they should be in want of all things, and so end their days miserably.” When the Prophetess had heard this from the messengers that were sent to her by the King, she bid them go back to the King, and say, that “God had already given sentence against them, to destroy the people, and cast them out of their countrey, and deprive them of all the happiness they enjoyed; which sentence none could set aside by any prayers of theirs: since it was passed on account of their transgressions of the laws, and of their not having repented in so long a time: while the Prophets had exhorted them to amend, and had foretold the punishment that would ensue on their impious practices: which threatening God would certainly execute upon them: that they might be persuaded that he is God, and had not deceived them in any respect, as to what he had denounced by his Prophets: that yet, because Josiah was a righteous man, he would at present delay those calamities; but that after his death he would send on the multitude what miseries he had determined for them.”
3. So these messengers, upon this prophecy of the woman, came and told it to the King. Whereupon he sent to the people every where, and ordered that the Priests and the Levites should come together to Jerusalem; and commanded that those of every age should be present also. And when they were gathered together, he first read to them the holy books. After which he stood upon a pulpit, in the midst of the multitude, and obliged them to make a covenant, with an oath, that they would worship God, and keep the laws of Moses. Accordingly they gave their assent willingly; and undertook to do what the King had recommended to them. So they immediately offered sacrifices, and that after an acceptable manner; and besought God to be gracious and merciful to them. He also injoined the High Priest, that if there remained in the temple any vessel that was dedicated to idols, or to foreign gods, they should cast it out. So when a great number of such vessels were got together, he burnt them, and scattered their ashes abroad; and slew the Priests of the idols that were not of the family of Aaron.
4. And when he had done thus in Jerusalem, he came into the countrey, and utterly destroyed what buildings had been made therein by King Jeroboam, in honour of strange gods; and he burnt the bones of the false prophets upon that altar which Jeroboam first built. And as the Prophet [Jadon,8] who came to Jeroboam, when he was offering sacrifice, and when all the people heard him, foretold what would come to pass;9 viz. that “A certain man of the house of David, Josiah by name, should do what is here mentioned.” And it happened that those predictions took effect after three hundred sixty one years.10
5. After these things, Josiah went also to such other Israelites as had escaped captivity and slavery under the Assyrians; and persuaded them to desist from their impious practices, and to leave off the honours they paid to strange gods; but to worship rightly their own Almighty God, and adhere to him. He also searched the houses, and the villages, and the cities, out of a suspicion that some body might have one idol or other in private. Nay indeed, he took away the chariots [of the sun] that were set up in his royal palace: (11) which his predecessors had framed: and what thing soever there was besides which they worshipped as a God. And when he had thus purged all the countrey, he called the people to Jerusalem, and there celebrated the feast of unleavened bread, and that called the passover. He also gave the people, for paschal sacrifices, young kids of the goats and lambs, thirty thousand; and three thousand oxen for burnt offerings. The principal of the Priests also gave to the Priests against the passover, two thousand and six hundred lambs. The principal of the Levites also gave to the Levites, five thousand lambs, and five hundred oxen. By which means there was great plenty of sacrifices; and they offered those sacrifices according to the laws of Moses, while every Priest explained the matter, and ministred to the multitude. And indeed there had been no other festival thus celebrated by the Hebrews from the times of Samuel the Prophet: and the plenty of sacrifices now was the occasion that all things were performed according to the laws, and according to the custom of their forefathers. So when Josiah had after this lived in peace, nay in riches and reputation also among all men, he ended his life in the manner following.
How Josiah fought with Neco [King of Egypt,] and was wounded, and died in a little time afterward. As also how Neco carried Jehoahaz, who had been made King, into Egypt, and delivered the Kingdom to Jehoiakim. And [lastly], concerning Jeremiah and Ezekiel.
1. [An. 610.] Now Neco, King of Egypt, raised an army, and marched to the river Euphrates; in order to fight with the Medes, and Babylonians; who had overthrown the dominion of the Assyrians. (12) For he had a desire to reign over Asia. Now when he was come to the city Mendes, which belonged to the Kingdom of Josiah, he brought an army to hinder him from passing through his own countrey, in his expedition against the Medes. Now Neco sent an herald to Josiah, and told him, that “He did not make this expedition against him; but was making haste to Euphrates: and desired that he would not provoke him to fight against him, because he obstructed his march to the place whither he had resolved to go.” But Josiah did not admit of this advice of Neco’s: but put himself into a posture to hinder him from his intended march. I suppose it was fate that pushed him on this conduct; that it might take an occasion against him. For as he was setting his army in aray, (13) and rode about in his chariot, from one wing of his army to another, one of the Egyptians shot an arrow at him, and put an end to his eagerness of fighting. For being sorely wounded he commanded a retreat to be sounded for his army; and returned to Jerusalem, and died of that wound; and was magnificently buried in the sepulchre of his fathers; when he had lived thirty nine years, and of them had reigned thirty one.11 But all the people mourned greatly for him: lamenting and grieving on his account many days. And Jeremiah the Prophet composed an elegy to lament him; which is extant till this time also. (14) Moreover this Prophet denounced beforehand the sad calamities that were coming upon the city. He also left behind him in writing a description of that destruction of our nation which has lately happened in our days, and the taking of Babylon. Nor was he the only Prophet who delivered such predictions beforehand to the multitude: but so did Ezekiel also: who was the first person that wrote, and left behind him in writing two books concerning these events. (15) Now these two Prophets were Priests by birth. But of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign of Josiah, until the city and temple were utterly destroyed. However, as to what befel this Prophet, we will relate it in its proper place.
2. Upon the death of Josiah, which we have already mentioned, his son, Jehoahaz by name, took the Kingdom; being about twenty-three years old. He reigned in Jerusalem: and his mother was Hamutal, of the city Libnah. He was an impious man, and impure in his course of life. But as the King of Egypt returned from the battel, he sent for Jehoahaz to come to him, to the city called Hamath; (16) which belongs to Syria; and when he was come, he put him in bands, and delivered the Kingdom to a brother of his by the father’s side, whose name was Eliakim; and changed his name to Jehoiakim; and laid a tribute upon the land, of an hundred talents of silver, and a talent of gold: and this sum of money Jehoiakim paid by way of tribute. But Neco carried away Jehoahaz into Egypt: where he died, when he had reigned three months, and ten days. Now Jehoiakim’s mother was called Zebudah, of the city Rumah. He was of a wicked disposition; and ready to do mischief. Nor was he either religions towards God, or good natured towards men.
How Nebuchadnezzar, when he had conquered the King of Egypt, made an expedition against the Jews, and slew Jehoiakim; and made Jehoiachin his son King.
1. [An. 606.] Now in the fourth year of the reign of Jehoiakim, one whose name was Nebuchadnezzar took the government over the Babylonians; who at the same time went up with a great army to the city Carchemish, which was at Euphrates; upon a resolution he had taken to fight with Necho King of Egypt, under whom all Syria then was. And when Necho understood the intention of the King of Babylon, and that this expedition was made against him, he did not despise his attempt; but made haste with a great band of men to Euphrates, to defend himself from Nebuchadnezzar. And when they had joined battel, he was beaten, and lost many ten thousands [of his soldiers] in the battel. So the King of Babylon passed over Euphrates, and took all Syria, as far as Pelusium, excepting Judea. But when Nebuchadnezzar had already reigned four years, which was the eighth of Jehoiakim’s government over the Hebrews, the King of Babylon made an expedition with mighty forces against the Jews, and required tribute of Jehoiakim: and threatened upon his refusal, to make war against him. He was affrighted at his threatening, and bought his peace with money; and brought the tribute he was ordered to bring for three years.
2. [An. 599.] But on the third year, upon hearing that the King of the Babylonians made an expedition against the Egyptians, he did not pay his tribute; yet was he disappointed of his hope: for the Egyptians durst not fight at this time. And indeed the Prophet Jeremiah foretold every day, how vainly they relied on their hopes from Egypt; and how the city would be overthrown by the King of Babylon, and Jehoiakim the King would be subdued by him. But what he thus spake, proved to be of no advantage to them, because there were none that should escape. For both the multitude, and the rulers, when they heard him, had no concern about what they heard; but being displeased at what was said, as if the Prophet were a diviner against the King, they accused Jeremiah; and bringing him before the court, they required that a sentence and a punishment might be given against him. Now all the rest gave their votes for his condemnation; but the elders refused: who prudently sent away the Prophet from the court [of the prison,] and persuaded the rest to do Jeremiah no harm. For they said, that “He was not the only person who foretold what would come to the city; but that Micah signified the same before him; as well as many others; none of which suffered any thing of the Kings that then reigned, but were honoured as the Prophets of God.” So they mollified the multitude with these words; and delivered Jeremiah from the punishment to which he was condemned. Now when this Prophet had written all his prophecies, and the people were fasting, and assembled at the temple, on the ninth month of the fifth year of Jehoiakim, he read the book he had composed of his predictions, of what was to befal the city, and the temple, and the multitude. And when the rulers heard of it, they took the book from him, and bid him and Baruch the Scribe to go their ways: lest they should be discovered by one or other. But they carried the book, and gave it to the King: so he gave order, in the presence of his friends, that his Scribe should take it, and read it. When the King heard what it contained, he was angry, and tare it, and cast it into the fire; where it was consumed. He also commanded that they should seek for Jeremiah, and Baruch the Scribe, and bring them to him, that they might be punished. However they escaped his anger.
3. Now a little time afterward, the King of Babylon made an expedition against Jehoiakim: whom he received [into the city;] and this out of fear of the foregoing predictions of this Prophet: as supposing he should suffer nothing that was terrible; because he neither shut the gates, nor fought against him. Yet when he was come into the city, he did not observe the covenants he had made; but he slew such as were in the flower of their age, and such as were of the greatest dignity: together with their King Jehoiakim: whom he commanded to be thrown before the walls, without any burial; (17) and made his son Jehoiachin King of the countrey, and of the city; he also took the principal persons in dignity for captives, three thousand in number, and led them away to Babylon. Among which was the Prophet Ezekiel, who was then but young. And this was the end of King Jehoiakim, when he had lived thirty six years, and of them reigned eleven.12 But Jehoiachin succeeded him in the Kingdom: whose mothers name was Nehushta: she was a citizen of Jerusalem. He reigned three months, and ten days.
That the King of Babylon repented of making Jehoiachin King; and took him away to Babylon: and delivered the Kingdom to Zedekiah. This King would not believe what was predicted by Jeremiah and Ezekiel; but joined himself to the Egyptians. Who when they came into Judea were vanquished by the King of Babylon. As also what befel Jeremiah.
1. [An. 599.] But a terror seized on the King of Babylon, who had given the Kingdom to Jehoiachin, and that immediately: he was afraid that he should bear him a grudge, because of his killing his father: and thereupon should make the countrey revolt from him. Wherefore he sent an army, and besieged Jehoiachin in Jerusalem. But because he was of a gentle and just disposition, he did not desire to see the city endangered on his account: but he took his mother, and kindred, and delivered them to the commanders sent by the King of Babylon; and accepted of their oaths, that neither should they suffer any harm, nor the city: which agreement they did not observe for a single year.(18) For the King of Babylon did not keep it; but gave orders to his generals to take all that were in the city captives; both the youth, and the handycrafts men; and bring them bound to him: their number was ten thousand, eight hundred, thirty two: as also Jehoiachin, and his mother and friends. And when these were brought to him, he kept them in custody, and appointed Jehoiachin’s uncle Zedekiah to be King: and made him take an oath, that he would certainly keep the Kingdom for him; and make no innovation; nor have any league of friendship with the Egyptians.
2. Now Zedekiah was twenty and one years old when he took the government; and had the same mother with his brother Jehoiakim: but was a despiser of justice, and of his duty. For truly those of the same age with him were wicked about him: and the whole multitude did what unjust and insolent things they pleased. For which reason the Prophet Jeremiah came often to him, and protested to him, and insisted, that “He must leave off his impieties and transgressions; and take care of what was right: and neither give ear to the rulers; (among whom were wicked men;) nor give credit to their false prophets, who deluded them, as if the King of Babylon would make no more war against them; and as if the Egyptians would make war against him, and conquer him: since what they said was not true, and the events would not prove such [as they expected].” Now as to Zedekiah himself; while he heard the Prophet speak, he believed him; and agreed to every thing as true; and supposed it was for his advantage. But then his friends perverted him, and dissuaded him from what the Prophet advised; and obliged him to do what they pleased. Ezekiel also foretold in Babylon what calamities were coming upon the people: which when he heard he sent accounts of them unto Jerusalem. But Zedekiah did not believe their prophecies, for the reason following. It happened that the two Prophets agreed with one another in what they said as to all other things; that the city should be taken, and Zedekiah himself should be taken captive. But Ezekiel disagreed with him, and said, that “Zedekiah should not see Babylon:” while Jeremiah said to him, that “the King of Babylon should carry him away thither in bonds.” And because they did not both say the same thing as to this circumstance, he disbelieved what they both appeared to agree in; and condemned them as not speaking truth therein: although all the things foretold him did come to pass according to their prophecies: as we shall shew upon a fitter opportunity.
3. [An. 591.] Now, when Zedekiah had preserved the league of mutual assistance he had made with the Babylonians, for eight years, he brake it; and revolted to the Egyptians: in hopes, by their assistance, of overcoming the Babylonians. When the King of Babylon knew this, he made war against him: he laid his countrey waste, and took his fortified towns; and came to the city Jerusalem it self to besiege it. But when the King of Egypt heard what circumstances Zedekiah, his ally, was in, he took a great army with him, and came into Judea: as if he would raise the siege. Upon which the King of Babylon departed from Jerusalem, and met the Egyptians; and joined battel with them, and beat them: and when he had put them to flight, he pursued them, and drove them out of all Syria. Now as soon as the King of Babylon was departed from Jerusalem, the false prophets deceived Zedekiah, and said, that “The King of Babylon would not any more make war against him or his people; nor remove them out of their own countrey into Babylon: and that those then in captivity would return, with all those vessels of the temple, of which the King of Babylon had despoiled that temple.” But Jeremiah came among them, and prophesied what contradicted those predictions, and what proved to be true: that “They did ill, and deluded the King; that the Egyptians would be of no advantage to them; but that the King of Babylon would renew the war against Jerusalem, and besiege it again, and would destroy the people by famine; and carry away those that remained into captivity; and would take away what they had as spoils, and would carry off those riches that were in the temple. Nay that, besides this, he would burn it, and utterly overthrow the city; and that they should serve him and his posterity seventy years. That then the Persians and the Medes should put an end to their servitude, and overthrow the Babylonians; and that we shall be dismissed, and return to this land, and rebuild the temple, and restore Jerusalem.” (19) When Jeremiah said this, the greater part believed him; but the rulers, and those that were wicked despised him, as one disordered in his senses. Now he had resolved to go elsewhere, to his own countrey, which was called Anathoth, and was twenty furlongs distant from Jerusalem. And as he was going, one of the rulers met him, and seized upon him, and accused him falsely; as though he were going as a deserter to the Babylonians. But Jeremiah said that he accused him falsely: and added that he was only going to his own countrey. But the other would not believe him; but seized upon him, and led him away to the rulers, and laid an accusation against him. Under whom he endured all sorts of torments and tortures; and was reserved to be punished; and this was the condition he was in for some time, while he suffered what I have already described unjustly.
4. [An. 590.] Now in the ninth year of the reign of Zedekiah, on the tenth day of the tenth month, the King of Babylon made a second expedition against Jerusalem; and lay before it eighteen months: and besieged it with the utmost application. There came upon them also two of the greatest calamities, at the same time that Jerusalem was besieged; a famine, and a pestilential distemper; and made great havock of them. And though the Prophet Jeremiah were in prison, he did not rest, but cried out, and proclaimed aloud, and exhorted the multitude to open their gates, and admit the King of Babylon: for that if they did so, they should be preserved, and their whole families: but if they did not so, they should be destroyed. And he foretold, that if any one staid in the city, he should certainly perish by one of these ways; either be consumed by the famine, or slain by the enemies sword. But that if he would flee to the enemy, he should escape death. Yet did not these rulers that heard him believe him, even when they were in the midst of their sore calamities; but they came to the King, and, in their anger, informed him of what Jeremiah said: and accused him, and complained of the Prophet, as of a mad man, and one that disheartened their minds; and by the denunciation of miseries, weakened the alacrity of the multitude, who were otherwise ready to expose themselves to dangers for him, and for their countrey: while he, in a way of threatening, warned them to fly to the enemy; and told them that the city should certainly be taken, and be utterly destroyed.
5. But for the King himself, he was not at all irritated against Jeremiah: such was his gentle and righteous disposition. Yet that he might not be engaged in a quarrel with those rulers, at such a time, by opposing what they intended, he let them do with the Prophet whatsoever they would. Whereupon, when the King had granted them such a permission, they presently came into the prison, and took him, and let him down with a cord into a pit full of mire, that he might be suffocated, and die of himself. So he stood up to the neck in the mire, which was all about him; and so continued. But there was one of the King’s servants,13 who was in esteem with him; an Ethiopian by descent; who told the King what a state the Prophet was in; and said, that his friends and his rulers had done evil in putting the Prophet into the mire, and by that means contriving against him, that he should suffer a death more bitter than that by his bonds only. When the King heard this, he repented of his having delivered up the Prophet to the rulers; and bid the Ethiopian take thirty men of the King’s guards, and cords with them, and whatsoever else they understood to be necessary for the Prophet’s preservation; and to draw him up immediately. So the Ethiopian took the men he was ordered to take, and drew up the Prophet out of the mire, and left him at liberty [in the prison.]
6. [An. 589.] But when the King had sent to call him privately, and enquired what he could say to him from God, which might be suitable to his present circumstances; and desired him to inform him of it; Jeremiah replied, that “He had somewhat to say;” but he said withal, “He should not be believed; nor, if he admonished them, should be hearkened to.” For, said he, “Thy friends have determined to destroy me, as though I had been guilty of some wickedness. And where are now those men who deceiv’d us, and said, that the King of Babylon would not come and fight against us any more. But I am afraid now to speak the truth; lest thou shouldst condemn me to die.” And when the King had assured him upon oath, that he would neither himself put him to death, nor deliver him up to the rulers, he became bold upon that assurance that was given him; and gave him this advice: that “He should deliver the city up to the Babylonians: and he said, That it was God that prophesied this by him, that [he must do so] if he would be preserved, and escape out of the danger he was in; and that then neither should the city fall to the ground, nor should the temple be burned; but that [if he disobeyed] he would be the cause of these miseries coming upon the citizens, and of the calamity that would befal his whole house.” When the King heard this, he said, that “He would willingly do what he persuaded him to, and what he declared would be to his advantage: but that he was afraid of those of his own countrey, that had fallen away to the Babylonians; lest he should be accused by them to the King of Babylon, and be punished.” But the Prophet encouraged him, and said, “He had no cause to fear such punishment: for that he should not have the experience of any misfortune, if he would deliver all up to the Babylonians; neither himself, nor his children, nor his wives; and that the temple should then continue unhurt.” So when Jeremiah had said this, the King let him go; and charged him, “to betray what they had resolved on to none of the citizens, nor to tell any of these matters to any of the rulers, if they should have learned that he had been sent for, and should enquire of him what it was that he was sent for, and what he had said to him? but to pretend to them, that he besought him that he might not be kept in bonds and in prison.” And indeed he said so to them: For they came to the Prophet, and asked him, What advice it was that he came to give the King relating to them? And thus I have finished what concerns this matter.
How the King of Babylon took Jerusalem, and burnt the temple, and removed the people of Jerusalem and Zedekiah to Babylon. As also, who they were that had succeeded in the High Priesthood under the Kings.
1. [An. 589.] Now the King of Babylon was very intent and earnest upon the siege of Jerusalem. And he erected towers upon great banks of earth; and from them repelled those that stood upon the walls. He also made a great number of such banks round about the whole city, whose height was equal to those walls. However, those that were within bore the siege with courage and alacrity. For they were not discouraged, either by the famine, or by the pestilential distemper; but were of chearful minds, in the prosecution of the war; although those miseries within oppressed them also: and they did not suffer themselves to be terrified, either by the contrivances of the enemy, or by their engines of war; but contrived still different engines to oppose all the other withal: till indeed there seemed to be an intire struggle between the Babylonians, and the people of Jerusalem, which had the greater sagacity and skill: the former party supposing they should be thereby too hard for the other, for the destruction of the city: the latter placing their hopes of deliverance in nothing else but in persevering in such inventions, in opposition to the other, as might demonstrate the enemies engines were useless to them. And this siege they endured for eighteen months; until they were destroyed by the famine, and by the darts which the enemy threw at them from the towers.
2. [An. 588.] Now the city was taken on the ninth day of the fourth month, in the eleventh year of the reign of Zedekiah. They were indeed only generals of the King of Babylon, to whom Nebuchadnezzar committed the care of the siege. For he abode himself in the city of Riblah. The names of these generals who ravaged and subdued Jerusalem, if any one desire to know them, were these; Nergal Sharezer, Samgar Nebo, Rabsaris, Sarsechim, and Rabmag. And when the city was taken, about mid-night, and the enemies generals were entred into the temple; and when Zedekiah was sensible of it, he took his wives, and his children, and his captains, and his friends; and with them fled out of the city, through the fortified ditch; and through the desert. And when certain of the deserters had informed the Babylonians of this, at break of day they made haste to pursue after Zedekiah" and overtook him not far from Jericho, and encompassed him about. But for those friends and captains of Zedekiah who had fled out of the city with him, when they saw their enemies near them, they left him, and dispersed themselvesone one way, and another another: and every one resolved to save himself. So the enemy took Zedekiah alive; when he was deserted by all but a few; with his children and his wives; and brought him to the King. When he was come, Nebuchadnezzar began to “call him a wicked wretch, and a covenant breaker; and one that had forgotten his former words, when he promised to keep the countrey for him. He also reproached him for his ingratitude; that when he had received the Kingdom from him, who had taken it from Jehoiachin, and given it him, he had made use of the power he gave him against him that gave it. But, said he, God is great, who hated that conduct of thine, and hath brought thee under us.” And when he had used these words to Zedekiah, he commanded his sons, and his friends to be slain; while Zedekiah, and the rest of the captains looked on. After which he put out the eyes of Zedekiah, and bound him, and carried him to Babylon. And these things happened to him, (20) as Jeremiah and Ezekiel had foretold to him; that he should be caught, and brought before the King of Babylon, and should speak to him face to face; and should see his eyes with his own eyes. And thus far did Jeremiah prophecy. But he was also made blind, and brought to Babylon; but did not see it: according to the prediction of Ezekiel.
3. We have said thus much, because it is sufficient to shew the nature of God to such as are ignorant of it; that it is various, and acts many different ways; and that all events happen after a regular manner, in their proper season; and that it foretells what must come to pass. It is also sufficient to show the ignorance and incredulity of men; whereby they are not permitted to foresee any thing that is future; and are without any guard, exposed to calamities: so that ’tis impossible for them to avoid the experience of those calamities.
4. And after this manner have the kings of David’s race ended their lives: being in number twenty one, until the last King: who all together reigned five hundred and fourteen years, and six months, and ten days. Of whom Saul, who was their first King, retained the government twenty years: though he was not of the same tribe with the rest.
5. [An. 588.] And now it was, that the King of Babylon sent Nebuzaradan, the general of his army, to Jerusalem, to pillage the temple: who had it also in command to burn it, and the royal palace, and to lay the city even with the ground, and to transplant the people into Babylon. Accordingly he came to Jerusalem in the eleventh year14 of King Zedekiah, and pillaged the temple, and carried out the vessels of God, both gold and silver; and particularly that large laver which Solomon dedicated: as also the pillars of brass, and their chapiters; with the golden tables, and the candlesticks. And when he had carried these off, he set fire to the temple in the fifth month, the first day of the month,15 on the eleventh year of the reign of Zedekiah, and on the eighteenth year of Nebuchadnezzar.16 He also burnt the King’s palace, and overthrew the city. Now the temple was burnt four hundred and seventy years, six months and ten days,17 after it was built. It was then one thousand and sixty two years, six months, and ten days, from the departure out of Egypt; and from the deluge, to the destruction of the temple, the whole interval was one thousand, nine hundred, fifty seven years, six months, and ten days: but from the generation of Adam, until this befel the temple, there were three thousand, five hundred and thirteen years, six months, and ten days. So great was the number of years hereto belonging. And what actions were done during those years, we have particularly related. But the general of the Babylonian King now overthrew the city, to the very foundations, and removed the people, and took for prisoners the High Priest, Seraiah; and Zephaniah the Priest that was next to him; and the rulers that guarded the temple, who were three in number; and the eunuch who was over the armed men; and seven friends of Zedekiah, and his Scribe, and sixty other rulers: all which, together with the vessels which they had pillaged, he carried to the King of Babylon, to Riblah, a city of Syria. So the King commanded the heads of the High Priest, and of the rulers to be cut off there. But he himself led all the captives, and Zedekiah to Babylon. He also led Josedek, the High Priest, away bound. He was the son of Seraiah, the High Priest, whom the King of Babylon had slain in Riblah, a city of Syria, as we just now related.
6. And now, because we have enumerated the succession of the Kings, and who they were, and how long they reigned; I think it necessary to set down the names of the High Priests, and who they were that succeeded one another in the High Priesthood, under the Kings. The first High Priest then at the temple, which Solomon built, was Zadok. After him his son Achimas received that dignity. After Achimas was Azarias. His son was Joram: and Joram’s son was Isus. After him was Axioramus. His son was Phideas: and Phideas’s son was Sudeas: and Sudeas’s son was Juelus: and Juelus’s son was Jotham: and Jotham’s son was Urias: and Urias’s son was Nerias: and Nerias’s son was Odeas: and his son was Sallumus: and Sallumus’s son was Elcias: and his son [was Azarias, (21) and his son] was Sareas: and his son was Josadoc, who was carried captive to Babylon. All these received the High Priesthood by succession, the sons from their father.
7. When the King was come to Babylon, he kept Zedekiah in prison until he died, and buried him magnificently: and dedicated the vessels he had pillaged out of the temple of Jerusalem to his own gods: and planted the people in the countrey of Babylon: but freed the High Priest from his bonds.
How Nebuzaradan set Gedaliah over the Jews that were left in Judea: which Gedaliah was a little afterward slain by Ishmael. And how Johanan, after Ishmael was driven away, went down into Egypt, with the people, which people Nebuchadnezzar, when he made an expedition against the Egyptians, took captive, and brought them away to Babylon.
1. [An. 588.] Now the general of the army, Nebuzaradan, when he had carried the people of the Jews into captivity, left the poor, and those that had deserted, in the countrey; and made one, whose name was Gedaliah the son of Ahikam, a person of a noble family, their governour. Which Gedaliah was of a gentle and righteous disposition. He also commanded them that they should cultivate the ground, and pay an appointed tribute to the King. He also took Jeremiah the Prophet out of prison; and would have persuaded him to go along with him to Babylon: for that he had been enjoined by the King to supply him with whatsoever he wanted. And if he did not like to do so, he desired him to inform him where he resolved to dwell; that he might signify the same to the King. But the Prophet had no mind to follow him, nor to dwell any where else; but would gladly live in the ruins of his countrey, and in the miserable remains of it. When the general understood what his purpose was, he enjoined Gedaliah, whom he left behind, to take all possible care of him, and to supply him with whatsoever he wanted. So when he had given him rich presents, he dismissed him. Accordingly Jeremiah abode in a city of that countrey which was called Mispah; and desired of Nebuzaradan that he would set at liberty his disciple Baruch, the son of Neriah; one of a very eminent family; and exceeding skilful in the language of his countrey. (22)
2. [About An. 587.] When Nebuzaradan had done thus, he made haste to Babylon. But as to those that fled away during the siege of Jerusalem, and had been scattered over the countrey; when they heard that the Babylonians were gone away, and had left a remnant in the land of Jerusalem, and those such as were to cultivate the same; they came together from all parts to Gedaliah to Mispah. Now the rulers that were over them were Johanan, the son of Kareah; and Jezaniah, and Seraiah, and others beside them. Now there was of the royal family one Ishmael, a wicked man, and very crafty; who during the siege of Jerusalem fled to Baalis, the King of the Ammonites, and abode with him during that time. And Gedaliah persuaded them, now they were there, to stay with him; and to have no fear of the Babylonians: for that if they would cultivate the countrey, they should suffer no harm. This he assured them of by oath: and said, that they should have him for their patron; and that if any disturbance should arise, they should find him ready to defend them. He also advised them to dwell in any city, as every one of them pleased; and that they would send men along with his own servants, and rebuild their houses upon the old foundations, and dwell there. And he admonished them beforehand, that they should make preparation, while the season lasted, of corn, and wine, and oil; that they might have whereon to feed, during the winter. When he had thus discoursed to them, he dismissed them; that every one might dwell in what place of the countrey he pleased.
3. Now when this report was spread abroad as far as the nations that bordered on Judea, that Gedaliah kindly entertained those that came to him, after they had fled away; upon this [only] condition, that they should pay tribute to the King of Babylon, they also came readily to Gedaliah, and inhabited the countrey. And when Johanan, and the rulers that were with him, observed the countrey, and the humanity of Gedaliah, they were exceedingly in love with him, and told him, that Baalis, the King of the Ammonites, had sent Ishmael to kill him by treachery, and secretly; that he might have the dominion over the Israelites; as being of the royal family: and they said, that he might deliver himself from this treacherous design, if he would give them leave to slay Ishmael, and no body should know it. For they told him they were afraid, that when he was killed by the other, the intire ruin of the remaining strength of the Israelites would ensue. But he professed, that “He did not believe what they said, when they told him of such a treacherous design, in a man that had been well treated by him: because it was not probable that one who, under such a want of all things, had failed of nothing that was necessary for him, should be found so wicked and ungrateful towards his benefactor, that when it would be an instance of wickedness in him not to save him, had he been treacherously assaulted by others; to endeavour, and that earnestly, to kill him with his own hand. That however, if he ought to suppose this information to be true, it was better for himself to be slain by the other, than to destroy a man who fled to him for refuge, and intrusted his own safety to him, and committed himself to his disposal.”
4. So Johanan, and the rulers that were with him, not being able to persuade Gedaliah, went away. But after the interval of thirty days was over, Ishmael came again to Gedaliah, to the city Mispah, and ten men with him: and when he had feasted Ishmael, and those that were with him in a splendid manner at his table, and had given them presents, he became disordered in drink, while he endeavoured to be very merry with them. And when Ishmael saw him in that case, and that he was drowned in his cups to the degree of insensibility, and fallen asleep, he rose up on a sudden, with his ten friends, and slew Gedaliah, and those that were with him at the feast. And when he had slain them, he went out by night, and slew all the Jews that were in the city, and those soldiers also which were left therein by the Babylonians. But the next day fourscore men came out of the countrey, with presents to Gedaliah, none of them knowing what had befalen him. When Ishmael saw them, he invited them in to Gedaliah; and when they were come in, he shut up the court, and slew them, and cast their dead bodies down into a certain deep pit, that they might not be seen. But of these fourscore men Ishmael spared those that intreated him not to kill them, till they had delivered up to him what riches they had concealed in the fields; consisting of their furniture, and garments, and corn. But he took captive the people that were in Mispah, with their wives, and children: among whom were the daughters of King Zedekiah, whom Nebuzar-adan the general of the army of Babylon had left with Gedaliah. And when he had done this, he came to the King of the Ammonites.
5. [About An. 587.] But when Johanan, and the rulers with him heard of what was done at Mispah by Ishmael, and of the death of Gedaliah, they had indignation at it; and every one of them took his own armed men, and came suddenly to fight with Ishmael; and overtook him at the fountain in Hebron. And when those that were carried away captives by Ishmael saw Johanan, and the rulers, they were very glad, and looked upon them as coming to their assistance. So they left him that had carried them captives, and came over to Johanan. Then Ishmael, with eight men, fled to the King of the Ammonites. But Johanan took those whom he had rescued out of the hands of Ishmael, and the eunuchs, and their wives, and children, and came to a certain place called Mandra; and there they abode that day: for they had determined to remove from thence, and go into Egypt; out of fear lest the Babylonians should slay them, in case they continued in the countrey, and that out of anger at the slaughter of Gedaliah, who had been by them set over it for governor.
6. Now while they were under this deliberation, Johanan the son of Kareah, and the rulers that were with him, came to Jeremiah the Prophet, and desired that he would pray to God, that because they were at an utter loss about what they ought to do, he would discover it to them; and they sware that they would do whatsoever Jeremiah should say to them. And when the Prophet said he would be their intercessor with God; it came to pass, that after ten days God appeared to him, and said, “That he should inform Johanan, and the other rulers, and all the people, that he would be with them while they continued in that countrey, and take care of them, and keep them from being hurt by the Babylonians, of whom they were afraid: but that he would desert them if they went into Egypt; and out of his wrath against them would inflict the same punishments upon them which they knew their brethren had already endured.” So when the Prophet had informed Johanan, and the people, that God had foretold these things, he was not believed, when he said that God commanded them to continue in the countrey: but they imagined that he said so to gratify Baruch, his own disciple, and belied God: and that he persuaded them to stay there, that they might be destroyed by the Babylonians. Accordingly both the people, and Johanan disobeyed the counsel of God, which he gave them by the Prophet, and removed into Egypt; and carried Jeremiah and Baruch along with him.
7. And when they were there, God signified to the Prophet, that the King of Babylon was about making an expedition against the Egyptians; and commanded him to foretell to the people, that Egypt should be taken, and the King of Babylon should slay some of them, and should take others captive, and bring them to Babylon: which things came to pass accordingly. For on the fifth18 year after the destruction of Jerusalem, which was the twenty third of the reign of Nebuchadnezzar, he made an expedition against Cele Syria; and when he had possessed himself of it, he made war against the Ammonites, and Moabites: and when he had brought all those nations under subjection, he fell upon Egypt, in order to overthrow it. And he slew the King that then reigned, (23) and set up another: and he took those Jews that were there captives, and led them away to Babylon. (24) And such was the end of the nation of the Hebrews; as it hath been delivered down to us. It having twice gone beyond Euphrates. For the people of the ten tribes were carried out of Samaria by the Assyrians, in the days of King Hoshea. After which the people of the two tribes, that remained after Jerusalem was taken, [were carried away] by Nebuchadnezzar, the King of Babylon and Chaldea. Now as to Shalmanezer, he removed the Israelites out of their countrey, and placed therein the nation of the Cutheans: who had formerly belonged to the inner parts of Persia and Media; but were then called Samaritans; by taking the name of the countrey to which they were removed. But the King of Babylon, who brought out the two tribes, placed no other nation in their country. (25) By which means all Judea and Jerusalem, and the temple, continued to be a desert for seventy years. But the intire interval of time which passed from the captivity of the Israelites, to the carrying away of the two tribes, proved to be an hundred and thirty years, six months, and ten days.
Concerning Daniel, and what befel him at Babylon.
1. [About An. 587.] But now Nebuchadnezzar King of Babylon took some of the most noble of the Jews that were children, and the kinsmen of Zedekiah their King; such as were remarkable for the beauty of their bodies, and the comeliness of their countenances; and delivered them into the hands of tutors, and to the improvement to be made by them. He also made some of them to be eunuchs: which course he took also with those of other nations whom he had taken in the flower of their age: and afforded them their diet from his own table; and had them instructed in the institutes of the countrey, and taught the learning of the Chaldeans. And they had now exercised themselves sufficiently in that wisdom, which he had ordered they should apply themselves to. Now among these there were four of the family of Zedekiah; of most excellent dispositions: the one of whom was called Daniel; another was called Ananias; another Misael; and the fourth Azarias. And the King of Babylon changed their names; and commanded that they should make use of other names. Daniel he called Baltasar: Ananias, Shadrach: Misael, Meshach: and Azarias, Abednego. These the King had in esteem; and continued to love: because of the very excellent temper they were of: and because of their application to learning, and the progress they had made in wisdom.
2. Now Daniel and his kinsmen had resolved to use a severe diet, and to abstain from those kinds of food which came from the King’s table: and intirely to forbear to eat of all living creatures. So he came to Ashpenaz who was that eunuch (26) to whom the care of them was committed and desired him to take and spend what was brought for them from the King; but to give them pulse and dates for their food, and any thing else, besides the flesh of living creatures, that he pleased; for that their inclinations were to that sort of food, and that they despised the other. He replied, that he was ready to serve them in what they desired; but he suspected that they would be discovered by the King from their meager bodies, and the alteration of their countenances; because it could not be avoided but their bodies and colours must be changed with their diet: especially while they would be clearly discovered by the finer appearance of the other children, who would fare better; and thus they should bring him into danger, and occasion him to be punished. Yet did they persuade Arioch, who was thus fearful, to give them what food they desired for ten days, by way of trial: and in case the habit of their bodies were not altered, to go on in the same way: as expecting that they should not be hurt thereby afterwards. But that if he saw them then look meager, and worse than the rest, he should reduce them to their former diet. Now when it appeared that they were so far from becoming worse by the use of this food, that they grew plumper, and fuller in body than the rest; insomuch that he thought those who fed on what came from the King’s table seemed less plump and full; while those that were with Daniel looked as if they had lived in plenty, and in all sorts of luxury; Arioch, from that time, securely took himself what the King sent every day from his supper, according to custom, to the children: but gave them the forementioned diet: while they had their souls in some measure more pure, and less burdened, and so fitter for learning: and had their bodies in better tune for hard labour. For they neither had the former oppressed and heavy with variety of meats; nor were the other effeminate on the same account. So they readily understood all the learning that was among the Hebrews, and among the Chaldeans. As especially did Daniel: who being already sufficiently skilful in wisdom, was very busy about the interpretation of dreams. And God manifested himself to him.
3. [About An. 586.] Now two years after the destruction of Egypt, King Nebuchadnezzar saw a wonderful dream; the accomplishment of which God shewed him in his sleep. But when he arose out of his bed, he forgot the accomplishment. So he sent for the Chaldeans, and magicians, and the prophets, and told them, that he had seen a dream; and informed them that he had forgotten the accomplishment of what he had seen; and he injoined them to tell him, both what the dream was, and what was its signification. And they said, that this was a thing impossible to be discovered by men: but they promised him that if he would explain to them what dream he had seen, they would tell him its signification. Hereupon he threatened to put them to death, unless they told him his dream: and he gave command to have them all put to death, since they confessed they could not do what they were commanded to do. Now when Daniel heard that the King had given a command, that all the wise men should be put to death; and that among them himself and his three kinsmen were in danger; he went to Arioch, who was captain of the King’s guards, and desired to know of him what was the reason why the King had given command that all the wise men, and Chaldeans, and magicians, should be slain? So when he had learned that the King had had a dream, and had forgotten it; and that when they were injoined to inform the King of it, they had said they could not do it; and had thereby provoked him to anger; he desired of Arioch that he would go in to the King, and desire respite for the magicians for one night; and to put off their slaughter so long: for that he hoped within that time, to obtain by prayer to God the knowledge of the dream. Accordingly Arioch informed the King of what Daniel desired. So the King bid them delay the slaughter of the magicians, till he knew what Daniel’s promise would come to. But the young man retired to his own house, with his kinsmen: and besought God that whole night to discover the dream, and thereby deliver the magicians and Chaldeans, with whom they were themselves to perish, from the King’s anger; by enabling him to declare his vision, and to make manifest what the King had seen the night before in his sleep, but had forgotten it. Accordingly God, out of pity to those that were in danger; and out of regard to19 the wisdom of Daniel, made known to him the dream and its interpretation: that so the King might understand by him its signification also. When Daniel had obtained this knowledge from God, he arose very joyful; and told it his brethren; and made them glad, and to hope well, that they should now preserve their lives, of which they despaired before; and had their minds full of nothing but the thoughts of dying. So when he had with them returned thanks to God, who had commiserated their youth, when it was day, he came to Arioch, and desired him to bring him to the King: because he would discover to him that dream which he had seen the night before.
4. When Daniel was come in to the King, he excused himself first, that “He did not pretend to be wiser than the other Chaldeans and magicians, when, upon their intire inability to discover his dream, he was undertaking to inform him of it. For this was not by his own skill, or on account of his having better cultivated his understanding than the rest: but he said, God hath had pity upon us, when we were in danger of death; and when I prayed for the life of my self, and of those of my own nation, hath made manifest to me both the dream, and the interpretation thereof. For I was not less concerned for thy glory, than for the sorrow that we were by thee condemned to die; while thou didst so unjustly command men both good and excellent in themselves, to be put to death, when thou enjoinedst them to do what was intirely above the reach of human wisdom; and requiredst of them what was only the work of God. Wherefore as thou in thy sleep wast sollicitous concerning those that should succeed thee in the government of the whole world, God was desirous to shew thee all those that should reign after thee: and to that end exhibited to thee the following dream. Thou seemedst to see a great image standing before thee: the head of which proved to be of gold: the shoulders and arms of silver: and the belly and the thighs of brass: but the legs and the feet of iron. After which thou sawest a stone broken off from a mountain, which fell upon the image, and threw it down, and brake it to pieces; and did not permit any part of it to remain whole, but the gold, the silver, the iron, and the brass became smaller than meal: which, upon the blast of a violent wind, was by force carried away, and scattered abroad; but the stone did increase to such a degree, that the whole earth beneath it seemed to be filled therewith. This is the dream which thou sawest; and its interpretation is as follows. The head of gold denotes thee, and the Kings of Babylon that have been before thee. But the two hands and arms signify this, that your government shall be dissolved by two Kings. But another King, that shall come from the west, armed with brass, shall destroy that government. And another government that shall be like unto iron shall put an end to the power of the former, and shall have dominion over all the earth; on account of the nature of iron which is stronger than that of gold, of silver, and of brass.” Daniel did also declare the meaning of the stone to the King. (27) But I do not think proper to relate it: since I have only undertaken to describe things past, or things present; but not things that are future. Yet if any one be so very desirous of knowing truth, as not to wave such points of curiosity, and cannot curb his inclination for understanding the uncertainties of futurity, and whether they will happen or not, let him be diligent in reading the book of Daniel, which he will find among the sacred writings.
5. When Nebuchadnezzar heard this, and recollected his dream, he was astonished at the nature of Daniel; and fell upon his face, and saluted Daniel in the manner that men worship God: and gave command that he should be sacrificed to as a God. And this was not all, for he also imposed the name of his own God upon him, [Baltasar] and made him and his kinsmen rulers of his whole Kingdom. Which kinsmen of his happened to fall into great danger by the envy and malice [of their enemies]. For they offended the King upon the occasion following. [About An. 580.] The King made an image of gold; whose height was sixty cubits, and its breadth six cubits; and set it in the great plain of Babylon: and when he was going to dedicate the image, he invited the principal men out of all the earth that was under his dominions, and commanded them in the first place, that when they should hear the sound of the trumpet, they should then fall down and worship the image: and he threatened that those who did not so, should be cast into a fiery furnace. When therefore all the rest, upon the hearing of the sound of the trumpet, worshipped the image; they relate that Daniel’s kinsmen did not do it: because they would not transgress the laws of their countrey. So these men were convicted, and cast immediately into the fire: but were saved by divine providence, and after a surprizing manner escaped death. For the fire did not touch them. And I suppose that it touched them not, as if it reasoned with it self, that they were cast into it without any fault of theirs: and that therefore it was too weak to burn the young men when they were in it. This was done by the power of God, who made their bodies so far superior to the fire, that it could not consume them. This it was which recommended them to the King, as righteous men, and men beloved of God. On which account they continued in great esteem with him.
6. [About An. 570.] A little after this, the King saw in his sleep again another vision; how he should fall from his dominion, and feed among the wild beasts; and that when he had lived in this manner in the desert for seven years, (28) he should recover his dominion again. When he had seen this dream, he called the magicians together again, and inquired of them about it; and desired them to tell him what it signified. But when none of them could find out the meaning of the dream, nor discover it to the King, Daniel was the only person that explained it. And as he foretold, so it came to pass. For after he had continued in the wilderness the forementioned interval of time, while no one durst attempt to seize his Kingdom during those seven years; he prayed to God that he might recover his Kingdom, and he returned to it. But let no one blame me for writing down every thing of this nature, as I find it in our ancient books. For as to that matter, I have plainly assured those that think me defective in any such point, or complain of my management, and have told them,in the beginning of this history that I intended to do no more than translate the Hebrew books into the Greek language; and promised them to explain those facts, without adding any thing to them of my own, or taking any thing away from them.
Concerning Nebuchadnezzar, and his successors: and how their government was dissolved by the Persians. And what things befel Daniel in Media: and what prophecies he delivered there.
1. [An. 562.] Now when King Nebuchadnezzar had reigned forty three years, (29) he ended his life. He was an active man, and more fortunate than the Kings that were before him. Now Berosus makes mention of his actions in the third book of his Chaldaick history: where he says thus: “When his father Nabuchodonosor [Nabopollassar] heard that the governour whom he had set over Egypt, and the places about Cele-Syria and Phenicia, had revolted from him; while he was not himself able any longer to undergo the hardships [of war;] he committed to his son Nebuchadnezzar, who was still but a youth, some parts of his army; and sent them against him. So when Nebuchadnezzar had given battel, and fought with the rebel, he beat him; and reduced the countrey from under his subjection; and made it a branch of his own Kingdom. But about that time it happened, that his father Nabuchodonosor [Nabopollassar] fell ill, and ended his life in the city Babylon: when he had reigned twenty-one years. (30) And when he was made sensible, as he was in a little time, that his father Nabuchodonosor [Nabopollassar] was dead; and having setled the affairs of Egypt, and the other countries; as also those that concerned the captive Jews, and Phenicians, and Syrians, and those of the Egyptian nations; and having committed the conveyance of them to Babylon to certain of his friends, together with the gross of his army, and the rest of their ammunition and provisions; he went himself hastily, accompanied with a few others, over the desert, and came to Babylon. So he took upon him the management of publick affairs and of the Kingdom, which had been kept for him by one that was the principal of the Chaldeans; and he received the intire dominions of his father; and appointed, that, when the captives came, they should be placed, as colonies, in the most proper places of Babylonia. But then he adorned the temple of Belus, and the rest of the temples, in a magnificent manner, with the spoils he had taken in the war. He also added another city to that which was there of old; and rebuilt it: that such as would besiege it hereafter might no more turn the course of the river, and thereby attack the city it self. He therefore built three walls round about the inner city; and three others about that which was the outer: and this he did with burnt brick. And after he had, after a becoming manner, walled the city, and adorned its gates gloriously, he built another palace before his father’s palace; but so that they joined to it: to describe whose vast height and immense riches it would perhaps be too much for me to attempt. Yet as large and lofty as they were, they were compleated in fifteen days. (31) He also erected elevated places for walking, of stone; and made it resemble mountains; and built it so that it might be planted with all sorts of trees. He also erected what was called a pensile paradise; because his wife was desirous to have things like her own countrey; she having been bred up in the places of Media.” Megasthenes also, in his fourth book of his Accounts of India, makes mention of these things: and thereby endeavours to show that this King [Nebuchadnezzar] exceeded Hercules in fortitude, and in the greatness of his actions. For he saith, that “He conquered a great part of Libya and Iberia.” Diocles also, in the second book of his Accounts of Persia, mentions this King. As does Philostratus, in his accounts both of India and of Phenicia say, that “this King besieged Tyre thirteen years: while at the same time Ethbaal reigned at Tyre.” These are all the histories that I have met with concerning this King.
2. But now, after the death of Nebuchadnezzar, Evil-Merodach his son succeeded in the Kingdom: who immediately set Jechoniah at liberty, and esteemed him among his most intimate friends. He also gave him many presents, and made him honourable above the rest of the Kings that were in Babylon. For his father had not kept his faith with Jechoniah, when he voluntarily delivered up himself to him, with his wives and children, and his whole kindred, for the sake of his countrey: that it might not be taken by siege, and utterly destroyed: as we said before. When Evil-Merodach was dead, after a reign of eighteen years,20 Niglissar his son took the government; and retained it forty years:21 and then ended his life. And after him the succession in the Kingdom came to his son Labosordacus, who continued in it, in all, but nine months. And when he was dead, it came to Baltasar; (32) who by the Babylonians was called Naboandelus. Against him did Cyrus, the King of Persia, and Darius, the King of Media, make war. [An. 539.] And when he was besieged in Babylon, there happened a wonderful and prodigious vision. He was sat down at supper in a large room; and there were a great many vessels of silver, such as were made for royal entertainments; and he had with him his concubines, and his friends. Whereupon he came to a resolution, and commanded that those vessels of God which Nebuchadnezzar had plundered out of Jerusalem; and had not made use of, but had put them into his own temple, should be brought out of that temple. He also grew so haughty, as to proceed to use them in the midst of his cups, drinking out of them, and blaspheming against God. In the mean time he saw an hand proceed out of the wall, and writing upon the wall certain syllables. At which sight, being disturbed, he called the Magicians and Chaldeans together, and all that sort of men that were among these Barbarians, and were able to interpret signs and dreams; that they might explain the writing to him. But when the magicians said they could discover nothing, nor did understand it, the King was in great disorder of mind, and under great trouble at this surprizing accident. So he caused it to be proclaimed through all the countrey, and promised, that to him who could explain the writing, and give the signification couched therein, he would give him a golden chain for his neck, and leave to wear a purple garment, as did the kings of Chaldea; and would bestow on him the third part of his own dominions. When this proclamation was made, the magicians ran together more earnestly, and were very ambitious to find out the importance of the writing, but still hesitated about it as much as before. Now when the King’s grandmother (33) saw him cast down at this accident, she began to encourage him, and to say, that “There was a certain captive who came from Judea, a Jew by birth; but brought away thence by Nebuchadnezzar, when he had destroyed Jerusalem: whose name was Daniel: a wise man, and one of great sagacity in finding out what was impossible for others to discover, and what was known to God alone. Who brought to light and answered such questions to Nebuchadnezzar, as no one else was able to answer, when they were consulted. She therefore desired that he would send for him, and enquire of him concerning the writing; and to condemn the unskilfulness of those that could not find their meaning; and this although what God signified thereby should be of a melancholy nature.”
3. When Baltasar heard this, he called for Daniel: and when he had discoursed to him what he had learned concerning him, and his wisdom, and how a divine spirit was with him; and that he alone was fully capable of finding out what others would never have thought of; he desired him to declare to him what this writing meant. That if he did so, he would give him leave to wear purple, and to put a chain of gold about his neck, and would bestow on him the third part of his dominion, as an honorary reward for his wisdom; that thereby he might become illustrious to those who saw him, and who enquired upon what occasion he obtained such honours. But Daniel desired, “that he would keep his gifts to himself: for what is the effect of wisdom, and of divine revelation, admits of no gifts; and bestows its advantages on petitioners freely: but that still he would explain the writing to him. Which denoted that he should soon die: and this because he had not learned to honour God, and not to admit things above human nature, by what punishments his progenitor had undergone for the injuries he had offered to God: and because he had quite forgotten how Nebuchadnezzar was removed to feed among wild beasts, for his impieties; and did not recover his former life among men, and his Kingdom, but upon God’s mercy to him, after many supplications and prayers. Who did thereupon praise God all the days of his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] How he had greatly blasphemed against God, and had made use of His vessels amongst his concubines: that therefore God saw this, and was angry with him; and declared by this writing beforehand what a sad conclusion of his life he should come to. And he explained the writing thus: MANEH. This, if it be expounded in the Greek language, may signify, Αριθμὸς, a Number: because God hath numbred so long a time for thy life, and for thy government: and that there remains but a small portion. THEKEL. This signifies, Σταθμὸς, a Weight: and means that God hath weighed thy Kingdom in a balance, and finds it going down already. PHARES. This also in the Greek tongue denotes, Κλάσμα, a Fragment: God will therefore break thy Kingdom in pieces, and divide it among the Medes and Persians.
4. When Daniel had told the King, that the writing upon the wall signified these events, Baltasar was in great sorrow and affliction; as was to be expected when the interpretation was so heavy upon him. However, he did not refuse what he had promised Daniel, although he were become a foreteller of misfortunes to him; but bestowed it all upon him. As reasoning thus, that what he was to reward was peculiar to himself, and to fate; and did not belong to the Prophet: but that it was the part of a good and a just man to give what he had promised, although the events were to be of a melancholy nature. Accordingly the King determined so to do. Now after a little while, both himself, and the city, were taken by Cyrus, the King of Persia; who fought against him. For it was Baltasar, under whom Babylon was taken; when he had reigned seventeen years. And this is the end of the posterity of King Nebuchadnezzar, as history informs us. But when Babylon was taken by Darius; and when he, with his kinsman Cyrus, had put an end to the dominion of the Babylonians, he was sixty two years old. He was the son of Astyages: and had another name among the Greeks.22 Moreover, he took Daniel the Prophet, and carried him with him into Media, and honoured him very greatly, and kept him with him. For he was one of the three presidents whom he set over his three hundred and sixty provinces.23 For into so many did Darius part them.
5. [About An. 538.] However, while Daniel was in so great dignity, and in so great favour with Darius, and was alone intrusted with every thing by him, as having somewhat divine in him, he was envied by the rest. For those that see others in greater honour than themselves with Kings, envy them. And when those that were grieved at the great favour Daniel was in with Darius, sought for an occasion against him, he afforded them no occasion at all. For he was above all the temptations of money, and despised bribery, and esteemed it a very base thing to take any thing by way of reward, even when it might be justly given him, he afforded those that envyed him not the least handle for an accusation. So when they could find nothing for which they might calumniate him to the King; nothing that was shameful or reproachful; and thereby deprive him of the honour he was in with him; they sought for some other method whereby they might destroy him. When therefore they saw that Daniel prayed to God three times a day, they thought they had gotten an occasion by which they might ruin him. So they came to Darius, and told him, that “the Princes and governors had thought proper to allow the multitude a relaxation for thirty days: that no one might offer a petition or prayer either to himself,24 or to the Gods: but that he who shall transgress this decree shall be cast into the den of lions, and there perish.”
6. Whereupon the King, not being acquainted with their wicked design, nor suspecting that it was a contrivance of theirs against Daniel, said, he was pleased with this decree of theirs; and he promised to confirm what they desired; he also published an edict to promulgate to the people that decree which the Princes had made. Accordingly all the rest took care not to transgress those injunctions, and rested in quiet. But Daniel had no regard to them, but, as he was wont, he stood and prayed to God in the sight of them all. But the Princes having met with the occasion they so earnestly sought to find against Daniel, came presently to the King, and accused him; that Daniel was the only person that transgressed the decree: while not one of the rest durst pray to their Gods. This discovery they made, not because of his impiety, but because they had watched him and observed him out of envy. For supposing that Darius did thus out of a greater kindness to him than they expected, and that he was ready to grant him pardon for this contempt of his injunctions; and envying this very pardon to Daniel, they did not become more favourable to him, but desired he might be cast into the den of lions, according to the law. So Darius, hoping that God would deliver him, and that he would undergo nothing that was terrible by the wild beasts; bid him bear this accident chearfully. And when he was cast into the den, he put his seal to the stone that lay upon the mouth of the den, and went his way. But he passed all the night without food, and without sleep: being in great distress for Daniel. But when it was day, he got up, and came to the den; and found the seal intire, which he had left the stone sealed withal: he also opened the seal, and cryed out, and called to Daniel; and asked him, if he were alive? And as soon as he heard the King’s voice, and said, that he had suffered no harm; the King gave order that he should be drawn up out of the den. Now when his enemies saw that Daniel had suffered nothing which was terrible, they would not own that he was preserved by God, and by his providence: but they said, that the lions had been filled full with food; and on that account it was, as they supposed, that the lions would not touch Daniel, nor come to him. And this they alledged to the King. But the King out of an abhorrence of their wickedness, gave order, that they should throw in a great deal of flesh to the lions; and when they had filled themselves, he gave farther order that Daniel’s enemies should be cast into the den; that he might learn whether the lions, now they were full, would touch them or not. And it appeared plain to Darius, after the Princes had been cast to the wild beasts, that it was God who preserved Daniel. (34) For the lions spared none of them; but tore them all to pieces, as if they had been very hungry, and wanted food. I suppose therefore it was not their hunger, which had been a little before satisfied with abundance of flesh, but the wickedness of these men that provoked them [to destroy the Princes.] For if it so please God, that wickedness might, by even those irrational creatures, be esteemed a plain foundation for their punishment.
7. When therefore those that had intended thus to destroy Daniel by treachery, were themselves destroyed, King Darius sent [letters] over all his countrey, and praised that God whom Daniel worshipped; and said, that “He was the only true God, and had all power.” He had also Daniel in very great esteem; and made him the principal of his friends. Now when Daniel was become so illustrious and famous, on account of the opinion men had that he was beloved of God, he built a tower at Ekbatana in Media. (35) It was a most elegant building, and wonderfully made: and it is still remaining, and preserved to this day. And to such as see it, it appears to have been lately built, and to have been no older than that very day when any one looks upon it: it is so fresh, and flourishing, and beautiful, and no way grown old in so long time. (36) For buildings suffer the same as men do, they grow old, as well as they, and by numbers of years their strength is dissolved, and their beauty withered. Now they bury the Kings of Media, of Persia and Parthia, in this tower, to this day: and he who was intrusted with the care of it, was a Jewish Priest: which thing is also observed till this day. But it is fit to give an account of what this man did, which ’tis most admirable to hear. For he was so happy, as to have strange revelations made to him, and those as to one of the greatest of the Prophets. Insomuch that while he was alive, he had the esteem and applause both of the Kings and of the multitude; and now he is dead he retains a remembrance that will never fail. For the several books that he wrote and left behind him, are still read by us, till this time. And from them we believe that Daniel conversed with God. For he did not only prophesy of future events, as did the other Prophets; but he also determined the time of their accomplishment. And while Prophets used to foretel misfortunes; and on that account were disagreeable both to the Kings, and to the multitude: Daniel was to them a Prophet of good things: and this to such a degree, that by the agreeable nature of his predictions, he procured the good will of all men; and by the accomplishment of them, he procured the belief of their truth, and the opinion of [a sort of] divinity for himself, among the multitude. He also wrote and left behind him what made manifest the accuracy and undeniable veracity of his predictions. For he saith, that “When he was in Susa, the metropolis of Persia, and went out into the field with his companions, there was, on the sudden, a motion and concussion of the earth; and that he was left alone by himself, his friends flying away from him; and that he was disturbed, and fell on his face, and on his two hands; and that a certain person touched him, and, at the same time, bid him rise, and see what would befal his countreymen after many generations. He also related, that when he stood up, he was shewn a great ram, with many horns growing out of his head; and that the last was higher than the rest: that after this he looked to the west, and saw an he-goat carried through the air from that quarter; that he rushed upon the ram with violence, and smote him twice, with his horns, and overthrew him to the ground; and trampled upon him: that afterward he saw a very great horn growing out of the forehead of the he-goat; and that when it was broken off, four horns grew up that were exposed to each of the four winds; and he wrote that out of them arose another lesser horn, which, as he said, waxed great; and that God shewed to him that it should fight against his nation, and take their city by force, and bring the temple worship to confusion, and forbid the sacrifices to be offered, for one thousand two hundred ninety six days.” Daniel wrote that he saw these visions in the plain of Susa; and he hath informed us, that God interpreted the appearance of this vision after the following manner. “He said, that the ram signified the Kingdoms of the Medes and Persians; and the horns those Kings that were to reign in them: and that the last horn signified the last King; and that he should exceed all the Kings in riches and glory, that the he-goat signified, that one should come, and reign from the Greeks, who should twice fight with the Persian, and overcome him in battel; and should receive his intire dominion: that by the great horn, which sprang out of the forehead of the he-goat was meant the first King; and that the springing up of four horns upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the successors that should arise after the death of the first King; and the partition of the Kingdom among them; and that they should be neither his children, nor of his kindred that should reign over the habitable earth for many years: and that from among them there should arise a certain King that should overcome our nation, and their laws, and should take away their political government, and should spoil the temple, and forbid the sacrifices to be offered, for three years time.” And indeed it so came to pass, that our nation suffered these things under Antiochus Epiphanes, according to Daniel’s vision; and what he wrote many years before they came to pass. In the very same manner Daniel also wrote concerning the Roman government; and that our countrey should be made desolate by them. All these things did this man leave in writing, as God had shewed them to him. Insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honour wherewith God honoured Daniel; and may thence discover how the Epicureans are in an error, who cast providence out of human life; and do not believe that God takes care of the affairs of the world; nor that the universe is governed and continued in being by that blessed and immortal nature: but say, that the world is carried along of its own accord, without a ruler and a curator: which were it destitute of a guide, to conduct it, as they imagine, it would be like ships without pilots; which we see drowned by the winds: or like chariots without drivers, which are overturned: so would the world be dashed to pieces by its being carried without a providence, and so perish and come to nought. So that by the forementioned predictions of Daniel those men seem to me very much to err from the truth, who determine that God exercises no providence over human affairs. (37) For if that were the case, that the world went on by mechanical necessity, we should not see that all things would come to pass according to his prophecy. Now as to my self I have so described these matters as I have found them and read them. But if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me.
(1) This title of Great King, both in our bibles, 2 King. 18:19. Is. 36:4. and here in Josephus, is the very same that Herodotus gives this Sennacherib, as Spanheim takes notice on this place.
(2) What Josephus says here, how Isaiah the Prophet assured Hezekiah, that “At this time he should not be besieged by the King of Assyria: that for the future he might be secure of being not at all disturbed by him: and that [afterward] the people might go on peaceably, and without fear with their husbandry, and other affairs,” is more distinct in our other copies, both of the Kings and of Isaiah; and deserves very great consideration. The words are these, This shall be a sign unto thee: ye 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. 2 King. 19:29. Is. 37:30. which seem to me plainly to design a sabbatick year; a year of Jubilee, next after it; and the succeeding usual labours and fruits of them on the third and following years. From which may be determined the sabbatick year; part of the 18th and part of the 19th year of Hezekiah: or part of the 710th and 709th years before the Christian Æra. From which texts may be determined all the other sabbatick years: and that in agreement with a great deal of other evidence, which in this case no ways differs from it. From which texts also may be determined, what we have hitherto extremely wanted, the situation of all the other years of Jubilee; even from that first year of Jubilee wherein Moses died, and Joshua led the Israelites into the land of Canaan, An. 1492. to that last year of Jubilee, wherein John the Baptist began his ministry, A.D. 28. xxxii. in all. Whence the Scripture chronology may be settled, and this without the error of a single year, as far backward as the death of Moses; during the very long interval of 3227 years. See the IVth Disertation prefixed, § 39–42.
(3) Correct here Josephus’s copies, as to the citation out of Herodotus, and read “Who says that Sennacherib was not only King of the Assyrians, but of the Arabians also.” Which Josephus seems to have esteemed a mistake in Herodotus.
(4) That this terrible calamity, of the slaughter of the 185000 Assyrians is here delivered in the words of Berosus the Chaldean; and that it was certainly and frequently foretold by the Jewish Prophets, and that it was certainly and undeniably accomplished, see Authent. Rec. Pt. II. pag. 858–871.
(5) We are here to take notice, that these two sons of Sennacherib, that ran away into Armenia, became the heads of two famous families there, the Arzerunii and the Genunii: of which see the particular histories in Moses Chorenensis, the Armenian historian, pag. 60, 92, 93.
(6) Josephus, and all our copies, place the sickness of Hezekiah after the destruction of Sennacherib’s army; because it appears to have been after his first assault, as he was going into Arabia and Egypt: where he pushed his conquests as far as they would go: and in order to despatch his story altogether. Yet does no copy but this of Josephus’s say it was after that destruction; but only that it happened in those days, or about that time of Hezekiah’s life. Nor will the 15 years prolongation of his life after his sickness, allow that sickness to have been later than the former part of the 15th year of his reign. Since chronology does not allow him in all above 29 years, and a few months. Whereas the first assault of Sennacherib was on the 14th year of Hezekiah, 2 King. 18:13. but the destruction of Sennacherib’s army was not till his 18th year. There is also a remarkable chronological character inserted into the history of Hezekiah’s sickness, which shews it to have been after Sennacherib’s first assault, but before his armies destruction; I mean the words of the Prophet Isaiah, I will deliver thee and this city out of the hand of the King of Assyria, and I will defend this city to save it, fo rmine own sake and for my servant David’s sake 2 King. 20:6. Is. 38:6.
(7) As to this regress of the shadow, either upon a sun-dial, or the steps of the royal palace built by Ahaz, whether it were physically done, by the real miraculous revolution of the earth, in its diurnal motion, backward, from east to west, for a while; and its return again to its old natural revolution from west to east; or whether it were not apparent only, and performed by an ærial phosphorus: (of which sort, though under other shapes, we have had a great many of late years:) which imitated the sun’s motion backward, while a cloud hid the real sun, cannot now be determined. Philosophers and Astronomers will naturally incline to the latter hypothesis. However, it must be noted, that Josephus seems to have understood it otherwise than we generally do, that the shadow was accelerated as much at first forward as it was made to go backward afterward, and so the day was neither longer nor shorter than usual: which, it must be confessed, agrees best of all to astronomy, whose eclipses elder than that time were observed at the same times of the day as if this miracle had never happened. After all, this wonderful signal was not, it seems, peculiar to Judea; but either seen, or at least heard of at Babylon also: as appears by 2 Chr. 32:31. where we learn, that the Babylonian ambassadors were sent to Hezekiah, among other things, to enquire of the wonder that was done in the land. It is also taken notice of by the father of Sirach, Ecclus. 48:23. See another ancient testimony also before, in the Note under Joshua, Antiq. V.1.17.
(8) This expression of Josephus’s, that the Medes, upon this destruction of the Assyrian army, overthrew the Assyrian Empire, seems to be too strong. For although they immediately cast off the Assrian yoke, and set up Deioces a King of their own; yet was it some time before the Medes and Babylonians overthrew Nineveh. See chap. 5. § 1. and some generations ere the Medes and Persians, under Cyaxares and Cyrus, overthrew the Assyrian or Babylonian Empire and took Babylon. But of this present defection of the Medes, See Authent. Rec. Pt II. pag. 868, 869, 870.
1 [I shall treat of the end of the Assyrian dominion over the Medes elsewhere]: This farther account is now, I think, wanting in Josephus.
2 [Twelve prophets]: See Ess. on the O.T. Suppl. pag. 27, 28.
3 [We shall speak of the prophets hereafter]: See against Apion I. § 8.
4 [Hezekiah reigned 29 years]: From An. 728 to An. 699.
5 [Manasseh’s prayer]: It stands in the apocrypha.
6 [Manasseh reigned 55 years]: From An. 699 to Ann. 643.
(9) The name of this King, in some copies of the LXXII. in Josephus here, and in one copy of the Apostolical Constitutions II.23, 24. is not Amon, or Ammon, as in our Hebrew, and other copies of the LXXII, but Amos.
7 [Holy Books]: Book. Heb. and LXXII.
(10) That this book of the law of Moses, laid up ἐν τῷ ναῷ, in the holy house it self, was a small book of the principal laws of righteousness, and not the intire pentateuch it self, which was laid up only in one of the courts of the temple, see Horeb Convenant reviv’d, pag. 107, 108. and Dissertation IId prefixed, § 29.
8 [The Prophet Jadon]: Not Achias; as the last editions have it, from one copy.
9 [Prophet foretold to Jeroboam what would come to pass]: Antiq. VIII.8.5.
10 [Predictions took effect after 361 years]: See Dissertat. IV. prefixed, § 22.
(11) ’Tis hard to reconcile the account in the second book of Kings, 23:11. with this account in Josephus; and to translate this passage truly in Josephus, whose copies are supposed to be here imperfect. However, the general sense of both seems to be this: that there were certain chariots, with their horses, dedicated to the idol of the sun, or to Moloch: which idol might be carried about in procession, and worshipped by the people: which chariots were now taken away, as Josephus says: or, as the book of Kings says, burnt with fire by Josiah. Xenophon also, in his Κύρου Παιδ., pag. [Hutchinson] 595, 599. [8.3.12] mentions certain horses and chariots for the sun.
(12) This is a remarkable passage of chronology in Josephus; that about the latter end of the reign of Josiah, the Medes and Babylonians overthrew the empire of the Assyrians: or, in the words of Tobit’s continuator, that Before Tobias died, he heard of the destruction of Nineveh: which was taken by Nebuchodonosor the Babylonian, and Assuerus the Mede. Tob. 14:15. Of which see Dean Prideaux’s Connexion, at the year 612.
(13) This battel is justly esteemed the very same that Herodotus, II. § 159.) mentions, when he says, that Necao joined battel with the Syrians [or Jews] at Magdolum [Megiddo,] and beat them: as Dr. Hudson here observes.
11 [Josiah reigned 31 years]: From An. 641 to An. 610.
(14) Whether Josephus, from 2 Chr. 35:25. here means the book of the Lamentations of Jeremiah, still extant; which chiefly belongs to the destruction of Jerusalem under Nebuchadnezzar: or to any other like melancholy poem now lost, but extant in the days of Josephus, belonging peculiarly to Josiah, cannot now be determined.
(15) Of these two books of Ezekiel, see Authent. Rec. Part II. pag. 778.
(16) This ancient city Hamath, which is joined with Arpad, or Aradus, and with Damascus, 2 Kings 18:34. Is. 36:19. Jer. 49:23. cities of Syria and Phenicia, near the borders of Judea, was also it self evidently near the same borders: tho’ long ago utterly destroyed. Nor ought the moderns to dream here of Antioch, at a vast distance from those borders; or even of Epiphania, or Emesa, or any of their neighbours; as being still much too remote for the situation of this city. It was, I think, in or very near a famous passage between Judea and Libanus or Antilibanus, so frequently called the entrance of Hamath. See Antiq. VIII.6.3. Reland Palæstin. L. I. pag. 119, 120, 121, 122. and Maundrell, pag. 24, 25. who very well observes from 1 Macc. 12:25, 30. that the river Eleutherus, which ran somewhat north of Sidon, ran also through this countrey of Amathis, or Hamath. See Antiq. XIII.5.10. which accurately determines the situation of that countrey.
(17) Of the truth of this end of Jehoiakim, in correspondence to the prophecies to him relating, but in contradiction to our other copies, see the IId Dissertation prefixed, § 24. Josephus also confirms the same so far as the death of Jehoiakim is concerned presently, chap. 7. § 1. where he directly supposes Jehoiakim to have been slain by Nebuchadnezzar.
12 [Jehoiakim reigned 11 years]: From An. 610 to An. 599.
(18) Josephus’s character of this Jehoiachin here, seems contrary to that 2 King. 29:19. 2 Chr. 36:9. and Jer. 22:28. And yet Josephus’s account is confirmed by hiself elsewhere, Of the War, VI.2.1. both which places agree, that he was so mild, and so disposed to spare his people, that he gave up the city Jerusalem into the hands of the Babylonians, upon their oath to do the people no harm, without opposition: which good will to his people he greatly celebrates in the place last quoted. Perhaps Josephus chose to omit his idolatrous conduct in so short a reign; and to celebrate this his human disposition only, without any contradiction of his copy to ours. Compare his character of Zedekiah at first; under the next section, with that a little after.
(19) Josephus says here, that Jeremiah prophesied not only of the return of the Jews from the Babylonian captivity, and this under the Persians and Medes, as in our other copies; but of their rebuilding the temple, and even the city Jerusalem, which do not appear in our copies under his name. See the Note on Antiq. XI.1.3.
13 Ebed-melech, denotes, a servant of the King’s.
(20) This observation of Josephus’s, about the seeming disagreement of Jeremiah, 32:4. 34:3. and Ezekiel 12:13. but real agreement at last, concerning the fate of Zedekiah, is very true, and very remarkable. See chap. 7. § 2. Nor is it at all unlikely that the courtiers and false prophets might make use of this seeming contradiction to dissuade Zedekiah from believing either of those Prophets: as Josephus here intimates he was dissuaded thereby.
14 [Eleventh year of Zedekiah]: 12th Heb. and LXXII.
15 [First day of the fifth month]: 9th or 10th. See Of the War, VI.4.5. and VI.4.8.
16 [18th year of Nebuchadnezzar]: The 19th year.
17 [470 years, 6 months, and 10 day after the temple was built]: See the IVth Dissertation prefixed § 19.
(21) I have here inserted, in brackets, this High Priest Azarias, though he be omitted in all Josephus’s copies, out of the Jewish chronicle, Seder Olam: of how little authority soever I generally esteem such late Rabbinical historians: because we know from Josephus himself, that the number of the High Priests belonging to this interval was 18. Antiq. XX.10. whereas his copies have here but 17. And note, that so many of these names are spelled differently from those that occur in our Bible, 1 Chr. 6:1–15. Ezra 7:1–5. 1 Esd. 8:1, 2. that I have here, contrary to my usual method, set them all down from the Greek spelling in Josephus.
[In the modern editions: 1. Σάδωκος; 2. Ἀχιμᾶς; 3. Ἀζαρίας; 4. Ἰώραμος; 5. Ἴως; 6. Ἀξιώραμος; 7. Φιδέας; 8. Σουδαίας; 9. Ἰουῆλος; 10. Ἰώθαμος; 11. Οὐρίας; 12. Νηρίας; 13. Ὠδαίας; 14. Σαλοῦμος; 15. Ἐλκίας; 16. Ἄζαρος; 17. Ἰωσάδακος. Perhaps the copyists conflated Azarias and Sereus in Ἄζαρος]
(22) Of this character of Baruch, the son of Neriah, and the genuineness of his Book, that stands now in our apocrypha; and that it is really a canonical book, and an appendix to Jeremiah, see Authent. Rec. Pt I. pag. 1–11.
18 [5th year after the destruction of Jerusalem]: fourth.
(23) Herodotus says, this King of Egypt, [Pharaoh Hophra, or Apries] was slain by the Egyptians: as Jeremiah foretold his slaughter by his enemies, 44:29, 30. and that as a sign of the destruction of Egypt, [by Nebuchadnezzar, ibid.] Which assertion is supposed by Dr. Hudson to contradict Herodotus. If it do, the question will remain, whether Herodotus or Josephus had the more authentick accounts of Egypt at that time. Nor is such a question easily decided, for want of some more authentick and original monuments of that countrey.
(24) Of this real captivity of the Jews in Egypt to Babylon, and particular as to Jeremiah and Baruch, contrary to our common copies, Jer. 45:12, 13, 27. See Authent. Rec. Pt I. p. 6, 7.
(25) We see here that Judea was left in a manner desolate after the captivity of the two tribes, and was not repeopled with foreign colonies; perhaps as an indication of providence that the Jews were to repeople it without opposition themselves. I also esteem the later and present desolate condition of the same countrey, without being repeopled by foreign colonies, to be a like indication, that the same Jews are hereafter to repeople it again themselves, at their so long expected future restoration.
(26) That Daniel was made one of these Eunuchs of which Isaiah prophesied 39:7. and the three children his companions also, seems to me plain, both here in Josephus, and in our copies, of Daniel 1:3, 6. 7-11, 18. Although it must be granted, that some married persons that had children, were sometimes called eunuchs, in a general acceptation for courtiers: on account that so many of the ancient courtiers were real eunuchs. See Gen. 39:1. with Antiq. II.6.1., X.8.5. and 9.5. and 10.2.
19 [Out of regard to Daniel’s wisdom]: Or, admiration of.[The Greek has ἀγασάμενος, from ἄγαμαι.]
(27) Of this most remarkable passage in Josephus, concerning the stone cut out of the mountain, and destroying the image, which he would not explain, but intimated to be a prophecy of futurity; and probably not safe for him to explain, as belonging to the destruction of the Roman Empire, by Jesus Christ, the true Messiah of the Jews, see the IId Dissertation prefix’d, § 32. Take here also the words of Havercamp. “The place refer’d to by Josephus,” says he, “is chap. 10. § 4. Nor is this to be wonder’d at, that he would not now meddle with things future. For he had no mind to provoke the Romans, by speaking of the destruction of that city, which they called the eternal city.” Note v on X.11.7.
(28) Since Josephus here explains the seven prophetick times which were to pass over Nebuchadnezzar, Dan. 4:16. to be seven years, we thence learn how he most probably must have understood those other parallel phrases, of a time, times, and an half, VII.25. (that is, Dan. 7:25), and [Dan.] XII.7. of so many prophetick years also. Tho’ he withal lets us know, by his hint at the interpretation of the LXX weeks, as belonging to the fourth Monarchy, and the destruction of Jerusalem by the Romans, in the days of Josephus, Chap. 2. § 7 [text has Chap. 2. § 7., which does not exist; read instead Chap. 11 § 7], that he did not think those years to be bare years; but rather days for years: by which reckoning, and by which alone could LXX weeks, or 490 days, reach to the age of Josephus. But as to the truth of those VII years banishment of Nebuchadnezzar from men; and his living so long among the beasts, the very small remains we have any where else of this Nebuchadnezzar, prevent our expectation of any other full account of it. So far we know by Ptolemy’s Canon, a contemporary record; as well as by Josephus presently, that he reigned in all 43 years: that is 8 years after we meet with any account of his actions. One of the last of which was the 13 years siege of Tyre, XI.11.1. [thus Whiston; read instead X.11.1..] where yet the old Latin has but 3 years, and 10 months. Yet were his actions before so remarkable, both in sacred and profane authors, that such a vacuity of 8 years at the least, at the latter end of his reign, must be allowed to agree very well with Daniel’s accounts; that after a 7 years brutal life, he might return to his reason, and to the exercise of his royal authority for one whole year at least before his death.
(29) These 43 years for the duration of the reign of Nebuchadnezzar are, as I have just now observ’d, the very same number in Ptolemy’s Canon. Moses Chorenensis does also confirm this captivity of the Jews under Nebuchadnezzar: and adds, what is very remarkable, that one of those Jews that were carried by him into captivity got away into Armenia; and raised the great family of the Bagratidæ there. See pag. 1, 58, 91, 98, 100, 109, 123, 124, 136, 180, 184.
(30) These 21 years here ascribed to one named Naboulassar in the first book against Apion; or to Nabopollassar, the father of the great Nebuchadnezzar, are also the very same with those given him in Ptolemy’s Canon. And note here, that what Dr. Prideaux says, at the year 612, that Nebuchadnezzar must have been a common name of other Kings of Babylon, besides the great Nebuchadnezzar himself, is a groundless mistake of some modern chronologers only, and destitute of all proper original authority.
(31) These 15 days for finishing such vast buildings at Babylon, in Josephus’s copy of Berosus, would seem too absurd to be supposed to be the true number; were it not for the same testimony extant also in the first book against Apion, § 19. with the same number. It thence indeed appears, that Josephus’s copy of Berosus had this small number: but that it is the true number, I still doubt. Josephus assures us, that the walls of so much a smaller city as Jerusalem were 2 years and 4 months in building by Nehemiah, who yet hastened the work all he could; Antiq. XI.5.8. I should think 115 days, or a year and 15 days, much more proportionable to so great a work.
20 [Evil-Merodoch reigned 18 years]: 2 years. [On the chronology from the death of Nebuchadnezzar to the reign of Baltasar or Naboandelus, Whiston directs us to his IVth Dissertation, § 23.]
21 [Niglissar reigned 40 years]: 4 years.
(32) It is here remarkable, that Josephus, without the knowledge of Ptolemy’s Canon, should call the same King, whom he himself here, Baruch 1:11. and Daniel 5:1, 2, 9, 12, 22, 29, 30. style Baltasar, or Belshazzar; from the Babylonian god Bel; Naboandelus also: and in the first Book against Apion, § 19. from the same citation out of Berosus, Nabonnedon; from the Babylonian god Nabo, or Nebo. This last is not remote from the original Babylonian pronunciation itself in Ptolemy’s Canon, Nabonadius. For both the place of this King in that Canon, as the last of the Assyrian or Babylonian Kings; and the number of years of his reign, 17, the same in both, demonstrate that it is one and the same King that is meant by them all. ’Tis also worth noting, that Josephus knew that Darius, the partner of Cyrus, was the son of Astyages, and was called by another name among the Greeks: though it does not appear he knew what that name was: [Κυαξάρης] as having never seen the best history of this period, which is Xenophon’s Κύρου Παιδεία. But then, what Josephus’s present copies say presently, § 4. that it was only within no long time after the hand writing on the wall that Baltasar was slain, does not so well agree with our copies of Daniel; which say it was the same night; Dan. 5:30. But then it must be observed, that Theodoret directly quotes Josephus for the confirmation of our copies of Daniel, and particularly for affirming that he was slain the same night also. Whose testimony is here set down at large by Dr. Hudson.
(33) This grandmother, or mother of Baltasar, the Queen Dowager of Babylon, (for she is distinguished from his Queen, Dan. 5:10. 23.) seems to have been the famous Nitocris, who fortified Babylon against the Medes and Persians; and in probability governed it under Baltasar: who seems to have been a weak and effeminate prince. Whether Baltasar was the son or grandson of the great Nebuchadnezzar, will be best understood by the following passage out of some observations I formerly made, when I carefully read over Mr. Hutchinson’s excellent edition of Xenophon’s Κύρου Παιδεία, as follows: “Xenophon, who made his Persian expedition not till 128 years afer the death of Cyrus, and never seems to have been at Babylon, nor ever names any King of Babylon; (as perhaps not knowing their names: always, and only calling each of them τὸν Ἀσσύριον, the Assyrian King, in agrement with Ptolemy’s Canon;) took the last King of Babylon to be the son of his predecessor, and the same that injured Gobryas and Gadates: pag. 307, 529. Berosus also, who lived still much later, took Niricassolassar for the sister’s husband, and puts in Laborosoarchod, who is not in the Canon. Perhaps we had better follow the scripture, and the Canon, as elder, and indeed contemporary records; and say, that Ilvarodamus or Evilmerodach was the son, and Niricassolassar the grandson of Nebuchadnezzar; and that Baltasar or Nabonadius was the uncle of Niricassolassar, and the son of Nebuchadnezzar, by another wife, Nitocris. See Baruch 1:11. 2 Chr. 36:20. Jer. 27:7. Dan. 5:18, 22. And perhaps Laborosoarchod was no more than a first minister under Baltasar at first; as the Queen mother Nitocris appears to have been the real regent afterwards: Baltasar being a weak and effeminate prince, as I have already noted, and as his history shews. N.B. It is plain that though Xenophon knew the history of Cryus, yet did he not know his chronology; or how long he was in his wars. He thought those wars, before the taking of Babylon, to have been over in a very few years; contrary to the strongest evidence elsewhere: though in contradiction to this, he knew Cyrus to be younger than Cyaxares, and a very old man before he died: which agrees with the other testimonies of antiquity.”
22 [Darius had another name among the Greeks]: Cyaxeres.
23 [3 Presidents over 360 provinces]: Each had 120 under him, as Josephus understood Dan. 6:1,2.
24 [Might not offer a prayer to himself (Darius)]: Excepting himself, in our copies. Dan. 6:7, 12.
(34) It is no way improbable that Daniel’s enemies might suggest this reason to the King, why the lions did not meddle with him; and that they might suspect the King’s kindness to Daniel had procured these lions to be so filled beforehand; and that thence it was that he encouraged Daniel to submit to this experiment, in hopes of coming off safe; and that this was the true reason of making so terrible experiment upon those his enemies and all their families, Dan. 6:24. Though our other copies do not directly take notice of it.
(35) Of this Baris or tower, built by Daniel, whether it were at Ekbatana in Media, as Josephus’s present copies have it; or at Susa in Persia, as Jerom quotes it from his copies of Josephus, it is hard to determin. Dean Prideaux thinks Jerom’s to be the true reading: and that this tower was at Susa. Connex. Pt I. at the year 534.
(36) What Josephus here says, that the stones of the sepulchres of the Kings of Persia at this Baris, or those perhaps of the same sort that are now commonly called the ruins of Persepolis, continued so intire and unaltered in his days, as if they were lately put there, “I, says Reland, here can shew to be true, as to those stones of the Persian Kings mausoleum which Corn. Brunius brake off and gave me.” He ascribed this to the hardness of the stones; which scarcely yields to iron tools; and proves frequently too hard for cutting by the chissel: but oftentimes breaks the chissel to pieces. [See the like as to the Armenian buildings of Semiramis, in Moses Chorenensis, pag. 46.]
(37) Of the effect of these predictions of Daniel on Josephus himself, as to his becoming a christian, see the IId Dissertation prefixed, § 32. And of the principal of these numbers, see the same place. Of these books of Daniel also in the plural number, see Essay on the Old Test. pag. 81. and Authent. Rec. Pt II. p. 780. Of the next vision, see Essay on the Old Test. p. 82. However, what Josephus here says more than once, that the Grecian King should smite the Persian twice, is wanting in our other copies. There were indeed three battels fought between Alexander’s and Darius’s armies: the first was with Darius’s captains only, in the absence of Darius; the other two with himself.