150. Now Solomon the king was at this time engaged in building these cities. But if any inquire why all the kings of Egypt from Menes, who built Memphis, and was many years earlier than our forefather Abraham, until Solomon, where the interval was more than one thousand three hundred years, were called Pharaohs, and took it from one Pharaoh that lived after the kings of that interval, I think it necessary to inform them of it, and this in order to cure their ignorance, and to make the occasion of that name manifest. Pharaoh, in the Egyptian tongue, signifies a king but I suppose they made use of other names from their childhood; but when they were made kings, they changed them into the name which in their own tongue denoted their authority; for thus it was also that the kings of Alexandria, who were called formerly by other names, when they took the kingdom, were named Ptolemies, from their first king. The Roman emperors also were from their nativity called by other names, but are styled Caesars, their empire and their dignity imposing that name upon them, and not suffering them to continue in those names which their fathers gave them. I suppose also that Herodotus of Halicarnassus, when he said there were three hundred and thirty kings of Egypt after Menes, who built Memphis, did therefore not tell us their names, because they were in common called Pharaohs; for when after their death there was a queen reigned, he calls her by her name Nicaule, as thereby declaring, that while the kings were of the male line, and so admitted of the same nature, while a woman did not admit the same, he did therefore set down that her name, which she could not naturally have. As for myself, I have discovered from our own books, that after Pharaoh, the father-in-law of Solomon, no other king of Egypt did any longer use that name; and that it was after that time when the forenamed queen of Egypt and Ethiopia came to Solomon, concerning whom we shall inform the reader presently; but I have now made mention of these things, that I may prove that our books and those of the Egyptians agree together in many things.
150. Ἐπεὶ δʼ ἑώρα τὰ τῶν Ἱεροσολύμων τείχη ὁ βασιλεὺς πύργων πρὸς ἀσφάλειαν δεόμενα καὶ τῆς ἄλλης ὀχυρότητος, πρὸς γὰρ τἀξίωμα τῆς πόλεως ἡγεῖτο δεῖν καὶ τοὺς περιβόλους εἶναι, ταῦτά τε προσεπεσκεύαζε καὶ πύργοις αὐτὰ μεγάλοις προσεξῇρεν. ᾠκοδόμησε δὲ καὶ πόλεις ταῖς βαρυτάταις ἐναρίθμους Ἄσωρόν τε καὶ Μαγέδω, τὴν τρίτην δὲ Γάζαρα, ἣν τῆς Παλαιστίνων χώρας ὑπάρχουσαν Φαραώνης ὁ τῶν Αἰγυπτίων βασιλεὺς στρατευσάμενος καὶ πολιορκήσας αἱρεῖ κατὰ κράτος· ἀποκτείνας δὲ πάντας τοὺς ἐνοικοῦντας αὐτὴν κατέσκαψεν, εἶτα δωρεὰν ἔδωκεν τῇ θυγατρὶ Σολόμωνι γεγαμημένῃ. διὸ καὶ ἀνήγειρεν αὐτὴν ὁ βασιλεὺς οὖσαν ὀχυρὰν φύσει καὶ πρὸς πολέμους καὶ τὰς τῶν καιρῶν μεταβολὰς χρησίμην εἶναι δυναμένην. οὐ πόρρω δʼ αὐτῆς ἄλλας ᾠκοδόμησε δύο πόλεις· Βητχώρα τῇ ἑτέρᾳ ὄνομα ἦν, ἡ δʼ ἑτέρα Βελὲθ ἐκαλεῖτο. προσκατεσκεύασε δὲ ταύταις καὶ ἄλλας εἰς ἀπόλαυσιν καὶ τρυφὴν ἐπιτηδείως ἐχούσας τῇ τε τῶν ἀέρων εὐκρασίᾳ καὶ τοῖς ὡραίοις εὐφυεῖς καὶ νάμασιν ὑδάτων ἐνδρόσους. ἐμβαλὼν δὲ καὶ εἰς τὴν ἔρημον τῆς ἐπάνω Συρίας καὶ κατασχὼν αὐτὴν ἔκτισεν ἐκεῖ πόλιν μεγίστην δύο μὲν ἡμερῶν [ὁδὸν] ἀπὸ τῆς ἄνω Συρίας διεστῶσαν, ἀπὸ δʼ Εὐφράτου μιᾶς, ἀπὸ δὲ τῆς μεγάλης Βαβυλῶνος ἓξ ἡμερῶν ἦν τὸ μῆκος. αἴτιον δὲ τοῦ τὴν πόλιν οὕτως ἀπὸ τῶν οἰκουμένων μερῶν τῆς Συρίας ἀπῳκίσθαι τὸ κατωτέρω μὲν μηδαμοῦ τῆς γῆς ὕδωρ εἶναι, πηγὰς δʼ ἐν ἐκείνῳ τῷ τόπῳ μόνον εὑρεθῆναι καὶ φρέατα. ταύτην οὖν τὴν πόλιν οἰκοδομήσας καὶ τείχεσιν ὀχυρωτάτοις περιβαλὼν Θαδάμοραν ὠνόμασε καὶ τοῦτʼ ἔτι νῦν καλεῖται παρὰ τοῖς Σύροις, οἱ δʼ Ἕλληνες αὐτὴν προσαγορεύουσι Πάλμυραν.
155. But king Solomon subdued to himself the remnant of the Canaanites that had not before submitted to him; those I mean that dwelt in Mount Lebanon, and as far as the city Hamath; and ordered them to pay tribute. He also chose out of them every year such as were to serve him in the meanest offices, and to do his domestic works, and to follow husbandry; for none of the Hebrews were servants [in such low employments]: nor was it reasonable, that when God had brought so many nations under their power, they should depress their own people to such mean offices of life, rather than those nations; while all the Israelites were concerned in warlike affairs, and were in armor; and were set over the chariots and the horses, rather than leading the life of slaves. He appointed also five hundred and fifty rulers over those Canaanites who were reduced to such domestic slavery, who received the entire care of them from the king, and instructed them in those labors and operations wherein he wanted their assistance. Moreover, the king built many ships in the Egyptian Bay of the Red Sea, in a certain place called Ezion-geber: it is now called Berenice, and is not far from the city Eloth. This country belonged formerly to the Jews, and became useful for shipping from the donations of Hiram king of Tyre; for he sent a sufficient number of men thither for pilots, and such as were skillful in navigation, to whom Solomon gave this command: That they should go along with his own stewards to the land that was of old called Ophir, but now the Aurea Chersonesus, which belongs to India, to fetch him gold. And when they had gathered four hundred talents together, they returned to the king again.
155. Σολόμων μὲν οὖν ὁ βασιλεὺς ταῦτα κατʼ ἐκεῖνον τὸν καιρὸν πράττων διετέλει. πρὸς δὲ τοὺς ἐπιζητήσαντας, ὅτι πάντες οἱ Αἰγυπτίων βασιλεῖς ἀπὸ Μιναίου τοῦ Μέμφιν οἰκοδομήσαντος, ὃς ἔτεσι πολλοῖς ἔμπροσθεν ἐγένετο τοῦ πάππου ἡμῶν Ἁβράμου, μέχρι Σολόμωνος πλειόνων ἐτῶν τριακοσίων καὶ χιλίων μεταξὺ διεληλυθότων Φαραῶθαι ἐκλήθησαν ἀπὸ τοῦ μετʼ αὐτοὺς ἐν τοῖς μεταξὺ χρόνοις ἄρξαντος βασιλέως Φαραώθου τὴν προσηγορίαν λαβόντες, ἀναγκαῖον ἡγησάμην εἰπεῖν, ἵνα τὴν ἄγνοιαν αὐτῶν ἀφέλω καὶ ποιήσω τοῦ ὀνόματος φανερὰν τὴν αἰτίαν, ὅτι Φαραὼ κατʼ Αἰγυπτίους βασιλέα σημαίνει. οἶμαι δʼ αὐτοὺς ἐκπαίδων ἄλλοις χρωμένους ὀνόμασιν ἐπειδὰν βασιλεῖς γένωνται τὸ σημαῖνον αὐτῶν τὴν ἐξουσίαν κατὰ τὴν πάτριον γλῶτταν μετονομάζεσθαι· καὶ γὰρ οἱ τῆς Ἀλεξανδρείας βασιλεῖς ἄλλοις ὀνόμασι καλούμενοι πρότερον ὅτε τὴν βασιλείαν ἔλαβον Πτολεμαῖοι προσηγορεύθησαν ἀπὸ τοῦ πρώτου βασιλέως. καὶ οἱ Ῥωμαίων δὲ αὐτοκράτορες ἐκ γενετῆς ἀπʼ ἄλλων χρηματίσαντες ὀνομάτων Καίσαρες καλοῦνται τῆς ἡγεμονίας καὶ τῆς τιμῆς τὴν προσηγορίαν αὐτοῖς θεμένης ἀλλʼ οὐχ οἷς ὑπὸ τῶν πατέρων ἐκλήθησαν τούτοις ἐπιμένοντες. νομίζω δὲ καὶ Ἡρόδοτον τὸν Ἁλικαρνασέα διὰ τοῦτο μετὰ Μιναίαν τὸν οἰκοδομήσαντα Μέμφιν τριάκοντα καὶ τριακοσίους βασιλεῖς Αἰγυπτίων γενέσθαι λέγοντα μὴ δηλῶσαι αὐτῶν τὰ ὀνόματα, ὅτι κοινῶς Φαραῶθʼ ἐκαλοῦντο· καὶ γὰρ μετὰ τὴν τούτων τελευτὴν γυναικὸς βασιλευσάσης λέγει τοὔνομα Νικαύλην καλῶν δηλῶν, ὡς τῶν μὲν ἀρρένων βασιλέων τὴν αὐτὴν προσηγορίαν ἔχειν δυναμένων, τῆς δὲ γυναικὸς οὐκέτι κοινωνεῖν ἐκείνης, καὶ διὰ τοῦτʼ εἶπεν αὐτῆς τὸ φύσει δεῆσαν ὄνομα. ἐγὼ δὲ καὶ ἐν τοῖς ἐπιχωρίοις ἡμῶν βιβλίοις εὗρον, ὅτι μετὰ Φαραώθην τὸν Σολόμωνος πενθερὸν οὐκέτʼ οὐδεὶς τοῦτο τὸ ὄνομα βασιλεὺς Αἰγυπτίων ἐκλήθη, καὶ ὅτι ὕστερον ἧκε πρὸς Σολόμωνα ἡ προειρημένη γυνὴ βασιλεύουσα τῆς Αἰγύπτου καὶ τῆς Αἰθιοπίας. περὶ μὲν οὖν ταύτης μετʼ οὐ πολὺ δηλώσομεν· νῦν δὲ τούτων ἐπεμνήσθην, ἵνα παραστήσω τὰ ἡμέτερα βιβλία καὶ τὰ παρʼ Αἰγυπτίοις περὶ πολλῶν ὁμολογοῦντα. Ὁ δὲ βασιλεὺς Σολόμων τοὺς ἔτι τῶν Χαναναίων οὐχ ὑπακούοντας, οἳ ἐν τῷ Λιβάνῳ διέτριβον ὄρει καὶ μέχρι πόλεως Ἀμάθης, ὑποχειρίους ποιησάμενος φόρον αὐτοῖς προσέταξε καὶ πρὸς τὸ θητεύειν αὐτῷ καὶ τὰς οἰκετικὰς χρείας ἐκτελεῖν καὶ πρὸς γεωργίαν κατʼ ἔτος ἐξ αὐτῶν ἐπελέγετο. τῶν γὰρ Ἑβραίων οὐδεὶς ἐδούλευεν οὐδʼ ἦν εὔλογον ἔθνη πολλὰ τοῦ θεοῦ δεδωκότος αὐτοῖς ὑποχείρια, δέον ἐκ τούτων ποιεῖσθαι τὸ θητικόν, αὐτοὺς κατάγειν εἰς τοῦτο τὸ σχῆμα, ἀλλὰ πάντες ἐν ὅπλοις ἐφʼ ἁρμάτων καὶ ἵππων στρατευόμενοι μᾶλλον ἢ δουλεύοντες διῆγον. τῶν δὲ Χαναναίων, οὓς εἰς τὴν οἰκετείαν ἀπήγαγεν. ἄρχοντας ἀπέδειξε πεντακοσίους καὶ πεντήκοντα τὸν ἀριθμόν, οἳ τὴν ὅλην αὐτῶν ἐπιτροπὴν εἰλήφεσαν παρὰ τοῦ βασιλέως, ὥστε διδάσκειν αὐτοὺς τὰ ἔργα καὶ τὰς πραγματείας, ἐφʼ ἃς ἂν αὐτῶν ἔχρῃζεν.
163. There was then a woman queen of Egypt and Ethiopia; she was inquisitive into philosophy, and one that on other accounts also was to be admired. When this queen heard of the virtue and prudence of Solomon, she had a great mind to see him; and the reports that went every day abroad induced her to come to him, she being desirous to be satisfied by her own experience, and not by a bare hearing; (for reports thus heard are likely enough to comply with a false opinion, while they wholly depend on the credit of the relators;) so she resolved to come to him, and that especially in order to have a trial of his wisdom, while she proposed questions of very great difficulty, and entreated that he would solve their hidden meaning. Accordingly she came to Jerusalem with great splendor and rich furniture; for she brought with her camels laden with gold, with several sorts of sweet spices, and with precious stones. Now, upon the king’s kind reception of her, he both showed a great desire to please her, and easily comprehending in his mind the meaning of the curious questions she propounded to him, he resolved them sooner than any body could have expected. So she was amazed at the wisdom of Solomon, and discovered that it was more excellent upon trial than what she had heard by report beforehand; and especially she was surprised at the fineness and largeness of his royal palace, and not less so at the good order of the apartments, for she observed that the king had therein shown great wisdom; but she was beyond measure astonished at the house which was called the Forest of Lebanon, as also at the magnificence of his daily table, and the circumstances of its preparation and ministration, with the apparel of his servants that waited, and the skillful and decent management of their attendance: nor was she less affected with those daily sacrifices which were offered to God, and the careful management which the priests and Levites used about them. When she saw this done every day, she was in the greatest admiration imaginable, insomuch that she was not able to contain the surprise she was in, but openly confessed how wonderfully she was affected; for she proceeded to discourse with the king, and thereby owned that she was overcome with admiration at the things before related; and said, “All things indeed, O king, that came to our knowledge by report, came with uncertainty as to our belief of them; but as to those good things that to thee appertain, both such as thou thyself possessest, I mean wisdom and prudence, and the happiness thou hast from thy kingdom, certainly the same that came to us was no falsity; it was not only a true report, but it related thy happiness after a much lower manner than I now see it to be before my eyes. For as for the report, it only attempted to persuade our hearing, but did not so make known the dignity of the things themselves as does the sight of them, and being present among them. I indeed, who did not believe what was reported, by reason of the multitude and grandeur of the things I inquired about, do see them to be much more numerous than they were reported to be. Accordingly I esteem the Hebrew people, as well as thy servants and friends, to be happy, who enjoy thy presence and hear thy wisdom every day continually. One would therefore bless God, who hath so loved this country, and those that inhabit therein, as to make thee king over them.” Now when the queen had thus demonstrated in words how deeply the king had affected her, her disposition was known by certain presents, for she gave him twenty talents of gold, and an immense quantity of spices and precious stones. (They say also that we possess the root of that balsam which our country still bears by this woman’s gift.) Solomon also repaid her with many good things, and principally by bestowing upon her what she chose of her own inclination, for there was nothing that she desired which he denied her; and as he was very generous and liberal in his own temper, so did he show the greatness of his soul in bestowing on her what she herself desired of him. So when this queen of Ethiopia had obtained what we have already given an account of, and had again communicated to the king what she brought with her, she returned to her own kingdom.
163. Ἐναυπηγήσατο δὲ ὁ βασιλεὺς ἐν τῷ Αἰγυπτιακῷ κόλπῳ σκάφη πολλὰ τῆς Ἐρυθρᾶς θαλάσσης ἔν τινι τόπῳ λεγομένῳ Γασίων Γάβελος οὐ πόρρω Ἰλάνεως πόλεως, ἣ νῦν Βερενίκη καλεῖται· αὕτη γὰρ ἡ χώρα τὸ πρὶν Ἰουδαίων ἦν. ἔτυχε δὲ καὶ τῆς ἁρμοζούσης εἰς τὰς ναῦς δωρεᾶς παρʼ Εἰρώμου τοῦ Τυρίων βασιλέως· ἄνδρας γὰρ αὐτῷ κυβερνήτας καὶ τῶν θαλασσίων ἐπιστήμονας ἔπεμψεν ἱκανούς, οἷς ἐκέλευσε πλεύσαντας μετὰ τῶν ἰδίων οἰκονόμων εἰς τὴν πάλαι μὲν Σώφειραν νῦν δὲ χρυσῆν γῆν καλουμένην, τῆς Ἰνδικῆς ἐστιν αὕτη, χρυσὸν αὐτῷ κομίσαι. καὶ συναθροίσαντες ὡς τετρακόσια τάλαντα πάλιν ἀνεχώρησαν πρὸς τὸν βασιλέα. Τὴν δὲ τῆς Αἰγύπτου καὶ τῆς Αἰθιοπίας τότε βασιλεύουσαν γυναῖκα σοφίᾳ διαπεπονημένην καὶ τἆλλα θαυμαστὴν ἀκούουσαν τὴν Σολόμωνος ἀρετὴν καὶ φρόνησιν ἐπιθυμία τῆς ὄψεως αὐτοῦ ἐκ τῶν ὁσημέραι περὶ τῶν ἐκεῖ λεγομένων πρὸς αὐτὸν ἤγαγε· πεισθῆναι γὰρ ὑπὸ τῆς πείρας ἀλλʼ οὐχ ὑπὸ τῆς ἀκοῆς, ἣν εἰκός ἐστι καὶ ψευδεῖ δόξῃ συγκατατίθεσθαι καὶ μεταπεῖσαι πάλιν, ὅλη γὰρ ἐπὶ τοῖς ἀπαγγέλλουσι κεῖται, θέλουσα πρὸς αὐτὸν ἐλθεῖν διέγνω, μάλιστα καὶ τῆς σοφίας αὐτοῦ βουλομένη λαβεῖν πεῖραν αὐτὴ προτείνασα καὶ λῦσαι τὸ ἄπορον τῆς διανοίας δεηθεῖσα ἧκεν εἰς Ἱεροσόλυμα μετὰ πολλῆς δόξης καὶ πλούτου παρασκευῆς· ἐπηγάγετο γὰρ καμήλους χρυσίου μεστὰς καὶ ἀρωμάτων ποικίλων καὶ λίθων πολυτελῶν. ὡς δʼ ἀφικομένην αὐτὴν ἡδέως ὁ βασιλεὺς προσεδέξατο. τά τε ἄλλα περὶ αὐτὴν φιλότιμος ἦν καὶ τὰ προβαλλόμενα σοφίσματα ῥᾳδίως τῇ συνέσει καταλαμβανόμενος θᾶττον ἢ προσεδόκα τις ἐπελύετο. ἡ δʼ ἐξεπλήσσετο μὲν καὶ τὴν σοφίαν τοῦ Σολόμωνος οὕτως ὑπερβάλλουσαν αὐτὴν καὶ τῆς ἀκουομένης τῇ πείρᾳ κρείττω καταμαθοῦσα, μάλιστα δʼ ἐθαύμαζε τὰ βασίλεια τοῦ τε κάλλους καὶ τοῦ μεγέθους οὐχ ἧττον δὲ τῆς διατάξεως τῶν οἰκοδομημάτων· καὶ γὰρ ἐν ταύτῃ πολλὴν τοῦ βασιλέως καθεώρα φρόνησιν. ὑπερεξέπληττε δʼ αὐτὴν ὅ τε οἶκος ὁ δρυμὼν ἐπικαλούμενος Λιβάνου καὶ ἡ τῶν καθʼ ἡμέραν δείπνων πολυτέλεια καὶ τὰ τῆς παρασκευῆς αὐτοῦ καὶ διακονίας ἥ τε τῶν ὑπηρετούντων ἐσθὴς καὶ τὸ μετʼ ἐπιστήμης αὐτῶν περὶ τὴν διακονίαν εὐπρεπές, οὐχ ἥκιστα δὲ καὶ αἱ καθʼ ἡμέραν ἐπιτελούμεναι τῷ θεῷ θυσίαι καὶ τὸ τῶν ἱερέων καὶ Λευιτῶν περὶ αὐτὰς ἐπιμελές. ταῦθʼ ὁρῶσα καθʼ ἡμέραν ὑπερεθαύμαζε, καὶ κατασχεῖν οὐ δυνηθεῖσα τὴν ἔκπληξιν τῶν βλεπομένων φανερὰν ἐποίησεν αὑτὴν θαυμαστικῶς διακειμένην· πρὸς γὰρ τὸν βασιλέα προήχθη λόγους εἰπεῖν, ὑφʼ ὧν ἠλέγχθη σφόδρα τὴν διάνοιαν ἐπὶ τοῖς προειρημένοις ἡττημένη· πάντα μὲν γάρ, εἶπεν, ὦ βασιλεῦ, τὰ διʼ ἀκοῆς εἰς γνῶσιν ἐρχόμενα μετʼ ἀπιστίας παραγίνεται, τῶν δὲ σῶν ἀγαθῶν, ὧν αὐτός τε ἔχεις ἐν αὑτῷ, λέγω δὲ τὴν σοφίαν καὶ τὴν φρόνησιν, καὶ ὧν ἡ βασιλεία σοι δίδωσιν, οὐ ψευδὴς ἄρα ἡ φήμη πρὸς ἡμᾶς διῆλθεν, ἀλλʼ οὖσα ἀληθὴς πολὺ καταδεεστέραν τὴν εὐδαιμονίαν ἀπέφηνεν ἧς ὁρῶ νῦν παροῦσα τὰς μὲν γὰρ ἀκοὰς πείθειν ἐπεχείρει μόνον, τὸ δὲ ἀξίωμα τῶν πραγμάτων οὐχ οὕτως ἐποίει γνώριμον, ὡς ἡ ὄψις αὐτὸ καὶ τὸ παρʼ αὐτοῖς εἶναι συνίστησιν. ἐγὼ γοῦν οὐδὲ τοῖς ἀπαγγελλομένοις διὰ πλῆθος καὶ μέγεθος ὧν ἐπυνθανόμην πιστεύουσα πολλῷ πλείω τούτων ἱστόρηκα. καὶ μακάριόν τε τὸν Ἑβραίων λαὸν εἶναι κρίνω δούλους τε τοὺς σοὺς καὶ φίλους, οἳ καθʼ ἡμέραν τῆς σῆς ἀπολαύουσιν ὄψεως καὶ τῆς σῆς σοφίας ἀκροώμενοι διατελοῦσιν. εὐλογήσειεν ἄν τις τὸν θεὸν ἀγαπήσαντα τήνδε τὴν χώραν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας οὕτως, ὥστε σὲ ποιῆσαι βασιλέα.
174. ABOUT the same time there were brought to the king from the Aurea Chersonesus, a country so called, precious stones, and pine trees, and these trees he made use of for supporting the temple and the palace, as also for the materials of musical instruments, the harps and the psalteries, that the Levites might make use of them in their hymns to God. The wood which was brought to him at this time was larger and finer than any that had ever been brought before; but let no one imagine that these pine trees were like those which are now so named, and which take that their denomination from the merchants, who so call them, that they may procure them to be admired by those that purchase them; for those we speak of were to the sight like the wood of the fig tree, but were whiter, and more shining. Now we have said thus much, that nobody may be ignorant of the difference between these sorts of wood, nor unacquainted with the nature of the genuine pine tree; and we thought it both a seasonable and humane thing, when we mentioned it, and the uses the king made of it, to explain this difference so far as we have done.
174. Παραστήσασα δὲ καὶ διὰ τῶν λόγων, πῶς αὐτὴν διέθηκεν ὁ βασιλεύς, ἔτι καὶ ταῖς δωρεαῖς τὴν διάνοιαν αὐτῆς ἐποίησε φανεράν· εἴκοσι μὲν γὰρ αὐτῷ τάλαντα ἔδωκε χρυσίου ἀρωμάτων τε πλῆθος ἀσυλλόγιστον καὶ λίθον πολυτελῆ· λέγουσι δʼ ὅτι καὶ τὴν τοῦ ὀποβαλσάμου ῥίζαν, ἣν ἔτι νῦν ἡμῶν ἡ χώρα φέρει, δούσης ταύτης τῆς γυναικὸς ἔχομεν. ἀντεδωρήσατο δʼ αὐτὴν καὶ Σολόμων πολλοῖς ἀγαθοῖς καὶ μάλισθʼ ὧν κατʼ ἐπιθυμίαν ἐξελέξατο· οὐδὲν γὰρ ἦν, ὅ τι δεηθείσῃ λαβεῖν οὐ παρέσχεν, ἀλλʼ ἑτοιμότερον ὧν αὐτὸς κατὰ τὴν οἰκείαν ἐχαρίζετο προαίρεσιν ἅπερ ἐκείνη τυχεῖν ἠξίου προϊέμενος τὴν μεγαλοφροσύνην ἐπεδείκνυτο. καὶ ἡ μὲν τῶν Αἰγυπτίων καὶ τῆς Αἰθιοπίας βασίλισσα ὧν προειρήκαμεν τυχοῦσα καὶ μεταδοῦσα πάλιν τῷ βασιλεῖ τῶν παρʼ αὐτῆς εἰς τὴν οἰκείαν ὑπέστρεψε.
176. Now the weight of gold that was brought him was six hundred and sixty-six talents, not including in that sum what was brought by the merchants, nor what the toparchs and kings of Arabia gave him in presents. He also cast two hundred targets of gold, each of them weighing six hundred shekels. He also made three hundred shields, every one weighing three pounds of gold, and he had them carried and put into that house which was called The Forest of Lebanon. He also made cups of gold, and of [precious] stones, for the entertainment of his guests, and had them adorned in the most artificial manner; and he contrived that all his other furniture of vessels should be of gold, for there was nothing then to be sold or bought for silver; for the king had many ships which lay upon the sea of Tarsus, these he commanded to carry out all sorts of merchandise unto the remotest nations, by the sale of which silver and gold were brought to the king, and a great quantity of ivory, and Ethiopians, and apes; and they finished their voyage, going and returning, in three years’ time.
176. Κατὰ δὲ τὸν αὐτὸν καιρὸν κομισθέντων ἀπὸ τῆς χρυσῆς καλουμένης γῆς λίθου πολυτελοῦς τῷ βασιλεῖ καὶ ξύλων πευκίνων, τοῖς ξύλοις εἰς ὑποστήριγμα τοῦ τε ναοῦ καὶ τῶν βασιλείων κατεχρήσατο καὶ πρὸς τὴν τῶν μουσικῶν ὀργάνων κατασκευὴν κινύρας τε καὶ νάβλας, ὅπως ὑμνῶσιν οἱ Ληουῖται τὸν θεόν· πάντων δὲ τῶν ποτε κομισθέντων αὐτῷ τὰ κατʼ ἐκείνην τὴν ἡμέραν ἐνεχθέντα καὶ μεγέθει καὶ κάλλει διέφερεν. ὑπολάβῃ δὲ μηδείς, ὅτι τὰ τῆς πεύκης ξύλα τοῖς νῦν εἶναι λεγομένοις καὶ ταύτην ὑπὸ τῶν πιπρασκόντων τὴν προσηγορίαν ἐπὶ καταπλήξει τῶν ὠνουμένων λαμβάνουσίν ἐστι παραπλήσια. ἐκεῖνα γὰρ τὴν μὲν ἰδέαν ἐμφερῆ τοῖς συκίνοις γίνεται, λευκότερα δέ ἐστι καὶ στίλβει πλέον. τοῦτο μὲν πρὸς τὸ μηδένα τὴν διαφορὰν ἀγνοῆσαι μηδὲ τὴν φύσιν τῆς ἀληθοῦς πεύκης, ἐπεὶ διὰ τὴν τοῦ βασιλέως χρείαν ἐμνήσθημεν αὐτῆς, εὔκαιρον εἶναι καὶ φιλάνθρωπον δηλῶσαι νομίσαντες εἰρήκαμεν.
179. Accordingly there went a great fame all around the neighboring countries, which proclaimed the virtue and wisdom of Solomon, insomuch that all the kings every where were desirous to see him, as not giving credit to what was reported, on account of its being almost incredible: they also demonstrated the regard they had for him by the presents they made him; for they sent him vessels of gold, and silver, and purple garments, and many sorts of spices, and horses, and chariots, and as many mules for his carriages as they could find proper to please the king’s eyes, by their strength and beauty. This addition that he made to those chariots and horses which he had before from those that were sent him, augmented the number of his chariots by above four hundred, for he had a thousand before, and augmented the number of his horses by two thousand, for he had twenty thousand before. These horses also were so much exercised, in order to their making a fine appearance, and running swiftly, that no others could, upon the comparison, appear either finer or swifter; but they were at once the most beautiful of all others, and their swiftness was incomparable also. Their riders also were a further ornament to them, being, in the first place, young men in the most delightful flower of their age, and being eminent for their largeness, and far taller than other men. They had also very long heads of hair hanging down, and were clothed in garments of Tyrian purple. They had also dust of gold every day sprinkled on their hair, so that their heads sparkled with the reflection of the sun-beams from the gold. The king himself rode upon a chariot in the midst of these men, who were still in armor, and had their bows fitted to them. He had on a white garment, and used to take his progress out of the city in the morning. There was a certain place about fifty furlongs distant from Jerusalem, which is called Etham, very pleasant it is in fine gardens, and abounding in rivulets of water; thither did he use to go out in the morning, sitting on high [in his chariot.]
179. Ὁ δὲ τοῦ χρυσοῦ σταθμὸς τοῦ κομισθέντος αὐτῷ τάλαντα ἑξακόσια καὶ ἑξήκοντα καὶ ἕξ, μὴ συγκαταριθμουμένου καὶ τοῦ ὑπὸ τῶν ἐμπόρων ὠνηθέντος μηδʼ ὧν οἱ τῆς Ἀραβίας τοπάρχαι καὶ βασιλεῖς ἔπεμπον αὐτῷ δωρεῶν. ἐχώνευσε δὲ τὸν χρυσὸν εἰς διακοσίων κατασκευὴν θυρεῶν ἀνὰ σίκλους ἀγόντων ἑξακοσίους. ἐποίησε δὲ καὶ ἀσπίδας τριακοσίας ἀγούσης ἑκάστης χρυσίου μνᾶς τρεῖς· ἀνέθηκε δὲ ταύτας φέρων εἰς τὸν οἶκον τὸν δρυμῶνα Λιβάνου καλούμενον. οὐ μὴν ἀλλὰ καὶ τὰ ἐκπώματα διὰ χρυσοῦ καὶ λίθου τὰ πρὸς τὴν ἑστίασιν ὡς ἔνι μάλιστα φιλοτεχνῶν κατεσκεύασε καὶ τὴν ἄλλην τῶν σκευῶν δαψίλειαν χρυσέαν ἅπασαν ἐμηχανήσατο· οὐδὲν γὰρ ἦν ὅ τις ἀργύρῳ ἐπίπρασκεν ἢ πάλιν ἐωνεῖτο, ἀλλὰ πολλαὶ γὰρ ἦσαν ναῦς, ἃς ὁ βασιλεὺς ἐν τῇ Ταρσικῇ λεγομένῃ θαλάττῃ καταστήσας παραγαγεῖν εἰς τὰ ἐνδοτέρω τῶν ἐθνῶν παντοίαν ἐμπορίαν προσέταξεν, ὧν ἐξεμπολουμένων ἄργυρός τε καὶ χρυσὸς ἐκομίζετο τῷ βασιλεῖ καὶ πολὺς ἐλέφας Αἰθίοπές τε καὶ πίθηκοι. τὸν δὲ πλοῦν ἀπιοῦσαί τε καὶ ἐπανερχόμεναι τρισὶν ἔτεσιν ἤνυον.
182. Now Solomon had a divine sagacity in all things, and was very diligent and studious to have things done after an elegant manner; so he did not neglect the care of the ways, but he laid a causeway of black stone along the roads that led to Jerusalem, which was the royal city, both to render them easy for travelers, and to manifest the grandeur of his riches and government. He also parted his chariots, and set them in a regular order, that a certain number of them should be in every city, still keeping a few about him; and those cities he called the cities of his chariots. And the king made silver as plentiful in Jerusalem as stones in the street; and so multiplied cedar trees in the plains of Judea, which did not grow there before, that they were like the multitude of common sycamore trees. He also ordained the Egyptian merchants that brought him their merchandise to sell him a chariot, with a pair of horses, for six hundred drachmae of silver, and he sent them to the kings of Syria, and to those kings that were beyond Euphrates.
182. Φήμη δὲ λαμπρὰ πᾶσαν ἐν κύκλῳ τὴν χώραν περιήρχετο διαβοῶσα τὴν Σολόμωνος ἀρετὴν καὶ σοφίαν, ὡς τούς τε πανταχοῦ βασιλεῖς ἐπιθυμεῖν εἰς ὄψιν αὐτῷ παραγενέσθαι τοῖς λεγομένοις διʼ ὑπερβολὴν ἀπιστοῦντας, καὶ δωρεαῖς μεγάλαις προσεμφανίζειν τὴν περὶ αὐτὸν σπουδήν· ἔπεμπον γὰρ αὐτῷ σκεύη χρυσᾶ καὶ ἀργυρᾶ καὶ ἁλουργεῖς ἐσθῆτας καὶ ἀρωμάτων γένη πολλὰ καὶ ἵππους καὶ ἅρματα καὶ τῶν ἀχθοφόρων ἡμιόνων ὅσους καὶ ῥώμῃ καὶ κάλλει τὴν τοῦ βασιλέως ὄψιν εὖ διαθήσειν ἐπελέγοντο, ὥστε τοῖς οὖσιν αὐτῷ πρότερον ἅρμασι καὶ ἵπποις ἐκ τῶν πεμπομένων προσθέντα ποιῆσαι τὸν μὲν τῶν ἁρμάτων ἀριθμὸν τετρακοσίοις περισσότερον, ἦν γὰρ αὐτῷ πρότερον χίλια, τὸν δὲ τῶν ἵππων δισχιλίοις, ὑπῆρχον γὰρ αὐτῷ δισμύριοι ἵπποι. ἤσκηντο δʼ οὗτοι πρὸς εὐμορφίαν καὶ τάχος, ὡς μήτʼ εὐπρεπεστέρους ἄλλους εἶναι συμβαλεῖν αὐτοῖς μήτε ὠκυτέρους, ἀλλὰ καλλίστους τε πάντων ὁρᾶσθαι καὶ ἀπαραμίλλητον αὐτῶν εἶναι τὴν ὀξύτητα. ἐπεκόσμουν δὲ αὐτοὺς καὶ οἱ ἀναβαίνοντες νεότητι μὲν πρῶτον ἀνθοῦντες ἐπιτερπεστάτῃ τὸ δὲ ὕψος ὄντες περίοπτοι καὶ πολὺ τῶν ἄλλων ὑπερέχοντες, μηκίστας μὲν καθειμένοι χαίτας ἐνδεδυμένοι δὲ χιτῶνας τῆς Τυρίας πορφύρας. ψῆγμα δὲ χρυσοῦ καθʼ ἡμέραν αὐτῶν ἐπέσηθον ταῖς κόμαις, ὡς στίλβειν αὐτῶν τὰς κεφαλὰς τῆς αὐγῆς τοῦ χρυσοῦ πρὸς τὸν ἥλιον ἀντανακλωμένης. τούτων περὶ αὐτὸν ὄντων ὁ βασιλεὺς καθωπλισμένων καὶ τόξα ἐξηρτημένων ἐφʼ ἅρματος αὐτὸς ὀχούμενος καὶ λευκὴν ἠμφιεσμένος ἐσθῆτα πρὸς αἰώραν ἔθος εἶχεν ἐξορμᾶν. ἦν δέ τι χωρίον ἀπὸ δύο σχοίνων Ἱεροσολύμων, ὃ καλεῖται μὲν Ἠτάν, παραδείσοις δὲ καὶ ναμάτων ἐπιρροαῖς ἐπιτερπὲς ὁμοῦ καὶ πλούσιον· εἰς τοῦτο τὰς ἐξόδους αἰωρούμενος ἐποιεῖτο.
187. But although Solomon was become the most glorious of kings, and the best beloved by God, and had exceeded in wisdom and riches those that had been rulers of the Hebrews before him, yet did not he persevere in this happy state till he died. Nay, he forsook the observation of the laws of his fathers, and came to an end no way suitable to our foregoing history of him. He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people. He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. This very thing our legislator suspected, and so admonished us beforehand, that we should not marry women of other countries, lest we should be entangled with foreign customs, and apostatize from our own; lest we should leave off to honor our own God, and should worship their gods. But Solomon was Gllen headlong into unreasonable pleasures, and regarded not those admonitions; for when he had married seven hundred wives, the daughters of princes and of eminent persons, and three hundred concubines, and those besides the king of Egypt’s daughter, he soon was governed by them, till he came to imitate their practices. He was forced to give them this demonstration of his kindness and affection to them, to live according to the laws of their countries. And as he grew into years, and his reason became weaker by length of time, it was not sufficient to recall to his mind the institutions of his own country; so he still more and more contemned his own God, and continued to regard the gods that his marriages had introduced nay, before this happened, he sinned, and fell into an error about the observation of the laws, when he made the images of brazen oxen that supported the brazen sea, and the images of lions about his own throne; for these he made, although it was not agreeable to piety so to do; and this he did, notwithstanding that he had his father as a most excellent and domestic pattern of virtue, and knew what a glorious character he had left behind him, because of his piety towards God. Nor did he imitate David, although God had twice appeared to him in his sleep, and exhorted him to imitate his father. So he died ingloriously. There came therefore a prophet to him, who was sent by God, and told him that his wicked actions were not concealed from God; and threatened him that he should not long rejoice in what he had done; that, indeed, the kingdom should not be taken from him while he was alive, because God had promised to his father David that he would make him his successor, but that he would take care that this should befall his son when he: was dead; not that he would withdraw all the people from him, but that he would give ten tribes to a servant of his, and leave only two tribes to David’s grandson for his sake, because he loved God, and for the sake of the city of Jerusalem, wherein he should have a temple. When Solomon heard this he was grieved, and greatly confounded, upon this change of almost all that happiness which had made him to be admired, into so bad a state; nor had there much time passed after the prophet had foretold what was coming before God raised up an enemy against him, whose name was Ader, who took the following occasion of his enmity to him. He was a child of the stock of the Edomites, and of the blood royal; and when Joab, the captain of David’s host, laid waste the land of Edom, and destroyed all that were men grown, and able to bear arms, for six months’ time, this Hadad fled away, and came to Pharaoh the king of Egypt, who received him kindly, and assigned him a house to dwell in, and a country to supply him with food; and when he was grown up he loved him exceedingly, insomuch that he gave him his wife’s sister, whose name was Tahpenes, to wife, by whom he had a son; who was brought up with the king’s children. When Hadad heard in Egypt that both David and Joab were dead, he came to Pharaoh, and desired that he would permit him to go to his own country; upon which the king asked what it was that he wanted, and what hardship he had met with, that he was so desirous to leave him. And when he was often troublesome to him, and entreated him to dismiss him, he did not then do it; but at the time when Solomon’s affairs began to grow worse, on account of his forementioned transgressions and God’s anger against him for the same, Hadad, by Pharaoh’s permission, came to Edom; and when he was not able to make the people forsake Solomon, for it was kept under by many garrisons, and an innovation was not to be made with safety, he removed thence, and came into Syria; there he lighted upon one Rezon, who had run away from Hadadezer, king of Zobah, his master, and was become a robber in that country, and joined friendship with him, who had already a band of robbers about him. So he went up, and seized upon that part of Syria, and was made king thereof. He also made incursions into the land of Israel, and did it no small mischief, and spoiled it, and that in the lifetime of Solomon. And this was the calamity which the Hebrews suffered by Hadad.
187. Θείᾳ τε περὶ πάντα χρώμενος ἐπινοίᾳ τε καὶ σπουδῇ καὶ λίαν ὢν φιλόκαλος οὐδὲ τῶν ὁδῶν ἠμέλησεν, ἀλλὰ καὶ τούτων τὰς ἀγούσας εἰς Ἱεροσόλυμα βασίλειον οὖσαν λίθῳ κατέστρωσε μέλανι, πρός τε τὸ ῥᾳστώνην εἶναι τοῖς βαδίζουσι, καὶ πρὸς τὸ δηλοῦν τὸ ἀξίωμα τοῦ πλούτου καὶ τῆς ἡγεμονίας. διαμερίσας δὲ τὰ ἅρματα καὶ διατάξας, ὥστε ἐν ἑκάστῃ πόλει τούτων ἀριθμὸν ὡρισμένον ὑπάρχειν, αὐτὸς μὲν περὶ αὑτὸν ἐτήρησεν ὀλίγα, τὰς δὲ πόλεις ταύτας ἁρμάτων προσηγόρευσε. τοῦ δʼ ἀργυρίου τοσοῦτον ἐποιήσατο πλῆθος ἐν Ἱεροσολύμοις ὁ βασιλεύς, ὅσον ἦν καὶ τῶν λίθων, καὶ τῶν κεδρίνων ξύλων οὐ πρότερον ὄντων, ὥσπερ καὶ τῶν δένδρων τῶν συκαμινίνων, ὧν πληθύει τὰ τῆς Ἰουδαίας πεδία. προσέταξε δὲ καὶ τοῖς ἐμπόροις Αἰγύπτου κομίζουσιν αὐτῷ πιπράσκειν τὸ μὲν ἅρμα σὺν ἵπποις δυσὶν ἑξακοσίων δραχμῶν ἀργυρίου, αὐτὸς δὲ τοῖς τῆς Συρίας βασιλεῦσι καὶ τοῖς πέραν Εὐφράτου διέπεμπεν αὐτούς. Γενόμενος δὲ πάντων βασιλέων ἐνδοξότατος καὶ θεοφιλέστατος καὶ φρονήσει καὶ πλούτῳ διενεγκὼν τῶν πρὸ αὐτοῦ τὴν Ἑβραίων ἀρχὴν ἐσχηκότων οὐκ ἐπέμεινε τούτοις ἄχρι τελευτῆς, ἀλλὰ καταλιπὼν τὴν τῶν πατρίων ἐθισμῶν φυλακὴν οὐκ εἰς ὅμοιον οἷς προειρήκαμεν αὐτοῦ τέλος κατέστρεψεν, εἰς δὲ γυναῖκας ἐκμανεὶς καὶ τὴν τῶν ἀφροδισίων ἀκρασίαν οὐ ταῖς ἐπιχωρίαις μόνον ἠρέσκετο, πολλὰς δὲ καὶ ἐκ τῶν ἀλλοτρίων ἐθνῶν γήμας Σιδωνίας καὶ Τυρίας καὶ Ἀμμανίτιδας καὶ Ἰδουμαίας παρέβη μὲν τοὺς Μωσήους νόμους, ὃς ἀπηγόρευσε συνοικεῖν ταῖς οὐχ ὁμοφύλοις, τοὺς δʼ ἐκείνων ἤρξατο θρησκεύειν θεοὺς ταῖς γυναιξὶ καὶ τῷ πρὸς αὐτὰς ἔρωτι χαριζόμενος, τοῦτʼ αὐτὸ ὑπιδομένου τοῦ νομοθέτου προειπόντος μὴ γαμεῖν τὰς ἀλλοτριοχώρους, ἵνα μὴ τοῖς ξένοις ἐπιπλακέντες ἔθεσι τῶν πατρίων ἀποστῶσι, μηδὲ τοὺς ἐκείνων σέβωνται θεοὺς παρέντες τιμᾶν τὸν ἴδιον. ἀλλὰ τούτων μὲν κατημέλησεν ὑπενεχθεὶς εἰς ἡδονὴν ἀλόγιστον Σολόμων, ἀγαγόμενος δὲ γυναῖκας ἀρχόντων καὶ διασήμων θυγατέρας ἑπτακοσίας τὸν ἀριθμὸν καὶ παλλακὰς τριακοσίας, πρὸς δὲ ταύταις καὶ τὴν τοῦ βασιλέως τῶν Αἰγυπτίων θυγατέρα, εὐθὺς μὲν ἐκρατεῖτο πρὸς αὐτῶν, ὥστε μιμεῖσθαι τὰ παρʼ ἐκείναις, καὶ τῆς εὐνοίας καὶ φιλοστοργίας ἠναγκάζετο παρέχειν αὐταῖς δεῖγμα τὸ βιοῦν ὡς αὐταῖς πάτριον ἦν· προβαινούσης δὲ τῆς ἡλικίας καὶ τοῦ λογισμοῦ διὰ τὸν χρόνον ἀσθενοῦντος ἀντέχειν πρὸς τὴν μνήμην τῶν ἐπιχωρίων ἐπιτηδευμάτων ἔτι μᾶλλον τοῦ μὲν ἰδίου θεοῦ κατωλιγώρησε, τοὺς δὲ τῶν γάμων τῶν ἐπεισάκτων τιμῶν διετέλει. καὶ πρὸ τούτων δὲ ἁμαρτεῖν αὐτὸν ἔτυχε καὶ σφαλῆναι περὶ τὴν φυλακὴν τῶν νομίμων, ὅτε τὰ τῶν χαλκῶν βοῶν ὁμοιώματα κατεσκεύασε τῶν ὑπὸ τῇ θαλάττῃ τῷ ἀναθήματι καὶ τῶν λεόντων τῶν περὶ τὸν θρόνον τὸν ἴδιον· οὐδὲ γὰρ ταῦτα ποιεῖν ὅσιον εἰργάσατο. κάλλιστον δʼ ἔχων καὶ οἰκεῖον παράδειγμα τῆς ἀρετῆς τὸν πατέρα καὶ τὴν ἐκείνου δόξαν, ἣν αὐτῷ συνέβη καταλιπεῖν διὰ τὴν πρὸς τὸν θεὸν εὐσέβειαν, οὐ μιμησάμενος αὐτὸν καὶ ταῦτα δὶς αὐτῷ τοῦ θεοῦ κατὰ τοὺς ὕπνους φανέντος καὶ τὸν πατέρα μιμεῖσθαι παραινέσαντος ἀκλεῶς ἀπέθανεν. ἧκεν οὖν εὐθὺς ὁ προφήτης ὑπὸ θεοῦ πεμφθεὶς οὔτε λανθάνειν αὐτὸν ἐπὶ τοῖς παρανομήμασι λέγων οὔτʼ ἐπὶ πολὺ χαιρήσειν τοῖς πραττομένοις ἀπειλῶν, ἀλλὰ ζῶντος μὲν οὐκ ἀφαιρεθήσεσθαι τὴν βασιλείαν ἐπεὶ τῷ πατρὶ Δαυίδῃ τὸ θεῖον ὑπέσχετο διάδοχον αὐτὸν ποιήσειν ἐκείνου, τελευτήσαντος δὲ τὸν υἱὸν αὐτοῦ ταῦτα διαθήσειν οὐχ ἅπαντα μὲν τὸν λαὸν ἀποστήσας αὐτοῦ, δέκα δὲ φυλὰς παραδοὺς αὐτοῦ τῷ δούλῳ, δύο δὲ μόνας καταλιπὼν τῷ υἱωνῷ τῷ Δαυίδου διʼ αὐτὸν ἐκεῖνον, ὅτι τὸν θεὸν ἠγάπησε, καὶ διὰ τὴν πόλιν Ἱεροσόλυμα, ἐν ᾗ ναὸν ἔχειν ἠβουλήθη.
199. There was also one of Solomon’s own nation that made an attempt against him, Jeroboam the son of Nebat, who had an expectation of rising, from a prophecy that had been made to him long before. He was left a child by his father, and brought up by his mother; and when Solomon saw that he was of an active and bold disposition, he made him the curator of the walls which he built round about Jerusalem; and he took such care of those works, that the king approved of his behavior, and gave him, as a reward for the same, the charge of the tribe of Joseph. And when about that time Jeroboam was once going out of Jerusalem, a prophet of the city Shilo, whose name was Ahijah, met him and saluted him; and when he had taken him a little aside to a place out of the way, where there was not one other person present, he rent the garment he had on into twelve pieces, and bid Jeroboam take ten of them; and told him beforehand, that “this is the will of God; he will part the dominion of Solomon, and give one tribe, with that which is next it, to his son, because of the promise made to David for his succession, and will have ten tribes to thee, because Solomon hath sinned against him, and delivered up himself to women, and to their gods. Seeing therefore thou knowest the cause for which God hath changed his mind, and is alienated from Solomon, righteous and keep the laws, because he hath proposed to thee the greatest of all rewards for thy piety, and the honor thou shalt pay to God, namely, to be as greatly exalted as thou knowest David to have been.”
199. Ταῦτʼ ἀκούσας Σολόμων ἤλγησε καὶ σφοδρῶς συνεχύθη πάντων αὐτῷ σχεδὸν τῶν ἀγαθῶν ἐφʼ οἷς ζηλωτὸς ἦν εἰς μεταβολὴν ἐρχομένων πονηράν. οὐ πολὺς δὲ διῆλθε χρόνος ἀφʼ οὗ κατήγγειλεν ὁ προφήτης αὐτῷ τὰ συμβησόμενα καὶ πολέμιον εὐθὺς ἐπʼ αὐτὸν ἤγειρεν ὁ θεὸς Ἄδερον μὲν ὄνομα τὴν δʼ αἰτίαν τῆς ἔχθρας λαβόντα τοιαύτην· παῖς οὗτος ἦν Ἰδουμαῖος γένος ἐκ βασιλικῶν σπερμάτων. καταστρεψαμένου δὲ τὴν Ἰδουμαίαν Ἰωάβου τοῦ Δαυίδου στρατηγοῦ καὶ πάντας τοὺς ἐν ἀκμῇ καὶ φέρειν ὅπλα δυναμένους διαφθείραντος μησὶν ἕξ, φυγὼν ἧκε πρὸς Φαραῶνα τὸν Αἰγυπτίων βασιλέα. ὁ δὲ φιλοφρόνως αὐτὸν δεξάμενος οἶκόν τε αὐτῷ δίδωσι καὶ χώραν εἰς διατροφὴν καὶ γενόμενον ἐν ἡλικίᾳ λίαν ἠγάπα, ὡς καὶ τῆς αὑτοῦ γυναικὸς αὐτῷ δοῦναι πρὸς γάμον τὴν ἀδελφὴν ὄνομα Θαφίνην, ἐξ ἧς αὐτῷ υἱὸς γενόμενος τοῖς τοῦ βασιλέως παισὶ συνετράφη. ἀκούσας οὖν τὸν Δαυίδου θάνατον ἐν Αἰγύπτῳ καὶ τὸν Ἰωάβου προσελθὼν ἐδεῖτο τοῦ Φαραῶνος ἐπιτρέπειν αὐτῷ βαδίζειν εἰς τὴν πατρίδα. τοῦ δὲ βασιλέως ἀνακρίναντος, τίνος ἐνδεὴς ὢν ἢ τί παθὼν ἐσπούδακε καταλιπεῖν αὐτόν, ἐνοχλῶν πολλάκις καὶ παρακαλῶν τότε μὲν οὐκ ἀφείθη· κατʼ ἐκεῖνον δὲ τὸν καιρόν, καθʼ ὃν ἤδη Σολόμωνι τὰ πράγματα κακῶς ἔχειν ἤρχετο διὰ τὰς προειρημένας παρανομίας καὶ τὴν ὀργὴν τὴν ἐπʼ αὐτοῖς τοῦ θεοῦ, συγχωρήσαντος τοῦ Φαραῶνος ὁ Ἄδερος ἧκεν εἰς τὴν Ἰδουμαίαν· καὶ μὴ δυνηθεὶς αὐτὴν ἀποστῆσαι τοῦ Σολόμωνος, κατείχετο γὰρ φρουραῖς πολλαῖς καὶ οὐκ ἦν ἐλεύθερος διʼ αὐτὰς οὐδʼ ἐπʼ ἀδείας ὁ νεωτερισμός, ἄρας ἐκεῖθεν εἰς τὴν Συρίαν ἀφίκετο. συμβαλὼν δὲ ἐκεῖ τινι Ῥάζῳ μὲν τοὔνομα τὸν δὲ τῆς Σωφηνῆς ἀποδεδρακότι βασιλέα Ἀδραάζαρον δεσπότην ὄντα καὶ λῃστεύοντι τὴν χώραν εἰς φιλίαν αὐτῷ συνάψας ἔχοντι περὶ αὑτὸν στῖφος λῃστρικὸν ἀναβαίνει, καὶ κατασχὼν τὴν ἐκεῖ Συρίαν βασιλεὺς αὐτῆς ἀποδείκνυται καὶ κατατρέχων τὴν τῶν Ἰσραηλιτῶν γῆν ἐποίει κακῶς καὶ διήρπαζε Σολόμωνος ζῶντος ἔτι. καὶ ταῦτα μὲν ἐκ τοῦ Ἀδέρου συνέβαινε πάσχειν τοῖς Ἑβραίοις.
205. So Jeroboam was elevated by these words of the prophet; and being a young man, of a warm temper, and ambitious of greatness, he could not be quiet; and when he had so great a charge in the government, and called to mind what had been revealed to him by Ahijah, he endeavored to persuade the people to forsake Solomon, to make a disturbance, and to bring the government over to himself. But when Solomon understood his intention and treachery, he sought to catch him and kill him; but Jeroboam was informed of it beforehand, and fled to Shishak, the king of Egypt, and there abode till the death of Solomon; by which means he gained these two advantages to suffer no harm from Solomon, and to be preserved for the kingdom. So Solomon died when he was already an old man, having reigned eighty years, and lived ninety-four. He was buried in Jerusalem, having been superior to all other kings in happiness, and riches, and wisdom, excepting that when he was growing into years he was deluded by women, and transgressed the law; concerning which transgressions, and the miseries which befell the Hebrews thereby, I think proper to discourse at another opportunity.
205. Ἐπιτίθεται δὲ Σολόμωνι καὶ τῶν ὁμοφύλων τις Ἱεροβόαμος υἱὸς Ναβαταίου κατὰ προφητείαν πάλαι γενομένην αὐτῷ τοῖς πράγμασιν ἐπελπίσας· παῖδα γὰρ αὐτὸν ὑπὸ τοῦ πατρὸς καταλειφθέντα καὶ ὑπὸ τῇ μητρὶ παιδευόμενον ὡς εἶδε γενναῖον καὶ τολμηρὸν Σολόμων ὄντα τὸ φρόνημα τῆς τῶν τειχῶν οἰκοδομίας ἐπιμελητὴν κατέστησεν, ὅτε τοῖς Ἱεροσολύμοις τὸν κύκλον περιέβαλεν. οὕτως δὲ τῶν ἔργων προενόησεν, ὥστε ὁ βασιλεὺς αὐτὸν ἀπεδέξατο καὶ γέρας αὐτῷ στρατηγίαν ἐπὶ τῆς Ἰωσήπου φυλῆς ἔδωκεν. ἀπερχομένῳ δὲ τῷ Ἱεροβοάμῳ κατʼ ἐκεῖνον τὸν καιρὸν ἐκ τῶν Ἱεροσολύμων συνεβόλησε προφήτης ἐκ πόλεως μὲν Σιλὼ Ἀχίας δὲ ὄνομα. καὶ προσαγορεύσας αὐτὸν ἀπήγαγεν ἐκ τῆς ὁδοῦ μικρὸν ἀπονεύσας εἴς τι χωρίον, εἰς ὃ παρῆν μηδὲ εἷς ἄλλος. σχίσας δὲ εἰς δώδεκα φάρση τὸ ἱμάτιον, ὅπερ ἦν αὐτὸς περιβεβλημένος, ἐκέλευσε τὸν Ἱεροβόαμον λαβεῖν τὰ δέκα προσειπών, ὅτι ταῦτα ὁ θεὸς βούλεται καὶ σχίσας τὴν Σολόμωνος ἀρχὴν τῷ παιδὶ μὲν τῷ τούτου διὰ τὴν πρὸς Δαυίδην γεγενημένην ὁμολογίαν αὐτῷ μίαν φυλὴν καὶ τὴν ἑξῆς αὐτῇ δίδωσι, σοὶ δὲ τὰς δέκα Σολόμωνος εἰς αὐτὸν ἐξαμαρτόντος καὶ ταῖς γυναιξὶ καὶ τοῖς ἐκείνων θεοῖς αὑτὸν ἐκδεδωκότος. εἰδὼς οὖν τὴν αἰτίαν διʼ ἣν μετατίθησι τὴν αὑτοῦ γνώμην ἀπὸ Σολόμωνος ὁ θεὸς δίκαιος εἶναι πειρῶ καὶ φύλαττε τὰ νόμιμα, προκειμένου σοι τῆς εὐσεβείας καὶ τῆς πρὸς τὸν θεὸν τιμῆς ἄθλου μεγίστου τῶν ἁπάντων, γενήσεσθαι τηλικούτῳ ἡλίκον οἶσθα Δαυίδην γενόμενον.
209. NOW when Solomon was dead, and his son Rehoboam (who was born of an Amntonite wife; whose name was Naamah) had succeeded him in the kingdom, the rulers of the multitude sent immediately into Egypt, and called back Jeroboam; and when he was come to them, to the city Shethem, Rehoboam came to it also, for he had resolved to declare himself king to the Israelites while they were there gathered together. So the rulers of the people, as well as Jeroboam, came to him, and besought him, and said that he ought to relax, and to be gentler than his father, in the servitude he had imposed on them, because they had borne a heavy yoke, and that then they should be better affected to him, and be well contented to serve him under his moderate government, and should do it more out of love than fear. But Rehoboam told them they should come to him again in three days’ time, when he would give an answer to their request. This delay gave occasion to a present suspicion, since he had not given them a favorable answer to their mind immediately; for they thought that he should have given them a humane answer off-hand, especially since he was but young. However, they thought that this consultation about it, and that he did not presently give them a denial, afforded them some good hope of success.
209. Ἐπαρθεὶς οὖν τοῖς τοῦ προφήτου λόγοις Ἱεροβόαμος φύσει θερμὸς ἂν νεανίας καὶ μεγάλων ἐπιθυμητὴς πραγμάτων οὐκ ἠρέμει. γενόμενος δʼ ἐν τῇ στρατηγίᾳ καὶ μεμνημένος τῶν ὑπὸ Ἀχία δεδηλωμένων εὐθὺς ἀναπείθειν ἐπεχείρει τὸν λαὸν ἀφίστασθαι Σολόμωνος καὶ κινεῖν καὶ παράγειν εἰς αὑτὸν τὴν ἡγεμονίαν. μαθὼν δὲ τὴν διάνοιαν αὐτοῦ καὶ τὴν ἐπιβολὴν Σολόμων ἐζήτει συλλαβὼν αὐτὸν ἀνελεῖν. φθάσας δὲ γνῶναι τοῦτο Ἱεροβόαμος πρὸς Ἴσακον φεύγει τὸν Αἰγυπτίων βασιλέα, καὶ μέχρι τῆς Σολόμωνος τελευτῆς ἐκεῖ μείνας τό τε μηδὲν ὑπʼ αὐτοῦ παθεῖν ἐκέρδησε καὶ τὸ τῇ βασιλείᾳ φυλαχθῆναι. ἀποθνήσκει δὲ Σολόμων ἤδη γηραιὸς ὢν βασιλεύσας μὲν ὀγδοήκοντα ἔτη, ζήσας δὲ ἐνενήκοντα καὶ τέσσαρα· θάπτεται δὲ ἐν Ἱεροσολύμοις ἅπαντας ὑπερβαλὼν εὐδαιμονίᾳ τε καὶ πλούτῳ καὶ φρονήσει τοὺς βασιλεύσαντας, εἰ μὴ ὅσα γε πρὸς τὸ γῆρας ὑπὸ τῶν γυναικῶν ἀπατηθεὶς παρηνόμησε· περὶ ὧν καὶ τῶν διʼ αὐτὰς κακῶν συμπεσόντων Ἑβραίοις εὐκαιρότερον ἕξομεν διασαφῆσαι.
212. Rehoboam now called his father’s friends, and advised with them what sort of answer he ought to give to the multitude; upon which they gave him the advice which became friends, and those that knew the temper of such a multitude. They advised him to speak in a way more popular than suited the grandeur of a king, because he would thereby oblige them to submit to him with goodwill, it being most agreeable to subjects that their kings should be almost upon the level with them. But Rehoboam rejected this so good, and in general so profitable, advice, (it was such, at least, at that time when he was to be made king,) God himself, I suppose, causing what was most advantageous to be condemned by him. So he called for the young men who were brought up with him, and told them what advice the elders had given him, and bade them speak what they thought he ought to do. They advised him to give the following answer to the people (for neither their youth nor God himself suffered them to discern what was best): That his little finger should be thicker than his father’s loins; and if they had met with hard usage from his father, they should experience much rougher treatment from him; and if his father had chastised them with whips, they must expect that he would do it with scorpions. The king was pleased with this advice, and thought it agreeable to the dignity of his government to give them such an answer. Accordingly, when the multitude was come together to hear his answer on the third day, all the people were in great expectation, and very intent to hear what the king would say to them, and supposed they should hear somewhat of a kind nature; but he passed by his friends, and answered as the young men had given him counsel. Now this was done according to the will of God, that what Ahijah had foretold might come to pass.
212. Μετὰ δὲ τὴν Σολόμωνος τελευτὴν διαδεξαμένου τοῦ παιδὸς αὐτοῦ τὴν βασιλείαν Ῥοβοάμου, ὃς ἐκ γυναικὸς Ἀμμανίτιδος ὑπῆρχεν αὐτῷ γεγονὼς Νοομᾶς τοὔνομα, πέμψαντες εὐθὺς εἰς τὴν Αἴγυπτον οἱ τῶν ὄχλων ἄρχοντες ἐκάλουν τὸν Ἱεροβόαμον. ἀφικομένου δὲ πρὸς αὐτοὺς εἰς Σίκιμα πόλιν καὶ Ῥοβόαμος εἰς αὐτὴν παραγίνεται· δέδοκτο γὰρ αὐτὸν ἐκεῖσε συνελθοῦσι τοῖς Ἰσραηλίταις ἀποδεῖξαι βασιλέα. προσελθόντες οὖν οἵ τε ἄρχοντες αὐτῷ τοῦ λαοῦ καὶ Ἱεροβόαμος παρεκάλουν λέγοντες ἀνεῖναί τι τῆς δουλείας αὐτοῖς καὶ γενέσθαι χρηστότερον τοῦ πατρός· βαρὺν γὰρ ὑπʼ ἐκείνῳ ζυγὸν αὐτοὺς ὑπενεγκεῖν· εὐνούστεροι δὲ ἔσεσθαι πρὸς αὐτὸν καὶ ἀγαπήσειν τὴν δουλείαν διὰ τὴν ἐπιείκειαν ἢ διὰ τὸν φόβον. ὁ δὲ μετὰ τρεῖς ἡμέρας εἰπὼν αὐτοῖς ἀποκρινεῖσθαι περὶ ὧν ἀξιοῦσιν ὕποπτος μὲν εὐθὺς γίνεται μὴ παραχρῆμα ἐπινεύσας αὐτοῖς τὰ πρὸς ἡδονήν, πρόχειρον γὰρ ἠξίουν εἶναι τὸ χρηστὸν καὶ φιλάνθρωπον καὶ ταῦτʼ ἐν νέῳ, ἐδόκει δʼ ὅμως καὶ τὸ βουλεύσασθαι τοῦ μὴ παραυτίκα ἀπειπεῖν ἀγαθῆς ἐλπίδος ἔχεσθαι.
215. By these words the people were struck as it were by all iron hammer, and were so grieved at the words, as if they had already felt the effects of them; and they had great indignation at the king; and all cried out aloud, and said, “We will have no longer any relation to David or his posterity after this day.” And they said further, “We only leave to Rehoboam the temple which his father built;” and they threatened to forsake him. Nay, they were so bitter, and retained their wrath so long, that when he sent Adoram, which was over the tribute, that he might pacify them, and render them milder, and persuade them to forgive him, if he had said any thing that was rash or grievous to them in his youth, they would not hear it, but threw stones at him, and killed him. When Rehoboam saw this, he thought himself aimed at by those stones with which they had killed his servant, and feared lest he should undergo the last of punishments in earnest; so he got immediately into his chariot, and fled to Jerusalem, where the tribe of Judah and that of Benjamin ordained him king; but the rest of the multitude forsook the sons of David from that day, and appointed Jeroboam to be the ruler of their public affairs. Upon this Rehoboam, Solomon’s son, assembled a great congregation of those two tribes that submitted to him, and was ready to take a hundred and eighty thousand chosen men out of the army, to make an expedition against Jeroboam and his people, that he might force them by war to be his servants; but he was forbidden of God by the prophet [Shemaiah] to go to war, for that it was not just that brethren of the same contry should fight one against another. He also said that this defection of the multitude was according to the purpose of God. So he did not proceed in this expedition. And now I will relate first the actions of Jeroboam the king of Israel, after which we will relate what are therewith connected, the actions of Rehoboam, the king of the two tribes; by this means we shall preserve the good order of the history entire.
215. Συγκαλέσας δὲ τοὺς πατρῴους φίλους ἐσκοπεῖτο μετʼ αὐτῶν, ποδαπὴν δεῖ ποιήσασθαι τὴν ἀπόκρισιν πρὸς τὸ πλῆθος. οἱ δʼ ἅπερ εἰκὸς τοὺς εὔνους καὶ φύσιν ὄχλων εἰδότας παρῄνουν αὐτῷ φιλοφρόνως ὁμιλῆσαι τῷ λαῷ καὶ δημοτικώτερον ἢ κατὰ βασιλείας ὄγκον· χειρώσεσθαι γὰρ οὕτως εἰς εὔνοιαν αὐτὸν φύσει τῶν ὑπηκόων ἀγαπώντων τὸ προσηνὲς καὶ παρὰ μικρὸν ἰσότιμον τῶν βασιλέων. ὁ δʼ ἀγαθὴν οὕτως καὶ συμφέρουσαν ἴσως πρὸς τὸ πᾶν, εἰ δὲ μή, πρός γε τὸν τότε καιρὸν ὅτʼ ἔδει γενέσθαι βασιλέα γνώμην ἀπεστράφη τοῦ θεοῦ ποιήσαντος οἶμαι κατακριθῆναι τὸ συμφέρον ὑπʼ αὐτοῦ· καλέσας δὲ μειράκια τὰ συντεθραμμένα καὶ τὴν τῶν πρεσβυτέρων αὐτοῖς συμβουλίαν εἰπών, τί δοκεῖ ποιεῖν αὐτοῖς ἐκέλευσε λέγειν. τὰ δέ, οὔτε γὰρ ἡ νεότης οὔτε ὁ θεὸς ἠφίει νοεῖν τὰ κρείττω, παρῄνεσαν ἀποκρίνασθαι τῷ λαῷ τὸν βραχύτατον αὐτοῦ δάκτυλον τῆς τοῦ πατρὸς ὀσφύος εἶναι παχύτερον καί, εἰ σκληροῦ λίαν ἐπειράθησαν ἐκείνου, πολὺ μᾶλλον αὐτοῦ λήψεσθαι πεῖραν δυσκόλου· καὶ εἰ μάστιξιν αὐτοὺς ἐκεῖνος ἐνουθέτει, σκορπίοις τοῦτο ποιήσειν αὐτὸν προσδοκᾶν. τούτοις ἡσθεὶς ὁ βασιλεὺς καὶ δόξας προσήκειν τῷ τῆς ἀρχῆς ἀξιώματι τὴν ἀπόκρισιν, ὡς συνῆλθεν ἀκουσόμενον τὸ πλῆθος τῇ τρίτῃ τῶν ἡμερῶν, μετεώρου τοῦ λαοῦ παντὸς ὄντος καὶ λέγοντος ἀκοῦσαί τι τοῦ βασιλέως ἐσπουδακότος, οἰομένου δέ τι καὶ φιλάνθρωπον, τὴν τῶν μειρακίων αὐτοῖς συμβουλίαν παρεὶς τὴν τῶν φίλων ἀπεκρίνατο. ταῦτα δʼ ἐπράττετο κατὰ τὴν τοῦ θεοῦ βούλησιν, ἵνα λάβῃ τέλος ἃ προεφήτευσεν Ἀχίας.
219. When therefore Jeroboam had built him a palace in the city Shechem, he dwelt there. He also built him another at Penuel, a city so called. And now the feast of tabernacles was approaching in a little time, Jeroboam considered, that if he should permit the multitude to go to worship God at Jerusalem, and there to celebrate the festival, they would probably repent of what they had done, and be enticed by the temple, and by the worship of God there performed, and would leave him, and return to their first kings; and if so, he should run the risk of losing his own life; so he invented this contrivance; He made two golden heifers, and built two little temples for them, the one in the city Bethel, and the other in Dan, which last was at the fountains of the Lesser Jordan and he put the heifers into both the little temples, in the forementioned cities. And when he had called those ten tribes together over whom he ruled, he made a speech to the people in these words: “I suppose, my countrymen, that you know this, that every place hath God in it; nor is there any one determinate place in which he is, but he every where hears and sees those that worship him; on which account I do not think it right for you to go so long a journey to Jerusalem, which is an enemy’s city, to worship him. It was a man that built the temple: I have also made two golden heifers, dedicated to the same God; and the one of them I have consecrated in the city Bethel, and the other in Dan, to the end that those of you that dwell nearest those cities may go to them, and worship God there; and I will ordain for you certain priests and Levites from among yourselves, that you may have no want of the tribe of Levi, or of the sons of Aaron; but let him that is desirous among you of being a priest, bring to God a bullock and a ram, which they say Aaron the first priest brought also.” When Jeroboam had said this, he deluded the people, and made them to revolt from the worship of their forefathers, and to transgress their laws. This was the beginning of miseries to the Hebrews, and the cause why they were overcome in war by foreigners, and so fell into captivity. But we shall relate those things in their proper places hereafter.
219. Πληγέντες δʼ ὑπὸ τῶν λόγων καὶ ἀλγήσαντες ὡς ἐπὶ πείρᾳ τοῖς εἰρημένοις ἠγανάκτησαν καὶ μέγα πάντες ἐκβοήσαντες οὐκέτι οὐδὲν αὐτοῖς οὐδὲ συγγενὲς πρὸς Δαυίδην καὶ τοὺς ἀπʼ αὐτοῦ μετʼ ἐκείνην ἔφασαν τὴν ἡμέραν· παραχωρεῖν δʼ αὐτῷ μόνον τὸν ναὸν ὃν ὁ πάππος αὐτοῦ κατεσκεύασεν εἰπόντες καταλείψειν ἠπείλησαν. οὕτως δʼ ἔσχον πικρῶς καὶ τὴν ὀργὴν ἐτήρησαν, ὡς πέμψαντος αὐτοῦ τὸν ἐπὶ τῶν φόρων Ἀδώραμον, ἵνα καταπραΰνῃ καὶ συγγνόντας τοῖς εἰρημένοις, εἴ τι προπετὲς καὶ δύσκολον ἦν ἐν αὐτοῖς, ποιήσῃ μαλακωτέρους, οὐχ ὑπέμειναν, ἀλλὰ βάλλοντες αὐτὸν λίθοις ἀπέκτειναν. ταῦτʼ ἰδὼν Ῥοβόαμος καὶ νομίσας αὑτὸν βεβλῆσθαι τοῖς λίθοις, οἷς τὸν ὑπηρέτην ἀπέκτεινεν αὐτοῦ τὸ πλῆθος, δείσας μὴ καὶ ἔργῳ πάθῃ τὸ δεινὸν ἐπιβὰς εὐθὺς ἐπὶ ἅρματος ἔφυγεν εἰς Ἱεροσόλυμα. καὶ ἡ μὲν Ἰούδα φυλὴ καὶ ἡ Βενιαμίδος χειροτονοῦσιν αὐτὸν βασιλέα, τὸ δὲ ἄλλο πλῆθος ἀπʼ ἐκείνης τῆς ἡμέρας τῶν Δαυίδου παίδων ἀποστὰν τὸν Ἱεροβόαμον ἀπέδειξε τῶν πραγμάτων κύριον. Ῥοβόαμος δὲ ὁ Σολόμωνος παῖς ἐκκλησίαν ποιήσας τῶν δύο φυλῶν, ἃς εἶχεν ὑπηκόους, οἷός τε ἦν λαβὰν ὀκτωκαίδεκα παρʼ αὐτῶν στρατοῦ μυριάδας ἐπιλέκτους ἐξελθεῖν ἐπὶ τὸν Ἱεροβόαμον καὶ τὸν λαόν, ὅπως πολεμήσας ἀναγκάσῃ δουλεύειν αὐτῷ. κωλυθεὶς δʼ ὑπὸ τοῦ θεοῦ διὰ τοῦ προφήτου ποιήσασθαι τὴν στρατείαν, οὐ γὰρ εἶναι δίκαιον τοὺς ὁμοφύλους πολεμεῖν οὗτος ἔλεγε καὶ ταῦτα κατὰ τὴν τοῦ θεοῦ προαίρεσιν τῆς τοῦ πλήθους ἀποστάσεως γεγενημένης, οὐκέτʼ ἐξῆλθε. διηγήσομαι δὲ πρῶτον ὅσα Ἱεροβόαμος ὁ τῶν Ἰσραηλιτῶν βασιλεὺς ἔπραξεν, εἶτα δὲ τούτων ἐχόμενα τὰ ὑπὸ Ῥοβοάμου τοῦ τῶν δύο φυλῶν βασιλέως γεγενημένα δηλώσομεν· φυλαχθείη γὰρ ἂν οὕτως ἄχρι παντὸς τῆς ἱστορίας τὸ εὔτακτον.