Book 7, Chapter 7 of The Antiquities of the Jews, Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Kenneth Sargent Gagan. The Antiquities of the Jews, Volume 2. Recording by Flavius Yosefus. Translated by William Wheatston, Book 7, Chapter 7. Chapter 7. How David fell in love with Vashiba and slew her husband Uriah, for which he is reproved by Nathan. But David fell now into very grievous sin, though he were otherwise naturally a righteous and religious man, and one that firmly observed the laws of our fathers. For when late in the evening he took a view round him from the roof of his royal palace, where he used to walk at that hour. He saw a woman washing herself in her own house. She was one of extraordinary beauty, and therein surpassed all other women. Her name was Vashiba. Though he was overcome by that woman's beauty and was not able to restrain his desires, but sent for her, and lay with her, hereupon she conceived with child. And she sent to the king that he should contrive some way for concealing her sin, for according to the laws of their fathers she had been guilty of adultery and ought to be put to death. So the king sent for Yoav's armor-bearers from the siege, who was the woman's husband. But his name was Uriah, and when he had come the king inquired of him about the army and about the siege, and when he made answer that all their affairs, when according to their wishes, the king took some portions of meat from his supper and gave them to him, and made him go home to his wife and take rest with her. Uriah did not do so, but slept near the king with the rest of his armor-bearers. When the king was informed of this, he asked him, why did he not go home to his house and to his wife after so long an absence, which is the natural custom of all men when they come from a long journey. He replied that it was not right, while his fellow soldiers in the general of the army slept upon the ground, in the camp, and in enemy country, that he should go and take his rest and solace himself with his wife. So when he had thus replied, the king ordered him to stay there that night, that he might dismiss him the next day to the general. So the king invited Uriah to supper, and after a cunning and dexterous manlier, applied him with drink at supper till he was thereby disordered, yet did he nevertheless sleep at the king's gate without any inclination to go to his wife. On this the king was very angry at him, and wrote to Yoav, and commanded him to punish Uriah, for he told him that he had offended him, and he suggested to him the manner in which he would have him punished, that it might not be discovered that he himself was the author of this punishment. For he charged him to set him against that part of the enemy's army, where the attack would be the most hazardous, and where he might be deserted and be in the greatest jeopardy. For he bade him order his fellow soldiers to retire out of the fight. When he had written thus to him, and sealed the letter with his own seal, he gave it to Uriah to carry to Yoav, when Yoav had received it, and upon reading it understood the king's purpose. He set Uriah in that place where he knew the enemy would be the most troublesome to him, and gave him, for his partners, some of the best soldiers in the army, and said that he would also come to their assistance with the whole army, that if possible they may break down some part of the wall and enter the city. And he desired him to be glad of the opportunity of exposing himself to such great pains, and not to be displeased at it, since he was a valiant soldier, and had a great reputation for his valor, both with the king and with his countrymen. And when Uriah undertook the work, he was set upon with a He gave private orders to those who were to be his companions, that when they saw the enemy make a sally, they shall leave him. The Hebrews made an attack upon the city, the Ammonites were afraid that the enemy might prevent them and get into the city, and this at the very place wither Uriah was ordered. So they exposed their best soldiers to be in the forefront, and opened their gates suddenly, and fell upon the enemy with great vehemence, and rammed violently upon them, and when those that were with Uriah saw this, they all retreated backward, as Yochab had directed them beforehand, but Uriah, as ashamed to run away and leave his post, sustained the enemy, and receiving the violence of their onslaught, he slew many of them, but being encompassed round and caught in the midst of them, and he was slain, and some other of his companions were slain with him. When this was done, Yochab sent messengers to the king, and ordered them to tell him that he did what he could to take the city, but that, as they made an assault on the wall, they had been forced to retire with great loss, and made them, if they saw the king was angry at it, to add this, that Uriah was slain also. When the king had heard of this, of the messengers, he took it heinously, and said that they did wrong when they assaulted the wall, whereas they ought, by undermining and other stratagems of war, to endeavor the taking of the city, especially when they had before their eyes, the example of Avamelik, the son of Gideon, who would need to take the tower in thieves by force, and was killed by a large stone thrown at him by an old woman, and although he was a man of great prowess, he died ignominiously by the dangerous manner of his assault, that they should remember this accident and not come near the enemy's wall, for that the best method of making war with success was to call to mind the accidents of former wars, and what good or bad success had attended them in like dangerous cases, that so they might imitate the one and avoid the other. But when the king was in this disposition, the messenger told him that Uriah was slain also, whereupon he was pacified. So he bade the messengers go back to the Yoab, and tell him that this misfortune is no other than what is common among mankind, and such the accidents of war, in so much that sometimes the enemy will have success therein, and sometimes others. But that he ordered him to go on still in his case about the siege, that no ill accident might befall him, that they should raise bulwarks and use machines in besieging the city, and when they have gotten it, to overturn its very foundations and to destroy all those that are in it. Accordingly the messenger carried the king's message, with which he was charged, and made haste to Yoab. Like Bathsheba, the wife of Uriah, when she was informed of the death of her husband, mourned for his death many days, and when her mourning was over, and the tears which she shed for Uriah were dried up, the king took her to wife, and a son was born to him by her. With this marriage God was not well pleased. But was thereupon angry at David, and he appeared to Nathan, the prophet, in his sleep, and complained of the king. Now Nathan was a fair and prudent man, and considering that kings, when they fall into a passion, are guided more by that passion than they are by justice. He resolved to conceal the threatenings that preceded from God, and made a good natured discourse to him, and this after the manner following. He desired that the king would give him his opinion in the following case. There were, said he, two men inhabiting the same city. The one of them was rich, and the other poor. The rich man had a great many flocks of cattle, of sheep, and of kind. But the poor man had but one you lamb. This he brought up with his children, and let her eat her food with them, and he had the same natural affection for her which any one might have for a daughter. Now upon the coming of a stranger to the rich man, he would not vow safe to kill any of his own flocks, and then feed his friend. But he sent for the poor man's lamb, and took her away from him, and made her ready for food, and then feasted the stranger. This discourse troubled the king exceedingly, and he denounced to Nathan that this man was a wicked man who could dare to do such a thing, and that it was but just that he should restore the lamb fourfold, and be punished with death for it also. Upon this Nathan immediately said that he was himself the man who ought to suffer those punishments, and that by his own sentence and that it was he who had perpetrated this great and horrid crime. He also revealed to him, and laid before him, the anger of God against him, who had made him king over the army of the Hebrews, and lord of all the nations, and those many and great nations round about him, who had formally delivered him out of the hands of Saul, and had given him such wives as he justly and legally married. And now this God was despised by him, and affronted by his impiety, when he had married, and now had, another man's wife, and by exposing her husband to the enemy had really slain him.  God had compassion on him, and was reconciled to him, and promised that he would preserve to him both his life and his kingdom, for he said that, seeing he repented of the things he had done, he was no longer displeased with him, so Nathan, when he had delivered this prophecy to the king, returned home. However, God sent a dangerous distemper upon the child that was born to David of the wife of Uriah, at which the king was troubled, and did not take any food for seven days, although his servants almost forced him to take it. But the king clothed himself in black garment, and fell down and lay upon the ground in sackcloth, entrusting God for the recovery of the child, for he vehemently loved the child's mother. But when, on the seventh day the child was delivered, the king's servants durced not tell him of it, as supposing that when he knew it, he would still less admit of food and other care of himself, by reason of his grief at the death of his son. Since when the child was only sick, he so greatly afflicted himself, and grieved for him. But when the king perceived that his servants were in disorder, and seemed to be affected as those who are very desirous to conceal something, he understood that the child was dead, and when he had called one of his servants to him, and discovered that so it was, he rose up and washed himself and took a white garment, and came into the tabardacle of God. He also commanded them to set supper before him, and thereby greatly surprised his kindred and servants. While he did nothing of this when the child was sick, but did it all when he was dead. Whereupon having first begleave to ask him a question, they besought him to tell them the reason of this conduct. He called them unskillful people, and instructed them how he had hopes of the recovery of the child when it was alive, and accordingly did all that was proper for him to do, as thinking by such means to render God's propitious to him. But that when the child was dead, there was no longer any occasion for grief, which was then to no purpose. When he had said this, they commended the king's wisdom and understanding. He then went in unto Besheba his wife, and she conceived and bear a son, and by the command of Nathan the prophet, called his name Solomon. But Yoav sorely distressed the ammonites in the siege, by cutting off their waters and depriving them of other means of substance, till they were in the greatest want of meat and drink, for they defended only one small well of water, and this they durst not drink of too freely, lest the fountain should entirely fail them. So he wrote to the king and informed him thereof, and persuaded him to come himself to take the city that he might have the honor of the victory. Upon this letter of Yoav's, the king accepted of his good will and fidelity, and took with him his army, and came to the destruction of Rabah, and when he had taken it by force he gave it to his soldiers to plunder it, but he himself took the king of the ammonites crown whose weight was a talon of gold, and it had in its middle a precious stone called a sardonic, which crowned David ever after war on his own head. He also found many other vessels in the city, and those both splendid and of great price. But as for the men of the city he tormented them, and then destroyed them, and when he had taken the other cities of the ammonites by force he treated them after the same manner. End of Book 7, Chapter 7, Recording by Kenneth Sargent Gagan, Alburn, California. Book 7, Chapter 8 of the Antiquities of the Jews, Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicole Kaye, The Antiquities of the Jews, Volume 2, by Flavius Josephus. Translated by William Whiston, Book 7, Chapter 8. How Absalom murdered Amnon, who had forced his own sister, and how he was banished and afterwards recalled by David. When the king was returned to Jerusalem, a sad misfortune befell his house on the occasion following. He had a daughter who was yet a virgin, and very handsome, in so much that she surpassed all the most beautiful women. Her name was Tamar. She had the same mother with Absalom. Now Amnon, David's eldest son, fell in love with her, and being not able to obtain his desires on account of her virginity, at the custody she was under, was so much out of order, nay, his grief so eat up his body that he grew lean, and his color was changed. Now there was one Genadab, a kinsman and friend of his, who discovered this his passion, for he was an extraordinary wise man, and of great sagacity of mind. When therefore he saw that every morning Amnon was not in body as he ought to be, he came to him, and desired him to tell him what was the cause of it. However, he said that he guessed that it rose from the passion of love. Amnon confessed his passion that he was in love with a sister of his, who had the same father with himself. So Genadab suggested to him by what method and contrivance he might obtain his desires. For he persuaded him to pretend sickness and bade him when his father should come to him, to beg of him that his sister might come and minister to him. For if that were done he should be better, and should quickly recover from his distemper. So Amnon lay down on his bed and pretended to be sick as Genadab had suggested. When his father came and inquired how he did, he begged of him to send his sister to him. Accordingly he presently ordered her to be brought to him. And when she was come, Amnon bade her make cakes for him, and fry them in a pan, and do it all with her own hands, because he should take them better from her hand than from anyone else's. So she kneaded the flour in the sight of her brother, and made him cakes, and baked them in a pan, and brought them to him. But at that time he would not taste them, but gave order to his servants to send all that were there out of his chamber, because he had a mind to repose himself, free from tumult and disturbance. As soon as what he had commanded was done he desired his sister to bring his supper to him into the inner parlor, which when the damsel had done he took hold of her, and endeavored to persuade her to lie with him. Whereupon the damsel cried out and said, Nay, brother, do not force me, nor be so wicked as to transgress the laws, and bring upon thyself the utmost confusion. Curb this thy unrighteous and impure lust, from which our house will get nothing but reproach and disgrace. She also advised him to speak to his father about this affair, for he would permit him to marry her. This, she said, as desirous to avoid her brother's violent passion at present, but he would not yield to her, but inflamed with love and blinded with the vehementcy of his passion he forced his sister. But as soon as Amnon had satisfied his lust, he hated her immediately, and giving her reproachful words made her rise up and be gone. And when she said that this was a more injurious treatment than the former, if now he had forced her he would not let her stay with him till the evening, but bid her go away in the daytime, and while it was light that she might meet with people that would be witnesses of her shame. He commanded his servant to turn her out of his house. Whereupon she was sorely grieved at the injury and violence that had been offered to her, and rent her loose coat, for the virgins of old-time wore such loose coats tied at the hands and let down to the ankles that the inner coats might not be seen. And sprinkled ashes on her head, and went up the middle of the city, crying out and lamenting for the violence that had been offered her. Now, Absalom, her brother, happened to meet her and asked her what sad thing had befallen her, that she was in that plight. And when she had told him what injury had been offered her he comforted her, and desired her to be quiet and take all patiently and not to esteem her being corrupted by her brother as an injury. So she yielded to his advice and left off her crying out, and discovering the force offered her to the multitude. And she continued as a widow with her brother Absalom a long time. When David his father knew this he was grieved at the actions of Amnon, but because he had an extraordinary affection for him for he was his eldest son, he was compelled not to afflict him. But Absalom watched for a fit opportunity of revenging this crime upon him, for he thoroughly hated him. Now the second year after this wicked affair about his sister was over, and Absalom was about to go to shear his own sheep at Balhazor, which is a city in the portion of Ephraim, he besought his father as well as his brethren to come and feast with him. But when David excused himself as not being willing to be burdensome to him, Absalom desired he would however send his brethren, whom he did send accordingly. Then Absalom charged his own servants that when they should see Amnon disordered and drowsy with wine, and he should give them a signal that they should fear nobody but kill him. When they had done as they were commanded the rest of his brethren were astonished and disturbed, and were afraid for themselves. So they immediately got on horseback and rode away to their father, but somebody there was who prevented them and told their father they were all slain by Absalom, whereupon he was overcome with sorrow, as for so many of his sons that were destroyed at once, and that by their brother also, and by this consideration that it was their brother that appeared to have slain them, he aggravated his sorrow for them. So he neither inquired what was the cause of this slaughter, nor stayed to hear anything else, which yet it was reasonable to have done, when so very great, and by that greatness so incredible, and this fortune was related to him. He rent his clothes and threw himself upon the ground, and there lay lamenting the loss of all his sons, both those who, as he was informed, were slain, and of him who slew them. But Jonah dabb, the son of his brother Shamiah, entreated him not to indulge his sorrow so far, for as to the rest of his sons he did not believe that they were slain, for he found no cause for such a suspicion. But he said it might deserve inquiry as to Amnon, for it was not unlikely that Absalom might venture to kill him on account of the injury he had offered to Tamar. In the meantime, a great noise of horses and a tumult of some people that were coming turned their attention to them. They were the king's sons who were fled away from the feast. So their father met them as they were in their grief, and he himself grieved with them. But it was more than he expected to see those his sons again, whom he had a little before heard to have perished. However, there were tears on both sides, they lamenting their brother who was killed, and the king lamenting his son who was killed also. But Absalom fled to Geshear, to his grandfather by his mother's side, who was king of that country, and he remained with him three whole years. Now David had a design to send to Absalom, not that he should come to be punished, but that he might be with him, for the effects of his anger were abated by length of time. It was Joab, the captain of his host, that chiefly persuaded him so to do, for he suborned an ordinary woman that was stricken in age, to go to the king in mourning apparel, who said thus to him, that two of her sons in a coarse way had some difference between them, and that in the progress of that difference they came to an open quarrel, and that one was smitten by the other and was dead. And she desired him to interpose in this case, and to do her the favour to save this her son from her kindred, who were very zealous to have him that had slain his brother put to death. That so she might not be further deprived of the hopes she had of being taken care of in her old age by him, and that if he would hindered the slaughter of her son by those that wished for it, he would do her a great favour because the kindred would not be restrained from their purpose by anything else than by the fear of him. And when the king had given his consent to what the women had begged of him, she made this reply to him, I owe thee thanks for thy benignity to me in pitying my old age, and preventing the loss of my only remaining child. But in order to assure me of this thy kindness, be first reconciled to thine own son and cease to be angry with him, for how shall I persuade myself that thou hast really bestowed this favour upon me, while thou thyself continuous after the like manner in thy wrath to thine own son? For it is a foolish thing to add willfully another to thy dead son, while the death of the other was brought about without thy consent. And now the king perceived that this pretended story was a suburnation derived from Joab, and was of his contrivance, and when upon inquiry of the old woman he understood it to be so in reality, he called for Joab and told him he had obtained what he requested according to his own mind. And he bid him bring Absalom back, for he was not now displeased, but had already ceased to be angry with him. So Joab bowed himself down to the king and took his words kindly, and went immediately to Geshe-ur, and took Absalom with him and came to Jerusalem. However the king sent a message to his son beforehand as he was coming, and commanded him to retire to his own house, for he was not yet in such a disposition as to think fit at present to see him. Accordingly upon the father's command, he avoided coming into his presence, and contented himself with the respects paid him by his own family only. Now his beauty was not impaired either by the grief he had been under, or by the want of such care as was proper to be taken of a king's son, for he still surpassed and excelled all men in the tallness of his body, and was more eminent in a fine appearance than those that dieted the most luxuriously. And indeed such was the thickness of the hair of his head, that it was with difficulty that he was polled every eighth day, and his hair weighed two hundred shekels, which are five pounds. However he dwelt in Jerusalem two years, and became the father of three sons and one daughter, which daughter was a very great beauty, and which Rehoboam the son of Solomon took to wife afterward, and had by her a son named Abidja. But Absalom sent to Joab, and desired him to pacify his father entirely towards him, and to beseech him to give him leave to come to him to see him, and speak with him. But when Joab neglected so to do, he sent some of his own servants, and set fire to the field adjoining him, which when Joab understood he came to Absalom, and accused him of what he had done, and asked him the reason why he had did so. To which Absalom replied that, I have found out this stratagem that might bring thee to us, while thou hast taken no care to perform the injunction I laid upon thee, which was this, to reconcile my father to me, and I really beg it of thee, now thou art here, to pacify my father as to me, since I esteem my coming hither to be more grievous than my banishment, while my father's wrath against me continues. Hereby Joab was persuaded, and pitied the distress that Absalom was in, and became an intercessor with the king for him, and when he had discoursed with his father he soon brought him to that amicable disposition towards Absalom, that he presently sent for him to come to him, and when he had cast himself down upon the ground, and had begged for the forgiveness of his offences, the king raised him up, and promised him to forget what he had formerly done. Concerning the insurrection of Absalom against David, and concerning Ahithophel and Hushay, and concerning Zeba and Shimei, and how Ahithophel hanged himself. Now Absalom, upon this his success with the king, procured to himself a great many horses and many chariots, and that in a little time also. He had more over fifty armor-bearers that were about him, and he came early every day to the king's palace, and spake what was agreeable to such as came for justice, and lost their causes, as if that happened for want of good counselors about the king, or perhaps because the judges mistook in that unjust sentence they gave. Whereby he gained the good will of them all. He told them that had he but such authority committed to him he would distribute justice to them in a most equitable manner. When he had made himself so popular among the multitude, he thought he had already the good will of the people secured to him. But when four years had passed since his father's reconciliation to him, he came to him and besought him to give him leave, to go to Hebron, and pay a sacrifice to God, because he bowed it to him when he fled out of the country. So when David had granted his request he went thither, and great multitudes came running together to him, for he had sent to a great number so to do. Among them came Ahithophel the Gillonite, a counselor of David's, and the two hundred men out of Jerusalem itself who knew not his intentions, but were sent for as to a sacrifice. So he was appointed king by all of them which he obtained by this stratagem. As soon as this news was brought to David and he was informed of what he did not expect from his son, he was affrighted at this, his impious and bold undertaking, and wondered that he was so far from remembering how his offense had been so lately forgiven him that he undertook much worse and more wicked enterprises, first to deprive him of that kingdom which was given him of God, and secondly to take away his own father's life. He therefore resolved to fly to the parts beyond Jordan, so he called his most intimate friends together and communicated to them all that he had heard of his son's madness. He committed himself to God to judge between them about all their actions, and left the care of his royal palace to his ten concubines, and went away from Jerusalem, being willingly accompanied by the rest of the multitude who went hastily away with him, and particularly by those six hundred armed men who had been with him from his first flight in the days of Saul. But he persuaded Abbey Athar and Zadok, the high priests, who had determined to go away with him as also all the Levites who were with the Ark to stay behind, as hoping that God would deliver him without its removal. But he charged them to let him know privately how all things went on.  But Itte, the Getrite, went out with him, whether David would let him or not, for he would have persuaded him to stay. And on that account he appeared the more friendly to him. But as he was ascending the Mount of Olives barefooted and all his company were in tears, it was told him that Ahithophel was with Absalom and was at his side. This hearing augmented his grief, and he besought God earnestly to alienate the mind of Absalom from Ahithophel, for he was afraid that he should persuade him to follow his pernicious counsel, for he was a prudent man and very sharp in seeing what was advantageous. When David was gotten upon the top of the mountain he took a view of the city, and prayed to God with abundance of tears as having already lost his kingdom. And here it was that a faithful friend of his, whose name was Hushae, met him. When David saw him with his clothes, rent and having ashes all over his head and in lamentation for the great change of affairs, he comforted him and exhorted him to leave off grieving. Nay, at length he besought him to go back to Absalom and appear as one of his party, and to fish out the secretest counsels of his mind, and to contradict the counsels of Ahithophel, for that he could not do him so much good by being with him as he might by being with Absalom. So he was prevailed on by David and left him and came to Jerusalem, whither Absalom himself came also a little while afterward. When David was gone a little farther there met him Zeba, the servant of Mephibosheth, whom he had sent to take care of the possessions which had been given him as the son of Jonathan, the son of Saul, with a couple of ashes loaded with provisions, and desired him to take as much of them as he and his followers stood in need of. And when the king asked him where he had left Mephibosheth, he said he had left him in Jerusalem, expecting to be chosen king in the present confusions in remembrance of the benefits Saul had conferred upon him. At this the king had great indignation and gave to Zeba all that he had formerly bestowed on Mephibosheth, for he determined that it was much fitter that he should have them than the other, at which Zeba greatly rejoiced.    Let us not, said he, bring upon ourselves another fresh misfortune to those we have already, for truly I have not the least regard nor concern for this dog that raves at me. I submit myself to God by whose permission this man treats me in such a wild manner, nor is it any wonder that I am obliged to undergo these abuses from him while I experience the light from an impious son of my own, but perhaps God will have some commiseration upon us. If it be his will we shall overcome them. So he went on his way without troubling himself with Shime, who ran along the other side of the mountain and threw out his abusive language plentifully. But when David was come to Jordan he allowed those that were with him to refresh themselves, for they were weary. But when Absalom and Hithophel his counselor were come to Jerusalem with all the people, David's friend Hushay came to them, and when he had worshiped Absalom he with all wished that his kingdom might last a long time and continue for all ages. But when Absalom said to him, How comes this that he was so intimate a friend of my father's, and appeared faithful to him in all things, is not with him now, but hath left him in his come over to me? Hushay's answer was very pertinent and prudent, for he said, We ought to follow God and the multitude of the people. While these, therefore, my lord and master, are with thee, it is fit that I should follow them, for thou hast received the kingdom from God. I will therefore, if thou believest me to be thy friend, show the same fidelity and kindness to thee, which thou knowest I have shown to thy father. Nor is there any reason to be in the least dissatisfied with the present state of affairs, for the kingdom is not transferred into another but remains still in the same family, by the sons receiving it after his father. This speech persuaded Absalom, who before suspected Hushay. And now he called a hithafal and consulted with him what he ought to do. He persuaded him to go in unto his father's concubines, for he said that by this action the people would believe that thy difference with thy father is irreconcilable, and will thence fight with great alacrity against thy father, for hitherto they are afraid of taking up open enmity against him, out of an expectation that you will be reconciled again. Accordingly Absalom was prevailed on by this advice, and commanded his servants to pitch him an attempt upon the top of the royal palace in the sight of the multitude. He went in and lay with his father's concubines. Now this came to pass according to the prediction of Nathan, when he prophesied and signified to him that his son would rise up in rebellion against him. And when Absalom had done what he was advised to by a hithafal, he desired his advice in the second place about the war against his father. Now a hithafal only asked him to let him have ten thousand chosen men, and he promised he would slay his father and bring the soldiers back again in safety. And he said that then the kingdom would be firm to him when David was dead, but not otherwise. Absalom was pleased with this advice and called for Hushay David's friend, for so did he style him, and informing him of the opinion of a hithafal, he asked further what was his opinion concerning that matter. Now he was sensible that if a hithafal's council were followed, David would be in danger of being seized on and slain. So he attempted to introduce a contrary opinion and said, Thou art not unacquainted, O king, with the valor of thy father and of those that are now with him, that he hath made many wars and hath always come off with victory. Though probably he now abides in the camp, for he is very skillful in stratogens and in foreseeing the deceitful tricks of his enemies. Yet will he leave his own soldiers in the evening and will either hide himself in some valley, or will place an ambush at some rock, so that when our army joins battle with him his soldiers will retire for a little while, but will come upon us again, as encouraged by the king's being near them. And in the meantime your father will show himself suddenly in the time of the battle and will infuse courage into his own people when they are in danger, but bring consternation to thine. Consider therefore my advice and reason upon it, and if thou canst not but acknowledge it to be the best, reject the opinion of a hithafal. Send to the entire country of the Hebrews and order them to come and fight with thy father, and do thou thyself take the army, and be thine own general in this war, and do not trust its management to another. Then expect to conquer him with ease when thou overtakest him openly with his few partisans, but hast thyself many ten thousands who will be desirous to demonstrate to thee their diligence and alacrity. And if thy father shall shut himself up in some city and bear a siege, we will overthrow that city with machines of war and by undermining it. When Hushay had said this, he obtained his point against a hithafal, for his opinion was preferred by Absalom before the others. However it was no other than God who made the counsel of Hushay appear best to the mind of Absalom. So Hushay made haste to the high priests Zedok and Abiyathar, and told them the opinion of a hithafal and his own, and that the resolution was taken to follow this latter advice. He therefore bade them send to David and tell him of it, and to inform him of the counsels that had been taken, and to desire him further to pass quickly over Jordan, lest his son should change his mind and make haste to pursue him, and so prevent him and seize upon him before he be in safety. Now the high priests had their sons concealed in a proper place out of the city that they might carry news to David of what was transacted. Accordingly they sent a maid servant whom they could trust to them, to carry the news of Absalom's counsels, and ordered them to signify the same to David with all speed. So they made no excuse nor delay but taking along with them their fathers injunctions because pious and faithful ministers, and judging that quickness and suddenness was the best mark of faithful service they made haste to meet with David. But certain horsemen saw them when they were two furlongs from the city and informed Absalom of them, who immediately sent some to take them. But when the sons of the high priests perceived this, they went out of the road and betook themselves to a certain village. That village was called Bahurim. There they desired a certain woman to hide them and afford them security. Accordingly she let the young men down by a rope into a well and laid pieces of wool over them. And when those that pursued them came to her and asked her whether she saw them, she did not deny that she had seen them, for that they stayed with her sometime. But she said they then went their ways, and she foretold that however if they would follow them directly they would catch them. But when after a long pursuit they could not catch them, they came back again. And when the women saw those men were returned and that there was no longer any fear of the young men being caught by them, she drew them up by the rope and bade them go on their journey accordingly. They used great diligence in the prosecution of that journey and came to David, and informed him accurately of all the councils of Absalom, so he commanded those that were with him to pass over Jordan while it was night, and not to delay at all on that account.  And calling his family together he told him distinctly what advice he had given Absalom. And since he had not been persuaded by it he said he would evidently perish and this in no long time, and that David would overcome him and return to his kingdom again. So he said it was better that he should take his own life away with freedom and magnanimity, than expose himself to be punished by David, in opposition to whom he had acted entirely for Absalom. When he had disgorced thus to them he went into the inmost room of his house and hanged himself. And thus was the death of a hithafal who was self-condemned. And when his relations had taken him down from the halter they took care of his funeral. Now as for David he passed over Jordan as we have already said, and came to Mahaneem, a very fine and very strong city and all the chief men of the country received him with great pleasure both out of the shame they had that he should be forced to flee away from Jerusalem and out of the respect they bear him while he was in his former prosperity. These were Barzele, the Gileadite, and Sifar, the ruler among the Ammonites, and Makker, the principal man of Gilead. And these furnished him with plentiful provisions for himself and his followers in so much that they wanted no beds nor blankets for them nor loaves of bread nor wine. Nay, they brought them a great many cattle for slaughter, and afforded them what furniture they wanted for their refreshment when they were weary, and for food with plenty of other necessities. End of Book 7, Chapter 9. Recording by Nicola K. Book 7, chapters 10 and 11 of the Antiquities of the Jews, Volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Jason Justice. The Antiquities of the Jews, Volume 2, by Flavius Josephus. Translated by William Weston. Book 7, chapters 10 and 11. Chapter 10. How, when Absalom was beaten, he was caught in a tree by his hair, and was slain. And this was the state of David and his followers. But Absalom got together a vast army of the Hebrews to oppose his father, and passed therewith over the river Jordan, and sat down, not far off Mahanium, in the country of Gilead. He appointed Amasa to be captain of all his hosts, instead of Joab his kinsmen. His father was Ithra, and his mother Abigail. Now she and Zeariah, the mother of Joab, were David's sisters. But when David had numbered his followers and found them to be about four thousand, he resolved not to tarry till Absalom attacked him, but set over his men, captains of thousands, and captains of hundreds, and divided his army into three parts. The one part he committed to Joab, the next to Abishai, Joab's brother, and the third to Itai, David's companion and friend, but one that came from the city Gath. And when he was desirous of fighting himself among them, his friends would not let him. And this refusal of theirs was founded upon very wise reasons. For, said they, If we be conquered when he is with us, we have lost all good hopes of recovering ourselves. But if we should be beaten in one part of our army, the other parts may retire to him, and may thereby prepare a greater force, while the enemy will naturally suppose that he hath another army with him. So David was pleased with this, their advice, and resolved himself to tarry at Mahanium, and as he sent his friends and commanders to the battle, he desired them to show all possible alacrity and fidelity, and to bear in mind what advantages they had received from him, which, though they had not been very great, yet they had not been quite inconsiderable, and he begged of them to spare the young man Absalom, lest some mischief should befall himself if he should be killed. And thus did he send out his army to the battle, and wish them victory therein. Then did Joab put his army in battle array against the enemy in the Great Plane, where he had wood behind him. Absalom also brought his army into the field to oppose him. Upon the joining of the battle, both sides showed great actions with their hands and their boldness, the one side exposing themselves to the greatest hazards, and using their utmost alacrity, that David might recover his kingdom, and the other being no way deficient, either in doing or suffering, that Absalom might not be deprived of that kingdom, and be brought to punishment by his father for his impudent attempt against him. Those also, who were the most numerous, were solicitous that they might not be conquered by those few that were with Joab, and with the other commanders, because that would be the greater disgrace to them, while David's soldiers strove greatly to overcome so many ten thousands as the enemy had with them. Now David's men were conquerors, as superior in strength and skill in war, so they followed the others as they fled away through the forests and valleys, some they took prisoners, and many they slew, and more in the flight than in the battle, for there fell about twenty thousand that day. But all David's men ran violently upon Absalom, for he was easily known by his beauty and tallness. He was himself, also afraid lest his enemies should seize on him, so he got upon the king's mule and fled. But as he was carried with violence, and noise, and a great motion, as being himself light, he entangled his hair greatly in the large boughs of a knotty tree that spread a great way, and there he hung after a surprising manner, and as for the beast, it went on farther, and that swiftly, as if his master had been still upon his back. But he, hanging in the air upon the boughs, was taken by his enemies. Now when one of David's soldiers saw this, he informed Joab of it, and when the general said that if he had shot at, and killed Absalom, he would have given him fifty shekels, he replied, I would not have killed my master's son if thou wouldst have given me a thousand shekels, especially when he desired that the young man might be spared in the hearing of us all. But Joab bade him show him where it was that he saw Absalom hang, whereupon he shot him to the heart, and slew him. And Joab's armor-bearers stood round the tree, and pulled down his dead body, and cast it into a great chasm that was out of sight, and laid a heap of stones upon him till the cavity was filled up, and had both the appearance and the bigness of a grave. Then Joab sounded a retreat, and recalled his own soldiers from pursuing the enemy's army, in order to spare their countrymen. Now Absalom had erected for himself a marble pillar, and the king's dale, two furlongs distant from Jerusalem, which he named Absalom's hand, saying, that if his children were killed, his name would remain by that pillar. For he had three sons, and one daughter, named Tamar, as we said before, who when she was married to David's grandson Raoboam, bear a son, Abba Job, by name, who succeeded his father in the kingdom. But of these we shall speak in a part of our history that will be more proper. After the death of Absalom, they returned everyone to their own homes, respectively. But now Ahimas, the son of Zadok the High Priest, went to Joab, and desired he would permit him to go and tell David of this victory, and to bring him the good news that God had afforded his assistance, and his providence to him. However, he did not grant his request, but said to him, Wilt thou, who hast always been the messenger of good news, now go and acquaint the king, that his son is dead? So he desired him to desist. He then called Kushi, and committed the business to him that he should tell the king what he had seen. But when Ahimas again desired him to let him go as a messenger, and assured him that he would only relate what concerned the victory, but not concerning the death of Absalom, he gave him leave to go to David. Now he took a nearer road than the former did, for nobody knew it but himself. And he came before Kushi. Now as David was sitting between the gates, and waiting to see when somebody would come to him from the battle, and tell him how it went, one of the Watchmen saw Ahimas running. And before he could discern who he was, he told David that he saw somebody coming to him, who said he was a good messenger. A little while after he informed him that another messenger followed him, whereupon the king said that he also was a good messenger. But when the Watchmen saw Ahimas, and that he was already very near, he gave the king notice that it was the son of Zadok the High Priest who came running. So David was very glad, and said he was a messenger of good tidings, and brought him such news from the battle as he desired to hear. While the king was saying this, Ahimas appeared, and worshipped the king. And when the king inquired of him about the battle, he said he brought him the good news of victory and dominion. And when he inquired what he had to say concerning his son, he said that he came away on the sudden as soon as the enemy was defeated, but that he heard a great noise of those that pursued Absalom, and that he could learn no more because of the haste he made when Joab sent him to inform him of the victory. But when Kushi was calm, and had worshipped him, and informed him of the victory, he asked him about his son, who replied, May the like misfortune befall thine enemies as half befallen Absalom. That word did not permit either himself or his soldiers to rejoice for the victory, though it was a very great one. But David went up to the highest part of the city, and wept for his son, and beat his breast, tearing the hair of his head, tormenting himself in an all manner of ways, and crying out, Oh my son, I wish that I had died myself and ended my days with thee, for he was of a tender natural affection, and had extraordinary compassion for this son in particular. But when the army and Joab heard that the king mourned for his son, they were ashamed to enter the city in the habit of conquerors, but they all came in as cast down, and in tears, as if they had been beaten. Now while the king covered himself, and grievously lamented his son, Joab went into him, and comforted him, and said, Oh my lord the king, thou art not aware that thou layest a blot upon thyself, by what thou now doest. For thou seemed to hate those that love thee, and undergo dangers for thee, nay, to hate thyself and thy family, and to love those that are thy bitter enemies, and to desire the company of those that are no more, and who have been justly slain, for had Absalom gotten the victory, and firmly settled himself in the kingdom, there had been none of us left alive, but all of us beginning with thyself and thy children had miserably perished, while our enemies had not wept for his, but rejoiced over us, and punished even those that pitied us in our misfortunes, and thou art not ashamed to do this in the case of one that has been thy bitter enemy, who, while he was thine own son, hath proved so wicked to thee, leave off therefore thy unreasonable grief, and come abroad, and be seen of thy soldiers, and return them thanks for the alacrity they showed in the fight. For I myself will this day persuade the people to leave thee, and to give the kingdom to another, if thou continuous to do thus. And then I shall make thee to grieve bitterly, and in earnest. Upon Joab speaking thus to him, he made the king leave off his sorrow, and brought him to the consideration of his affairs. So David changed his habit, and exposed himself in a manner fit to be seen by the multitude, and sat at the gates, whereupon all the people heard of it, and ran together to him, and saluted him. And this was the present state of David's affairs. Chapter 11 How David, when he had recovered his kingdom, was reconciled to Shime and to Zeba, and showed a great affection to Barzali, and how upon the rise of a sedition, he made Amasa the captain of his host, in order to pursue Shiba, which Amasa was slain by Joab. Now those Hebrews, that had been with Absalom, and had retired out of the battle, when they were all returned home, sent messengers to every city to put them in mind of what benefits David had bestowed upon them, and of that liberty which he had procured them, by delivering them from many and great wars. But they complained, that whereas he had ejected him out of his kingdom, and committed it to another governor, which other governor, whom they had set up, was already dead, they did not now beseech David to leave off his anger at them, and to become friends with them, and, as he used to do, to resume the care of their affairs, and to take the kingdom again. This was often told to David, and this notwithstanding, David sent to Zadok and Abithar, the high priests, that they should speak to the rulers of the tribe of Judah after the man are following, that it would be a reproach upon them to permit the other tribes to choose David for their king before their tribe, and this said he, while you are akin to him, and of the same common blood, he commanded them also to say the same to Amasa, the captain of their forces, that whereas he was his sister's son, he had not persuaded the multitude to restore the kingdom to David, that he might expect from him not only a reconciliation, for that was already granted, but that supreme command of the army, also which Absalom had bestowed upon him. Accordingly the high priests, when they had discoursed with the rulers of the tribe, and said what the king had ordered them, persuaded Amasa to undertake the care of his affairs, so he persuaded that tribe to send immediately ambassadors to him, to beseech him to return to his own kingdom, the same did all the Israelites, at the like persuasion of Amasa. When the ambassadors came to him, he came to Jerusalem, and the tribe of Judah was the first that came to meet the king at the River Jordan, and Shime, the son of Gerah, came with a thousand men which he brought with him out of the tribe of Benjamin, and Zeba, the freed man of Saul, with his sons, fifteen in number, and with his twenty servants. All these, as well as the tribe of Judah, laid a bridge of boats over the river that the king, and those that were with him, might with ease pass over it. Now as soon as he was come to Jordan, the tribe of Judah saluted him. Shime also came upon the bridge, and took hold of his feet, and prayed him to forgive him what he had offended, and not to be too bitter against him, nor to think fit to make him the first example of severity under his new authority, but to consider that he had repented of his failure of duty, and had taken care to come first of all to him. While he was thus in treating the king and moving him to compassion, Abishai, Joab's brother, said, and shall not this man die for this, that he had cursed the king, whom God hath appointed to reign over us? But David turned himself to him and said, Will you never leave off ye sons of Zeariah? Do not you, I pray, raise new troubles and seditions among us. Now the former are over, for I would not have you ignorant, that I this day begin my reign, and therefore swear to remit to all offenders their punishments, and not to animadvert on anyone that his sinned. Be thou therefore, said he, Oshime, of good courage, and do not at all fear being put to death. So he worshiped him, and went on before him. Mephibosheth also, Saul's grandson, met David, clothed in assorted garment, and having his hair thick and neglected, for after David was fled away he was in such grief that he had not pulled his head, nor had he washed his clothes as dooming himself to undergo such hardships upon occasion of the change of the king's affairs. Now he had been unjustly columnated to the king by Zeba, his steward. When he had saluted the king, and worshipped him, the king began to ask him why he did not go out of Jerusalem with him, and accompany him during his flight. He replied that this piece of injustice was owing to Zeba, because when he was ordered to get things ready for his going out with him, he took no care of it, but regarded him no more than if he had been a slave. And indeed, had I had my feet sound and strong, I had not deserted thee, for I could then have made use of them in my flight. But this is not all the injury that Zeba has done to me, as to my duty to thee, my Lord and Master. But he hath columnated me besides, and told lies about me of his own invention, but I know thy mind will not admit of such calamities, but is righteously disposed, and a lover of truth, which it is also the will of God should prevail. For when thou wasst in the greatest danger of suffering by my grandfather, and when on that account our whole family might justly have been destroyed, thou wasst moderate and merciful, and didst then especially forget all those injuries, when if thou hadst remembered them, thou hadst the power of punishing us for them, but thou hast judged me to be thy friend, and hast set me every day at thine own table, nor have I wanted anything which one of thine own kinsmen of the greatest esteem with thee could have expected. When he had said this David resolved neither to punish Mephibosheth nor to condemn Zeba, as having belied his Master, but said to him that as he had before granted all his estate to Zeba, because he did not come along with him, so he now promised to forgive him, and ordered that the one half of his estate should be restored to him, whereupon Mephibosheth said, Nay, let Zeba take all, it suffices me that thou hast recovered thy kingdom. But David desired Barzali the Gileadite, that great and good man, and one that had made a plentiful provision for him at Mahania, and had conducted him, as far as Jordan, to accompany him to Jerusalem, for he promised to treat him in his old age with all manner of respect, to take care of him and provide for him, but Barzali was so desirous to live at home that he entreated him to excuse him from attendance on him, and said that his age was too great to enjoy the pleasures of a court, since he was four-score years old, and was therefore making provisions for his death and burial, so he desired him to gratified him in this request, and dismiss him, for he had no relish of his meat or his drink by reason of his age, and that his ears were too much shut up to hear the sounds of pipes or the melody of other musical instruments, such as those that live with King's delight in. When he entreated for this so earnestly, the King said, I dismiss thee, but thou shalt grant me thy son, Chimham, and upon him I will bestow all sorts of good things. So Barzali left his son with him and worshipped the King, and wished him a prosperous conclusion of all his affairs according to his own mind, and then returned home, but David came to Gilgal, having about him, half the people of Israel, and the whole tribe of Judah. Now the principal men of the country came to Gilgal to him, with a great multitude, and complained of the tribe of Judah, that they had come to him in a private manner, whereas they all conjoined, and with one in the same intention, to have given him the meeting, but the rulers of the tribe of Judah desired them not to be displeased, if they had been prevented by them. Four said they were David's kinsmen, and on that account we'd rather took care of him, and loved him, and so came first to him, yet had they not, by their early coming, received any gifts from him, which might give them who came last any uneasiness. When the rulers of the tribe of Judah had said this, the rulers of the other tribes were not quiet, but said further, O brethren, we cannot but wonder at you, when you call the King your kinsmen, alone, whereas he that hath received from God the power over all of us in common, ought to be esteemed a kinsmen to us all, for which reason the whole people have eleven parts in him, and you but one part, we are also elder than you, wherefore you have not done justly in coming to the King in this private and concealed manner. While these rulers were thus disputing one with another, a certain wicked man who took pleasure in seditious practices, his name was Sheba, the son of Bikri, the tribe of Benjamin, stood up in the midst of the multitude, and cried aloud, and spake thus to them, we have no part in David, nor inheritance in the son of Jesse, and when he had used those words he blew with a trumpet and declared war against the King, and they all left David, and followed him. The tribe of Judah alone stayed with him, and settled him in his royal palace at Jerusalem. But as for his concubines, with whom Absalom his son had accompanied, truly he removed them to another house, and ordered those that had the care of them to make a plentiful provision for them, but he came not near them any more. He also appointed Amasa, for the captain of his forces, and gave him the same high office which Joab before had, and he commanded him to gather together out of the tribe of Judah, as great an army as he could, and come to him within three days, that he might deliver to him his entire army, and might send him out to fight against Sheba, the son of Bikri. Now while Amasa was gone out, and made some delay in gathering the army together, and so was not yet returned, on the third day the King said to Joab, it is not fit we should make any delay in the sefere of Sheba, lest he get a numerous army about him, and be the occasion of greater mischief, and hurt our affairs more than did Absalom himself. Do not thou therefore wait any longer, but take such forces as thou hast at hand, and that old body of six hundred men, and thy brother Abishai with thee, and pursue after our enemy, and endeavor to fight him, where so ever thou canst overtake him. Make haste to prevent him, lest he seize upon some fenced cities, and cause us great labor, and pains before we take him. So Joab resolved to make no delay, but taking with him his brother, and those six hundred men, and giving orders that the rest of the army which was at Jerusalem should follow him, he marched with great speed against Sheba, and when he was come to Gibeon, which is a village forty furlongs distant from Jerusalem, Amasa brought a great army with him, and met Joab. Now Joab was girded with a sword, and his breast played on, and when Amasa came near him to salute him, he took particular care that his sword should fall out, as it were, of its own accord. So he took it up from the ground, and while he approached Amasa, who was then near him, as though he would kiss him, he took hold of Amasa's beard, with his other hand, and he smote him in his belly, when he did not foresee it, and slew him. This impious and altogether profane action Joab did to a good young man, and his kinsmen, and one that had done him no injury, and this out of jealousy that he would obtain chief command of the army, and be in equal dignity with himself about the king, and for the same cause it was that he killed Abner. But as to that former wicked action, the death of his brother Asahel, which he seemed to revenge, afforded him a decent pretense and made that crime a pardonable one, but in this murder of Amasa there was no such covering for it. Now when Joab had killed this general, he pursued after Sheba, having left a man with the dead body who was ordered to proclaim aloud to the army, that Amasa was justly slain, and deservedly punished. But, said he, if you be for the king, follow Joab his general, and Abishai, Joab's brother. But because the body lay on the road, and all the multitude came running to it, and, as as usual with the multitude, stood wondering a great while at it, he that guarded it, removed it thence, and carried it to a certain place that was very remote from the road, and there laid it, and covered it with his garment. When this was done, all the people followed Joab. Now as he pursued Sheba through all the country of Israel, one told him that he was in a strong city, called Abel Bethmaca. Hereupon Joab went thither, and said about it with his army, and cast up a bank round it, and ordered his soldiers to undermine the walls, and to overthrow them. And since the people in the city did not admit him, he was greatly displeased at them. Now there was a woman of small account, and yet both wise and intelligent, who seeing her native city lying at the last extremity ascended upon the wall, and by means of the armed man called for Joab. And when he came to her, she began to say that God ordained kings and generals of armies, that they might cut off the enemies of the Hebrews, and introduce a universal peace among them, but thou art endeavoring to overthrow and depopulate a metropolis of the Israelites, which hath been guilty of no offense. But he replied, God continue to be merciful unto me, I am disposed to avoid killing any one of the people, much less would I destroy such a city as this, and if they will deliver me up Sheba, the son of Bikri, who hath rebelled against the king, I will leave off the siege, and withdraw the army from the place. Now as soon as the woman heard what Joab said, she desired him to intermittent the siege for a little while, for that he should have the head of his enemy thrown out to him presently. So she went down to the citizens, and said to them, Will you be so wicked as to perish miserably with your children and wives for the sake of a vile fellow, and one whom nobody knows who he is, and will you have him for your king instead of David, who hath been so great a benefactor to you, and oppose your city alone to such a mighty and strong army? So she prevailed with them, and they cut off the head of Sheba, and threw it into Joab's army. When this was done, the king's general sounded a retreat, and raised the siege, and when he was come to Jerusalem, he was again appointed to be general of all the people. The king also constituted Baniah, captain of the guards, and of the six hundred men. He also set a door over the tribute, and Sabathis, an Achelaus, over the records. He made Sheba the scribe, and appointed Zadok and Abiathar the high priests. End of book 7, chapters 10 and 11. Recording by Jason Justice. Book 7, chapters 12 and 13 of The Antiquities of the Jews, volume 2. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The Antiquities of the Jews, volume 2, by Flavius Josephus, translated by William Winston, book 7, chapters 12 and 13. Chapter 12. How the Hebrews were delivered from a famine when the Jebonites had caused punishment to be inflicted for those of them that had been slain, and also what great actions were performed against the Philistines by David and the men of Valor about him. After this, when the country was greatly afflicted by famine, David besought God to have mercy on the people, and to discover to him what was the cause of it, and how a remedy might be found for that distentor. And when the prophets answered that God would have the Jebonites avenged whom Saul the king was so wicked as to betray the slaughter, and had not observed the oath which Joshua the general and the senate had sworn to them, if therefore God, the king would permit such vengeance taken for those who were slain as the Jebonites should desire, he promised that he would be reconciled to them, and free the multitude from their miseries. As soon therefore as the king understood that this was it, was which God sought, he sent for the Jebonites and asked them what it was they should have, and when they desired to have seven sons of Saul delivered to them to be punished, he delivered them, but spared Mepho Benesmith, the son of Jonathan. So when the Jebonites had received the men, they punished them as they pleased, upon which God began to send rain, and to recover the earth, to bring forth its fruits as usual, and to free it from the foregoing drought, so that the country of Hebrews flourished again. A little afterward, the king made war against the Philistines, and when he had joined battle with them, he and put them to flight, he was left alone, as he was in pursuit of them, and when he was quite tired down, he was seen by one of the enemy, his name was Achman, the son of Arath. He was one of the sons of the giants, he had a spear, the handle which weighed three hundred shekels, and a breastplate of chain work and a sword. He turned back, and ran violently to slay David, their enemy's king, for he was quite tired out with labor, but Abishai, Joab's brother, appeared on the sun, and protected the king with his shield, as he lay down and slew the enemy. Now the multitude were very uneasy at these dangers of the king, and they were very near to be slain, and the rulers made him swear that he would no more go out with them to do battle, lest he should come to some great misfortune by his encouraged boldness, and therefore deprive the people of the benefits they now enjoyed by his means, and of those they might hear after enjoy by his living a long time among them. When the king heard that the Philistines were gathered together in the city of Ghazah, he sent an army against them, with Sobekhi at the Hittite, one of David's most courageous men, behaved himself so as to deserve great commendation, for he slew many of those that bragged they were the posterity of the giants. And when David had sent an army against him, Nefan, his kinsmen, fought in a single combat with stoutness of all the Philistines and slew him, and put the rest to fight. Many of them also were slain in the fight. Now a litter while after this, the Philistines pitched their camp at a city which lay not far off the bounds of the country of the Hebrews, they had a man who was six cubits tall, and had on each of his feet and hands one more toe and finger than men naturally have. Now the person who was sent against them by David out of his army was Jonathan, the son of Shamiah, who fought this man in a single combat and slew him, and as he was a person who gave the turn to battle, he gained the greatest reputation for courage therein. This man also wanted himself to be the sons of the giants, but after this fight the Philistines made war no more against the Israelites. And now David began being freed from the wars and dangers and enjoying the future of profound peace, composed songs and hymns to God of several sorts of meter. Some of those which he made were trimeters and some were pentameters. He also made instruments of music and taught the Levites to sing hymns to God, both on that called the Sabbath day and on other festivals. Now the construction of the instruments was thus, the veal was an instrument of ten strings, and it was played upon with a bow. The sultry had twelve musical notes and was played upon by the fingers. The cymbals were broad and large instruments and were made of brass, and so much shall suffice to be spoken about these instruments that the readers may not be wholly unacquainted with their nature. Now all men that were about David were men of courage. Those that were most illustrious and famous of them and their actions were 38, of five of whom I will only relate the performances, for these will suffice to make manifests of the virtues of the others also. For these were powerful enough to subdue countries and conquer great nations. First, therefore, was Josiah, son of Achmes, who frequently leaped upon the troops of the enemy and did not leave off fighting till he overthrew 900 of them. After him was Elijah, the son of Zodo. He was the king of Arasem. This man, when once the Israelites were under consternation at the multitude of the Philistines, and were running away, stood alone, and fell upon the enemy and slew many of them, till his sword clung to the hand of the blood he had shed, until the Israelites, seen the Philistines, retired by his means, came down from the mountains and persuaded them, and at that time won a surprising and famous victory, while Elazar slew the men, and the multitude followed and spoiled in their dead bodies. The third was Shiba, son of Ilus. Now this man, when in the war against Philistines, they pitched their camp at the place Cuddly High, and when the Hebrews were again afraid of their army and did not stay, he stood alone. As an army and a body of men, and some of them he overthrew, and some who were not able to abide his strength and force, he pursued. These are the works of the hands, and a fighting, which these three performed. Now at the time when the king was once at Jerusalem, and the army of the Philistines came upon to fight him, David went to the top of the citadel, and as we have already said, to inquire of God concerning the battle, while the enemies camp lay in the valley that extend to the city of Bethlehem, which is 24 longs distance from Jerusalem. Now David said to his companions, we have excellent water in my own city, especially that which is in the pit by the gate, wondering if anyone would bring him some of it to drink. But he said that he would rather have it than a great deal of money. When these three men heard what he said, they ran away immediately and burst through the midst of their enemies camp, and came to Bethlehem, and when they drowned the water, they returned it again through the enemies camp to the king. And so much that the Philistines were so surprised at their boldness and electricity that they were quiet, and did nothing against them, as if they despised their small number. But when the water was brought to the king, he would not drink it, saying that it was brought by the danger and the blood of men, and that it was not proper on that account to drink it. But he poured it out to God, and gave him thanks for the salvation of the men. Next to these was Abishai, Job's brother, for he one day slew 600 Benaiah by lineage of priests. For being challenged by two eminent men in the country of Moab, he overcame them by his valor. Moreover, he was there was a man by nation and Egyptian, who was of a vast bulk and challenged him.  One may also add this to the aforementioned actions of the same man, either as the principle of them in alexicity, or as resembling the rest. When God sensed a snow, there was a lion who slipped and fell in a certain pit, and because the pit's mouth was narrow, it was evident he would perish, being enclosed with the snow. So when he saw no way to get out and save himself, he roared. When Benaiah heard the wildbees, he went towards him, and coming at the noise he made, he went down into the mouth of the pit and smote him, as he struggled with a stake that lay there, and immediately slew him. The other 33 were like these in valor also. Chapter 13. That when David had numbered the people, they were punished, and how the divine compassion restrained that punishment. Now, King David was a deserous man to know how many tens of thousands there were of the people, but forgot the commands of Moses, who told them beforehand, that if the multitude were numbered, they should pay half a shuckle to God for every head. Accordingly, the king commanded Joab, the captain of his host, to go and number the whole multitude, but when he said there was no necessity for such enumeration, he was not persuaded to countermand it, but he enjoined him to make no delay, but to go about the numbering of the Hebrews immediately. So Joab took with him the heads of the tribes, and the scribes, and went over to the country of the Israelites, and took notice how numerous the multitude were, and returned to Jerusalem to the king after nine months and twenty days, and he gave the king the number of his people. Without the tribe of Benjamin, for he would not yet number that tribe no more than the tribe of Levi, for the king repeated of his having sinned against God. Now, the number of the Vesah Israelites was nine hundred thousand men who were able to bear arms and go to war, but the tribe of Judah by itself was four hundred thousand men. Now, when the prophets had signified to David that God was angry at him, he began to entreat him, and to desire he would be merciful to him, and forgive his sin. But God sent Nathan the prophet to him, to propose to him the election of three things that he might choose which he liked best, whether he would have famine come upon their country for several years, or would have a war and be subdued three months by his enemies, or with a God who sent a pestilence and a distemmer upon the Hebrews for three days. But as he was fallen to a fatal choice of great miseries, he was in trouble and sorely confounded, and when the prophet had said that he must of necessity make his choice, he had ordered him to answer quickly that he might declare he had chosen to God, the king reasoned with himself, that in case he should ask for famine, he would appear to do it for others, and without danger to himself, since he had a great deal of corn herded up. But to the harm of others, that in case he should choose to be overcome by his enemies for three months, he would appear to have chosen war, because he had valiant men about him with strong holds, and that therefore he had feared nothing therefrom, so he chose that the affliction which is common to kings and their subjects, and which the fear was equal on all sides, and said this beforehand, that it was much better to fall into the hands of God, than into those of his enemies. When the prophet had heard this, he declared to God who thereupon sent a pestilence and mortality upon the Hebrews, nor did they die after one and the same manner, nor so that it was easy to know what the distemper was. Now the miserable disease was one indeed, but it carried them off by 10,000 causes and occasions, which those that were afflicted could not understand, for one died upon the neck of another, and the terrible malady seized them before they were aware, and brought them to there and suddenly, some giving up the ghost immediately with very great pains and bitter grief, and some were worn away by the distemper, and had nothing remaining to be buried, but as soon as ever they fell were entirely macarated, some were choked and greatly lamented their case, as being also stricken with the sun darkness, some there were who, as they were bearing a relation, fell down dead without finishing the rites of the funeral. Now they are perished of this disease, which began with the mourning, and lasted till the hour of dinner, 70,000. Nay, the angel stretched out his hand over Jerusalem, as sending this terrible judgment upon it, but David had put on sackcloth, and lay upon the ground in treating God, and begging that the distemper might now cease, and that he would be satisfied with those who had already perished, and when the king looked up into the air, and saw the angel carried along thereby into Jerusalem with his sword drawn, he said to God, that he might justly be punished, who was their shepherd, but that the shepherd ought to be preserved, as not having sinned at all, and he implored God that he would send his wrath upon him, and upon all his family, but spare the people. When God heard his supplication, he caused the pestilence to cease, and sent God to the prophet to him, and commanded him to go up immediately to the thrashing floor of Orana the Jebusite, and build an altar there to God, and offer sacrifices. When David heard that, he did not neglect his duty, but made haste to the place appointed to him. Now Aruna was thrashing wheat, and when he saw the king, and all his servants coming to him, he ran before, and came to him and worshiped him. He was, by his lineage, a Jebusite, but a particular friend of David's, and for that cause it was that, when he overthrew the city, he did him no harm. As we informed the reader a little before, now Aruna inquired, wherefore is my Lord come to his servant? He answered, to buy him the thrashing floor that he might there and build an altar to God, and offer a sacrifice. He replied that he freely gave him both the thrashing floor, and the plows, and the oxen for a burnt offering, and he besought God graciously to accept his sacrifice. But the king made answer that he took his generosity and magnanimity loudly, and he accepted his good will. But he desired him to take the price of them all, for that it was not just to offer sacrifice that cost nothing. And when Aruna said he would do as he pleased, he bought the thrashing floor of him for fifty shekels, and when he had built an altar, he performed divine service, and brought a burnt offering, and offer peace offerings also. With these, God was pacified, and became gracious to them again. Now it happened that Abraham came and offered his son Isaac for a burnt offering at that very place, and when the youth was ready to have his throat cut, a ram appeared on a sudden, standing by the altar, which Abraham sacrificed instead of his son. As we have before related, now when King David saw that God had heard his prayer, he had graciously accepted of his sacrifice, he resolved to call that entire place the altar of all the people, and to build a temple to God there, which words he uttered very apostately to what was to be done afterward, for God sent the prophet to him, and told him there should be his son build him an altar, that son who was to take the kingdom after him. End of Book 7, Chapters 12 and 13, Recording by Sheehan Parker, Redlands, California


Hello and welcome to the session. In this session, we will discuss quadrilaterals. Basically, a quadrilateral is a figure formed by joining four points in an order. Like this figure, A, B, C, D is formed by joining the points A, B, C, D in an order. So this A, B, C, D is a quadrilateral. As you can see, a quadrilateral has four sides, four angles and four vertices. Then a quadrilateral has two diagonals, A, C and B, D. Now the sum of the angles of a quadrilateral is 360 degrees and this is the anglesome property of a quadrilateral. Like in this quadrilateral, A, B, C, D, angle A plus angle B plus angle C plus angle D is equal to 360 degrees. Now we shall discuss types of quadrilaterals. First we have trapezium. This is a quadrilateral in which we have one pair of opposite sides are parallel. Like this quadrilateral A, B, C, D is a trapezium in which one pair of opposite sides that is A, B and C, D are parallel to each other. Then next is parallelogram. This is a kind of quadrilateral in which both pairs of opposite sides are parallel. So this A, B, C, D is a parallelogram in which we have A, B is parallel to C, D. Then B, C is parallel to A, D. Next is rectangle. Now this rectangle is a parallelogram in which one of its angles is right angle. Consider this figure A, B, C, D in which we have A, B is parallel to C, D. B, C is parallel to A, D that is A, B, C, D is a parallelogram and we are given that angle A is the right angle that is it is 90 degrees. So we say that A, B, C, D is a rectangle. Then we have rhombus which is a parallelogram in which all sides are equal. This figure A, B, C, D is a parallelogram as we have A, B is parallel to C, D and B, C is parallel to A, D and in this all sides are equal so this is a rhombus. Then we have square. Now a square is a parallelogram in which all sides are equal and all angles are right angles. In this parallelogram A, B, C, D we have all angles as right angles that is 90 degrees and all sides are also equal so this A, B, C, D is a square. Then another kind of quadrilateral is a kite in which we have two pairs of adjacent sides are equal and this quadrilateral kite is not a parallelogram. This A, B, C, D is a quadrilateral in which we have A, B is equal to A, D and B, C is equal to C, D. That is two pairs of adjacent sides are equal hence this quadrilateral A, B, C, D is a kite. So from above we notice that a square rectangle and rhombus parallelograms then we have a square is a rectangle and also a rhombus and a parallelogram is a trapezium but we have a trapezium not a parallelogram since only one pair of opposite sides is parallel in a trapezium and in parallelogram we require both pairs to be parallel. We know that a square is a rectangle and also a rhombus but a rectangle or a rhombus is not a square. This completes the session. Hopefully you have understood what is a quadrilateral and different types of quadrilaterals.