It is the month of June in the year 203 B.C. Ptolemy Philopator, the ruler of Egypt, has died the previous year, and is succeeded on the throne by Ptolemy Epiphanes, a child of four years old. The situation points to the renewal7 of warfare8 between the great Empires. Embarrassed by the weakness of its young king, Egypt is in obvious danger from the restless ambition both of Philip of Macedonia and of Antiochus III of Syria. But although the East is uneasy, the storm has not yet broken. Palestine is still controlled by the Egyptians, and a garrison9 of Ptolemy’s soldiers lives at ease in the citadel10 of Jerusalem. Zion is at peace; her harvests of barley11 and wheat have been gathered in; the first-ripe figs12 have fallen and already are on sale in the markets, and there is prospect13 of a plentiful14 later crop. Imagine that we are watching the city, as the day is about to break. The last hour of the night is ending. Low down in the Eastern sky a faint tinge15 of blue appears, with shades of purple and pink above it, fading upwards16 into the dark of the night sky overhead. Soon the horizon flushes into red, changing swiftly to deep yellow as the first rays of the sun rise over the hills.[46]
The guard of the Levites on duty at the Temple stands watching for the dawn, and as soon as the sunlight touches Hebron, just visible to the south, they raise a shout, heralding17 the day and summoning the people to hasten{102} to the celebration of the morning sacrifice.[47] From the citadel the trumpets18 of the soldiers take up the sound and call the garrison from sleep. Soon the whole city is astir. Day has begun, and its hours are precious before the sun grows hot beyond endurance. The gates open, and first the cattle-dealers and money-changers begin to pass along the narrow lanes, hurrying ahead of the people to the Temple-court. Shopmen appear and busy themselves preparing their booths in the bazaars19. From his house in one of the narrow streets a dignified20 man of rather more than middle age, Judah ben Zechariah, comes out and, turning in the direction of the Temple mingles21, with the stream of worshippers who purpose to be present at the offering of the sacrifice. Let us keep him in sight. When the ceremony at the temple is ended, he makes his way without haste through the tangle22 of streets towards the Northern wall and the Fish gate. There in the open space near the gate, just inside the city, he stops, and stands watching the passers by. A company of Tyrians, pagans all of them, files in through the gate, bringing fish for Jerusalem from the Phoenician markets. They are followed by a long caravan23 of forty or fifty mules24 laden25 with wheat from the north, and their drivers, like the Tyrians, are also pagan. Judah is Hebrew of the Hebrews, and the sight does not please him. After a while as he stands there a friend approaches and gives him greeting—Joseph ben Abijah, one who, like Judah, had reputation as a Wise-man. “Peace be to thee, Judah.” “And may Jehovah bless thee, my brother,” answered Judah, “and may He increase thee to a multitude; for truly there be few this day in Israel such as thou, who keepest faith before God and before men. Behold26 now this long time stand I here, Joseph, to see them that pass by, and I swear unto thee that for one man of Israel there be nine from the ends of the earth, worshippers of{103} strange gods. Men call this city Zion; but where are Zion’s children? From end to end the streets are full of these Gentiles. Moreover, look yonder!” (a company of the garrison came swinging down to change guard at the Gate)—“these soldiers of Ptolemy! Mark well their heathen insolence27, their pride and their contempt for us. Are we not the bondservants of Egypt, even as our fathers were? I tell thee, Joseph, it is not well with Israel.”
“Nay28! thou art over-anxious, Judah. The land is at peace. The harvests are good, trade prospers29 and extends; we and our wives and our children dwell in safety. None hinders us in our worship. Why then take so sore to heart these Gentiles? They are the slaves, who in their folly30 worship dumb and senseless images. Is not Israel free in her God? Moreover—a word in thine ear—how thinkest thou, Judah? Will Ptolemy much longer lord it over us in Zion? Or are his times come near to an end?”
“Hush! see that none hear thee. I also think his day is at an end. But for what then shall we look? For the dreams of the prophets? For the Day of the Lord? Ah, would that the Lord might rend31 the heavens and come down, but I, for one, do not look for these things to come to pass at this time, Joseph. And except the Lord deliver us wherein shall we hope? Nay, Zion, is still far from salvation32. We shall change the bondage33 of Egypt for the yoke34 of Syria, and her little finger will be thicker than the loins of Egypt. Antiochus is ten times more Greek than Ptolemy. Verily, the whole world becometh Greek. Traders and talkers, how they throng35 in our streets and multiply in our midst! And whether they be rich and noble or poor and the servant of servants, behold how they despise us and make mock of us, the people of the one true God! And how with their vainglory and their wicked wisdom—for, as the Lord liveth, ’tis not the wisdom of God—they do bewitch fools and entice36 them away. Thou{104} sayest, ‘Israel is free in its God’; but I say ‘How long shall God find faith in Israel?’ If then Ptolemy be cast down and Antiochus be lifted up over us, wherein is our advantage? How wilt37 thou save this people from following wholly after the thoughts and customs of the Greeks? Again, thou speakest of peace and good harvests, but how long shall peace and prosperity be permitted us? If that whereof we speak should come to pass, it shall not be without war and desolation. Who knows but that Jerusalem shall soon be a besieged38 and captured city? As for the Day of the Lord, the prophet hath said ‘The Lord will hasten it in His time’ and his word is good; but alas39! I fear that ours is better: Hope deferred40 maketh the heart sick.”
Said his friend, “I also—thou knowest it, Judah—am not of the dreamers, and know well that they who in our days see visions are prophets in name and not in truth. And the true prophets did not live for ever. Nevertheless their word liveth; and have not we that are Wise learnt from them that fear of Jehovah which is to turn from evil and do good, so that in measure their mantle41 is fallen upon us and we are become their successors, and according to their commandments so we teach? Yea, I say that their word hath overtaken this people, not for evil but for good; since of all the Jews who is there that doth not from the heart know that the Lord our God is one God, and that the gods of the heathen are nought42 and their images wood and stone? Wherefore, Judah, I fear not the Greeks so much as thou. For if a Jew from among us go forth43 unto them and learn their skill and follow their fashions, yet he will not reverence44 their gods. Moreover, remember, Judah, those that fight for us in the strife45. If God hath not raised up a prophet in Israel these many years, are not the Priests and Levites become a strong tower of defence? In all their interpretation46 of the Law of Moses, they do well: for they seek to establish justice and mercy between a man{105} and his brethren, and to confirm the fear of Jehovah’s Name. It is written, The Law of the Lord is perfect, making clean the heart; and these men love its statutes47 wholly. Thou dost not think that they will become Greeks?”
“Not all of them, Joseph; yet of the great priests many are evil. They live for place and power, not for the pure service of their God, and if the day come when it shall profit them these would surpass the Greeks in the fashions of the Greeks. But concerning the Levites and the Scribes thou sayest right; for they truly have set their hearts upon their work: albeit48 zeal49 for the Law will not save Israel. If only the ritual be observed and the services in the Temple maintained, if the feasts be duly kept, they deem all things are well. They would have all men more Levite than themselves. But what answer is that to the young who crave50 for fortune, favour, and fulness of pleasures like the unbridled heathen? Some it may satisfy, but thou knowest that more turn empty away; and all of them understand that the Greeks will feed their desires full. Come now: tell me, I pray thee: this very year how many are gone hence to seek fortune in the markets of Ptolemais? How many to the court of Antiochus, aye! from the noblest of our families? How many to be made captains in his armies and in Ptolemy’s? Perchance it is well for thee, Joseph, whose son is a scribe well spoken of and one day will be counted a Wise-man and a fearer of God even as thou, his father, art: but my son, my son, is in Alexandria, though I besought51 him with tears that he would not go.”
“Judah, I verily knew that it was for this cause thine heart was sad. Nevertheless I would comfort thee, my friend. Hear now my words. They are not all lost to Zion that are gone forth from Zion’s gates. Thou knowest there is no evil in thy son. Take heart. Are not the families of our people there in Egypt many and prosperous? Thy son will be a loyal Jew in Egypt, not forsaking52 his{106} father’s faith. I am persuaded he will send his tribute to the Temple when the time comes round. Aye! and thine eye shall see him again ere long returning to keep the feast at Jerusalem and to make glad thine heart. My brother, hear thou the thought which the Lord hath given me concerning this thing. It is written that all flesh shall come to worship before the Lord in His holy hill; but how shall this thing come to pass? They chant in the Temple of His outstretched arm and His mighty53 acts. What if the stretching out of His arm is in the going forth of these His children unto the ends of the earth; seest thou not how that already praise is offered to His Name in many lands, and His glory is exalted54 among the heathen? In the Temple they sigh for the day when all peoples shall come crouching55 to Zion; but what if thy son, and others even as he, have gone to prepare the way of the Lord and to make straight His paths, and in Alexandria, Babylon, and Antioch are beginning the victory of our God, a victory which shall be (as saith Zechariah) ‘not by might, nor by power, but by my Spirit,’ saith the Lord? So shall thy son’s going be turned to God’s glory, and perchance it hath happened in accordance with His will. Saith not Isaiah that His ways are not our ways, nor His thoughts as our thoughts? And when thou sayest of the priests and scribes that all their care is for the Law and the Temple, and that they know not how to speak unto the heart of these young men, in truth thy reproach is just. But herein is our work. We have the answer for this need in Israel. Have we not counsel for success in life with allegiance to our God; so that our words are from the Lord, though we praise not the Law daily neither make mention of the prophet’s hopes? If then we be found faithful and our task well done, none in Israel shall reckon that Wisdom is of the Greeks only, but rather that their Wisdom is found folly in the latter end. Honour, long life, and riches are in our words and they{107} that hearken unto us shall find them and yet shall not depart from justice nor hate mercy. He that heareth our words and learneth our Wisdom shall even dwell with the Greeks and be wiser than they, being delivered from the snares56 of their iniquities57 and the vanity of their faiths. So shall it be with thy son, my brother. He will not forget thy instruction. And like him there shall be many who, though they go forth from Jerusalem, will yet give diligent58 heed59 unto our precepts60, and with them shall go Wisdom to be a guide unto their feet that they shall not stumble. Yea, even of those that in Zion seem to heed us not, some perchance shall remember in a distant land, and so be saved from falling. But, come, thou knowest this even as I, though sorrow for a moment had hidden it from thine eyes. With the blessing62 of God we do not labour in vain.”
“Friend, thou comfortest well; and in my soul I know that these thy words are true, and that our work is of God, and that our children’s children shall see the reward of all our labours. But as for this generation many there be that scorn and few that hear.”
“Be our zeal the greater then!” responded Joseph, “What saith the prophet?—Precept61 on precept, line upon line; and for us therefore ‘Proverb on proverb,’”
The older man smiled at him gently, pleased by the words and spirit of his friend: “Thou art a true friend and wise counsellor, ben Abijah. And now let us leave this place, and, if it seem good to thee, let us pass through the streets and take note of them that buy and sell; for the heat is not yet upon us and the markets are full this day. Comest thou with me?”
“I come gladly. Thou shalt see—we shall find one here, one there, that hath need of our wisdom; and perhaps to-day we shall even catch the ear of the multitude, and many will give heed both to hear and to receive our teaching.”
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1
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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3
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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renewal
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| adj.(契约)延期，续订，更新，复活，重来 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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garrison
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| n.卫戍部队；驻地，卫戍区；vt.派(兵)驻防 | |
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10
citadel
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| n.城堡；堡垒；避难所 | |
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barley
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| n.大麦，大麦粒 | |
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figs
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| figures 数字，图形，外形 | |
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13
prospect
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| n.前景，前途；景色，视野 | |
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14
plentiful
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| adj.富裕的，丰富的 | |
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15
tinge
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| vt.(较淡)着色于，染色；使带有…气息；n.淡淡色彩，些微的气息 | |
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upwards
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| adv.向上，在更高处...以上 | |
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heralding
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| v.预示( herald的现在分词 )；宣布（好或重要） | |
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18
trumpets
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| 喇叭( trumpet的名词复数 )； 小号； 喇叭形物； （尤指）绽开的水仙花 | |
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bazaars
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| （东方国家的）市场( bazaar的名词复数 )； 义卖； 义卖市场； （出售花哨商品等的）小商品市场 | |
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dignified
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| a.可敬的，高贵的 | |
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mingles
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| 混合，混入( mingle的第三人称单数 )； 混进，与…交往[联系] | |
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tangle
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| n.纠缠；缠结；混乱；v.(使)缠绕；变乱 | |
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caravan
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| n.大蓬车；活动房屋 | |
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mules
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| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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behold
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| v.看，注视，看到 | |
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insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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prospers
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| v.成功，兴旺( prosper的第三人称单数 ) | |
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30
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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32
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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bondage
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| n.奴役，束缚 | |
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34
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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entice
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| v.诱骗，引诱，怂恿 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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38
besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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40
deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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41
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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42
nought
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| n.／adj.无，零 | |
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43
forth
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| adv.向前；向外，往外 | |
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44
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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45
strife
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| n.争吵，冲突，倾轧，竞争 | |
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46
interpretation
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| n.解释，说明，描述；艺术处理 | |
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47
statutes
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| 成文法( statute的名词复数 )； 法令； 法规； 章程 | |
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48
albeit
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| conj.即使；纵使；虽然 | |
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49
zeal
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| n.热心，热情，热忱 | |
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50
crave
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| vt.渴望得到，迫切需要，恳求，请求 | |
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51
besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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52
forsaking
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| 放弃( forsake的现在分词 )； 弃绝； 抛弃； 摒弃 | |
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53
mighty
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| adj.强有力的；巨大的 | |
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54
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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55
crouching
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| v.屈膝，蹲伏( crouch的现在分词 ) | |
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56
snares
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| n.陷阱( snare的名词复数 )；圈套；诱人遭受失败（丢脸、损失等）的东西；诱惑物v.用罗网捕捉，诱陷，陷害( snare的第三人称单数 ) | |
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57
iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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58
diligent
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| adj.勤勉的，勤奋的 | |
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59
heed
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| v.注意，留意；n.注意，留心 | |
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60
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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61
precept
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| n.戒律；格言 | |
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62
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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