THE THREE WHO APPEARED TO ABRAHAM WERE - THREE ( ANGELS ) - ACCORDING TO JOSEPHUS!
GREEK
TEXT: “...Ταῦτα [196.] τοῦ θεοῦ κρίναντος
περὶ τῶν Σοδομιτῶν Ἅβραμος θεασάμενος
τρεῖς ἀγγέλους,
ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ Μαμβρῆ
παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ
νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό
τε καὶ παρ᾽ αὐτῷ καταχθέντας παρεκάλει
ξενίας μεταλαβεῖν. [197.] ἐπινευσάντων
δὲ ἄρτους τε προσέταξεν εὐθὺς ἐκ
σεμιδάλεως γενέσθαι, καὶ μόσχον θύσας
καὶ ὀπτήσας ἐκόμισεν αὐτοῖς ὑπὸ
τῇ δρυῒ κατακειμένοις: οἱ δὲ δόξαν
αὐτῷ παρέσχον ἐσθιόντων, ἔτι δὲ καὶ
περὶ τῆς γυναικὸς ἐπυνθάνοντο, ποῖ
ποτ᾽ εἴη Σάρρα. τοῦ δ᾽ εἰπόντος ἔνδον
εἶναι, ἥξειν ἔφασαν εἰς τὸ μέλλον
καὶ εὑρήσειν αὐτὴν ἤδη μητέρα
γεγενημένην. [198.] τῆς δὲ γυναικὸς
ἐπὶ τούτῳ μειδιασάσης καὶ ἀδύνατον
εἶναι τὴν τεκνοποιίαν εἰπούσης αὐτῆς
μὲν ἐνενήκοντα ἔτη ἐχούσης τοῦ δ᾽
ἀνδρὸς ἑκατόν, οὐκέτι
κατέσχον λανθάνοντες ἀλλ᾽ ἐμήνυσαν
ἑαυτοὺς ὄντας ἀγγέλους τοῦ θεοῦ,
καὶ ὅτι πεμφθείη μὲν ὁ εἷς σημανῶν
περὶ τοῦ παιδός, οἱ δύο δὲ Σοδομίτας
καταστρεψόμενοι...” - (Book 1, Chapter 11, Verse
2, [1.11.2 = Whiston 1.196-198 = Brill]
“Antiquities of the Jews,” “Flavius
Josephus: Translation and Commentary,”
by Louis H. Feldman, 12 vols., ed. Steve Mason, at “The Brill
Josephus Project”: 2000.)
TITUS
FLAVIUS JOSEPHUS (circa. 37-100 C.E.):
“...When God had thus resolved concerning the Sodomites,
Abraham, as he sat by the oak of Mambre, at the door of his tent, saw
[Gk., ( τρεῖς ἀγγέλους )] THREE
ANGELS; and thinking them to be strangers, he rose up, and
saluted them, and desired they would accept of an entertainment, and
abide with him; to which, when they agreed, he ordered cakes of meal
to be made presently; and when he had slain a calf, he roasted it,
and brought it to them, as they sat under the oak. Now they made a
show of eating; and besides, they asked him about his wife Sarah,
where she was; and when he said she was within, they said they would
come again hereafter, and find her become a mother. Upon which the
woman laughed, and said that it was impossible she should bear
children, since she was ninety years of age, and her husband was a
hundred. Then they concealed
themselves no longer, but declared that [Gk.,
( ὄντας ἀγγέλους τοῦ θεοῦ )]
THEY WERE ANGELS OF GOD; and that one of them was sent to
inform them about the child, and two of the overthrow of Sodom...”
- (1.11.2, [1.196-198 = Brill] “Antiquities
of the Jews,” in “The Genuine Works of Flavius Josephus, the
Jewish Historian,” Translated By William Whiston 1737.)
TITUS
FLAVIUS JOSEPHUS (circa. 37-100 C.E.):
“...After [196.] God had issued this judgment
concerning the Sodomites, Habramos, noticing [Gk., ( τρεῖς
ἀγγέλους )] THREE ANGELS
{608} and he was sitting near the oak of Mambre before
the door of his courtyard{609} and thinking that they were
strangers, stood up and welcomed them and leading them within his
home invited them to enjoy his hospitality.{610} [197.] And
when they agreed, he ordered loaves of bread to be made immediately
from finest wheaten flour, and, sacrificing a calf and cooking
it,{611} he brought it to them as they were lying down under
the oak.{612} And they presented to him the appearance of
eating.{613} Moreover, they inquired about his wife as to
where Sarra was. And when he said that she was within, they said that
they would come in the future and would find that she had already
become a mother.{614} [198.] But when his wife smiled{615}
at this and said that child-bearing was impossible,{616} since
she was 90 years old and since her husband was 100, they
no longer disguised themselves but revealed that [Gk.,
( ὄντας ἀγγέλους τοῦ θεοῦ )]
THEY WERE MESSENGERS OF GOD and that one of them had been sent
to make a disclosure concerning the child, and the other two to
destroy the Sodomites.{617}...” -
(1.196-198, [1.11.2 = Whiston] “Antiquities of the Jews,”
“Flavius
Josephus: Translation and Commentary,”
by Louis H. Feldman, 12 vols., ed. Steve Mason, at “The Brill
Josephus Project”: 2000.)
[FOOTNOTE
608]:
According to rabbinic tradition ( Baba
Meẓi.a 86b,
Midrash Gen. Rabbah
50.2, Jerusalem
Targum on Gen.
18:2), the angels were Raphael, Michael, Gabriel, the first charged
to heal the wound of Abraham after his circumcision (or to rescue
Lot), the second to tell Sarai that she was to bear a son, and the
third to destroy Sodom
and Gomorrah.
[FOOTNOTE
609]: Abram cannot be
associated with homey details that lack nobility. Hence, when Abraham
entertains the three angels here, he is seated not in the tent door
(Gen. 18:1) but before the door of his courtyard ( αὐλῆς), in
a Greek type of house (so Thackeray, ad loc.). For similar
reasons Josephus omits the detail about Abraham’s inviting them to
wash their feet (Gen. 18:4).
[FOOTNOTE
610]: There is a serious
problem in the biblical text (Gen. 18:1-3) in that it starts out by
stating that God appeared to Abraham at Mamre but then goes on to say
that when he lifted up his eyes he saw three men standing near him,
whom he then proceeds to address as “My Lord.” Josephus resolves
this problem by totally omitting God’s visit to Abraham. Philo ( De
Abramo 25.132) explains that Abraham discourses with the visitors
as though they were one rather than three. Secondly, Josephus does
not speak of the three visitors as men or God but rather as angels (
Ant. 1.196) whom Abraham takes for strangers. He further
clarifies the matter by having the angels ( Ant. 1.198)
finally reveal themselves as messengers of God. Josephus here
emphasizes Abraham’s hospitality by stating that he took them for
mere strangers. Philo ( Quaestiones in Genesin 4.10) also
stresses Abraham’s hospitality in noting that even though he had
many slaves he insisted on personally preparing the meal for his
guests. For midrashic parallels on the elaboration of Abraham’s
hospitality see Ginzberg (1925:5:235, n. 140, and 5:248, n. 223).
[FOOTNOTE
611]: Josephus enhances
Abraham’s hospitality by having Abram himself sacrifice and cook
the calf, whereas in Gen. 18:7 he gives it to his servant to prepare
it.
[FOOTNOTE
612]: Gen. 18:8 states
that Abraham offered the visitors curds and milk together with the
calf that he had prepared. Josephus omits the curds and milk perhaps
because he found it difficult to believe that Abraham, who, though he
lived before the revelation of the Torah, was said (Mishnah Qiddushin
4:14, Yoma 28b) to observe the Torah, could have served
his visitors meat and dairy together, since this is prohibited (Exod.
23:19, 34:26, Deut. 14:21; cf. Ḥullin 105a).
[FOOTNOTE
613]:
Whereas Gen. 18:8 says plainly that the angels visiting Abraham ate
the food that he offered them, Josephus avoids this anthropomorphism
by declaring that the angels merely gave him to believe that they
ate. So also Philo, De
Abramo 23.118. In
Testament of
Abram 4
the angel Michael hesitates to eat, and his food is eaten by a
devouring spirit. Similarly, Targum
Pseudo-Jonathan and
Targum Neofiti on
Gen. 18:8, Baba Meẓia
86b, Midrash
Gen. Rabbah
48.14, Midrash
Eccl.
Rabbah
3.14. But there is
another rabbinic tradition ( Seder
Eliyahu Rabbah
13 [ed. Friedmann,
p. 59], Midrash
Psalms 8.2) that God
opened the mouths of the angels and that the angels did, in fact, eat
as a reward for the preparations that Abraham had made in their
behalf.
[FOOTNOTE
614]: Whereas in Gen.
18:9 the angels are speaking to Abraham, in 18:10 the text reads “And
he said,” implying that it is either one of the angels or God
Himself who is speaking. According to the latter passage, the speaker
promises that he will return and that Sarah will have a son when the
season comes around. The rabbis heighten the miracle by having one of
the angels visiting Abram draw a line on the wall and declare that
Isaac will be born when the sun returns to this line (see Sandmel
[1956:67, n. 290]). But here in Josephus it is the angels rather than
God who make this declaration, and they leave the time of their
return indefinite (so also Targum Pseudo-Jonathan on Gen.
18:10), stating merely that they would return some day in the future
( εἰ ς τὸ μέλλον) to find that Sarah had given birth to
a son. When the birth occurs ( Ant. 1.214), Josephus says
merely that it occurred during the following year.
[FOOTNOTE
615]: Inasmuch as Sarah
is so closely identified with Abram, the fact that Sarah shows lack
of faith in laughing (Gen. 18:12) when the angels predict that she
will give birth to a son and the further fact that she then lies
(Gen. 18:15) in denying that she has laughed are a definite blot on
the character of Abraham and Sarah. It is seemingly a further defect
in her character when she explains (Gen. 18:12) that not only is she
old but that her husband is also, the latter remark being superfluous
and perhaps an insult to Abraham. To compound the problem, the Bible
(Gen. 18:13) has a scene in that God confronts Abraham and, in
apparent indignation, asks why Sarai laughed and then, reporting the
words of Sarah, omits her motivating statement that her husband was
old. Josephus here resolves these problems by omitting the role of
God altogether and by having the discussion take place between only
the angels and Abraham and Sarah, by having Sarah smile rather than
laugh, by omitting the scene in that Sarah denies that she had
laughed, and by not having God confront Abraham at all with Sarah’s
lie, thus omitting God’s seeming dissimulation in reporting Sarah’s
words.
[FOOTNOTE
616]: The Hebrew text
(Gen. 18:12) reads: “After I have grown old, shall I have
pleasure?” The LXX reads: “The thing has not as yet happened to
me even until now.” Josephus would appear to be following the sense
of the Hebrew text.
[FOOTNOTE
617]:
The concept that one angel cannot fulfill two missions is found in
rabbinic literature ( Midrash
Gen. Rabbah
50.2, Targum
Pseudo-Jonathan on
Gen. 18:3, Pirqe
de-Rabbi Eliezer 25).
Philo ( De Abramo
28.142) also notes
that of the three visitors only two went on to Sodom;
he then (28.143) asserts that the third was, in his opinion, “the
truly Existent, who held it fitting that He should be present to give
good gifts by His own agency, but should leave the execution of the
opposite of good entirely in the hands of His potencies acting as His
ministers.”
Gk.,
( τρεῖς ἀγγέλους )
Gk.,
( ὄντας ἀγγέλους τοῦ θεοῦ )
“...No one --- has seen God --- at any time...” - John 1:18 NASB
“...No one --- has seen God --- at any time...” - John 1:18 NASB
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