Sacred Observations, Book One

C. VITRINGA

We would be ungrateful if we disregarded the hard work and authority of learned men, or we would be stubborn original: "αὐθάδεις" (Greek); meaning self-willed or arrogant if we tried to force an interpretation we simply dreamed up onto others. However, we wish to bring a matter supported by the faith of so many centuries back under examination, to understand it from its very foundation and to set it forth—not so that we might tear down what was said by the Ancients on this subject, but so that we might calmly investigate those things which ought to be said. For Isocrates rightly says in his Panegyric:

Past deeds are left to us as a common heritage, but to use them at the right time, to think properly about each, and to illustrate them with words is the specific duty of those who are wise. The author provides this quote in both the original Greek and a Latin translation to emphasize that while history belongs to everyone, interpreting it well requires skill.

If we listen to Josephus, that most diligent historian of Hebrew matters term: "Ebræarum Hiſtoriographum"; referring to Flavius Josephus (c. 37–100 AD), a Romano-Jewish scholar whose works are a primary source for Judeo-Christian history, he asserts this confusion of languages with such boldness original: "παῤῥησίᾳ" (Greek); meaning frankness or total confidence that the sacred text, as explained by a Jewish man drawing from the continuous tradition of the Fathers, seems to reject any opportunity for disagreement. He comments as follows in Book 1, Chapter 6 In modern editions of Josephus's Antiquities of the Jews, this account is typically found in Book 1, Chapter 4:

Seeing them acting so insanely, God decided not to destroy them entirely—since they had not even been made wise by the first generation who perished [in the Flood]—but He threw them into discord by making them speak different languages, and by this multitude of voices caused them to be unable to understand one another. The place where they built the tower is now called Babylon; for the Hebrews call confusion "Babel."

Seeing this madness of theirs, God did not wish to destroy them all, since they had not even improved their character after the previous disaster: but he sent division among them by varying their languages, so that because of the diversity of speech they did not understand one another: indeed, the place in which they built the tower is now called—