FLAVIUS JOSEPHUS, JEWISH ANTIQUITIES<br>Book 2

From Isaac's death to Exodus; Israel in Egypt; the call of Moses

Chapter 1 The separation of Esau and Jacob
Chapter 2 Joseph's Dream and his brothers' envy
Chapter 3 Joseph is sold into slavery in Egypt
Chapter 4 Joseph's notable Chastity.
Chapter 5 Joseph in prison and released, explains Pharao's dreams
Chapter 6 Joseph's power; his brothers come for food; reunited
Chapter 7 Jacob and family go down to Egypt, escaping famine
Chapter 8 The Deaths of Jacob and Joseph, in Egypt
Chapter 9 Plight of the Hebrews in Egypt; the birth of Moses
Chapter 10 How Moses made war with the Ethiopians
Chapter 11 Moses flees from Egypt into Madian
Chapter 12 The burning bush; the God-empowered rod of Moses
Chapter 13 Moses and Aaron return to confront Pharaothes
Chapter 14 The ten plagues which came upon the Egyptians
Chapter 15 Guided by Moses the Hebrews left Egypt
Chapter 16 The sea parts for Moses and destroys the pursuing Egyptians

Chapter 1
[001-006]
The separation of Esau and Jacob

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¹ μετὰ δὲ τὴν‎ ἸσάκουIsaac τελευτὴν οἱ παῖδες αὐτοῦ‎ μερισάμενοι τὴν‎ οἴκησιν πρὸς ἀλλήλους οὐχ ἣν ἔλαβον ταύτην κατέσχον , ἀλλ᾽ ἩσαῦςEsau μὲν τῆς ΝεβρωνίαςHebron πόλεως ἐκχωρήσας τῷ ἀδελφῷ ἐν ΣαειρᾷSeir διητᾶτο καὶ τῆς ἸδουμαίαςIdumaea ἦρχεν οὕτω καλέσας τὴν‎ χώραν ἀπ᾽ αὐτοῦ‎ · ἌδωμοςAdom γὰρ ἐπωνομάζετο κατὰ τοιαύτην αἰτίαν τυχὼν τῆς ἐπικλήσεως .
¹ After the death of Isaac, his sons divided their habitations respectively; nor did they retain what they had before; but Esau departed from the city of Hebron, and left it to his brother, and dwelt in Seir, and ruled over Idumea. He called the country by that name from himself, for he was named Adom; which appellation he got on the following occasion:—	¹ After the death of Isaac, his sons moved away to live separately rather than stay in the property they had acquired previously. Esau left the city of Hebron to his brother, and lived in Seir and ruled over Idumaea, calling the region after himself, for he was called Adom, a name that he got in this way:
¹ Barach

² ἀπὸ θήρας ποτὲ καὶ πόνου τοῦ περὶ τὸ κυνήγιον λιμώττων ἐπανῆκεν , ἔτι δὲ ἦν παῖς τὴν‎ ἡλικίαν , ἐπιτυχὼν δὲ τἀδελφῷ φακῆν ἐσκευακότι πρὸς ἄριστον αὑτῷ ξανθὴν σφόδρα τὴν‎ χροιὰν καὶ διὰ τοῦτ᾽ ἔτι μᾶλλον ὀρεχθεὶς ἠξίου παρασχεῖν αὐτῷ πρὸς τροφήν .
² One day returning from the toil of hunting very hungry, (it was when he was a child in age,) he lighted on his brother when he was getting ready lentile-pottage for his dinner, which was of a very red color; on which account he the more earnestly longed for it, and desired him to give him some of it to eat:	² During his youth, as he was returning very hungry from a hard day's hunting, he met his brother who was preparing a pot of the best red lentils for his dinner; and feeling a deep desire for them he asked for some of the food to eat.
² Barach

³ ὁ δὲ ἀποδόσθαι τὸ πρεσβεῖον αὐτῷ τοῦ φαγεῖν συνεργῷ χρησάμενος τῇ πείνῃ τὸν ἀδελφὸν ἠνάγκαζε , κἀκεῖνος ὑπὸ τοῦ λιμοῦ προαχθεὶς παραχωρεῖ τῶν πρεσβείων αὐτῷ μεθ᾽ ὅρκων . ἔνθεν διὰ τὴν‎ ξανθότητα τοῦ βρώματος ὑπὸ τῶν ἡλικιωτῶν κατὰ παιδιὰν ἌδωμοςAdom ἐπικληθείς , ἄδωμα γὰρ ἙβραῖοιHebrews τὸ ἐρυθρὸν καλοῦσι , τὴν‎ χώραν οὕτως προσηγόρευσεν · ἝλληνεςGreeks γὰρ αὐτὴν ἐπὶ τὸ σεμνότερον ἸδουμαίανIdumaea ὠνόμασαν .
³ but he made advantage of his brother’s hunger, and forced him to resign up to him his birthright; and he, being pinched with famine, resigned it up to him, under an oath. Whence it came, that, on account of the redness of this pottage, he was, in way of jest, by his contemporaries, called Adom, for the Hebrews call what is red Adom; and this was the name given to the country; but the Greeks gave it a more agreeable pronunciation, and named it Idumea.	³ The other took advantage of his brother's hunger and made him surrender his birthright to him and, compelled by his hunger, he handed it over to him on oath. Therefore, from the redness of this pottage, he was jokingly called by his mates, Adom, for that is the Hebrew for whatever is red. It was also the name given to the region, though the Greeks gave it the more elegant name of Idumaea.
³ Barach

⁴ Γίνεται δὲ καὶ πατὴρ παίδων πέντε τὸν ἀριθμόν , ὧν ἸάουςJaus μὲν καὶ ἸόλαμοςLamus καὶ ΚορῆοςCoreus ἐκ γυναικὸς μιᾶς ἈλιβάμηςAlibama τοὔνομα , τῶν δὲ λοιπῶν ἈλιφάζηςAliphaz μὲν ἐξ ἈδάσηςAdasa , ῬαουῆλοςRaouel δὲ ἐκ ΒασαμάθηςBasamath ὑπῆρξαν αὐτῷ γεγονότες .
⁴ He became the father of five sons; of whom Jaus, and Jalomus, and Coreus, were by one wife, whose name was Alibama; but of the rest, Aliphaz was born to him by Ada, and Raguel by Basemmath:	⁴ He became the father of five sons, of whom Jaus and Lamus and Coreus were by one wife named Alibama, and Aliphaz was later born to him by Adasa and Raouel by Basamath.
⁴ Barach

⁵ καὶ ἩσαῦEsau μὲν οὗτοι παῖδες ἦσαν · ἈλιφάζῃAliphaz δὲ γίνονται γνήσιοι πέντε ΘημανὸςTheman ὌμεροςOmer ὌφουςSophous ἸόθαμοςJotham ΚαναζόςKanaz · ἈμαλῆκοςAmalek γὰρ νόθος ἦν ἐκ παλλακῆς αὐτῷ γεγονὼς ΘαμνάηςThamnae ὄνομα .
⁵ and these were the sons of Esau. Aliphaz had five legitimate sons; Theman, Omer, Saphus, Gotham, and Kanaz; for Amalek was not legitimate, but by a concubine, whose name was Thamna.	⁵ Those were the sons of Esau. Aliphaz had five legitimate sons; Theman, Omer, Sophous, Jotham and Kanaz, for Amalek was not legitimate, but by a concubine named Thamnae.
⁵ Barach

⁶ οὗτοι κατῴκησαν τῆς ἸδουμαίαςIdumaea τὴν‎ ΓοβολῖτινGobolitis λεγομένην καὶ τὴν‎ ἀπὸ ἈμαλήκουAmalek κληθεῖσαν ἈμαληκῖτινAmalekitis · πολλὴ γὰρ γενομένη ποτὲ ἡ ἸδουμαίαIdumea τό τε πάσης αὐτῆς ἀπέσωζεν ὄνομα καὶ τοῖς μέρεσι τὰς ἀπὸ τῶν οἰκητόρων προσηγορίας διεφύλαξεν .
⁶ These dwelt in that part of Idumea which is called Gebalitis, and that denominated from Amalek, Amalekitis; for Idumea was a large country, and did then preserve the name of the whole, while in its several parts it kept the names of its peculiar inhabitants.	⁶ These lived in the part of Idumaea which is called Gobolitis and the one named "Amalekitis" after Amalek, for Idumaea was a large region and had a single name, while its individual parts kept the names of the local inhabitants.
⁶ Barach

Chapter 2
[007-019]
Joseph's Dream and his brothers' envy

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⁷ ἸακώβῳJacob, James δὲ συνέβη παρελθεῖν εἰς εὐδαιμονίας μέγεθος , οἷον οὐκ ἄλλῳ τινὶ ῥᾳδίως · πλούτῳ τε γὰρ ὑπερέβαλλε τοὺς ἐπιχωρίους καὶ παίδων ἀρεταῖς ζηλωτὸς καὶ περίβλεπτος ἦν · οὐδενὸς γὰρ ὅλως ὑστέρουν , ἀλλὰ καὶ πρὸς ἔργα χειρῶν καὶ πόνων ὑπομονὴνstaying ἦσαν εὔψυχοι καὶ δεινοὶ συνιέναι .
⁷ It happened that Jacob came to so great happiness as rarely any other person had arrived at. He was richer than the rest of the inhabitants of that country; and was at once envied and admired for such virtuous sons, for they were deficient in nothing, but were of great souls, both for laboring with their hands and enduring of toil; and shrewd also in understanding.	⁷ Jacob reached a level of prosperity rarely attained by anyone and was richer than the rest of the local inhabitants and envied and admired for having such virtuous sons, for they were lacking in nothing but were resilient and cheerful at manual work and also shrewd in intellect.
⁷ Barach

⁸ τοσαύτην δ᾽ ἄρα τὸ θεῖον αὐτοῦ‎ πρόνοιαν ἔσχε καὶ τῆς εὐδαιμονίας ἐπιμέλειαν , ὡς κἀκ τῶν λυπηρῶν αὐτῷ δοξάντων τὴν‎ ὑπερβολὴν τῶν ἀγαθῶν παρασχεῖν καὶ ποιῆσαι τῆς ἀπ᾽ ΑἰγύπτουEgypt τῶν ἡμετέρων προγόνων ἀναχωρήσεωςa retreat αἴτιον αὐτόν τε καὶ τοὺς ἐξ αὐτοῦ‎ γεγονότας ὑπὸ τοιαύτης αἰτίας ·
⁸ And God exercised such a providence over him, and such a care of his happiness, as to bring him the greatest blessings, even out of what appeared to be the most sorrowful condition; and to make him the cause of our forefathers’ departure out of Egypt, him and his posterity. The occasion was this:—	⁸ God's providential care for him and his welfare brought him such great blessings, even out of what seemed the worst of conditions, and granted to our forefather and his descendants the exodus from Egypt, in the way that we shall relate.
⁸ Barach

⁹ ἸώσηπονJoseph ἐκ ῬαχήλαςRachel πεπαιδοποιημένος ἸάκωβοςJacob, James διά τε τὴν‎ τοῦ σώματος εὐγένειαν καὶ διὰ ψυχῆς ἀρετήν , φρονήσει γὰρ διέφερε , τῶν ἄλλων πλέον υἱῶν ἠγάπα .
⁹ When Jacob had his son Joseph born to him by Rachel, his father loved him above the rest of his sons, both because of the beauty of his body, and the virtues of his mind, for he excelled the rest in prudence.	⁹ When Jacob's son Joseph was born to him by Rachel, his father loved him more than the rest of his sons for his physical beauty and the virtue of his soul, and his exceptional prudence.
⁹ Barach

¹⁰ τούτῳ παρὰ τῶν ἀδελφῶν ἥ τε τοῦ πατρὸς στοργὴ φθόνον ἐκίνησε καὶ μῖσος ἥ τε ἐκ τῶν ὀνειράτων , ἃ θεασάμενος τῷ τε πατρὶ καὶ τούτοις ἐμήνυσεν , εὐδαιμονία καταγγελλομένη , ζηλοτυπούντων ἄρα τῶν ἀνθρώπων καὶ τὰς τῶν οἰκειοτάτων εὐπραγίας . αἱ δὲ ὄψεις , ἃς κατὰ τοὺς ὕπνους εἶδεν ἸώσηποςJoseph, Josephus , τοιαίδε ἦσαν .
¹⁰ This affection of his father excited the envy and the hatred of his brethren; as did also his dreams which he saw, and related to his father, and to them, which foretold his future happiness, it being usual with mankind to envy their very nearest relations such their prosperity. Now the visions which Joseph saw in his sleep were these:—	¹⁰ His father's affection roused his brothers to envy and to hate him; as also did the dreams which he saw and reported to his father and to them, foretelling his future success, for people are usually jealous of the success of even their nearest relatives. The visions which Joseph saw in his sleep were these:
¹⁰ Barach

¹¹ Ἐκπεμφθεὶς μετὰ τῶν ἀδελφῶν παρὰ τοῦ πατρὸς ἐπὶ συλλογῇ τῶν καρπῶν θέρους ἀκμάζοντος ὁρᾷ πολὺ τῶν κατὰ συνήθειαν ἐπιφοιτώντων κατὰ τοὺς ὕπνους ὀνειράτων διαφέρουσαν ὄψιν , ἣν περιεγερθεὶς τοῖς ἀδελφοῖς ὡς κρινοῦσιν αὐτῷ τὸ σημαινόμενον ἐξέθετο , λέγων ἰδεῖν ἐπὶ τῆς παρελθούσης νυκτὸς τὸ μὲν αὐτοῦ‎ δράγμα τῶν πυρῶν ἠρεμεῖν ἐφ᾽ οὗ κατέθηκε τόπου , τὰ δὲ ἐκείνων προστρέχοντα προσκυνεῖν αὐτὸ καθάπερ οἱ δοῦλοι τοὺς δεσπότας .
¹¹ When they were in the middle of harvest, and Joseph was sent by his father, with his brethren, to gather the fruits of the earth, he saw a vision in a dream, but greatly exceeding the customary appearances that come when we are asleep; which, when he was got up, he told his brethren, that they might judge what it portended. He said, he saw the last night, that his wheat-sheaf stood still in the place where he set it, but that their sheaves ran to bow down to it, as servants bow down to their masters.	¹¹ When he was sent out along with his brothers by their father to gather in the harvest, he saw a vision in a dream that far surpassed the usual appearances which come when we are asleep, and when he got up he told it to his brothers, for them to judge what was meant by it. He told how during the night he had seen his own wheat-sheaf standing still just where he set it, while their sheaves ran to bow down to it, as servants bow down to their masters.
¹¹ Barach

¹² οἱ δὲ συνέντες ἰσχὺν αὐτῷ καὶ μέγεθος πραγμάτων τὴν‎ ὄψιν προλέγουσαν καὶ κατ᾽ αὐτῶν τὴν‎ ἐξουσίαν ἐσομένην τῷ μὲν ἸωσήπῳJoseph τούτων οὐδὲν ὡς οὐ γνώριμον αὐτοῖς τὸ ὄναρ ὂν διεσάφησαν , ἀρὰς δ᾽ ἐποιήσαντο μηδὲν εἰς τέλος αὐτῷ παρελθεῖν ὧν ὑπενόουν καὶ πρὸς αὐτὸν ἔτι μᾶλλον ἀπεχθῶς ἔχοντες διετέλουν .
¹² But as soon as they perceived the vision foretold that he should obtain power and great wealth, and that his power should be in opposition to them, they gave no interpretation of it to Joseph, as if the dream were not by them understood: but they prayed that no part of what they suspected to be its meaning might come to pass; and they bare a still greater hatred to him on that account.	¹² Noting how the vision foretold how he would gain power and wealth and how his power would surpass theirs, they made no comment to Joseph, as if they did not understand the dream, but prayed that none of what they suspected as its meaning would come true, and hated him still more on account of it.
¹² Barach

¹³ Τῷ δὲ παρ᾽ αὐτῶν φθόνῳ προσφιλονικῆσαν τὸ θεῖον δευτέραν ὄψιν ἐπιπέμπει τῷ ἸωσήπῳJoseph πολὺ τῆς προτέρας θαυμασιωτέραν . τὸν ἥλιον γὰρ ἔδοξε τὴν‎ σελήνην παραλαβόντα καὶ τοὺς λοιποὺς ἀστέρας ἐπὶ τὴν‎ γῆν κατελθεῖν καὶ προσκυνεῖν αὐτόν .
¹³ But God, in opposition to their envy, sent a second vision to Joseph, which was much more wonderful than the former; for it seemed to him that the sun took with him the moon, and the rest of the stars, and came down to the earth, and bowed down to him.	¹³ In response to their envy, the Deity sent a second, more wonderful vision to Joseph, where it seemed to him that the sun took along the moon and the rest of the stars and came down to the earth and bowed down to him.
¹³ Barach

¹⁴ ταύτην τὴν‎ ὄψιν τῷ πατρὶ μηδὲν παρὰ τῶν ἀδελφῶν κακόηθες ὑφορώμενος καὶ τούτων παρατυγχανόντων διεσάφησε , τί καὶ βούλεται σημαίνειν φράσαι παρακαλῶν .
¹⁴ He told the vision to his father, and that, as suspecting nothing of ill-will from his brethren, when they were there also, and desired him to interpret what it should signify.	¹⁴ Suspecting no ill-will from his brothers who were present, he told the vision to his father, asking him to explain its meaning.
¹⁴ Barach

¹⁵ ὁ δὲ ἡσθεὶς τῷ ὀνείρατι , τὴν‎ γὰρ πρόρρησιν αὐτοῦ‎ τῇ διανοίᾳ συλλαβὼν καὶ μετὰ σοφίας οὐκ ἀσκόπως εἰκάσας ἔχαιρεν ἐπὶ μεγάλοις τοῖς σημαινομένοις , ἃ εὐδαιμονίαν τῷ παιδὶ κατήγγελλε καὶ καιρὸν ἥξειν θεοῦ δόντος , καθ᾽ ὃν αὐτὸν ὑπό τε τῶν γονέων καὶ τῶν ἀδελφῶν ἔσεσθαι τίμιον καὶ προσκυνήσεως ἄξιον ,
¹⁵ Now Jacob was pleased with the dream: for, considering the prediction in his mind, and shrewdly and wisely guessing at its meaning, he rejoiced at the great things thereby signified, because it declared the future happiness of his son; and that, by the blessing of God, the time would come when he should be honored, and thought worthy of worship by his parents and brethren,	¹⁵ Jacob was pleased with the dream, for shrewdly pondering the prediction he rightly guessed its meaning and was glad of the great things it signified, since it declared his son's future prosperity. By the blessing of God, the time would come when he would be honoured and venerated by his parents and brothers.
¹⁵ Barach

¹⁶ τὴν‎ μὲν σελήνην καὶ τὸν ἥλιον μητρὶ καὶ πατρί , τῆς μὲν αὐξούσης ἅπαντα καὶ τρεφούσης τοῦ δ᾽ ἐκτυποῦντος καὶ τὴν‎ ἄλλην ἰσχὺν ἐντιθέντος εἰκάζων , τοὺς δ᾽ ἀστέρας τοῖς ἀδελφοῖς · καὶ γὰρ τούτους ἕνδεκα εἶναι καθάπερ καὶ τοὺς ἀστέρας ἀπό τε ἡλίου καὶ σελήνης τὴν‎ ἰσχὺν λαμβάνοντας .
¹⁶ as guessing that the moon and sun were like his mother and father; the former, as she that gave increase and nourishment to all things; and the latter, he that gave form and other powers to them; and that the stars were like his brethren, since they were eleven in number, as were the stars that receive their power from the sun and moon.	¹⁶ He reckoned that the moon and sun meant his mother and father; the one giving all things increase and nourishment, and the other shaping them and giving them other powers. The stars meant his brothers, eleven in number, like stars receiving their power from the sun and moon.
¹⁶ Barach

¹⁷ Καὶ ὁ μὲν ἸάκωβοςJacob, James τοιαύτην οὐκ ἀσυνέτως ἐποιήσατο τῆς ὄψεως τὴν‎ κρίσιν , τοὺς δ᾽ ἀδελφοὺς τοῦ ἸωσήπουJoseph σφόδρα ἐλύπησε τὰ προειρημένα καὶ διετέθησαν ὡς ἐπ᾽ ἀλλοτρίῳ τινὶ μέλλοντι τὰ σημαινόμενα διὰ τῶν ὀνειράτων ἀγαθὰ ἕξειν , ἀλλ᾽ οὐκ ἀδελφῷ καὶ ὧν συναπολαύσειν αὐτῷ εἰκὸς ἦν κοινωνοὺς ὡς τῆς γενέσεως οὕτως καὶ τῆς εὐδαιμονίας ἐσομένουςto be ·
¹⁷ And thus did Jacob make a judgment of this vision, and that a shrewd one also. But these interpretations caused very great grief to Joseph’s brethren; and they were affected to him hereupon as if he were a certain stranger, that was to have those good things which were signified by the dreams and not as one that was a brother, with whom it was probable they should be joint-partakers; and as they had been partners in the same parentage, so should they be of the same happiness.	¹⁷ This was Jacob's shrewd judgment about the vision, but what he said caused great grief to Joseph's brothers, and made them feel alienated from him as if he kept for himself the good things his dreams signified, not sharing them in partnership as a brother should, for they who shared the same parentage should share in the same prosperity.
¹⁷ Barach

¹⁸ ἀνελεῖν τε ὡρμήκεσαν τὸ μειράκιον , καὶ ταύτην κυρώσαντες τὴν‎ βουλήν , ἐπεὶ τὰ τῆς συγκομιδῆς αὐτοῖς πέρας εἶχεν , ἐπὶ ΣικίμωνShechem τραπέντες , χώρα δ᾽ ἐστὶν αὕτη βόσκειν ἀγαθὴ θρέμματα καὶ νομὰς ἐκφέρειν , αὐτόθι τῶν ποιμνίων ἐπεμελοῦντο μὴ προδηλώσαντες τῷ πατρὶ τὴν‎ ἐκεῖσε ἄφιξιν .
¹⁸ They also resolved to kill the lad; and having fully ratified that intention of theirs, as soon as their collection of the fruits was over, they went to Shechem, which is a country good for feeding of cattle, and for pasturage; there they fed their flocks, without acquainting their father with their removal thither;	¹⁸ They resolved to kill the young man, and after agreeing on that intention, when they had gathered in the harvest they went to Sikima, which is a good region for feeding livestock and for pasturage. There they fed their flocks, without telling their father that they had gone there.
¹⁸ Barach

¹⁹ ὁ δὲ ὑπὸ τῆς ἀγνοίας καὶ τοῦ μηδὲ ἀπὸ τῶν ποιμνίων πρὸς αὐτὸν ἀφικέσθαι τινὰ τὸν περὶ τῶν παίδων αὐτῷ τἀληθὲς σημαίνειν δυνάμενον , σκυθρωπότερον τὴν‎ περὶ αὐτῶν διάνοιαν λαμβάνων καὶ περιδεὴς ὢν πέμπει τὸν ἸώσηπονJoseph εἰς τὰ ποίμνια μαθησόμενον τὰ περὶ τῶν ἀδελφῶν καὶ τί πράττοιεν σημανοῦντα .
¹⁹ whereupon he had melancholy suspicions about them, as being ignorant of his sons’ condition, and receiving no messenger from the flocks that could inform him of the true state they were in; so, because he was in great fear about them, he sent Joseph to the flocks, to learn the circumstances his brethren were in, and to bring him word how they did.	¹⁹ He was deeply worried at not knowing how they were and at receiving no message from the flocks with news about them; so, in his anxiety about them he sent Joseph to the flocks, to learn what had happened to his brothers and bring him word of what they were doing.
¹⁹ Barach

Chapter 3
[020-038]
Joseph's coat & his brothers' envy.
Sold as a slave, he prospers in Egypt

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²⁰ Οἱ δὲ τὸν ἀδελφὸν ὡς εἶδον πρὸς αὐτοὺς ἀφιγμένον , ἥσθησαν μέν , ἀλλ᾽ οὐχ ὡς ἐπ᾽ οἰκείου παρουσίᾳ καὶ πατρὸς ἀπεσταλκότος , ἀλλ᾽ ὡς ἐπ᾽ ἐχθροῦ καὶ ταῖς χερσὶν αὐτῶν κατὰ θείαν βούλησιν παραδοθέντος , ἀναιρεῖν τε ἤδη καὶ μὴ τὸν ἐν ποσὶν ὑπερβαλέσθαι καιρὸν ὡρμήκεσαν .
²⁰ Now these brethren rejoiced as soon as they saw their brother coming to them, not indeed as at the presence of a near relation, or as at the presence of one sent by their father, but as at the presence of an enemy, and one that by Divine Providence was delivered into their hands; and they already resolved to kill him, and not let slip the opportunity that lay before them.	²⁰ The brothers were glad to see him coming to them, not as for the arrival of a relative, or one sent by their father, but as an enemy whom Providence had put into their hands, and were eager to kill him and not let their opportunity slip.
²⁰ Barach

²¹ οὕτως δ᾽ αὐτοὺς ῬουβῆλοςRubel, Ruben ὁρῶν ἔχοντας ὁ πρεσβύτατος αὐτῶν καὶ πρὸς τὴν‎ πρᾶξιν ὡμονοηκότας ἐπειρᾶτο κατέχειν ὑποδεικνὺς τὸ μέγεθος τοῦ τολμήματος καὶ τὸ ἐπ᾽ αὐτῷ μύσος ,
²¹ But when Reubel, the eldest of them, saw them thus disposed, and that they had agreed together to execute their purpose, he tried to restrain them, showing them the heinous enterprise they were going about, and the horrid nature of it;	²¹ When the eldest of them, Ruben, saw their mood and how they planned to achieve their purpose, he tried to restrain them by showing the enormity of what they were about and its dreadfulness.
²¹ Barach

²² ὡς πονηρὸν μὲν καὶ θεῷ καὶ ἀνθρώποις ἀνόσιονprofane δοκοῦν καὶ τὸ μὴ συγγενοῦς ἀνθρώπου χειρουργῆσαι φόνον , πολὺ μέντοι μιαρώτερον τὸ σφαγὴν ἀδελφοῦ δράσαντας ὀφθῆναι , ᾧ πατήρ τε ἀναιρουμένῳ συναδικεῖται καὶ μήτηρ εἰς πένθος καὶ παιδὸς ἀποστέρησιν οὐ κατ᾽ ἀνθρώπινον γενομένην νόμον συγκατασπᾶται .
²² that this action would appear wicked in the sight of God, and impious before men, even though they should kill one not related to them; but much more flagitious and detestable to appear to have slain their own brother, by which act the father must be treated unjustly in the son’s slaughter, and the mother also be in perplexity while she laments that her son is taken away from her, and this not in a natural way neither.	²² If it is a crime in the sight of God and men to murder even a person not related to them, how much more heinous and detestable is the slaughter of one’s brother, by which a father is treated unjustly and a mother is grieved, lamenting that her son is taken away from her in an inhuman way.
²² Barach

²³ τούτων οὖν αὐτῶν αἰδῶ λαβόντας καὶ τῷ λογισμῷ τί καὶ πείσονται τεθνηκότος αὐτοῖς παιδὸς ἀγαθοῦ καὶ νεωτάτου παραθεμένους ἀποσχέσθαι τοῦ τολμήματος παρεκάλει καὶ τὸν θεὸν δείσαντας , ὃς θεατὴς ἅμα καὶ μάρτυς ἤδη καὶ τῆς βουλῆς αὐτῶν τῆς ἐπὶ τὸν ἀδελφὸν γεγενημένος ἀποστάντας μὲν τῆς πράξεως ἀγαπήσει μετανοίᾳ καὶ τῷ σωφρονεῖν εἴξαντας ,
²³ So he entreated them to have a regard to their own consciences, and wisely to consider what mischief would betide them upon the death of so good a child, and their youngest brother; that they would also fear God, who was already both a spectator and a witness of the designs they had against their brother; that he would love them if they abstained from this act, and yielded to repentance and amendment;	²³ So he implored them to respect their feelings and realize the harm caused to them by the death of so good a child, their youngest; and also to fear God, who saw and witnessed their plan against their brother; and how He would love them if they refrained from this act, yielding to repentance and good judgment.
²³ Barach

²⁴ προελθόντας δ᾽ ἐπὶ τοὖργον οὐκ ἔστιν ἣν οὐκ εἰσπράξεται τῆς ἀδελφοκτονίας δίκην μιάναντας αὐτοῦ‎ τὴν‎ πανταχοῦ παροῦσαν πρόνοιαν καὶ μήτε τῶν ἐπ᾽ ἐρημίᾳ πραττομένωνto do ὑστεροῦσαν μήτε τῶν κατὰ τὰς πόλεις · ὅπου γὰρ ἂν ἄνθρωπος ᾖ χρὴ δοκεῖν ἐνταῦθα παρεῖναι καὶ θεόνGod .
²⁴ but in case they proceeded to do the fact, all sorts of punishments would overtake them from God for this murder of their brother, since they polluted his providence, which was every where present, and which did not overlook what was done, either in deserts or in cities; for wheresoever a man is, there ought he to suppose that God is also.	²⁴ If, however, they proceeded with the fratricide, all sorts of punishments would follow, for scorning God's ever-present eye which is nowhere blind to what is done, whether in solitude or in cities. For wherever we are, we should know that God is also there.
²⁴ Barach

²⁵ τό τε συνειδὸς αὐτοὺς τὸ ἴδιον ἕξειν ἐχθρὸν ἐπὶ τοῖς τολμηθεῖσιν ἔλεγεν , ὃ μήτε τοῖς ἀγαθὸν αὐτὸ ἔχουσι μήτε τοιοῦτον ὁποῖονof what sort αὐτοῖς συνοικήσει τὸν ἀδελφὸν ἀνελοῦσιν ἔστιν ἀποδράναι .
²⁵ He told them further, that their consciences would be their enemies, if they attempted to go through so wicked an enterprise, which they can never avoid, whether it be a good conscience; or whether it be such a one as they will have within them when once they have killed their brother.	²⁵ He said that if they did this terrible thing they would have their own conscience as an enemy which cannot be dismissed, whether it be good or such as would haunt them if they killed their brother.
²⁵ Barach

²⁶ προσετίθει δὲ καὶ ταῦτα τοῖς προειρημένοις , ὡς ἀδελφὸν οὐδὲ ἀδικήσαντα κτείνειν ὅσιον , καλὸν δὲ καὶ τὸ μὴ μνησικακεῖν τοῖς οὕτω φίλοις ὑπὲρ ὧν ἁμαρτεῖν ἔδοξαν . ἸώσηπονJoseph δὲ οὐδὲ πονηρὸν εἰς αὐτοὺς γεγενημένον διαφθεροῦσιν , ᾧ τὸ τῆς ἡλικίας ἀσθενὲς ἔλεον μᾶλλον καὶ τὴν‎ παρ᾽ ἡμῶν ἐρανίζεται κηδεμονίαν ·
²⁶ He also added this besides to what he had before said, that it was not a righteous thing to kill a brother, though he had injured them; that it is a good thing to forget the actions of such near friends, even in things wherein they might seem to have offended; but that they were going to kill Joseph, who had been guilty of nothing that was ill towards them, in whose case the infirmity of his small age should rather procure him mercy, and move them to unite together in the care of his preservation.	²⁶ To all this he added that even if a brother had done them an injustice it was wrong to kill him, and that it is good not to remember the apparent sins of one’s friends. Surely they would not kill Joseph, who had done them no harm, "since his junior status should rather elicit our mercy and move us to care for him."
²⁶ Barach

²⁷ ἥ τε αἰτία τῆς ἀναιρέσεως πολὺ χείρω τὴν‎ πρᾶξιν αὐτοῖς τίθησι , διὰ φθόνον τῶν ἐσομένωνto be ἀγαθῶν αὐτῷ τοῦ ζῆν ἐξαγαγεῖν διεγνωκότων , ὧν τὸ ἴσον ἀπολαύσουσι κοινωνοῦντες αὐτῷ τῆς μετουσίας οὐκ ἀλλοτρίων ὄντων ἀλλ᾽ οἰκείων ·
²⁷ That the cause of killing him made the act itself much worse, while they determined to take him off out of envy at his future prosperity, an equal share of which they would naturally partake while he enjoyed it, since they were to him not strangers, but the nearest relations,	²⁷ Their reason for killing him only made the act so much worse, since it was from envy at his future prosperity, in which they would have a share once he reached it, not as outsiders but as relatives.
²⁷ Barach

²⁸ ἴδια γὰρ αὐτῶν ὑπολαμβάνειν , ὅσα ὁ θεὸς ἸωσήπῳJoseph δώσει , προσεκίνουν τὴν‎ ὀργὴν καὶ διὰ τοῦτο καλῶς ἔχειν χαλεπωτέραν ἔσεσθαι νομίζειν , εἰ τὸν ὑπ᾽ αὐτοῦ‎ κεκριμένον τῶν ἐλπιζομένων ἀγαθῶν ἄξιον ἀποκτείναντες ἀφαιρήσονται τὸν θεὸν ᾧ ταῦτα χαρίσεται .
²⁸ for they might reckon upon what God bestowed upon Joseph as their own; and that it was fit for them to believe, that the anger of God would for this cause be more severe upon them, if they slew him who was judged by God to be worthy of that prosperity which was to be hoped for; and while, by murdering him, they made it impossible for God to bestow it upon him.	²⁸ They should reckon as their own whatever God gave to Joseph, and that they would provoke Him to anger if they killed one whom He judged worthy of the good things hoped for, since by killing him they would prevent God from bestowing them upon him.
²⁸ Barach

²⁹ Καὶ ὁ μὲν ῬουβῆλοςRubel, Ruben ταῦτα λέγων καὶ πρὸς τούτοις ἔτι πλείω καὶ δεόμενος ἐπειρᾶτο τῆς ἀδελφοκτονίας αὐτοὺς ἀποτρέπειν , ἐπεὶ δὲ οὐδὲν μετριωτέρους ὑπὸ τῶν λόγων ἑώρα γεγενημένους , ἀλλὰ σπεύδοντας ἐπὶ τὴν‎ ἀναίρεσιν , συνεβούλευε τὸ κακὸν αὐτοὺς ἐπιεικέστερον ποιῆσαι τῷ τρόπῳ τῆς ἀναιρέσεως ·
²⁹ Reubel said these and many other things, and used entreaties to them, and thereby endeavored to divert them from the murder of their brother. But when he saw that his discourse had not mollified them at all, and that they made haste to do the fact, he advised them to alleviate the wickedness they were going about, in the manner of taking Joseph off;	²⁹ Ruben said these and many other things, trying to divert them from fratricide. But seeing that his words had not mollified them and that they were in a hurry to be rid of him, he advised them to do a lesser evil, in the way they got rid of him.
²⁹ Barach

³⁰ καὶ γὰρ ἄμεινον μὲν οἷς παρῄνεσε τὸ πρῶτον πεπεῖσθαι λέγων αὐτούς , ἐπεὶ δ᾽ ἐκράτησαν ὥστε ἀνελεῖν τὸν ἀδελφόν , οὐκ ἔσεσθαι σφόδρα κακοὺς οἷς νῦν παραινεῖ πεισθέντας · ἐν γὰρ τούτοις εἶναι καὶ τὸ ἔργον , ἐφ᾽ ᾧ σπεύδουσιν , οὐ μέντοι τοιοῦτον , ἀλλ᾽ ὡς ἐν ἀπόροις κουφότερον .
³⁰ for as he had exhorted them first, when they were going to revenge themselves, to be dissuaded from doing it; so, since the sentence for killing their brother had prevailed, he said that they would not, however, be so grossly guilty, if they would be persuaded to follow his present advice, which would include what they were so eager about, but was not so very bad, but, in the distress they were in, of a lighter nature.	³⁰ For as he had first urged them to refrain instead of taking revenge, now, since they insisted on disposing of their brother, he proposed a plan that would not be so gross a sin. In their present distress it would be less grievously wrong and would achieve what they wanted.
³⁰ Barach

³¹ ἠξίου γὰρ αὐτοὺς αὐτόχειρας μὲν μὴ γενέσθαι τἀδελφοῦ , ῥίψαντας δὲ εἰς τὸν παρακείμενον λάκκον οὕτως ἀποθανεῖν ἐᾶσαι καὶ τό γε μὴ μιανθῆναι τὰς χεῖρας αὐτῶν κερδαίνειν . συναινεσάντων δὲ τούτοις τῶν νεανίσκων παραλαβὼν ὁ ῬουβῆλοςRubel, Ruben τὸ μειράκιον καὶ καλωδίου ἐκδήσας ἠρέμα καθίησιν εἰς τὸν λάκκον · καὶ γὰρ ἱκανῶς ἄνυδρος ἦν . Καὶ ὁ μὲν τοῦτο ποιήσας ἀπαλλάσσεται κατὰ ζήτησιν χωρίων πρὸς νομὰς ἐπιτηδείωνuseful, necessary .
³¹ He begged of them, therefore, not to kill their brother with their own hands, but to cast him into the pit that was hard by, and so to let him die; by which they would gain so much, that they would not defile their own hands with his blood. To this the young men readily agreed; so Reubel took the lad and tied him to a cord, and let him down gently into the pit, for it had no water at all in it; who, when he had done this, went his way to seek for such pasturage as was fit for feeding his flocks.	³¹ They should not put their brother to death by their own hands, but throw him into the nearby cistern and so let him die without defiling their hands with his blood. To this the young men agreed, so Ruben took the lad and tied him with a rope and let him down gently into the cistern, which was dry; and then went off seeking pasturage for his flocks.
³¹ Barach

³² ἸούδαςJudah, Judas δὲ καὶ αὐτὸς ὢν τῶν ἸακώβουJacob, James παίδων ἐμπόρους ἰδὼν ἌραβαςArabs τοῦ ἸσμαηλιτῶνIshmaelites γένους ἀρώματα καὶ ΣύραSyrian φορτία κομίζοντας ΑἰγυπτίοιςEgypt ἐκ τῆς ΓαλαδηνῆςGaladene μετὰ τὴν‎ ἀναχώρησινa retreat; to go back τὴν‎ ῬουβήλουRubel, Rouben τοῖς ἀδελφοῖς συνεβούλευεν ἀνιμήσασι τὸν ἸώσηπονJoseph ἀπεμπολῆσαι τοῖς ἌραψινArabs :
³² But Judas, being one of Jacob’s sons also, seeing some Arabians, of the posterity of Ismael, carrying spices and Syrian wares out of the land of Gilead to the Egyptians, after Rubel was gone, advised his brethren to draw Joseph out of the pit, and sell him to the Arabians;	³² But after Ruben had left another of Jacob's sons, Judas, seeing some of the Arab descendants of Ismael bringing spices and Syrian wares from the Galadene to Egypt, advised his brothers to draw Joseph from the cistern and sell him to the Arabs,
³² Barach

³³ ἐκεῖνόν τε γὰρ ὅτι πορρωτάτω γενόμενον καὶ τεθνήξεσθαι παρὰ τοῖς ξένοις , αὐτούς τε τοῦ μιάσματος οὕτως ἀπαλλαγήσεσθαι . δόξαν οὖν τοῦτο , τοῖς ἐμπόροις ἀποδίδονται τὸν ἸώσηπονJosephus, Joseph ἀνελκύσαντες ἐκ τοῦ λάκκου μνῶν εἴκοσιν ἑπτακαίδεκα ἐτῶν γεγονότα .
³³ for if he should die among strangers a great way off, they should be freed from this barbarous action. This, therefore, was resolved on; so they drew Joseph up out of the pit, and sold him to the merchants for twenty pounds He was now seventeen years old.	³³ for if he died far away among strangers, they would be innocent of this foul deed. This was agreed, so they drew Joseph up from the cistern and sold him to the merchants for twenty pounds. He was now seventeen years old.
³³ Barach

³⁴ ῬουβῆλοςRubel, Ruben δὲ νύκτωρ ἐπὶ τὸν λάκκον ἐλθὼν σῶσαι τοὺς ἀδελφοὺς λαθὼν τὸν ἸώσηπονJosephus, Joseph ἐγνώκει , καὶ ὡς ἀνακαλουμένῳ μὴ ὑπήκουσε , δείσας μὴ ἐφθάρκασιν αὐτὸν μετὰ τὴν‎ ἀναχώρησινa retreat; to go back αὐτοῦ κατεμέμφετο τοὺς ἀδελφούς . τῶν δὲ τὸ πραχθὲν αὐτῷ φρασάντων παύεται τοῦ πένθους ῬουβῆλοςRubel, Ruben .
³⁴ But Reubel, coming in the night-time to the pit, resolved to save Joseph, without the privity of his brethren; and when, upon his calling to him, he made no answer, he was afraid that they had destroyed him after he was gone; of which he complained to his brethren; but when they had told him what they had done, Reubel left off his mourning.	³⁴ Ruben had planned to save Joseph, and unknown to his brothers came back to the cistern by night. When he got no answer to his call he was afraid they had killed him after he had left, and protested to his brothers; but when they said what they had done, Ruben ceased his mourning.
³⁴ Barach

³⁵ ὡς δὲ ταῦτα περὶ τὸν ἸώσηπονJoseph τοῖς ἀδελφοῖς ἐπέπρακτο , τί ποιήσαντες ἂν ἔξω τῆς ὑπονοίας παρὰ τῷ πατρὶ γενηθεῖεν ἐζήτουν , καὶ δὴ τὸν χιτωνίσκον , ὃν ἀφῖκτο μὲν πρὸς αὐτοὺς ὁ ἸώσηποςJoseph, Josephus ἐνδεδυμένος , περιῃρήκεσαν δ᾽ αὐτὸν ὅτε καθίεσαν εἰς τὸν λάκκον , ἔδοξεν αὐτοῖς διασπαράξασιν αἵματι τράγου μολῦναι καὶ τῷ πατρὶ δεῖξαι φέροντας , ὡς ἂν ὑπὸ θηρίων αὐτῷ φανείη διεφθαρμένος .
³⁵ When Joseph’s brethren had done thus to him, they considered what they should do to escape the suspicions of their father. Now they had taken away from Joseph the coat which he had on when he came to them at the time they let him down into the pit; so they thought proper to tear that coat to pieces, and to dip it into goats’ blood, and then to carry it and show it to their father, that he might believe he was destroyed by wild beasts.	³⁵ When Joseph's brothers had done this to him, they considered what to do in order to avoid any suspicion from their father. When they let him down into the cistern they had taken the coat Joseph was wearing when he came to them, and tore it in pieces and dipped it in goats' blood and brought it back to show to their father, to make him believe he had been killed by wild beasts.
³⁵ Barach

³⁶ καὶ τοῦτο ποιήσαντες ἧκον πρὸς τὸν πρεσβύτην ἤδη τῶν περὶ τὸν υἱὸν εἰς γνῶσιν ἀφιγμένον , ἔλεγον δὲ τὸν μὲν ἸώσηπονJoseph οὔτ᾽ ἰδεῖν οὔθ᾽ ᾗ κέχρηται συμφορᾷ μεμαθηκέναι , χιτῶνα δὲ τοῦτον εὑρεῖν ᾑμαγμένον καὶ λελακισμένον , ὅθεν αὐτοῖς ὑπόνοιαν εἶναι περιπεσόντα θηρίοις αὐτὸν ἀπολωλέναι , εἴγε τοῦτον ἐνδεδυμένος οἴκοθεν ἐστάλη .
³⁶ And when they had so done, they came to the old man, but this not till what had happened to his son had already come to his knowledge. Then they said that they had not seen Joseph, nor knew what mishap had befallen him; but that they had found his coat bloody and torn to pieces, whence they had a suspicion that he had fallen among wild beasts, and so perished, if that was the coat he had on when he came from home.	³⁶ Then they came to the old man, but not before he had already learned what had happened to his son. They claimed not to have seen Joseph, nor to know what became of him, but that they found his coat bloody and torn to pieces, which made them suspect he had fallen among wild beasts and so met his death, if that was the coat he was wearing when he left home.
³⁶ Barach

³⁷ ἸάκωβοςJacob, James δὲ ἐπὶ κουφοτέραις ὢν ἐλπίσιν ὡς ἠνδραποδισμένου δῆθεν αὐτῷ τοῦ παιδός , τοῦτον μὲν ἀφίησι τὸν λογισμόν , πίστιν δ᾽ αὐτοῦ‎ τῆς τελευτῆς ἐναργῆvisible τὸν χιτῶνα ὑπολαβών , καὶ γὰρ ἐγνώρισεν ἐκεῖνον αὐτὸν ὃν ἐνδεδυμένον ἐκπέμποι πρὸς τοὺς ἀδελφούς , ὡς ἐπὶ νεκρῷ τὸ λοιπὸν οὕτω διέκειτο ἐπὶ τῷ μειρακίῳ πενθῶν .
³⁷ Now Jacob had before some better hopes that his son was only made a captive; but now he laid aside that notion, and supposed that this coat was an evident argument that he was dead, for he well remembered that this was the coat he had on when he sent him to his brethren; so he hereafter lamented the lad as now dead,	³⁷ Up to then, Jacob had hoped that his son had only been taken prisoner, but now he set that idea aside and took the coat as a clear sign that he was dead, for he knew that this was the coat he was wearing when he sent him to his brothers. From then on he grieved for the lad as dead, without taking any comfort in the rest.
³⁷ Barach

³⁸ καὶ ὡς ἑνὸς πατὴρ ὢν καὶ τῆς ἐξ ἄλλων παραμυθίας ἐστερημένος οὕτως ἦν παρὰ τῷ κακῷ , πρὶν ἢ τοῖς ἀδελφοῖς συμβαλεῖν εἰκάζων ὑπὸ θηρίων ἸώσηπονJoseph ἀφανῆ γεγονέναι . ἐκαθέζετο δὲ σακκίον ἐξαψάμενος καὶ τῇ λύπῃ βαρύς , ὡς μήτε ὑπὸ παίδων παρηγορούντων αὐτὸν ῥᾴονα γενέσθαι μήτε κάμνοντα τοῖς πόνοις ἀπαγορεύεινto forbid .
³⁸ and as if he had been the father of no more than one, without taking any comfort in the rest; and so he was also affected with his misfortune before he met with Joseph’s brethren, when he also conjectured that Joseph was destroyed by wild beasts. He sat down also clothed in sackcloth and in heavy affliction, insomuch that he found no ease when his sons comforted him, neither did his pains remit by length of time.	³⁸ As though he were now the father of only one, he had grieved his loss before meeting Joseph's brothers, but now thought of Joseph as killed by wild beasts. He sat down in sackcloth and heavy mourning, and found no comfort from his sons, nor did his grief ease with the passing of time.
³⁸ Barach

Chapter 4
[039-059]
Joseph's Loyalty & Chastity.
He instructs and rejects the wife of Pentephres

☜ ☞

³⁹ ἸώσηπονJoseph δὲ πωλούμενον ὑπὸ τῶν ἐμπόρων ὠνησάμενος ΠετεφρὴςPentephres ἀνὴρ ΑἰγύπτιοςEgyptian ἐπὶ τῶν ΦαραώθουPharaothes μαγείρων τοῦ βασιλέως εἶχεν ἐν πάσῃ‎ τιμῇ καὶ παιδείαν τε τὴν‎ ἐλευθέριον ἐπαίδευε καὶ διαίτῃ χρῆσθαι κρείττονι τῆς ἐπὶ δούλῳ τύχης ἐπέτρεπεν ἐγχειρίζει τε τὴν‎ τῶν κατὰ τὸν οἶκον αὐτῷ πρόνοιαν .
³⁹ Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants, who sold him to him. He had him in the greatest honor, and taught him the learning that became a free man, and gave him leave to make use of a diet better than was allotted to slaves. He intrusted also the care of his house to him.	³⁹ Joseph was sold by the merchants and bought by the chief cook of king Pharaothes, an Egyptian named Pentephres, who held him in high esteem, gave him an education fit for a free man and assigned him better nourishment than was given to slaves, and entrusted to him the care of his house.
³⁹ Barach

⁴⁰ ὁ δὲ τούτων τε ἀπέλαυε καὶ τὴν‎ ἀρετήν , ἥτις ἦν περὶ αὐτόν , οὐδ᾽ ὑπὸ τῆς μεταβολῆς ἐγκατέλιπεν , ἀλλὰ διέδειξε τὸ φρόνημα κρατεῖν τῶν ἐν τῷ βίῳ δυσκόλων δυνάμενον , οἷς ἂν παρῇ γνησίως καὶ μὴ πρὸς τὰς εὐπραγίας τὰς κατὰ καιρὸν μόνον ἡρμοσμένον .
⁴⁰ So he enjoyed these advantages, yet did not he leave that virtue which he had before, upon such a change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in such as have it in reality, and do not only put it on for a show, under a present state of prosperity.	⁴⁰ While enjoying these advantages, his changed condition did not draw him away from his previous virtue, but he showed how wisdom can govern life's unruly passions, in one who is really wise and does not merely put it on for a show in order to succeed.
⁴⁰ Barach

⁴¹ Τῆς γὰρ τοῦ δεσπότου γυναικὸς διά τε τὴν‎ εὐμορφίαν καὶ τὴν‎ περὶ τὰς πράξεις αὐτοῦ‎ δεξιότητα ἐρωτικῶς διατεθείσης καὶ νομιζούσης , εἰ ποιήσειεν αὐτῷ τοῦτο φανερόν , ῥᾳδίως πείσειν αὐτὸν εἰς ὁμιλίαν ἐλθεῖν εὐτύχημα ἡγησάμενονto go before, lead τὸ τὴν‎ δέσποιναν αὐτοῦ‎ δεηθῆναι ,
⁴¹ For when his master’s wife was fallen in love with him, both on account of his beauty of body, and his dexterous management of affairs; and supposed, that if she should make it known to him, she could easily persuade him to come and lie with her, and that he would look upon it as a piece of happy fortune that his mistress should entreat him,	⁴¹ For when his master's wife had fallen in love with him, both for his handsome appearance and his management skill, and thought that if she declared her love to him she could persuade him to make love to her and that he would regard himself as fortunate that his mistress should ask him,
⁴¹ Barach

⁴² καὶ πρὸς τὸ σχῆμα τῆς τότε δουλείας ἀλλ᾽ οὐ πρὸς τὸν τρόπον ἀφορώσης τὸν καὶ παρὰ τὴν‎ μεταβολὴν παραμένοντα τήν τε ἐπιθυμίαν αὐτῷ ποιησάσης καταφανῆ καὶ λόγους προσφερούσης περὶ μίξεως , παρέπεμπε τὴν‎ ἀξίωσινto think worthy οὐ κρίνας ὅσιον εἶναι τοιαύτην αὐτῇ διδόναι χάριν , ἐν ᾗ τοῦ πριαμένου καὶ τοσαύτης ἠξιωκότος τιμῆς ἀδικίαν συνέβαινεν εἶναι καὶ ὕβριν ,
⁴² as regarding that state of slavery he was in, and not his moral character, which continued after his condition was changed. So she made known her naughty inclinations, and spake to him about lying with her. However, he rejected her entreaties, not thinking it agreeable to religion to yield so far to her, as to do what would tend to the affront and injury of him that purchased him, and had vouchsafed him so great honors.	⁴² Seeing only his state of slavery but not his moral character, which continued after his change of status, she revealed her feelings and spoke to him of intercourse; but he rejected her words, not thinking it true to his religion to yield in this, and do such an injury and insult to the man who had purchased him and given him such honours.
⁴² Barach

⁴³ ἀλλὰ κρατεῖν τε τοῦ πάθους κἀκείνηνand that one/place/time παρεκάλει τὴν‎ ἀπόγνωσιν τοῦ τεύξεσθαι τῆς ἐπιθυμίας προβαλλόμενος , σταλήσεσθαι γάρ τε αὐτῇ τοῦτο μὴ παρούσης ἐλπίδος , αὐτός τε πάντα μᾶλλον ὑπομενεῖν ἔλεγεν ἢ πρὸς τοῦτο καταπειθὴς ἔσεσθαι · καὶ γὰρ εἰ τῇ δεσποίνῃ δοῦλον ὄντα δεῖ ποιεῖν μηδὲν ἐναντίον , ἡ πρὸς τὰ τοιαῦτα τῶν προσταγμάτων ἀντιλογία πολλὴν ἂν ἔχοι παραίτησιν .
⁴³ He, on the contrary, exhorted her to govern that passion; and laid before her the impossibility of her obtaining her desires, which he thought might be conquered, if she had no hope of succeeding; and he said, that as to himself, he would endure any thing whatever before he would be persuaded to it; for although it was fit for a slave, as he was, to do nothing contrary to his mistress, he might well be excused in a case where the contradiction was to such sort of commands only.	⁴³ He urged her to govern her passion, showing the impossibility of what she desired, which he thought could be quelled if she had no hope of success. He himself would endure everything, he said, rather than be persuaded to it. Even though a slave like him should do nothing against the wishes of his mistress, he would be excused where his refusal was to this sort of command.
⁴³ Barach

⁴⁴ τῆς δ᾽ ἔτι μᾶλλον ἐπέτεινε τὸν ἔρωταto ask τὸ μὴ προσδοκώσῃ τὸν ἸώσηπονJoseph ἀντισχεῖν καὶ δεινῶς ὑπὸ τοῦ κακοῦ πολιορκουμένη δευτέρᾳ πάλιν πείρᾳ προεθυμεῖτο κατεργάσασθαι .
⁴⁴ But this opposition of Joseph, when she did not expect it, made her still more violent in her love to him; and as she was sorely beset with this naughty passion, so she resolved to compass her design by a second attempt.	⁴⁴ But Joseph's unexpected opposition stoked her love for him still further, and obsessed with this wicked passion, she resolved to achieve her goal by a second attempt.
⁴⁴ Barach

⁴⁵ Δημοτελοῦς οὖν ἑορτῆς ἐπιστάσης , καθ᾽ ἣν εἰς τὴν‎ πανήγυριν καὶ γυναιξὶ φοιτᾶν νόμιμον ἦν , σκήπτεται νόσον πρὸς τὸν ἄνδρα θηρωμένη μόνωσιν καὶ σχολὴν εἰς τὸ δεηθῆναι τοῦ ἸωσήπουJoseph , καὶ γενομένης αὐτῇ ταύτης λιπαρεστέρους ἔτι τῶν πρώτων αὐτῷ προσηνέγκατο λόγους ,
⁴⁵ When, therefore, there was a public festival coming on, in which it was the custom for women to come to the public solemnity; she pretended to her husband that she was sick, as contriving an opportunity for solitude and leisure, that she might entreat Joseph again. Which opportunity being obtained, she used more kind words to him than before;	⁴⁵ As there was a public festival coming up, when it was customary for women to join the general assembly, she pretended to her husband to be sick, in order to gain the solitude and leisure to ask Joseph again, and finding it, she spoke to him more gently than before.
⁴⁵ Barach

⁴⁶ ὡς καλῶς μὲν εἶχεν αὐτὸν μετὰ τὴν‎ ἐξ ἀρχῆς δέησιν εἶξαι καὶ μηδὲ ἀντειρηκέναι κατά τε τὴν‎ τῆς παρακαλούσης ἐντροπὴν καὶ τὴν‎ τοῦ πάθους ὑπερβολήν , ὑφ᾽ οὗ βιασθείη δέσποινα οὖσα τοῦ κατὰ ταύτην ἀξιώματος ταπεινοτέρα γενέσθαι , φρονήσει δὲ καὶ νῦν ἄμεινον ἐνδοὺς καὶ τὸ ἐπὶ τοῖς παρελθοῦσιν ἄγνωμον διορθώσεται ·
⁴⁶ and said that it had been good for him to have yielded to her first solicitation, and to have given her no repulse, both because of the reverence he ought to bear to her dignity who solicited him, and because of the vehemence of her passion, by which she was forced though she were his mistress to condescend beneath her dignity; but that he may now, by taking more prudent advice, wipe off the imputation of his former folly;	⁴⁶ He really should have yielded to her first request, she said, and not have repulsed her, respecting the dignity of the one soliciting him and the heat of her passion, which drove his mistress to descend beneath her dignity, but now he should follow wiser counsel, and purge his previous foolishness.
⁴⁶ Barach

⁴⁷ εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο , ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς · νόσον τε γὰρ προφασίσασθαι καὶ τῆς ἑορτῆς καὶ τῆς πανηγύρεως τὴν‎ πρὸς αὐτὸν ὁμιλίαν προτιμῆσαι · εἴτε τοῖς πρώτοις ὑπὸ ἀπιστίας ἀντέκρουσε λογισμοῖς , τοῦ μηδεμίαν κακουργίαν εἶναι κρίνειν σύμβολον τὸ τοῖς αὐτοῖς ἐπιμένεινto stay on, tarry .
⁴⁷ for whether it were that he expected the repetition of her solicitations she had now made, and that with greater earnestness than before, for that she had pretended sickness on this very account, and had preferred his conversation before the festival and its solemnity; or whether he opposed her former discourses, as not believing she could be in earnest; she now gave him sufficient security, by thus repeating her application, that she meant not in the least by fraud to impose upon him;	⁴⁷ Whether he was expecting her to repeat her request more warmly, now that she had pretended sickness on this account and preferred his company over the festival and its splendour, or whether he had at first rejected her overtures because he did not think she was serious, the fact that she now persisted with them was a sign that it was not a trap.
⁴⁷ Barach

⁴⁸ προσδοκᾶν τε τῶν παρόντων ἀγαθῶν ὄνησιν , ὧν ἤδη μετέχειν , προσθέμενονto put to, persist αὐτῆς τῷ ἔρωτιlove καὶ μειζόνων ἀπολαύσειν ὑπήκοον γενόμενον , ἄμυναν δὲ καὶ μῖσος παρ᾽ αὐτῆς ἀποστραφέντα τὴν‎ ἀξίωσινto think worthy καὶ τοῦ χαρίσασθαι τῇ δεσποίνῃ τὴν‎ τῆς σωφροσύνης δόκησιν ἐπίπροσθε θέμενον .
⁴⁸ and assured him, that if he complied with her affections, he might expect the enjoyment of the advantages he already had; and if he were submissive to her, he should have still greater advantages; but that he must look for revenge and hatred from her, in case he rejected her desires, and preferred the reputation of chastity before his mistress;	⁴⁸ If he submitted to her, he would proceed to even more good things, but he must expect revenge and hatred from her if he rejected her desires, preferring his precious chastity above his mistress.
⁴⁸ Barach

⁴⁹ οὐ γὰρ αὐτὸν τοῦτο ὠφελήσειν τραπείσης εἰς κατηγορίαν αὐτοῦ‎ καὶ καταψευσαμένης πεῖραν ἐπὶ τἀνδρί , προσέξειν δὲ μᾶλλον τοῖς αὐτῆς λόγοις ΠετεφρὴνPentephres ἢ τοῖς ἐκείνου , κἂν ὅτι μάλιστα ἀπὸ τῆς ἀληθείας φέρωνται .
⁴⁹ for that he would gain nothing by such procedure, because she would then become his accuser, and would falsely pretend to her husband, that he had attempted her chastity; and that Potiphar would hearken to her words rather than to his, let his be ever so agreeable to the truth.	⁴⁹ In that case he would gain nothing, because she would then accuse him and falsely pretend to her husband that he had attacked her chastity, and Pentephres would heed her words rather than his, no matter if they were far from the truth.
⁴⁹ Barach

⁵⁰ Ταῦτα λεγούσης τῆς γυναικὸς καὶ δακρυούσης οὔτε οἶκτος αὐτὸν μὴ σωφρονεῖν ἔπεισεν οὔτ᾽ ἠνάγκασε φόβος , ἀλλὰ ταῖς δεήσεσιν ἀντέσχε καὶ ταῖς ἀπειλαῖς οὐκ ἐνέδωκε καὶ παθεῖν ἀδίκως καὶ ὑπομένειν τι τῶν χαλεπωτέρων εἵλετο μᾶλλον ἢ τῶν παρόντων ἀπολαύειν χαρισάμενος ἐφ᾽ οἷς ἂν αὑτῷ συνειδῇ δικαίως ἀπολουμένῳ .
⁵⁰ When the woman had said thus, and even with tears in her eyes, neither did pity dissuade Joseph from his chastity, nor did fear compel him to a compliance with her; but he opposed her solicitations, and did not yield to her threatenings, and was afraid to do an ill thing, and chose to undergo the sharpest punishment rather than to enjoy his present advantages, by doing what his own conscience knew would justly deserve that he should die for it.	⁵⁰ Though the woman said this with tears in her eyes, Joseph was neither swayed from his chastity by pity, nor compelled by fear to give in to her, but rejected her pleas and resisted her threats. He chose to suffer unjustly and bear the worst penalty rather than take an offer that in his conscience he knew would merit death.
⁵⁰ Barach

⁵¹ γάμου τε αὐτὴν ὑπεμίμνησκε καὶ τῆς πρὸς τὸν ἄνδρα συμβιώσεως καὶ τούτοις τὸ πλέον νέμειν ἢ προσκαίρῳ τῆς ἐπιθυμίας ἡδονῇ παρεκάλει , τῆς μὲν καὶ μετάνοιαν ἑξούσης αὖθις ἐπ᾽ ὀδύνῃ γενησομένην οὐκ ἐπὶ διορθώσει τῶν ἡμαρτημένων καὶ φόβον του μὴ κατάφωρον γενέσθαι καὶ χάριν τοῦ λαθεῖν ἀγνοουμένου τοῦ κακοῦ ,
⁵¹ He also put her in mind that she was a married woman, and that she ought to cohabit with her husband only; and desired her to suffer these considerations to have more weight with her than the short pleasure of lustful dalliance, which would bring her to repentance afterwards, would cause trouble to her, and yet would not amend what had been done amiss. He also suggested to her the fear she would be in lest they should be caught; and that the advantage of concealment was uncertain, and that only while the wickedness was not known [would there be any quiet for them];	⁵¹ He reminded her that she should have intercourse only with her husband, and should prefer this to the brief pleasure of lust, which would only bring her regret and grief and could not be mended after the sin was done; and the fear of being caught, and how secrecy lasts only while the evil stays unknown.
⁵¹ Barach

⁵² τῆς δὲ πρὸς τὸν ἄνδρα κοινωνίας ἀπόλαυσιν ἐχούσης ἀκίνδυνον καὶ προσέτι πολλὴν τὴν‎ ἀπὸ τοῦ συνειδότος καὶ πρὸς τὸν θεὸν παρρησίαν καὶ πρὸς τοὺς ἀνθρώπους · καὶ ὡς αὐτοῦ‎ δεσπόσει μᾶλλον μείνασα καθαρὰ καὶ δεσποίνης ἐξουσίᾳ χρήσεται πρὸς αὐτόν , ἀλλ᾽ οὐ συνεξαμαρτάνοντος αἰδοῖ · πολὺ δὲ κρεῖττον εἶναι θαρρεῖν ἐπὶ γινωσκομένοις τοῖς εὖ βεβιωμένοις ἢ ἐπὶ λανθανούσῃ κακοπραγίᾳ .
⁵² but that she might have the enjoyment of her husband’s company without any danger. And he told her, that in the company of her husband she might have great boldness from a good conscience, both before God and before men. Nay, that she would act better like his mistress, and make use of her authority over him better while she persisted in her chastity, than when they were both ashamed for what wickedness they had been guilty of; and that it is much better to depend on a good life, well acted, and known to have been so, than upon the hopes of the concealment of evil practices.	⁵² With her husband she could enjoy intimacy without risk, and the security of a good conscience, in the sight of both God and other people. By preserving chastity, she could exercise authority over him better as his mistress than if both were ashamed of sinning together, for it is far better to know one has lived well than to have to rely on concealing evil.
⁵² Barach

⁵³ Ταῦτα λέγων καὶ ἔτι πλείω τούτοις ὅμοια τὴν‎ τῆς γυναικὸς ὁρμὴν ἐπέχειν ἐπειρᾶτο καὶ τὸ πάθος αὐτῆς εἰς λογισμὸν ἐπιστρέφειν , ἡ δὲ βιαιότερον ἐχρῆτο τῇ σπουδῇ καὶ ἐπιβαλοῦσα τὰς χεῖρας ἀναγκάζειν ἀπογνοῦσα τὸ πείθειν ἤθελεν .
⁵³ Joseph, by saying this, and more, tried to restrain the violent passion of the woman, and to reduce her affections within the rules of reason; but she grew more ungovernable and earnest in the matter; and since she despaired of persuading him, she laid her hands upon him, and had a mind to force him.	⁵³ By saying this and more, he tried to curb the woman's violent passion and to turn her feelings toward what was reasonable, but she grew more ungovernable and intense, and in despair of persuading him, she laid hands upon him to force him.
⁵³ Barach

⁵⁴ ὡς δ᾽ ἐξέφυγεν ὑπὸ ὀργῆς ὁ ἸώσηποςJoseph, Josephus προσκαταλιπὼν καὶ τὸ ἱμάτιον , κατεχούσης καὶ γὰρ αὐτὸν ἐκ τούτου μεθεὶς ἐξεπήδησε τοῦ δωματίου , περιδεὴς γενομένη , μὴ κατείπῃ πρὸς τὸν ἄνδρα αὐτῆς , καὶ τῆς ὕβρεως περιαλγῶς ἔχουσα φθάσαι καταψεύσασθαι πρὸς τὸν ΠετεφρὴνPentephres ἔγνω τοῦ ἸωσήπουJoseph , καὶ τούτῳ τῷ τρόπῳ τιμωρῆσαι μὲν αὐτῇ δεινῶς ὑπερηφανημένῃ , προλαβεῖν δὲ τὴν‎ διαβολὴν σοφὸν ἅμα καὶ γυναικεῖον ἡγήσατο .
⁵⁴ But as soon as Joseph had got away from her anger, leaving also his garment with her, for he left that to her, and leaped out of her chamber, she was greatly afraid lest he should discover her lewdness to her husband, and greatly troubled at the affront he had offered her; so she resolved to be beforehand with him, and to accuse Joseph falsely to Potiphar, and by that means to revenge herself on him for his pride and contempt of her; and she thought it a wise thing in itself, and also becoming a woman, thus to prevent his accusation.	⁵⁴ But Joseph fled from her anger, leaving his garment behind in her grasp as he rushed from her chamber, and she was very afraid that he would tell her husband, and was much insulted by the insult he had offered her. She resolved to accuse Joseph falsely to Pentephres and so to revenge herself on him for scorning her, considering it a wise and womanly thing to forestall his accusation.
⁵⁴ Barach

⁵⁵ καὶ καθῆστο μὲν κατηφὴς καὶ συγκεχυμένη τὴν‎ ἐπὶ τῷ διαμαρτεῖν τῆς ἐπιθυμίας λύπην ὡς ἐπὶ πείρᾳ διαφθορᾶς πλασαμένη μετ᾽ ὀργῆς , ἐλθόντι δὲ τἀνδρὶ καὶ πρὸς τὴν‎ ὄψιν ταραχθέντι καὶ πυνθανομένῳ τὴν‎ αἰτίαν τῆς κατηγορίας τῆς ἸωσήπουJoseph κατήρξατο καί " τεθναίης , εἶπεν , ἄνερ , ἢ πονηρὸν δοῦλον κοίτην μιᾶναι τὴν‎ σὴν θελήσαντα κόλασον ,
⁵⁵ Accordingly she sat sorrowful and in confusion, framing herself so hypocritically and angrily, that the sorrow, which was really for her being disappointed of her lust, might appear to be for the attempt upon her chastity; so that when her husband came home, and was disturbed at the sight of her and inquired what was the cause of the disorder she was in, she began to accuse Joseph: and, “O husband,” said she, “mayest thou not live a day longer if thou dost not punish the wicked slave who has desired to defile thy bed;	⁵⁵ So she sat in silent disarray, showing such anger that her sorrow for her frustrated lust, seemed to be for the attempt upon her chastity. When her husband came home he was troubled at how she looked and asked about the cause, she began to accuse Joseph and said, "My husband, you may die if you do not punish the wicked slave who has tried to defile your bed.
⁵⁵ Barach

⁵⁶ ὃς οὔθ᾽ οἷος ὢν εἰς τὸν ἡμέτερον οἶκον ἀφῖκται μνησθεὶς ἐσωφρόνησεν οὔθ᾽ ὧν ἐκ τῆς σῆς χρηστότητος ἔτυχεν , ἀλλ᾽ ἀχάριστος ὢν ἄν , εἰ μὴ πάντα παρεῖχεν αὑτὸν ἀγαθὸν εἰς ἡμᾶς , ἐπεβούλευσεν ὑβρίσαι γάμον τὸν σόν , καὶ ταῦτ᾽ ἐν ἑορτῇ τὴν‎ σὴν ἀπουσίαν παραφυλάξας · ὡς ὅσα καὶ μέτριος ἐδόκει πρότερον διὰ τὸν ἐκ σοῦ φόβον ἠρέμει καὶ οὐχὶ φύσει χρηστὸς ἦν .
⁵⁶ who has neither minded who he was when he came to our house, so as to behave himself with modesty; nor has he been mindful of what favors he had received from thy bounty (as he must be an ungrateful man indeed, unless he, in every respect, carry himself in a manner agreeable to us;) this man, I say, laid a private design to abuse thy wife, and this at the time of a festival, observing when thou wouldst be absent. So that it now is clear that his modesty, as it appeared to be formerly, was only because of the restraint he was in out of fear of thee, but that he was not really of a good disposition.	⁵⁶ He has forgotten who he was when he came to our house, so as to behave modestly, or the favours he had received from your bounty. What an ungrateful man he must be not to behave himself well toward us in all things. He planned to abuse your wife, availing of your absence during the festival. His former apparent modesty was only out of fear of you, but clearly he was not of good character.
⁵⁶ Barach

⁵⁷ τοιοῦτον δ᾽ ἄρα τὸ παρ᾽ ἀξίαν αὐτὸν καὶ παρ᾽ ἐλπίδας εἰς τιμὴν παρελθεῖν ἐποίησεν , ὡς δέον ᾧ τὴν‎ τῆς κτήσεως τῆς σῆς πίστιν καὶ τὴν‎ οἰκονομίαν λαβεῖν ἐξεγένετο καὶ τῶν πρεσβυτέρων
⁵⁷ This has been occasioned by his being advanced to honor beyond what he deserved, and what he hoped for; insomuch that he concluded, that he who was deemed fit to be trusted with thy estate and the government of thy family, and was preferred above thy eldest servants, might be allowed to touch thy wife also.”	⁵⁷ This has come from his being honoured beyond his merits and his hopes, so he thought that being entrusted with your estate and your household and being set above your oldest servants, he might also be allowed to touch your wife."
⁵⁷ Barach

⁵⁸ οἰκετῶν προτιμηθῆναι τούτῳ καὶ τῆς σῆς ψαύειν γυναικός . παυσαμένη δὲ τῶν λόγων ἐπεδείκνυεν αὐτῷ τὸ ἱμάτιον , ὡς ὅτ᾽when ἐπεχείρειto put one's hand in βιάσασθαι καταλιπόντος αὐτό . ΠετεφρὴςPentephres δὲ μήτε δακρυούσῃ τῇ γυναικὶ μήθ᾽ οἷς ἔλεγε καὶ εἶδεν ἀπιστεῖνto disbelieve, distrust ἔχων τῷ τε πρὸς αὐτὴν ἔρωτιlove πλέον νέμων ἐπὶ μὲν τὴν‎ τῆς ἀληθείας ἐξέτασινa close exam οὐκ ἐτρέπετο ,
⁵⁸ Thus when she had ended her discourse, she showed him his garment, as if he then left it with her when he attempted to force her. But Potiphar not being able to disbelieve what his wife’s tears showed, and what his wife said, and what he saw himself, and being seduced by his love to his wife, did not set himself about the examination of the truth;	⁵⁸ When she finished talking, she showed him his garment, as though he had left it behind when he attempted to force her. Pentephres, unable to disbelieve his wife's tears and what she said and what he saw, and misled by his love for his wife, did not set to examining the truth.
⁵⁸ Barach

⁵⁹ δοὺς δὲ σωφρονεῖν τῇ γυναικὶ πονηρὸν δ᾽ εἶναι κατακρίνας τὸν ἸώσηπονJoseph τὸν μὲν εἰς τὴν‎ τῶν κακούργων εἱρκτὴν ἐνέβαλεν , ἐπὶ δὲ τῇ γυναικὶ καὶ μᾶλλον ἐφρόνει κοσμιότητα καὶ σωφροσύνην αὐτῇ μαρτυρῶν .
⁵⁹ but taking it for granted that his wife was a modest woman, and condemning Joseph as a wicked man, he threw him into the malefactors’ prison; and had a still higher opinion of his wife, and bare her witness that she was a woman of a becoming modesty and chastity.	⁵⁹ Assuming his wife to be chaste and condemning Joseph as wicked, he threw him into prison for wrongdoing, and thought even more highly of his wife, praising her beauty and decency.
⁵⁹ Barach

Chapter 5
[060-090]
Joseph's time in prison.
Released, he interprets Pharao's dreams

☜ ☞

⁶⁰ ἸώσηποςJoseph, Josephus μὲν οὖν πάντ᾽ ἐπὶ τῷ θεῷ ποιησάμενος τὰ περὶ αὐτὸν οὔτ᾽ εἰς ἀπολογίαν οὔτ᾽ ἐπ᾽ ἀκριβῆ τῶν γεγονότων δήλωσιν ἐτράπη , τὰ δεσμὰ δὲ καὶ τὴν‎ ἀνάγκην σιγῶν ὑπῆλθεν ἀμείνονα ἔσεσθαι τῶν δεδεκότων θαρρῶν τὸν τὴν‎ αἰτίαν τῆς συμφορᾶς καὶ τὴν‎ ἀλήθειαν εἰδότα θεόνGod , οὗ πεῖραν τῆς προνοίας εὐθὺς ἐλάμβανεν ·
⁶⁰ Now Joseph, commending all his affairs to God, did not betake himself to make his defense, nor to give an account of the exact circumstances of the fact, but silently underwent the bonds and the distress he was in, firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more powerful than those that inflicted the punishments upon him:—a proof of whose providence he quickly received;	⁶⁰ Entrusting all his concerns to God, Joseph did not seek either to defend himself or to go into the details of what had occurred, but silently bore his chains and his plight, trusting that God, who knew the cause and the truth about his disaster was better than his captors.
⁶⁰ Barach

⁶¹ ὁ γὰρ δεσμοφύλαξ τήν τε ἐπιμέλειαν καὶ τὴν‎ πίστιν αὐτοῦ‎ κατανοήσας ἐν οἷς τάξειεν αὐτὸν καὶ τὸ ἀξίωμα τῆς μορφῆς ὑπανίει τε τῶν δεσμῶν καὶ τὸ δεινὸν ἐλαφρότερον αὐτῷ καὶ κοῦφον ἐποίει , διαίτῃ δὲ χρῆσθαι κρείττονι δεσμωτῶν ἐπέτρεπε .
⁶¹ for the keeper of the prison taking notice of his care and fidelity in the affairs he had set him about, and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more supportable to him. He also permitted him to make use of a diet better than that of the rest of the prisoners.	⁶¹ And he soon had proof of providence, for noting his care and fidelity in the tasks given to him and the dignity of his bearing, the prison guard eased his chains and made his situation milder and more bearable for him, and also allowed him better rations than those of the other prisoners.
⁶¹ Barach

⁶² τῶν δὲ ἐν τοῖς αὐτοῖς ὄντων εἴποτε παύσαιντο τῆς περὶ τὰ ἔργα ταλαιπωρίας εἰς ὁμιλίαν , οἷα φιλεῖ κατὰ κοινωνίαν τῆς ὁμοίαςlike, similar συμφορᾶς , τρεπομένων καὶ παρ᾽ ἀλλήλων τὰς αἰτίας ἐφ᾽ αἷς κατακριθεῖεν ἀναπυνθανομένων ,
⁶² Now, as his fellow prisoners, when their hard labors were over, fell to discoursing one among another, as is usual in such as are equal sufferers, and to inquire one of another what were the occasions of their being condemned to a prison:	⁶² As is usual among partners in misfortune, when their chores were done, the prisoners turned to conversation and told each other the reasons why they were sentenced.
⁶² Barach

⁶³ οἰνοχόος τοῦ βασιλέως καὶ σφόδρα αὐτῷ τιμώμενος κατ᾽ ὀργὴν δεδεμένος καὶ συνδιαφέρων τῷ ἸωσήπῳJoseph τὰς πέδας συνηθέστερος αὐτῷ μᾶλλον ἐγένετο καί , συνέσει γὰρ ἐδόκει αὐτὸν προύχειν , ὄναρ ἰδὼν ἐξέθετο παρακαλῶν δηλοῦν εἴ τι σημαίνει , μεμφόμενος ὅτι τοῖς ἐκ τοῦ βασιλέως κακοῖς ἔτι τὸ θεῖον αὐτῷ καὶ τὰς ἐκ τῶν ὀνειράτων φροντίδας προστίθησιν .
⁶³ among them the king’s cupbearer, and one that had been respected by him, was put in bonds, upon the king’s anger at him. This man was under the same bonds with Joseph, and grew more familiar with him; and upon his observing that Joseph had a better understanding than the rest had, he told him of a dream he had, and desired he would interpret its meaning, complaining that, besides the afflictions he underwent from the king, God did also add to him trouble from his dreams.	⁶³ Among them the king's wine-waiter, once highly regarded but now imprisoned due to a fit of anger, shared a chain with Joseph and grew familiar with him and noting his intelligence, told him of a dream he had. He asked him to interpret its meaning, complaining that, on top of the penalty imposed by the king, the Deity was adding more anxieties by his dreams.
⁶³ Barach

⁶⁴ Ἔλεγε δ᾽ οὖν ἰδεῖν κατὰ τοὺς ὕπνους τριῶν κλημάτων πεφυκυίας ἀμπέλου βότρυς ἐξ ἑκάστου ἀποκρέμασθαι μεγάλους ἤδη καὶ πρὸς τρύγητον ὡραίους , καὶ τούτους αὐτὸς ἀποθλίβειν εἰς φιάλην ὑπέχοντος τοῦ βασιλέως διηθήσας τε τὸ γλεῦκος δοῦναι τῷ βασιλεῖ πιεῖν , κἀκεῖνον δέξασθαι κεχαρισμένως .
⁶⁴ He therefore said, that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large already, and ripe for gathering; and that he squeezed them into a cup which the king held in his hand; and when he had strained the wine, he gave it to the king to drink, and that he received it from him with a pleasant countenance.	⁶⁴ He said that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large and ready for picking, and that he squeezed them into a cup held by the king, and when he had strained the must he gave it to the king to drink, who took it with satisfaction.
⁶⁴ Barach

⁶⁵ τὸ μὲν οὖν ἑωραμένον ἐδήλου τοιοῦτον ὄν , ἠξίου δ᾽ εἴ τι μεμοίραται συνέσεως φράζειν αὐτῷ τὴν‎ πρόρρησιν τῆς ὄψεως . ὁ δὲ θαρρεῖν τε παρεκάλει καὶ προσδοκᾶν ἐν τρισὶν ἡμέραις ἀπολυθήσεσθαι τῶν δεσμῶν τοῦ βασιλέως ποθήσαντος αὐτοῦ‎ τὴν‎ διακονίαν καὶ πάλιν εἰς ταύτην αὐτὸν ἐπανάξοντος ·
⁶⁵ This, he said, was what he saw; and he desired Joseph, that if he had any portion of understanding in such matters, he would tell him what this vision foretold. Who bid him be of good cheer, and expect to be loosed from his bonds in three days’ time, because the king desired his service, and was about to restore him to it again;	⁶⁵ He explained that this was what he saw, and asked him, if he understood such matters, what this vision foretold. He told him to take heart and to expect to be set free from his chains in three days, for the king required his service and was about to restore him to it.
⁶⁵ Barach

⁶⁶ καρπὸν γὰρ ἐσήμαινεν ἀμπέλινον ἐπ᾽ ἀγαθῷ τὸν θεὸν ἀνθρώποις παρασχεῖν , ὃς αὐτῷ τε ἐκείνῳ σπένδεται καὶ πίστιν ἀνθρώποις καὶ φιλίαν ὁμηρεύει , διαλύων μὲν ἔχθρας τὰ πάθη δὲ καὶ τὰς λύπας ἐξαιρῶν τοῖς προσφερομένοις αὐτὸν καὶ πρὸς ἡδονὴν ὑποφέρων .
⁶⁶ for he let him know that God bestows the fruit of the vine upon men for good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and puts an end to their quarrels, takes away passion and grief out of the minds of them that use it, and makes them cheerful.	⁶⁶ For God bestows the fruit of the vine for our good and wine is poured out for man and is the pledge of fidelity and friendship, resolving quarrels and banishing passion and grief from those who use it and giving them pleasure.
⁶⁶ Barach

⁶⁷ τοῦτον οὖν φῂς ἐκ τριῶν ἀποθλιβέντα βοτρύων χερσὶ ταῖς σαῖς προσέσθαι τὸν βασιλέα · καλὴν τοίνυν ἴσθι σοι τὴν‎ ὄψιν γεγενημένην καὶ προμηνύουσαν ἄφεσιν τῆς παρούσης ἀνάγκης ἐν τοσαύταις ἡμέραις , ἐξ ὅσων κλημάτων τὸν καρπὸν ἐτρύγησας κατὰ τοὺς ὕπνους .
⁶⁷ “Thou sayest that thou didst squeeze this wine from three clusters of grapes with thine hands, and that the king received it: know, therefore, that this vision is for thy good, and foretells a release from thy present distress within the same number of days as the branches had whence thou gatheredst thy grapes in thy sleep.	⁶⁷ "You say you squeezed this wine from three clusters of grapes with your hands, and gave it to the king. Then realize that this good vision granted to you predicts your release from this plight in the same number of days as the branches from which, in your sleep, you picked the grapes.
⁶⁷ Barach

⁶⁸ μέμνησο μέντοι τούτων πειραθεὶς τοῦ προκαταγγείλαντός σοι τὰ ἀγαθά , καὶ γενόμενος ἐν ἐξουσίᾳ μὴ περιίδῃς ἡμᾶς ἐν οἷς καταλείψεις πρὸς ἃ δεδηλώκαμεν ἀπερχόμενος · οὐδὲν γὰρ ἐξαμαρτόντες ἐν δεσμοῖς γεγόναμεν ,
⁶⁸ However, remember what prosperity I have foretold thee when thou hast found it true by experience; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us when thou art gone to the place we have foretold; for we are not in prison for any crime;	⁶⁸ When it turns out so, remember that I predicted this good fortune for you, and when you are back in office, do not forget us here where you will leave us while you go to what we have foretold. For we are not in prison for any crime.
⁶⁸ Barach

⁶⁹ ἀλλ᾽ ἀρετῆς ἕνεκα καὶ σωφροσύνης τὰ τῶν κακούργων ὑπομένειν κατεκρίθημεν οὐδέ γε μετ᾽ οἰκείας ἡδονῆς τὸν ταῦθ᾽ ἡμᾶς ἐργασάμενον ὑβρίσαι θελήσαντες . τῷ μὲν οὖν οἰνοχόῳ χαίρειν κατὰ τὸ εἰκὸς ἀκούσαντι τοιαύτης τῆς τοῦ ὀνείρατος ἐξηγήσεως ὑπῆρχε καὶ περιμένειν τῶν δεδηλωμένων τὴν‎ τελευτήν .
⁶⁹ but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure.” The cupbearer, therefore, as was natural to do, rejoiced to hear such an interpretation of his dream, and waited the completion of what had been thus shown him beforehand.	⁶⁹ It is because of virtue and self-control that we are condemned to suffer like criminals and because we were unwilling, for our own pleasure, to wrong the man who did this to us." Of course, the wine-waiter was glad to hear this interpretation of his dream and looked forward to its coming true.
⁶⁹ Barach

⁷⁰ Δοῦλος δέ τις ἐπὶ τῶν σιτοποιῶν τεταγμένος τοῦ βασιλέως συνδεδεμένος τῷ οἰνοχόῳ τοιαύτην ποιησαμένου τοῦ ἸωσήπουJoseph περὶ τῆς ὄψεως ἐκείνῳ τὴν‎ ἀπόφασιν εὔελπις ὤν , καὶ γὰρ καὐτὸς ὄναρ ἦν τεθεαμένος , ἠξίωσε τὸν ἸώσηπονJoseph φράσαι , τί κἀκείνῳ δηλοῦν βούλεται τὰ διὰ τῆς παρελθούσης νυκτὸς ὀφθέντα .
⁷⁰ But another servant there was of the king, who had been chief baker, and was now bound in prison with the cupbearer; he also was in good hope, upon Joseph’s interpretation of the other’s vision, for he had seen a dream also; so he desired that Joseph would tell him what the visions he had seen the night before might mean.	⁷⁰ But another slave who had been a baker for the king was also a prisoner with the wine-waiter, and he took hope, hearing Joseph's interpretation of the other's vision, for he too had seen a dream. So he asked Joseph to tell him the meaning of what he had seen the night before.
⁷⁰ Barach

⁷¹ ἦν δὲ τοιαῦτα · " τρία , φησί , κανᾶ φέρειν ὑπὲρ τῆς κεφαλῆς ἔδοξα , δύο μὲν ἄρτων πλέα , τὸ δὲ τρίτον ὄψου τε καὶ ποικίλων βρωμάτων οἷα βασιλεῦσι σκευάζεται · καταπταμένους δ᾽ οἰωνοὺς ἅπαντα δαπανῆσαι μηδένα λόγον αὐτοῦ‎ ποιουμένους ἀποσοβοῦντος .
⁷¹ They were these that follow:—“Methought,” says he, “I carried three baskets upon my head; two were full of loaves, and the third full of sweetmeats and other eatables, such as are prepared for kings; but that the fowls came flying, and eat them all up, and had no regard to my attempt to drive them away.”	⁷¹ They were as follows: "I thought," he said "I was carrying three baskets on my head, two of them full of loaves and the third full of pastries and such other kinds of food as are prepared for kings. Then birds flew up and ate them all, regardless of my efforts to drive them away."
⁷¹ Barach

⁷² καὶ ὁ μὲν ὁμοίαν τὴν‎ πρόρρησιν ἔσεσθαι τῇ τοῦ οἰνοχόου προσεδόκα · ὁ δὲ ἸώσηποςJoseph, Josephus συμβαλὼν τῷ λογισμῷ τὸ ὄναρ καὶ πρὸς αὐτὸν εἰπών , ὡς ἐβούλετ᾽ ἂν ἀγαθῶν ἑρμηνευτὴςinterpreter αὐτῷ γεγονέναι καὶ οὐχ οἵων τὸ ὄναρ αὐτῷ δηλοῖ , λέγει δύο τὰς πάσας ἔτι τοῦ ζῆν αὐτὸν ἔχειν ἡμέρας · τὰ γὰρ κανᾶ τοῦτο σημαίνειν ·
⁷² And he expected a prediction like to that of the cupbearer. But Joseph, considering and reasoning about the dream, said to him, that he would willingly be an interpreter of good events to him, and not of such as his dream denounced to him; but he told him that he had only three days in all to live, for that the [three] baskets signify,	⁷² He expected a prediction like that of the wine-waiter, but after pondering and thinking about the dream, Joseph told him he would rather interpret good things for him than those warned about in his dream. He said he had only two full days more to live, for that was what the baskets meant.
⁷² Barach

⁷³ τῇ τρίτῃ δ᾽ αὐτὸν ἀνασταυρωθέντα βορὰν ἔσεσθαι πετεινοῖς οὐδὲν ἀμύνειν αὑτῷ δυνάμενον . Καὶ δὴ ταῦτα τέλος ὅμοιον οἷς ὁ ἸώσηποςJoseph, Josephus εἶπεν ἀμφοτέροις ἔλαβε · τῇ γὰρ ἡμέρᾳ τῇ προειρημένῃ γενέθλιον τεθυκὼς ὁ βασιλεὺς τὸν μὲν ἐπὶ τῶν σιτοποιῶν ἀνεσταύρωσε , τὸν δὲ οἰνοχόον τῶν δεσμῶν ἀπολύσας ἐπὶ τῆς αὐτῆς ὑπηρεσίας κατέστησεν .
⁷³ that on the third day he should be crucified, and devoured by fowls, while he was not able to help himself. Now both these dreams had the same several events that Joseph foretold they should have, and this to both the parties; for on the third day before mentioned, when the king solemnized his birth-day, he crucified the chief baker, but set the butler free from his bonds, and restored him to his former ministration.	⁷³ On the third day he would be crucified and become food for the birds, unable to help himself. Both outcomes were exactly as Joseph foretold, for on the predicted third day, when the king celebrated his birthday, he crucified the chief baker, but set the wine-waiter free from his chains and restored him to his former service.
⁷³ Barach

⁷⁴ ἸώσηπονJoseph δὲ διετῆ χρόνον τοῖς δεσμοῖς κακοπαθοῦντα καὶ μηδὲν ὑπὸ τοῦ οἰνοχόου κατὰ μνήμην τῶν προειρημένων ὠφελούμενον ὁ θεὸς ἀπέλυσε τῆς εἱρκτῆς τοιαύτην αὐτῷ τὴν‎ ἀπαλλαγὴν μηχανησάμενος ·
⁷⁴ But God freed Joseph from his confinement, after he had endured his bonds two years, and had received no assistance from the cupbearer, who did not remember what he had said to him formerly; and God contrived this method of deliverance for him.	⁷⁴ Without the wine-waiter's giving him any help in memory of his predictions, Joseph was set free after bearing his chains for two years, for God devised this means of release for him.
⁷⁴ Barach

⁷⁵ ΦαραώθηςPharaothes ὁ βασιλεὺς ὑπὸ τὴν‎ αὐτὴν ἑσπέραν ὄψεις ἐνυπνίων θεασάμενος δύο καὶ μετ᾽ αὐτῶν τὴν‎ ἑκατέρας ἐξήγησιν ταύτης μὲν ἠμνημόνησε , τῶν δὲ ὀνειράτων κατέσχεν . ἀχθόμενος οὖν ἐπὶ τοῖς ἑωραμένοις , καὶ γὰρ ἐδόκει σκυθρωπὰ ταῦτ᾽ αὐτῷ , συνεκάλει μεθ᾽ ἡμέραν ΑἰγυπτίωνEgyptians τοὺς λογιωτάτους χρῄζων μαθεῖν τῶν ὀνειράτων τὴν‎ κρίσιν .
⁷⁵ Pharaoh the king had seen in his sleep the same evening two visions; and after them had the interpretations of them both given him. He had forgotten the latter, but retained the dreams themselves. Being therefore troubled at what he had seen, for it seemed to him to be all of a melancholy nature, the next day he called together the wisest men among the Egyptians, desiring to learn from them the interpretation of his dreams.	⁷⁵ On one single evening Pharaothes the king saw in his sleep two visions along with their meanings. Though he forgot the latter, he remembered the actual dreams and was troubled at what he had seen, for it seemed to him to portend no good for him. Next day he called together the wisest of the Egyptians to learn from them the meaning of his dreams.
⁷⁵ Barach

⁷⁶ ἀπορούντων δ᾽ ἐκείνων ἔτι μᾶλλον ὁ βασιλεὺς ἐταράττετο . τὸν δὲ οἰνοχόον ὁρῶντα τοῦ ΦαραώθουPharaothes τὴν‎ σύγχυσινconfusion ὑπέρχεται μνήμη τοῦ ἸωσήπουJoseph καὶ τῆς περὶ τῶν ὀνειράτων συνέσεως ,
⁷⁶ But when they hesitated about them, the king was so much the more disturbed. And now it was that the memory of Joseph, and his skill in dreams, came into the mind of the king’s cupbearer, when he saw the confusion that Pharaoh was in;	⁷⁶ When they were at a loss, the king was even more troubled. Seeing Pharaothes in turmoil the wine-waiter recalled the memory of Joseph and his understanding of dreams.
⁷⁶ Barach

⁷⁷ καὶ προσελθὼν ἐμήνυσεν αὐτῷ τὸν ἸώσηπονJoseph τήν τε ὄψιν , ἣν αὐτὸς εἶδεν ἐν τῇ εἱρκτῇ , καὶ τὸ ἀποβὰν ἐκείνου φράσαντος , ὅτι τε σταυρωθείη κατὰ τὴν‎ αὐτὴν ἡμέραν ὁ ἐπὶ τῶν σιτοποιῶν κἀκείνῳ τοῦτο συμβαίη κατὰ ἐξήγησιν ὀνείρατος ἸωσήπουJoseph προειπόντος .
⁷⁷ so he came and mentioned Joseph to him, as also the vision he had seen in prison, and how the event proved as he had said; as also that the chief baker was crucified on the very same day; and that this also happened to him according to the interpretation of Joseph.	⁷⁷ So he went to him to tell of Joseph and the vision he had seen in prison and how the upshot proved to be just as he had said; and how the chief baker was crucified on the same day, also according to Joseph's prediction, based on his dream.
⁷⁷ Barach

⁷⁸ δεδέσθαι δὲ τοῦτον μὲν ὑπὸ ΠετεφροῦPentephres τοῦ ἐπὶ τῶν μαγείρων ὡς δοῦλον , λέγειν δ᾽ αὐτὸν ἙβραίωνHebrews ἐν ὀλίγοις εἶναι γένους ἅμα καὶ τῆς τοῦ πατρὸς δόξης . τοῦτον οὖν μεταπεμψάμενος καὶ μὴ διὰ τὴν‎ ἄρτι κακοπραγίαν αὐτοῦ‎ καταγνοὺς μαθήσῃ τὰ
⁷⁸ That Joseph himself was laid in bonds by Potiphar, who was his head cook, as a slave; but, he said, he was one of the noblest of the stock of the Hebrews; and said further, his father lived in great splendor. “If, therefore, thou wilt send for him, and not despise him on the score of his misfortunes, thou wilt learn what thy dreams signify.”	⁷⁸ He told how the man, born to a noble Hebrew family and whose father was renowned, was kept chained as a slave by the head cook, Pentephres. "If you just send for this man and not scorn his present misfortune, you will learn the meaning of your dreams."
⁷⁸ Barach

⁷⁹ ὑπὸ τῶν ὀνειράτων σοι δηλούμενα . κελεύσαντος οὖν τοῦ βασιλέως εἰς ὄψιν αὐτοῦ‎ τὸν ἸώσηπονJoseph παραγαγεῖν τὸν μὲν ἥκουσιν ἄγοντες οἱ κεκελευσμένοι τημελήσαντες κατὰ πρόσταγμα τοῦ βασιλέως .
⁷⁹ So the king commanded that they should bring Joseph into his presence; and those who received the command came and brought him with them, having taken care of his habit, that it might be decent, as the king had enjoined them to do.	⁷⁹ So the king told them to bring Joseph into his presence, and his servants went as ordered and having taken care of him, brought him in, according to the royal command.
⁷⁹ Barach

⁸⁰ Ὁ δὲ τῆς δεξιᾶς αὐτοῦ‎ λαβόμενος " ὦ νεανία , φησί , σὺ γάρ μοι νῦν ἄριστος καὶ συνίσειν ἱκανώτατος ὑπὸ οἰκέτου τοὐμοῦ μεμαρτύρησαι , τῶν αὐτῶν ἀγαθῶν , ὧν καὶ τούτῳ μετέδωκας ἀξίωσον κἀμὲ φράσας ὅσα μοι κατὰ τοὺς ὕπνους ὀνειράτων ὄψεις προδηλοῦσι · βούλομαι δέ σε μηδὲν ὑποστελλόμενον φόβῳ κολακεῦσαι ψευδεῖ λόγῳ καὶ τῷ πρὸς ἡδονήν , ἂν τἀληθὲς σκυθρωπότερον ᾖ .
⁸⁰ But the king took him by the hand; and, “O young man,” says he, “for my servant bears witness that thou art at present the best and most skillful person I can consult with; vouchsafe me the same favors which thou bestowedst on this servant of mine, and tell me what events they are which the visions of my dreams foreshow; and I desire thee to suppress nothing out of fear, nor to flatter me with lying words, or with what may please me, although the truth should be of a melancholy nature.	⁸⁰ The king took him by the hand and said, "Young man, my servant says you are now the best and most competent person I can consult; do me the same favour you did for my servant and tell me what is foretold by these visions in my sleep. I want you to suppress nothing out of fear, nor flatter me with lies designed to please.
⁸⁰ Barach

⁸¹ ἔδοξα γὰρ παρὰ ποταμὸν βαδίζων βόας ἰδεῖν εὐτραφεῖς ἅμα καὶ μεγέθει διαφερούσας ἑπτὰ τὸν ἀριθμὸν ἀπὸ τοῦ νάματος χωρεῖν ἐπὶ τὸ ἕλος , ἄλλας δὲ ταύταις τὸν ἀριθμὸν παραπλησίας ἐκ τοῦ ἕλους ὑπαντῆσαι λίαν κατισχνωμένας καὶ δεινὰς ὁραθῆναι , αἳ κατεσθίουσαι τὰς εὐτραφεῖς καὶ μεγάλας οὐδὲν ὠφελοῦντο χαλεπῶς ὑπὸ τοῦ λιμοῦ τετρυχωμέναι .
⁸¹ For it seemed to me that, as I walked by the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine of the same number like them, met them out of the marshes, exceeding lean and ill-favored, which ate up the fat and the large kine, and yet were no better than before, and not less miserably pinched with famine.	⁸¹ I seemed to be walking along the river and saw seven well-fed cows of extraordinary size, going from the river to the marshland. The same number of other cows met them, coming from the marshes, emaciated and terrible to see, which ate up the fat, large cows and were still not improved, so wretchedly hollow were they with hunger.
⁸¹ Barach

⁸² μετὰ δὲ ταύτην τὴν‎ ὄψιν διεγερθεὶς ἐκ τοῦ ὕπνου καὶ τεταραγμένος ὢν καὶ τί ποτ᾽ εἴη τὸ φάντασμα παρ᾽ ἐμαυτῷ σκοπῶν καταφέρομαι πάλιν εἰς ὕπνον καὶ δεύτερον ὄναρ ὁρῶ πολὺ τοῦ προτέρου θαυμασιώτερον , ὅ με καὶ μᾶλλον ἐκφοβεῖ καὶ ταράττει .
⁸² After I had seen this vision, I awaked out of my sleep; and being in disorder, and considering with myself what this appearance should be, I fell asleep again, and saw another dream, much more wonderful than the foregoing, which still did more affright and disturb me:—	⁸² After this vision I woke from sleep troubled and puzzling about what this phantasm could mean. Then I fell asleep again and saw another dream, far stranger than the former, which scared and troubled me still more.
⁸² Barach

⁸³ στάχυας ἑπτὰ ἑώρων ἀπὸ μιᾶς ῥίζης ἐκφυέντας καρηβαροῦντας ἤδη καὶ κεκλιμένους ὑπὸ τοῦ καρποῦ καὶ τῆς πρὸς ἄμητον ὥρας καὶ τούτοις ἑτέρους ἑπτὰ στάχυας πλησίον λιφερνοῦντας καὶ ἀσθενεῖς ὑπὸ ἀδροσίας , οἳ δαπανᾶν καὶ κατεσθίειν τοὺς ὡραίους τραπέντες ἔκπληξίν μοι παρέσχον ."
⁸³ I saw seven ears of corn growing out of one root, having their heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe and fit for reaping; and near these I saw seven other ears of corn, meager and weak, for want of rain, which fell to eating and consuming those that were fit for reaping, and put me into great astonishment.”	⁸³ I saw seven ears of corn growing from one root, weighed down and bent with fruit, which was now ripe and ready for reaping. Beside them I saw seven other ears of corn, thin and weak for lack of rain, which began eating and devouring the ripe ears, putting me in a state of shock."
⁸³ Barach

⁸⁴ ἸώσηποςJoseph, Josephus δὲ ὑπολαβών , " ὄνειρος μὲν οὗτος , εἶπεν , ὦ βασιλεῦ , καίπερ ἐν δυσὶ μορφαῖς ὀφθεὶς μίαν καὶ τὴν‎ αὐτὴν ἀποσημαίνει τελευτὴν τῶν ἐσομένωνto be . [τό τε γὰρ ] τὰς βοῦς ἰδεῖν ζῷον ἐπ᾽ ἀρότρῳ πονεῖν γεγενημένον ὑπὸ τῶν χειρόνων κατεσθιομένας ,
⁸⁴ To which Joseph replied:—“This dream,” said he, “O king, although seen under two forms, signifies one and the same event of things; for when thou sawest the fat kine, which is an animal made for the plough and for labor, devoured by the worser kine,	⁸⁴ After listening to him Joseph replied: "My king, although seen under two forms, this dream refers to the same future event. The sight of the cows, animals made for the plow and for toil, devoured by their inferiors,
⁸⁴ Barach

⁸⁵ καὶ οἱ στάχυες ὑπὸ τῶν ἐλαττόνων δαπανώμενοι λιμὸν ΑἰγύπτῳEgypt καὶ ἀκαρπίαν ἐπὶ τοσαῦτα προκαταγγέλλουσιν ἔτη τοῖς ἴσοις πρότερον εὐδαιμονησάσῃ , ὡς τὴν‎ τούτων εὐφορίαν τῶν ἐτῶν ὑπὸ τῆς τῶν μετὰ τοσοῦτον ἀριθμὸν ἴσων ἀφορίας ὑπαναλωθῆναι . γενήσεται δὴ σπάνις τῶν ἀναγκαίων σφόδρα δυσκατόρθωτος .
⁸⁵ and the ears of corn eaten up by the smaller ears, they foretell a famine, and want of the fruits of the earth for the same number of years, and equal with those when Egypt was in a happy state; and this so far, that the plenty of these years will be spent in the same number of years of scarcity, and that scarcity of necessary provisions will be very difficult to be corrected;	⁸⁵ and the ears of corn eaten up by the smaller ears, foretells famine and unfruitfulness for as many years as the former prosperity, for the plenty of these years will be eaten up by the same number of years of scarcity, when it will be very hard to get the necessaries of life.
⁸⁵ Barach

⁸⁶ σημεῖον δέ · αἱ γὰρ κατισχνωμέναι βόες δαπανήσασαι τὰς κρείττονας οὐκ ἴσχυσαν κορεσθῆναι . ὁ μέντοι θεὸς οὐκ ἐπὶ τῷ λυπεῖν τὰ μέλλοντα τοῖς ἀνθρώποις προδείκνυσιν , ἀλλ᾽ ὅπως προυγνωκότες κουφοτέρας συνέσει ποιῶνται τὰς πείρας τῶν κατηγγελμένων . σὺ τοίνυν ταμιευσάμενος τἀγαθὰ τὰ κατὰ τὸν πρῶτον χρόνον γενησόμενα ποιήσεις ἀνεπαίσθητον ΑἰγυπτίοιςEgyptian τὴν‎ ἐπελευσομένην συμφοράν ."
⁸⁶ as a sign whereof, the ill-favored kine, when they had devoured the better sort, could not be satisfied. But still God foreshows what is to come upon men, not to grieve them, but that, when they know it beforehand, they may by prudence make the actual experience of what is foretold the more tolerable. If thou, therefore, carefully dispose of the plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt by the Egyptians.”	⁸⁶ The sign of this is that the gaunt cows were still hungry after devouring the better ones. But God fore-shows the future to human beings not to grieve them but that by prudence they may lessen the experience they have foreseen. Therefore, if you carefully ration the plentiful crops to come in the first period, you will protect the Egyptians from feeling the effects of the coming disaster."
⁸⁶ Barach

⁸⁷ Θαυμάσαντος δὲ τοῦ βασιλέως τὴν‎ φρόνησιν καὶ τὴν‎ σοφίαν τοῦ ἸωσήπουJoseph καὶ πυθομένου , τίνα καὶ τρόπον ἂν προοικονομήσειεν ἐν τοῖς τῆς εὐετηρίας καιροῖς τὰ περὶ τῶν μετὰ ταύτην , ὡς ἂν ἐλαφρότερα γένοιτο τὰ τῆς ἀφορίας ,
⁸⁷ Hereupon the king wondered at the discretion and wisdom of Joseph; and asked him by what means he might so dispense the foregoing plentiful crops in the happy years, as to make the miserable crops more tolerable.	⁸⁷ Amazed at the shrewdness and wisdom of Joseph, the king asked him in what way the harvests in the plentiful years should be administered, so as to make the time of barrenness more bearable.
⁸⁷ Barach

⁸⁸ ὑπετίθετο καὶ συνεβούλευε φειδὼ τῶν ἀγαθῶν , καὶ μὴ κατὰ περιουσίαν αὐτοῖς χρῆσθαι τοῖς ΑἰγυπτίοιςEgyptian ἐπιτρέπειν , ἀλλ᾽ ὅσα ἂν κατὰ τρυφὴν ἀναλώσωσιν ἐκ περισσοῦ , ταῦτα τηρεῖν εἰς τὸν τῆς ἐνδείας καιρόν , ἀποτίθεσθαί τε παρῄνει λαμβάνοντα τὸν σῖτον παρὰ τῶν γεωργῶν τὰ διαρκῆ μόνον εἰς διατροφὴν χορηγοῦντα .
⁸⁸ Joseph then added this his advice: To spare the good crops, and not permit the Egyptians to spend them luxuriously, but to reserve what they would have spent in luxury beyond their necessity against the time of want. He also exhorted him to take the corn of the husbandmen, and give them only so much as will be sufficient for their food.	⁸⁸ He proposed and advised that the good harvests should be set aside and the Egyptians not allowed to waste them, but to preserve for the time of need the surplus they would have wasted. He should take the corn from the farmers and give them only as much as they needed for food.
⁸⁸ Barach

⁸⁹ ΦαραώθηςPharaothes δ᾽ ἀμφοτέρων θαυμάσας ἸώσηπονJoseph τῆς τε κρίσεως τοῦ ὀνείρατος καὶ τῆς συμβουλίας αὐτῷ τὴν‎ οἰκονομίαν παραδίδωσιν , ὥστε πράττειν ἃ καὶ τῷ πλήθει τῶν ΑἰγυπτίωνEgyptians καὶ τῷ βασιλεῖ συμφέροντα ὑπολαμβάνει , τὸν ἐξευρόντα τὴν‎ τοῦ πράγματος ὁδὸν καὶ προστάτην ἄριστον αὐτῆς ὑπολαβὼν γενήσεσθαι .
⁸⁹ Accordingly Pharaoh being surprised at Joseph, not only for his interpretation of the dream, but for the counsel he had given him, intrusted him with dispensing the corn; with power to do what he thought would be for the benefit of the people of Egypt, and for the benefit of the king, as believing that he who first discovered this method of acting, would prove the best overseer of it.	⁸⁹ Pharaothes was so impressed not only by Joseph's explanation of the dream but also by his advice that he entrusted him with the administration, with the power to do whatever he thought would be best for the people of Egypt and the king, believing that he who first thought out this plan would be the best for carrying it out.
⁸⁹ Barach

⁹⁰ ὁ δὲ ταύτης αὐτῷ τῆς ἐξουσίας ὑπὸ τοῦ βασιλέως δοθείσης σφραγῖδί τε χρῆσθαι τῇ αὐτοῦ‎ καὶ πορφύραν ἐνδύσασθαι διὰ τῆς γῆς ἁπάσης ἐλαύνων ἐφ᾽ ἅρματος ἦγε τὸν σῖτον παρὰ τῶν γεωργῶν τὸν ἀρκοῦντα πρός τε σπόρον καὶ διατροφὴν ἑκάστοις ἀπομετρῶν , μηδενὶ σημαίνων τὴν‎ αἰτίαν , ὑφ᾽ ἧς ταῦτα ἔπραττε .
⁹⁰ But Joseph having this power given him by the king, with leave to make use of his seal, and to wear purple, drove in his chariot through all the land of Egypt, and took the corn of the husbandmen, allotting as much to every one as would be sufficient for seed, and for food, but without discovering to any one the reason why he did so.	⁹⁰ With this authority given him by the king and permission to use his seal and wear the purple, Joseph drove in his chariot through all the land of Egypt and took the corn of the farmers, allotting to each enough for seed and for food, but without telling anyone the reason why he did so.
⁹⁰ Barach

Chapter 6
[091-167]
Joseph's brothers come to Egypt for food.
He plays a trick on them, then reveals himself

☜ ☞

⁹¹ τριακοστὸν δ᾽ ἔτος ἤδη τῆς ἡλικίας αὐτῷ διεληλύθει καὶ τιμῆς ἁπάσης ἀπέλαυε τοῦ βασιλέως καὶ προσηγόρευσεν αὐτὸν ΨονθονφάνηχονPsothom-Phanech ἀπιδὼν αὐτοῦ‎ πρὸς τὸ παράδοξον τῆς συνέσεως · σημαίνει γὰρ τὸ ὄνομα κρυπτῶν εὑρετήν . γαμεῖ δὲ καὶ γάμον ἀξιολογώτατον · ἄγεται γὰρ καὶ ΠετεφροῦPentephres θυγατέρα τῶν ἐν ἩλιουπόλειHeliopolos ἱερέων συμπράξαντος αὐτῷ τοῦ βασιλέως ἔτι παρθένον ἈσέννηθινAsenethis ὀνόματι .
⁹¹ Joseph was now grown up to thirty years of age, and enjoyed great honors from the king, who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of secrets. He also married a wife of very high quality; for he married the daughter of Petephres, one of the priests of Heliopolis; she was a virgin, and her name was Asenath.	⁹¹ He had now passed his thirtieth year and enjoyed great honours from the king, who called him Psothom-Phanech, in view of his mighty intellect, for the name means the Discoverer of Secrets. With the king's help he also made a very fine marriage, espousing the daughter of Pentephres, one of the priests of Heliopolis; she was a virgin named Asenethis.
⁹¹ Barach

⁹² ἐκ ταύτης δὲ καὶ παῖδες αὐτῷ γίνονται πρὸ τῆς ἀκαρπίαςunfruitfulness, barrenness ΜανασσῆςManasses μὲν πρεσβύτερος , σημαίνει δ᾽ ἐπίληθον , διὰ τὸ εὐδαιμονήσαντα λήθην εὕρασθαι τῶν ἀτυχημάτων , ὁ δὲ νεώτερος ἘφράδηςEphraim , ἀποδιδοὺς δὲ τοῦτο σημαίνει , διὰ τὸ ἀποδοθῆναι αὐτὸν τῇ ἐλευθερίᾳ τῶν προγόνων .
⁹² By her he had children before the scarcity came on; Manasseh, the elder, which signifies forgetful, because his present happiness made him forget his former misfortunes; and Ephraim, the younger, which signifies restored, because he was restored to the freedom of his forefathers.	⁹² By her he had children before the scarcity began: Manasses, the elder, whose name means "cause of forgetfulness," for his present prosperity made him forget his former troubles, and the younger Ephraim, meaning "restored," because he was restored to the freedom of his ancestors.
⁹² Barach

⁹³ τῆς δ᾽ ΑἰγύπτουEgypt κατὰ τὴν‎ ἸωσήπουJoseph τῶν ὀνειράτων ἐξήγησιν μακαριστῶς ἔτη ἑπτὰ διαγούσης ὁ λιμὸς ἥπτετο τῷ ὀγδόῳ ἔτει καὶ διὰ τὸ μὴ προῃσθημένοις ἐπιπεσεῖν τὸ κακὸν πονούμενοι χαλεπῶς ὑπ᾽ αὐτοῦ‎ πάντες ἐπὶ τὰς βασιλέως θύρας συνέρρεον .
⁹³ Now after Egypt had happily passed over seven years, according to Joseph’s interpretation of the dreams, the famine came upon them in the eighth year; and because this misfortune fell upon them when they had no sense of it beforehand, they were all sorely afflicted by it, and came running to the king’s gates;	⁹³ When Egypt had happily spent seven years, according to Joseph's interpretation of the dreams, famine seized them in the eighth year. And as this misfortune came on them unforeseen, they felt it all the worse and came running to the king's gates.
⁹³ Barach

⁹⁴ ὁ δὲ ἸώσηπονJoseph ἐκάλει , κἀκεῖνος τὸν σῖτον αὐτοῖς ἀπεδίδοτο γεγενημένος σωτὴρ ὁμολογουμένως τοῦ πλήθους , καὶ τὴν‎ ἀγορὰν οὐ τοῖς ἐγχωρίοις προὐτίθει μόνον , ἀλλὰ καὶ τοῖς ξένοις ὠνεῖσθαι παρῆν πάντας ἀνθρώπους κατὰ συγγένειαν ἀξιοῦντος ἐπικουρίας τυγχάνειν ἸωσήπουJoseph παρὰ τῶν εὐδαιμονίᾳ χρωμένων .
⁹⁴ and he called upon Joseph, who sold the corn to them, being become confessedly a savior to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness.	⁹⁴ He called on Joseph, who sold them corn and was publicly praised as the people's saviour. Not only did he open this market for the local people, but foreigners also could buy it, since Joseph held that all who are naturally akin to each other should receive help from those who lived in prosperity.
⁹⁴ Barach

⁹⁵ Πέμπει δὲ καὶ ἸάκωβοςJacob, James τῆς ΧαναναίαςCanaan δεινῶς ἐκτετρυχωμένης , πάσης γὰρ ἥψατο τῆς ἠπείρου τὸ δεινόν , τοὺς υἱοὺς ἅπαντας εἰς τὴν‎ ΑἴγυπτονEgypt ὠνησομένους σῖτον πεπυσμένος ἐφεῖσθαι τὴν‎ ἀγορὰν καὶ ξένοις · μόνον δὲ κατέσχε ΒενιαμὶνBenjamin ἐκ ῬαχήλαςRachel αὐτῷ γεγονότα ὁμομήτριον δὲ ἸωσήπῳJoseph .
⁹⁵ Now Jacob also, when he understood that foreigners might come, sent all his sons into Egypt to buy corn, for the land of Canaan was grievously afflicted with the famine; and this great misery touched the whole continent. He only retained Benjamin, who was born to him by Rachel, and was of the same mother with Joseph.	⁹⁵ When Jacob learned that the corn market was open to foreigners, he sent all his sons into Egypt to buy corn, for Canaan was grievously hit by the famine, and the misery afflicted the whole region. He kept back only Benjamin, born to him by Rachel and who had the same mother as Joseph.
⁹⁵ Barach

⁹⁶ οἱ μὲν οὖν εἰς τὴν‎ ΑἴγυπτονEgypt ἐλθόντες ἐνετύγχανον τῷ ἸωσήπῳJoseph χρῄζοντες ἀγορᾶς · οὐδὲν γὰρ ἦν , ὃ μὴ μετὰ γνώμης ἐπράττετο τῆς ἐκείνου · καὶ γὰρ τὸ θεραπεῦσαι τὸν βασιλέα τότε χρήσιμον ἐγίνετο τοῖς ἀνθρώποις , ὅτε καὶ τῆς ἸωσήπουJoseph τιμῆς ἐπιμεληθεῖεν .
⁹⁶ These sons of Jacob then came into Egypt, and applied themselves to Joseph, wanting to buy corn; for nothing of this kind was done without his approbation, since even then only was the honor that was paid the king himself advantageous to the persons that paid it, when they took care to honor Joseph also.	⁹⁶ These then came into Egypt and asked Joseph's permission to buy corn, for nothing of this kind was done without his approval. Even showing honour to the king himself was of benefit only to those who also showed homage to Joseph.
⁹⁶ Barach

⁹⁷ ὁ δὲ γνωρίσας τοὺς ἀδελφοὺς οὐδὲν ἐνθυμουμένους περὶ αὐτοῦ‎ διὰ τὸ μειράκιον μὲν αὐτὸς ἀπαλλαγῆναι , εἰς τοῦτο δὲ προελθεῖν τῆς ἡλικίας καὶ τῶν χαρακτήρων ἠλλαγμένων ἀγνώριστος αὐτοῖς εἶναι , τῷ δὲ μεγέθει τοῦ ἀξιώματος οὐδ᾽ εἰς ἐπίνοιαν ἐλθεῖν αὐτοῖς δυνάμενος διεπείραζεν , ὡς ἔχοιεν γνώμης περὶ τῶν ὅλων .
⁹⁷ Now when he well knew his brethren, they thought nothing of him; for he was but a youth when he left them, and was now come to an age so much greater, that the lineaments of his face were changed, and he was not known by them: besides this, the greatness of the dignity wherein he appeared, suffered them not so much as to suspect it was he. He now made trial what sentiments they had about affairs of the greatest consequence;	⁹⁷ He recognized his brothers, but they never thought about him, for he was only a youth when he left them and he now had reached an age when his features had changed. His rank prevented them from suspecting his identity, so he was not known by them, and he began testing their feelings about the whole affair.
⁹⁷ Barach

⁹⁸ τόν τε γὰρ σῖτον αὐτοῖς οὐκ ἀπεδίδοτο κατασκόπους τε τῶν βασιλέως πραγμάτων ἔλεγεν ἥκειν καὶ πολλαχόθεν μὲν αὐτοὺς συνεληλυθέναι , προφασίζεσθαι δὲ συγγένειαν · οὐ γὰρ εἶναι δυνατὸν ἀνδρὶ ἰδιώτῃ τοιούτους παῖδας καὶ τὰς μορφὰς οὕτως ἐπιφανεῖςto display ἐκτραφῆναι , δυσκόλου καὶ βασιλεῦσιν οὔσης τοιαύτης παιδοτροφίας .
⁹⁸ for he refused to sell them corn, and said they were come as spies of the king’s affairs; and that they came from several countries, and joined themselves together, and pretended that they were of kin, it not being possible that a private man should breed up so many sons, and those of so great beauty of countenance as they were, such an education of so many children being not easily obtained by kings themselves.	⁹⁸ He refused to sell them corn and said they had come to spy upon the king's business. He alleged that they had come from several countries and banded together, pretending to be relatives, for it was difficult for a king, let alone an individual man to rear so many fine-looking sons as this.
⁹⁸ Barach

⁹⁹ ὑπὲρ δὲ τοῦ γνῶναι τὰ κατὰ τὸν πατέρα καὶ τὰ συμβεβηκότα αὐτῷ μετὰ τὴν‎ ἰδίαν ἀπαλλαγὴν ταῦτ᾽ ἔπραττε μαθεῖν τε βουλόμενος καὶ τὰ περὶ ΒενιαμὶνBenjamin τὸν ἀδελφόν · ἐδεδίει γάρ , μὴ κἀκεῖνον ὁμοίως οἷς εἰς αὐτὸν ἐτόλμησαν εἶεν ἀπεσκευασμένοι τοῦ γένους .
⁹⁹ Now this he did in order to discover what concerned his father, and what happened to him after his own departure from him, and as desiring to know what was become of Benjamin his brother; for he was afraid that they had ventured on the like wicked enterprise against him that they had done to himself, and had taken him off also.	⁹⁹ He did this to find out about his father and what had happened after his own departure, and wanting to know what had become of his brother Benjamin, for he feared that they had dared to rid the family of him, as they had done to him.
⁹⁹ Barach

¹⁰⁰ Οἱ δ᾽ ἦσαν ἐν ταραχῇ καὶ φόβῳ κίνδυνον τὸν μέγιστον αὐτοῖς ἐπηρτῆσθαι νομίζοντες καὶ μηδὲν περὶ τἀδελφοῦ κατὰ νοῦν λαμβάνοντες , καταστάντες τε πρὸς τὰς αἰτίας ἀπελογοῦντοto speak in defence ῬουβήλουRubel, Rouben προηγοροῦντος , ὃς ἦν πρεσβύτατος αὐτῶν ·
¹⁰⁰ Now these brethren of his were under distraction and terror, and thought that very great danger hung over them; yet not at all reflecting upon their brother Joseph, and standing firm under the accusations laid against them, they made their defense by Reubel, the eldest of them, who now became their spokesman:	¹⁰⁰ They were quaking with fear and thought themselves in great danger, never thinking him to be their brother, but rejecting his charges against them. They made their defence using Rubel, the eldest, as their spokesman.
¹⁰⁰ Barach

¹⁰¹ " ἡμεῖς γὰρ , εἶπεν , οὐ κατὰ ἀδικίαν δεῦρο ἤλθομεν οὐδὲ κακουργήσοντες τὰ βασιλέως πράγματα , σωθῆναι δὲ ζητοῦντες καὶ καταφυγὴν τῶν ἐπεχόντων τὴν‎ χώραν ἡμῶν κακῶν τὴν‎ ὑμετέραν φιλανθρωπίαν ὑπολαβόντες , οὓς οὐχὶ πολίταις μόνοις τοῖς αὐτῶν , ἀλλὰ καὶ ξένοις ἠκούομεν τὴν‎ ἀγορὰν τοῦ σίτου προτεθεικέναι πᾶσι τὸ σώζεσθαι τοῖς δεομένοις παρέχειν διεγνωκότας .
¹⁰¹ “We come not hither,” said he, “with any unjust design, nor in order to bring any harm to the king’s affairs; we only want to be preserved, as supposing your humanity might be a refuge for us from the miseries which our country labors under, we having heard that you proposed to sell corn, not only to your own countrymen, but to strangers also, and that you determined to allow that corn, in order to preserve all that want it;	¹⁰¹ "We did not come here," he said, "with any bad intention, or harm to the king's business in any way, but merely to save our lives, hoping that your kindness might provide us a respite from the woes of our country; for we heard of your selling corn, not only to your own countrymen, but also to strangers and so providing a means of survival to all in need of it.
¹⁰¹ Barach

¹⁰² ὅτι δ᾽ ἐσμὲν ἀδελφοὶ καὶ κοινὸν ἡμῖν αἷμα , φανερὸν μὲν καὶ τῆς μορφῆς τὸ οἰκεῖον καὶ μὴ πολὺ παρηλλαγμένον ποιεῖ , πατὴρ δ᾽ ἐστὶν ἡμῖν ἸάκωβοςJacob, James ἀνὴρ ἙβραῖοςHebrew , ᾧ γινόμεθα δώδεκα παῖδες ἐκ γυναικῶν τεσσάρων , ὧν πάντων περιόντων ἦμεν εὐδαίμονες .
¹⁰² but that we are brethren, and of the same common blood, the peculiar lineaments of our faces, and those not so much different from one another, plainly show. Our father’s name is Jacob, an Hebrew man, who had twelve of us for his sons by four wives; which twelve of us, while we were all alive, were a happy family;	¹⁰² That we are brothers and of the same common blood, the features of our faces plainly show, since we are so alike. Our father's name is Jacob, a Hebrew, to whom we twelve children were born by four wives, and we were happy while all twelve of us were alive.
¹⁰² Barach

¹⁰³ ἀποθανόντος δὲ ἑνὸς τῶν ἀδελφῶν ἸωσήπουJoseph τὰ πράγματα ἡμῖν ἐπὶ τὸ χεῖρον μετέβαλεν · ὅ τε γὰρ πατὴρ μακρὸν ἐπ᾽ αὐτῷ πένθος ἦρται καὶ ἡμεῖς ὑπό τε τῆς ἐπὶ τῷ τεθνηκότι συμφορᾶς καὶ τῆς τοῦ πρεσβύτου ταλαιπωρίας κακοπαθοῦμεν .
¹⁰³ but when one of our brethren, whose name was Joseph, died, our affairs changed for the worse, for our father could not forbear to make a long lamentation for him; and we are in affliction, both by the calamity of the death of our brother, and the miserable state of our aged father.	¹⁰³ However, when Joseph, one of our brothers, died, our affairs changed for the worse. Our father mourned a long time for him and we are saddened both by our brother's death and the old man's misery.
¹⁰³ Barach

¹⁰⁴ ἥκομέν τε νῦν ἐπ᾽ ἀγορὰν σίτου τήν τε τοῦ πατρὸς ἐπιμέλειαν καὶ τὴν‎ κατὰ τὸν οἶκον πρόνοιαν ΒενιαμεῖBenjamin τῷ νεωτάτῳ τῶν ἀδελφῶν πεπιστευκότες · δύνασαι δὲ πέμψας εἰς τὸν ἡμέτερον οἶκον μαθεῖν , εἴ τι ψευδές ἐστι τῶν λεγομένων ."
¹⁰⁴ We are now, therefore, come to buy corn, having intrusted the care of our father, and the provision for our family, to Benjamin, our youngest brother; and if thou sendest to our house, thou mayest learn whether we are guilty of the least falsehood in what we say.”	¹⁰⁴ Now we come to buy corn, having entrusted the care of our father and charge of the household, to our youngest brother, Benjamin. You have only to send to our house, to learn if there is any falsehood in what we say."
¹⁰⁴ Barach

¹⁰⁵ Καὶ ῬουβῆλοςRubel, Ruben μὲν τούτοις ἐπειρᾶτο πείθειν τὸν ἸώσηπονJoseph περὶ αὐτῶν τὰ ἀμείνω φρονῆσαι , ὁ δὲ τὸν ἸάκωβονJacob, James ζῶντα μαθὼν καὶ τὸν ἀδελφὸν οὐκ ἀπολωλότα τότε μὲν εἰς τὴν‎ εἱρκτὴν αὐτοὺς ὡς ἐπὶ σχολῆς βασανίσων ἐνέβαλε , τῇ δὲ τρίτῃ τῶν ἡμερῶν προαγαγὼν αὐτούς ,
¹⁰⁵ And thus did Reubel endeavor to persuade Joseph to have a better opinion of them. But when he had learned from them that Jacob was alive, and that his brother was not destroyed by them, he for the present put them in prison, as intending to examine more into their affairs when he should be at leisure. But on the third day he brought them out, and said to them,	¹⁰⁵ In this way Rubel tried to persuade Joseph to think better of them. But learning that Jacob was alive and that his brother was not dead, he put them in prison, as though to examine them at leisure.
¹⁰⁵ Barach

¹⁰⁶ " ἐπεί , φησί , διισχυρίζεσθε μήτ᾽ ἐπὶ κακουργίᾳ τῶν βασιλέως ἥκειν πραγμάτων εἶναί τε ἀδελφοὶ καὶ πατρὸς οὗ λέγετε , πείσαιτ᾽ ἄν με ταῦθ᾽ οὕτως ἔχειν , εἰ καταλίποιτε μὲν ἐξ αὑτῶν ἕνα παρ᾽ ἐμοὶ μηδὲν ὑβριστικὸν πεισόμενον , ἀποκομίσαντες δὲ τὸν σῖτον πρὸς τὸν πατέρα πάλιν ἔλθοιτε πρὸς ἐμὲ τὸν ἀδελφόν , ὃν καταλιπεῖν ἐκεῖ φατε , μεθ᾽ ἑαυτῶν ἄγοντες · τοῦτο γὰρ ἔσται‎ πίστωμα τῆς ἀληθείας .
¹⁰⁶ “Since you constantly affirm that you are not come to do any harm to the king’s affairs; that you are brethren, and the sons of the father whom you named; you will satisfy me of the truth of what you say, if you leave one of your company with me, who shall suffer no injury here; and if, when ye have carried corn to your father, you will come to me again, and bring your brother, whom you say you left there, along with you, for this shall be by me esteemed an assurance of the truth of what you have told me.”	¹⁰⁶ On the third day he brought them out and said, "Since you insist that you come with no malice toward to the king's realm and that you are brothers born to the father you spoke about, you can convince me of this by leaving with me one of your company, who will not be maltreated here. Then if, after bringing corn to your father, you return to me with your brother, whom you say you left there, to support the truth of what you say."
¹⁰⁶ Barach

¹⁰⁷ οἱ δ᾽ ἐν μείζοσι κακοῖς ἦσαν ἔκλαιόν τε καὶ συνεχῶς πρὸς ἀλλήλους ἀνωλοφύροντο τὴν‎ ἸωσήπουJoseph συμφοράν , ὡς διὰ τὰ κατ᾽ ἐκείνου βουλευθέντα τιμωροῦντος αὐτοὺς τοῦ θεοῦ τούτοις περιπέσοιεν , ῬουβῆλοςRubel, Ruben δὲ πολὺς ἦν ἐπιπλήττων αὐτοῖς τῆς μετανοίας , ἐξ ἧς ὄφελος οὐδὲν ἸωσήπῳJoseph γίνεται · φέρειν δ᾽ αὐτοὺς πᾶν ὅ τι καὶ πάθοιεν κατ᾽ ἐκδικίαν ἐκείνου δρῶντος αὐτὰ τοῦ θεοῦ καρτερῶς ἠξίου .
¹⁰⁷ Hereupon they were in greater grief than before; they wept, and perpetually deplored one among another the calamity of Joseph; and said, “They were fallen into this misery as a punishment inflicted by God for what evil contrivances they had against him.” And Reubel was large in his reproaches of them for their too late repentance, whence no profit arose to Joseph; and earnestly exhorted them to bear with patience whatever they suffered, since it was done by God in way of punishment, on his account.	¹⁰⁷ This grieved them more and they wept and began blaming each other for Joseph's fate, saying that this misery was God's punishment for their plots against him. Rubel sharply rebuked them that this repentance came too late to help Joseph. He urged them to patiently bear whatever they might suffer, since it was God's vengeance for him.
¹⁰⁷ Barach

¹⁰⁸ ταῦτα δ᾽ ἔλεγον πρὸς ἀλλήλους οὐχ ἡγούμενοι τὸν ἸώσηπονJoseph γλώσσης τῆς αὐτῶν συνιέναι . κατήφεια δὲ πάντας εἶχε πρὸς τοὺς ῬουβήλουRubel, Rouben λόγους καὶ τῶν πραγμάτων μετάμελος , ὥσπερ οὖν καὶ τῶν ταῦτα ψηφισαμένων , ἐφ᾽ οἷς δίκαιον ἔκρινον τὸν θεὸν κολαζόμενοι .
¹⁰⁸ Thus they spake to one another, not imagining that Joseph understood their language. A general sadness also seized on them at Reubel’s words, and a repentance for what they had done; and they condemned the wickedness they had perpetrated, for which they judged they were justly punished by God.	¹⁰⁸ This is how they spoke to each another, not imagining that Joseph understood their language. At Rubel's words sadness and remorse gripped them for what they had done, and they condemned the wrong for which God was justly punishing them.
¹⁰⁸ Barach

¹⁰⁹ βλέπων δ᾽ οὕτως ἀμηχανοῦντας ἸώσηποςJoseph, Josephus ὑπὸ τοῦ πάθους εἰς δάκρυα προύπιπτε καὶ μὴ βουλόμενος τοῖς ἀδελφοῖς γενέσθαι καταφανὴς ὑπεχώρει καὶ διαλιπὼν πάλιν ἧκε πρὸς αὐτούς .
¹⁰⁹ Now when Joseph saw that they were in this distress, he was so affected at it that he fell into tears, and not being willing that they should take notice of him, he retired; and after a while came to them again,	¹⁰⁹ Seeing them so distressed, Joseph was moved to tears, but not wanting it noticed by the brothers, he withdrew and after a while returned to them again.
¹⁰⁹ Barach

¹¹⁰ καὶ ΣεμεῶναSymeon κατασχὼν ὅμηρον τῆς ἐπανόδου τῶν ἀδελφῶν γενησόμενον ἐκείνους μεταλαβόντας τῆς ἀγορᾶς τοῦ σίτου προσέταξεν ἀπιέναι , κελεύσας τῷ ὑπηρέτῃ τἀργύριον , ὃ πρὸς τὴν‎ ὠνὴν εἶεν τοῦ σίτου κεκομικότες , κρύφα τοῖς φορτίοις ἐνθέντι ἀπολύειν κἀκεῖνο κομίζοντας . Καὶ ὁ μὲν τὰ ἐντεταλμένα ἔπραττεν .
¹¹⁰ and taking Symeon in order to his being a pledge for his brethren’s return, he bid them take the corn they had bought, and go their way. He also commanded his steward privily to put the money which they had brought with them for the purchase of corn into their sacks, and to dismiss them therewith; who did what he was commanded to do.	¹¹⁰ Then taking Symeon as a hostage for the brothers' return, he bade them take the corn they had bought and leave, telling his steward to secretly put the money they had brought to purchase the corn into their sacks and to dismiss them with it, and these orders he duly carried out.
¹¹⁰ Barach

¹¹¹ Οἱ δὲ ἸακώβουJacob παῖδες ἐλθόντες εἰς τὴν‎ ΧαναναίανCanaan ἀπήγγελλον τῷ πατρὶ τὰ κατὰ τὴν‎ ΑἴγυπτονEgypt αὐτοῖς συμπεσόντα , καὶ ὅτι κατάσκοποι δόξειαν ἀφῖχθαι τοῦ βασιλέως καὶ λέγοντες ἀδελφοί τε εἶναι καὶ τὸν ἑνδέκατον οἴκοι καταλιπεῖν παρὰ τῷ πατρὶ ἀπιστηθεῖεν , ὡς καταλίποιέν τε ΣεμεῶναSymeon παρὰ τῷ στρατηγῷ μέχρι ΒενιαμὶςBenjamin ὡς αὐτὸν ἀπιὼνto be; to go πίστις αὐτοῖς τῶν εἰρημένων παρ᾽ αὐτῷ γένοιτο ·
¹¹¹ Now when Jacob’s sons were come into the land of Canaan, they told their father what had happened to them in Egypt, and that they were taken to have come thither as spies upon the king; and how they said they were brethren, and had left their eleventh brother with their father, but were not believed; and how they had left Symeon with the governor, until Benjamin should go thither, and be a testimonial of the truth of what they had said:	¹¹¹ When Jacob's sons returned to Canaan, they told their father what had happened to them in Egypt and how they were suspected as spies against the king, and how they had said they were brothers and had left their eleventh brother behind with their father, but were not believed, and how they had left Symeon behind with the ruler, til Benjamin should go there and prove what they said was true.
¹¹¹ Barach

¹¹² ἠξίουν τε τὸν πατέρα μηδὲν φοβηθέντα πέμπειν σὺν αὐτοῖς τὸν νεανίσκον . ἸακώβῳJacob, James δ᾽ οὐδὲν ἤρεσκε τῶν τοῖς υἱοῖς πεπραγμένων , καὶ πρὸς τὴν‎ ΣεμεῶνοςSymeon δὲ κατοχὴν λυπηρῶς φέρων ἀνόητον ἡγεῖτο προστιθέναι καὶ τὸν ΒενιαμίνBenjamin .
¹¹² and they begged of their father to fear nothing, but to send the lad along with them. But Jacob was not pleased with any thing his sons had done; and he took the detention of Symeon heinously, and thence thought it a foolish thing to give up Benjamin also.	¹¹² They begged their father to fear nothing, but to send the lad with them. But Jacob was not pleased with what his sons had done; he took hard the detention of Symeon and thought it foolish to hand over Benjamin too.
¹¹² Barach

¹¹³ καὶ ὁ μὲν οὐδὲ ῬουβήλουRubel, Rouben δεομένου καὶ τοὺς αὑτοῦ παῖδας ἀντιδιδόντος , ἵνα εἴ τι πάθοι ΒενιαμὶςBenjamin κατὰ τὴν‎ ἀποδημίαν ἀποκτείνειεν αὐτοὺς ὁ πάππος , πείθεται τοῖς λόγοις . οἱ δ᾽ ἠπόρουν ἐπὶ τοῖς κακοῖς καὶ μᾶλλον αὐτοὺς ἐτάραττε τἀργύριον ἐν τοῖς σακκίοις τοῦ σίτου κατακεκρυμμένον εὑρεθέν .
¹¹³ Neither did he yield to Reubel’s persuasion, though he begged it of him, and gave leave that the grandfather might, in way of requital, kill his own sons, in case any harm came to Benjamin in the journey. So they were distressed, and knew not what to do; nay, there was another accident that still disturbed them more,—the money that was found hidden in their sacks of corn.	¹¹³ Rubel implored him in vain, offering his own sons in exchange, saying that their grandfather could kill them in reprisal, if any harm came to Benjamin in the journey. They did not know what to do, being further troubled when the money was found hidden in their sacks of corn.
¹¹³ Barach

¹¹⁴ τοῦ δὲ σίτου τοῦ κομισθέντος ὑπ᾽ αὐτῶν ἐπιλιπόντος καὶ τοῦ λιμοῦ μᾶλλον ἁπτομένου βιαζομένης αὐτὸν τῆς ἀνάγκης ὁ ἸάκωβοςJacob, James ἐκπέμπειν ἐγίνωσκε τὸν ΒενιαμὶνBenjamin μετὰ τῶν ἀδελφῶν ·
¹¹⁴ Yet when the corn they had brought failed them, and when the famine still afflicted them, and necessity forced them, Jacob did [not] still resolve to send Benjamin with his brethren,	¹¹⁴ Yet when the corn they had brought gave out and they were still under the famine, Jacob was forced to send Benjamin with his brothers,
¹¹⁴ Barach

¹¹⁵ οὐ γὰρ ἦν αὐτοῖς εἰς ΑἴγυπτονEgypt ἀπελθεῖν μὴ μετὰ τῶν ἐπαγγελιῶν ἀπερχομένοις , καὶ τοῦ πάθους οὖν χείρονος καθ᾽ ἑκάστην ἡμέραν γινομένου καὶ τῶν υἱῶν δεομένων οὐκ εἶχεν , ὅ τι χρήσαιτο τοῖς παροῦσιν .
¹¹⁵ although there was no returning into Egypt unless they came with what they had promised. Now the misery growing every day worse, and his sons begging it of him, he had no other course to take in his present circumstances.	¹¹⁵ since there was no returning to Egypt without bringing what they had promised. As things grew daily worse and his sons continued to beg him, he had no other choice in the circumstances,
¹¹⁵ Barach

¹¹⁶ ἸούδαJudas δὲ τολμηροῦ τἆλλα τὴν‎ φύσιν ἀνδρὸς χρησαμένου πρὸς αὐτὸν παρρησίᾳ , ὡς οὐ προσῆκε μὲν αὐτὸν περὶ τἀδελφοῦ δεδιέναι οὐδὲ τὰ μὴ δεινὰ δι᾽ ὑποψίαςsuspicion, jealousy λαμβάνειν , πραχθήσεται γὰρ οὐδὲν αὐτῶν περὶ τὸν ἀδελφόν , ᾧ μὴ παρέσται θεός , τοῦτο δὲ συμβήσεσθαι πάντως καὶ παρ᾽ αὐτῷ μένοντι ·
¹¹⁶ And Judas, who was of a bold temper on other occasions, spake his mind very freely to him: “That it did not become him to be afraid on account of his son, nor to suspect the worst, as he did; for nothing could be done to his son but by the appointment of God, which must also for certain come to pass, though he were at home with him;	¹¹⁶ for Judas, who was of daring temperament in other things, spoke his mind freely to him, not to be afraid on account of to his son, or go on suspecting the worst, for nothing would happen his son but what God sent, which would equally happen if he stayed home with him.
¹¹⁶ Barach

¹¹⁷ φανερὰν δ᾽ οὕτως αὐτῶν ἀπώλειαν μὴ καταδικάζειν μηδὲ τὴν‎ ἐκ ΦαραώθουPharaothes τῆς τροφῆς αὐτῶν εὐπορίαν αὐτοὺς ἀφαιρεῖσθαι ἀλόγως περὶ τοῦ παιδὸς δεδιότα , φροντίζειν δὲ καὶ τῆς ΣεμεῶνοςSymeon σωτηρίας , μὴ φειδοῖ τῆς ΒενιαμὶνBenjamin ἀποδημίαςan absence, journey ἐκεῖνος ἀπόληται · πιστεῦσαι δὲ περὶ αὐτοῦ‎ τῷ θεῷ παραινοῦντος καὶ αὐτῷ , ὡς ἢ σῶον ἐπανάξοντος αὐτῷ τὸν υἱὸν ἢ συγκαταστρέψοντος ἅμα ἐκείνῳ τὸν βίον ,
¹¹⁷ that he ought not to condemn them to such manifest destruction; nor deprive them of that plenty of food they might have from Pharaoh, by his unreasonable fear about his son Benjamin, but ought to take care of the preservation of Symeon, lest, by attempting to hinder Benjamin’s journey, Symeon should perish. He exhorted him to trust God for him; and said he would either bring his son back to him safe, or, together with his, lose his own life.”	¹¹⁷ He ought not, out of unreasonable fear for his son Benjamin, condemn them to certain death, depriving them of the abundant food they could have from Pharaothes. He should rather care for Symeon's safety, and not let him die by delaying Benjamin's journey. Let him entrust him to God, for he would either bring his son back to him safe, or would lay down his own life along with him.
¹¹⁷ Barach

¹¹⁸ πεισθεὶς ἸάκωβοςJacob, James παρεδίδου τὸν ΒενιαμὶνBenjamin καὶ τὴν‎ τιμὴν τοῦ σίτου διπλασίονα τῶν τε παρὰ τοῖς ΧαναναίοιςCanaanites γεννωμένων τό τε τῆς βαλάνου μύρον καὶ στακτὴν τερέβινθόν τε καὶ μέλι δωρεὰς ἸωσήπῳJoseph κομίζειν . πολλὰ δὲ ἦν παρὰ τοῦ πατρὸς ἐπὶ τῇ τῶν παίδων ἐξόδῳ δάκρυα κἀκείνων αὐτῶν .
¹¹⁸ So that Jacob was at length persuaded, and delivered Benjamin to them, with the price of the corn doubled; he also sent presents to Joseph of the fruits of the land of Canaan, balsam and rosin, as also turpentine and honey. Now their father shed many tears at the departure of his sons, as well as themselves.	¹¹⁸ Jacob was finally persuaded and gave Benjamin to them, along with double the price of the corn. He also sent gifts to Joseph of the fruits of the land of Canaan, balsam and myrrh, and turpentine and honey. Their father shed many tears at the departure of his sons, and so did they.
¹¹⁸ Barach

¹¹⁹ ὁ μὲν γὰρ τοὺς υἱοὺς εἰ κομιεῖται σώους ἐκ τῆς ἀποδημίαςan absence, journey ἐφρόντιζεν , οἱ δ᾽ εἰ τὸν πατέρα καταλάβοιεν ἐρρωμένον καὶ μηδὲν ὑπὸ τῆς ἐπ᾽ αὐτοῖς λύπης κακωθέντα . ἡμερήσιον δὲ αὐτοῖς ἠνύσθη τὸ πένθος , καὶ ὁ μὲν πρεσβύτης κοπωθεὶς ὑπέμενεν , οἱ δὲ ἐχώρουνto make room, withdraw εἰς ΑἴγυπτονEgypt μετὰ κρείττονος ἐλπίδος τὴν‎ ἐπὶ τοῖς παροῦσι λύπην ἰώμενοι .
¹¹⁹ His concern was, that he might receive them back again safe after their journey; and their concern was, that they might find their father well, and no way afflicted with grief for them. And this lamentation lasted a whole day; so that the old man was at last tired with grief, and staid behind; but they went on their way for Egypt, endeavoring to mitigate their grief for their present misfortunes, with the hopes of better success hereafter.	¹¹⁹ His care was to receive his sons back safe after their journey, and theirs was to find their father still well and not stricken with grief on their behalf. This grieving lasted all day, and the old man was left behind mournful, but they went to Egypt, trying to ease their grief at their present troubles with the hope of a better future.
¹¹⁹ Barach

¹²⁰ ὡς δ᾽ ἦλθον εἰς τὴν‎ ΑἴγυπτονEgypt κατάγονται μὲν παρὰ τὸν ἸώσηπονJoseph , φόβος δὲ αὐτοὺς οὐχ ὁ τυχὼν διετάραττε , μὴ περὶ τῆς τοῦ σίτου τιμῆς ἐγκλήματα λάβωσιν ὡς αὐτοί τι κεκακουργηκότες , καὶ πρὸς τὸν ταμίαν τοῦ ἸωσήπουJoseph πολλὴν ἀπολογίαν ἐποιοῦντο κατ᾽ οἶκόν τε φάσκοντες εὑρεῖν ἐν τοῖς σάκκοις τὸ ἀργύριον καὶ νῦν ἥκειν ἐπανάγοντες αὐτό .
¹²⁰ As soon as they came into Egypt, they were brought down to Joseph: but here no small fear disturbed them, lest they should be accused about the price of the corn, as if they had cheated Joseph. They then made a long apology to Joseph’s steward; and told him, that when they came home they found the money in their sacks, and that they had now brought it along with them.	¹²⁰ On reaching Egypt, they were brought to Joseph, deeply afraid of being accused about the price of the corn, as if they had done wrong. They made profuse apology to Joseph's steward, saying how on arriving home they found the money in their sacks and that they were now bringing it back.
¹²⁰ Barach

¹²¹ τοῦ δὲ μηδ᾽ ὅ τι λέγουσιν εἰδέναι φήσαντος ἀνείθησαν τοῦ δέους . [λύσας τε τὸν ΣυμεῶναSymeon, Simeon ἐτημέλει συνεσόμενον τοῖς ἀδελφοῖς . ] ἐλθόντος δὲ ἐν τούτῳ καὶ ἸωσήπουJoseph ἀπὸ τῆς θεραπείας τοῦ βασιλέως τά τε δῶρα παρῆγον αὐτῷ καὶ πυθομένου περὶ τοῦ πατρὸς ἔλεγον , ὅτι καταλάβοιεν αὐτὸν ἐρρωμένον .
¹²¹ He said he did not know what they meant: so they were delivered from that fear. And when he had loosed Symeon, and put him into a handsome habit, he suffered him to be with his brethren; at which time Joseph came from his attendance on the king. So they offered him their presents; and upon his putting the question to them about their father, they answered that they found him well.	¹²¹ He said he did not know what they meant, and so relieved them of that fear, and after releasing Symeon and giving him clothing, he allowed him to be with his brothers. Meanwhile Joseph came from attending on the king, so they offered him their gifts, and when he asked them about their father, they replied that they found him well.
¹²¹ Barach

¹²² ὁ δὲ μαθὼν περιόντα καὶ περὶ τοῦ ΒενιαμὶνBenjamin εἰ οὗτος ὁ νεώτερος ἀδελφὸς αὐτῶν εἴη , καὶ γὰρ ἦν αὐτὸν ἑωρακώς , ἀνέκρινε . τῶν δὲ φησάντων αὐτὸν εἶναι οἰκέτην αὐτοῦ‎ θεὸν μὲν ἐπὶ πᾶσι προστάτην εἶπεν ,
¹²² He also, upon his discovery that Benjamin was alive, asked whether this was their younger brother; for he had seen him. Whereupon they said he was: he replied, that the God over all was his protector.	¹²² He asked whether the one he had seen was Benjamin, their younger brother. When they said he was, he replied that the God who is over all was his protector.
¹²² Barach

¹²³ ὑπὸ δὲ τοῦ πάθους προαγόμενος εἰς δάκρυα μεθίστατο μὴ βουλόμενος καταφανὴς εἶναι τοῖς ἀδελφοῖς , ἐπὶ δεῖπνόν τε αὐτοὺς παραλαμβάνει καὶ κατακλίνονται οὕτως ὡς καὶ παρὰ τῷ πατρί . πάντας δὲ αὐτοὺς ὁ ἸώσηποςJoseph, Josephus δεξιούμενος διπλασίοσι μοίραις τῶν αὐτῷ παρακειμένων τὸν ΒενιαμὶνBenjamin ἐτίμα .
¹²³ But when his affection to him made him shed tears, he retired, desiring he might not be seen in that plight by his brethren. Then Joseph took them to supper, and they were set down in the same order as they used to sit at their father’s table. And although Joseph treated them all kindly, yet did he send a mess to Benjamin that was double to what the rest of the guests had for their shares.	¹²³ But his affection for him made him shed tears, and he hid himself, not wanting his brothers to see him. Then he took them to supper and they sat just as they used to sit at their father's table. And while he treated them all kindly, Joseph honoured Benjamin with double of what the other guests got.
¹²³ Barach

¹²⁴ Ἐπεὶ δὲ μετὰ τὸ δεῖπνον εἰς ὕπνον ἐτράποντο , κελεύει τῷ ταμίαι τόν τε σῖτον αὐτοῖς δοῦναι μεμετρημένον καὶ τὴν‎ τιμὴν πάλιν ἐγκρύψαι τοῖς σακκίοις , εἰς δὲ τὸ τοῦ ΒενιαμὶνBenjamin φορτίον καὶ σκύφος ἀργυροῦν , ᾧ πίνων ἔχαιρε , βαλόντα καταλιπεῖν .
¹²⁴ Now when after supper they had composed themselves to sleep, Joseph commanded his steward both to give them their measures of corn, and to hide its price again in their sacks; and that withal they should put into Benjamin’s sack the golden cup, out of which he loved himself to drink—	¹²⁴ When after supper they had gone off to sleep, Joseph ordered his steward to give them their measures of corn and to hide the money again in their sacks, and put into Benjamin's sack his favourite golden cup from which he liked to drink.
¹²⁴ Barach

¹²⁵ ἐποίει δὲ ταῦτα διάπειραν βουλόμενος τῶν ἀδελφῶν λαβεῖν , πότερόν ποτε βοηθήσουσι τῷ ΒενιαμὶνBenjamin κλοπῆς ἀγομένῳ καὶ δοκοῦντι κινδυνεύειν , ἢ καταλιπόντες ὡς οὐδὲν αὐτοὶ κεκακουργηκότες ἀπίασι πρὸς τὸν πατέρα .
¹²⁵ which things he did, in order to make trial of his brethren, whether they would stand by Benjamin when he should be accused of having stolen the cup, and should appear to be in danger; or whether they would leave him, and, depending on their own innocency, go to their father without him.	¹²⁵ This he did to test whether his brothers would help Benjamin when he was accused of theft and seemed in danger, or if, innocent themselves, they would abandon him and return to their father.
¹²⁵ Barach

¹²⁶ ποιήσαντος δὲ τοῦ οἰκέτου τὰ ἐντεταλμένα μεθ᾽ ἡμέραν οὐδὲν τούτων εἰδότες οἱ τοῦ ἸακώβουJacob παῖδες ἀπῄεσαν ἀπειληφότες τὸν ΣεμεῶναSymeon καὶ διπλῆν χαρὰν χαίροντες ἐπί τε τούτῳ κἀπὶ τῷ ΒενιαμὶνBenjamin ἀποκομίζειν τῷ πατρί , καθὼς ὑπέσχοντο . περιελαύνουσι δ᾽ αὐτοὺς ἱππεῖς ἄγοντες τὸν οἰκέτην , ὃς ἐναπέθετο τῷ τοῦ ΒενιαμὶνBenjamin φορτίῳ τὸν σκύφον .
¹²⁶ When the servant had done as he was bidden, the sons of Jacob, knowing nothing of all this, went their way, and took Symeon along with them, and had a double cause of joy, both because they had received him again, and because they took back Benjamin to their father, as they had promised.	¹²⁶ When the servant did as he was told, the sons of Jacob, knowing nothing of it, went their way and took Symeon with them and had a double cause for joy, in getting him back and taking Benjamin back to their father as they had promised. But soon a cavalry troop surrounded them, with Joseph's servant, who had put the cup in Benjamin's sack.
¹²⁶ Barach

¹²⁷ ταραχθέντας δὲ ὑπὸ τῆς ἀδοκήτου τῶν ἱππέων ἐφόδου καὶ τὴν‎ αἰτίαν πυθομένους δι᾽ ἣν ἐπ᾽ ἄνδρας ἐληλύθασιν ,
¹²⁷ But presently a troop of horsemen encompassed them, and brought with them Joseph’s servant, who had put the cup into Benjamin’s sack. Upon which unexpected attack of the horsemen they were much disturbed, and asked what the reason was that they came thus upon men,	¹²⁷ They were troubled by the unexpected cavalry, and asked why they came in this way against those whom not long before their master had honoured with a hospitable reception?
¹²⁷ Barach

¹²⁸ οἳ μικρὸν ἔμπροσθεν τιμῆς καὶ ξενίας τετυχήκασιν αὐτῶν παρὰ τοῦ δεσπότου , κακίστους ἀπεκάλουνto recall, call back , οἳ μηδ᾽ αὐτὸ τοῦτο τὴν‎ ξενίαν καὶ τὴν‎ φιλοφροσύνην τὴν‎ ἸωσήπουJoseph διὰ μνήμης λαβόντες οὐκ ὤκνησαν εἰς αὐτὸν ἄδικοι γενέσθαι , σκύφον δὲ , ᾧ φιλοτησίας αὐτοῖς προύπιεν , ἀράμενοι φέροιεν κέρδους ἀδίκου τήν τε πρὸς ἸώσηπονJoseph φιλίαν τόν τε ἑαυτῶν εἰ φωραθεῖεν κίνδυνον ἐν δευτέρῳ θέμενοι ·
¹²⁸ who a little before had been by their lord thought worthy of an honorable and hospitable reception? They replied, by calling them wicked wretches, who had forgot that very hospitable and kind treatment which Joseph had given them, and did not scruple to be injurious to him, and to carry off that cup out of which he had, in so friendly a manner, drank to them, and not regarding their friendship with Joseph, no more than the danger they should be in if they were taken, in comparison of the unjust gain.	¹²⁸ He replied that they were wicked wretches who had forgotten the kind hospitality Joseph had shown them and did not scruple to harm him by stealing the very cup from which he had so amicably drunk to them. Had they no regard for their friendship with Joseph, or the risk they ran if they were caught, compared with their wrongful gain?
¹²⁸ Barach

¹²⁹ τιμωρίαν τε αὐτοὺς ὑφέξειν ἠπείλουνto hold out; to keep away οὐ λανθάνοντας τὸν θεὸν οὐδ᾽ ἀποδράντας μετὰ τῆς κλοπῆς , εἰ καὶ τὸν διακονούμενον οἰκέτην διέλαθον . πυνθάνεσθαί τε νῦν , τί παρόντες εἴημεν , ὡς οὐκ εἰδότας · γνώσεσθαι μέντοι κολαζομένους αὐτίκα . Καὶ ταῦτα καὶ πέρα τούτων ὁ οἰκέτης εἰς αὐτοὺς λέγων ἐνύβριζεν .
¹²⁹ Hereupon he threatened that they should be punished; for though they had escaped the knowledge of him who was but a servant, yet had they not escaped the knowledge of God, nor had gone off with what they had stolen; and, after all, asked why we come upon them, as if they knew nothing of the matter: and he told them that they should immediately know it by their punishment. This, and more of the same nature, did the servant say, in way of reproach to them:	¹²⁹ He threatened them with punishment, for though they might escape the notice of a servant, yet they had not escaped God's notice, nor gotten away with the theft. "They ask, indeed, why we have come after them, as if they knew nothing of it!"—but when they were punished they would know it! This and more the servant said, insulting them.
¹²⁹ Barach

¹³⁰ οἱ δὲ ὑπὸ ἀγνοίας τῶν περὶ αὐτοὺς ἐχλεύαζον ἐπὶ τοῖς λεγομένοις καὶ τῆς κουφολογίας τὸν οἰκέτην ἐθαύμαζον τολμῶντα αἰτίαν ἐπιφέρειν ἀνδράσιν , οἳ μηδὲ τὴν‎ τοῦ σίτου τιμὴν ἐν τοῖς σακκίοις αὐτῶν εὑρεθεῖσαν κατέσχον , ἀλλ᾽ ἐκόμισαν μηδενὸς εἰδότος τὸ πραχθέν · τοσοῦτον ἀποδεῖν τοῦ γνώμῃ κακουργῆσαι .
¹³⁰ but they being wholly ignorant of any thing here that concerned them, laughed at what he said, and wondered at the abusive language which the servant gave them, when he was so hardy as to accuse those who did not before so much as retain the price of their corn, which was found in their sacks, but brought it again, though nobody else knew of any such thing,—so far were they from offering any injury to Joseph voluntarily.	¹³⁰ But unaware of the situation they laughed at what the servant said and were amazed at his abusive language, boldly accusing men who previously did not even keep the price of their corn, which was found in their sacks, but brought it back again, although no one else knew anything about it, so far were they from any harmful intentions.
¹³⁰ Barach

¹³¹ τῆς μέντοι γε ἀρνήσεως ἀξιοπιστοτέραν ὑπολαβόντες τὴν‎ ἔρευνανinquiry ἐκέλευον ταύτῃ χρῆσθαι κἂν εὑρεθῇ τις ὑφῃρημένος ἅπαντας κολάζειν · οὐδὲν γὰρ αὑτοῖς συνειδότες ἦγον παρρησίαν , ὡς ἐδόκουν , ἀκίνδυνον . ὁ δὲ τὴν‎ ἔρευνανinquiry μὲν ἠξίωσε ποιήσασθαι , τὴν‎ μέντοι τιμωρίαν ἑνὸς ἔφασκεν εἶναι τοῦ τὴν‎ κλοπὴν εὑρεθέντος πεποιημένου .
¹³¹ But still, supposing that a search would be a more sure justification of themselves than their own denial of the fact, they bid him search them, and that if any of them had been guilty of the theft, to punish them all; for being no way conscious to themselves of any crime, they spake with assurance, and, as they thought, without any danger to themselves also. The servants desired there might be a search made; but they said the punishment should extend to him alone who should be found guilty of the theft.	¹³¹ But thinking that a search would vindicate them more than mere denial of the fact, they invited him to search. In no way aware of any crime, and thinking it quite safe, they said that if any of them were found guilty of theft, he could punish them all! He said that yes, a search would be made, but the punishment would apply only to the one found guilty of the theft.
¹³¹ Barach

¹³² τὴν‎ δὲ ζήτησιν ποιούμενοι καὶ πάντας τοὺς ἄλλους ἐκπεριελθόντες κατὰ τὴν‎ ἔρευνανinquiry ἐπὶ τὸν τελευταῖον ΒενιαμὶνBenjamin ἧκον οὐκ ἀγνοοῦντες , ὅτι εἰς τὸ ἐκείνου σακκίον τὸν σκύφον εἶεν ἀποκεκρυφότες , ἀλλ᾽ ἀκριβῆ τὴν‎ ζήτησιν βουλόμενοι ποιεῖσθαι δοκεῖν .
¹³² So they made the search; and, having searched all the rest, they came last of all to Benjamin, as knowing it was Benjamin’s sack in which they had hidden the cup, they having indeed searched the rest only for a show of accuracy:	¹³² So they searched, and finally came to Benjamin, knowing it was in his sack they had hidden the cup, and indeed the rest were searched only in pretense.
¹³² Barach

¹³³ οἱ μὲν οὖν ἄλλοι τοῦ κατ᾽ αὐτοὺς ἀπηλλαγμένοι δέους ἐν τῇ περὶ τὸν ΒενιαμὶνBenjamin φροντίδι τὸ λοιπὸν ἦσαν , ἐθάρρουν δ᾽ ὡς οὐδ᾽ ἐν ἐκείνῳ τῆς κακουργίας εὑρεθησομένης ἐκάκιζόν τε τοὺς ἐπιδιώξαντας ὡς ἐμποδίσαντας αὐτοῖς τὴν‎ ὁδὸν δυναμένοις ἤδη προκεκοφέναι .
¹³³ so the rest were out of fear for themselves, and were now only concerned about Benjamin, but still were well assured that he would also be found innocent; and they reproached those that came after them for their hindering them, while they might, in the mean while, have gotten a good way on their journey.	¹³³ They had no fear for themselves and were now concerned only about Benjamin, still feeling sure that he too would be found innocent, and they reprimanded their pursuers for delaying them, since they might have meanwhile gone a good part of their journey.
¹³³ Barach

¹³⁴ ὡς δὲ τὸ τοῦ ΒενιαμὶνBenjamin φορτίον ἐρευνῶντες λαμβάνουσι τὸν σκύφον εἰς οἰμωγὰς καὶ θρήνους εὐθὺς ἐτράπησαν καὶ τὰς στολὰς ἐπικαταρρήξαντες ἔκλαιόν τε τὸν ἀδελφὸν ἐπὶ τῇ μελλούσῃ κολάσει τῆς κλοπῆς αὐτούς τε διαψευσομένους τὸν πατέρα περὶ τῆς ΒενιαμὶνBenjamin σωτηρίας .
¹³⁴ But as soon as they had searched Benjamin’s sack, they found the cup, and took it from him; and all was changed into mourning and lamentation. They rent their garments, and wept for the punishment which their brother was to undergo for his theft, and for the delusion they had put on their father, when they promised they would bring Benjamin safe to him.	¹³⁴ But on searching Benjamin's sack, they found the cup and took it from him and all was changed into mourning and lamentation. They rent their clothing and wept for the penalty their brother must suffer for his theft, and for misleading their father with their promise to bring Benjamin safely back to him.
¹³⁴ Barach

¹³⁵ ἐπέτεινε δὲ τὸ δεινὸν αὐτοῖς καὶ τὸ δόξαντας ἤδη διαφυγεῖν τὰ σκυθρωπὰ διαφθονηθῆναι , τῶν δὲ περὶ τὸν ἀδελφὸν κακῶν καὶ τῆς τοῦ πατρὸς ἐπ᾽ αὐτῷ λύπης ἐσομένουςto be αὑτοὺς αἰτίους ἔλεγον βιασαμένους ἄκοντα τὸν πατέρα συναποστεῖλαι .
¹³⁵ What added to their misery was, that this melancholy accident came unfortunately at a time when they thought they had been gotten off clear; but they confessed that this misfortune of their brother, as well as the grief of their father for him, was owing to themselves, since it was they that forced their father to send him with them, when he was averse to it.	¹³⁵ Their misery was sharper because this awful thing came when they thought they were in the clear, but they confessed that their brother's misfortune, and the grief of their father for him, was their fault, since it was they who pressed their father to send him along, against his wishes.
¹³⁵ Barach

¹³⁶ Οἱ μὲν οὖν ἱππεῖς παραλαβόντες τὸν ΒενιαμὶνBenjamin ἦγον πρὸς ἸώσηπονJoseph καὶ τῶν ἀδελφῶν ἑπομένωνto follow, obey , ὁ δὲ τὸν μὲν ἰδὼν ἐν φυλακῇ , τοὺς δ᾽ ἐν πενθίμοις σχήμασι , " τί δή , φησίν , ὦ κάκιστοι , φρονήσαντες ἢ περὶ τῆς ἐμῆς φιλανθρωπίας ἢ περὶ τοῦ θεοῦ τῆς προ
¹³⁶ The horsemen therefore took Benjamin and brought him to Joseph, his brethren also following him; who, when he saw him in custody, and them in the habit of mourners, said, “How came you, vile wretches as you are, to have such a strange notion of my kindness to you, and of God’s providence, as impudently to do thus to your benefactor, who in such an hospitable manner had entertained you?”	¹³⁶ The cavalry took Benjamin and brought him to Joseph, while his brothers followed him and seeing him in chains and them in mourning dress, he said, "Vile wretches, what strange notion have you of my kindness to you and of God's providence? Is this your return to me for treating you so hospitably?"
¹³⁶ Barach

¹³⁷ νοίας τοιαῦτα πράττειν εἰς ΕὐεργέτηνEuergetes καὶ ξένον ἐτολμήσατε ; τῶν δὲ παραδιδόντων αὑτοὺς εἰς κόλασιν ἐπὶ τῷ σώζεσθαι ΒενιαμὶνBenjamin καὶ πάλιν ἀναμιμνησκομένων τῶν εἰς ἸώσηπονJoseph τετολμημένων κἀκεῖνον ἀποκαλούντων μακαριώτερον , εἰ μὲν τέθνηκεν ὅτι τῶν κατὰ τὸν βίον ἀπήλλακται σκυθρωπῶν , εἰ δὲ περίεστιν ὅτι τῆς παρὰ τοῦ θεοῦ κατ᾽ αὐτῶν ἐκδικίας τυγχάνει , λεγόντων δ᾽ αὑτοὺς ἀλιτηρίους τοῦ πατρός , ὅτι τῇ λύπῃ ἣν ἐπ᾽ ἐκείνῳ μέχρι νῦν ἔχει καὶ τὴν‎ ἐπὶ ΒενιαμὶνBenjamin προσθήσουσι , πολὺς ἦν κἀνταῦθ᾽ ὁ ῬουβῆλοςRubel, Ruben αὐτῶν καθαπτόμενος .
¹³⁷ Whereupon they gave up themselves to be punished, in order to save Benjamin; and called to mind what a wicked enterprise they had been guilty of against Joseph. They also pronounced him more happy than themselves, if he were dead, in being freed from the miseries of this life; and if he were alive, that he enjoyed the pleasure of seeing God’s vengeance upon them. They said further; that they were the plague of their father, since they should now add to his former affliction for Joseph, this other affliction for Benjamin. Reubel also was large in cutting them upon this occasion.	¹³⁷ So, in order to save Benjamin, they gave themselves up to be punished, remembering the outrages they had done to Joseph. They also said that, if he was dead, he was better off than themselves, set free from the miseries of this life, and if he were alive, he could enjoyed the pleasure of seeing them punished by God. They added that they were a plague on their father, now adding this grief for Benjamin to his former grief for Joseph, and Rubel was loud in blaming them.
¹³⁷ Barach

¹³⁸ ἸωσήπουJoseph δὲ τοὺς μὲν ἀπολύοντος , οὐδὲν γὰρ αὐτὸν ἀδικεῖν , ἀρκεῖσθαι δὲ μόνῃ τῇ τοῦ παιδὸς τιμωρίᾳ λέγοντος , οὔτε γὰρ τοῦτον ἀπολύειν διὰ τοὺς οὐδὲν ἐξαμαρτόντας σῶφρον ἔλεγεν οὔτε συγκολάζειν ἐκείνους τῷ τὴν‎ κλοπὴν εἰργασμένῳ , βαδιοῦσι δὲ παρέξειν ἀσφάλειαν ἐπαγγελλομένου ,
¹³⁸ But Joseph dismissed them; for he said they had been guilty of no offense, and that he would content himself with the lad’s punishment; for he said it was not a fit thing to let him go free, for the sake of those who had not offended; nor was it a fit thing to punish them together with him who had been guilty of stealing. And when he promised to give them leave to go away in safety,	¹³⁸ But Joseph dismissed them, declaring that they had committed no offence and that he would be content with punishing the lad. He said it was not right to let him go free just because the others were innocent, nor should they be punished along with the one who had stolen. When he promised to let them leave in safety, the rest of them were woebegone and unable to speak for sadness.
¹³⁸ Barach

¹³⁹ τοὺς μὲν ἄλλους ἔκπληξιςconsternation ἔλαβε καὶ πρὸς τὸ πάθος ἀφωνία , ἸούδαςJudas δὲ ὁ καὶ τὸν πατέρα πείσας ἐκπέμψαι τὸ μειράκιον καὶ τἆλλα δραστήριος ὢν ἀνὴρ ὑπὲρ τῆς τἀδελφοῦ σωτηρίας ἔκρινε παραβάλλεσθαι ,
¹³⁹ the rest of them were under great consternation, and were able to say nothing on this sad occasion. But Judas, who had persuaded their father to send the lad from him, being otherwise also a very bold and active man, determined to hazard himself for the preservation of his brother.	¹³⁹ But Judas, the very courageous man of action who had persuaded their father to send the boy off, decided to risk himself for the survival of his brother.
¹³⁹ Barach

¹⁴⁰ καί " δεινὰ μέν , εἶπεν , ὦ στρατηγέ , τετολμήκαμεν εἰς σὲ καὶ τιμωρίας ἄξια καὶ τοῦ κόλασιν ὑποσχεῖν ἅπαντας ἡμᾶς δικαίως , εἰ καὶ τὸ ἀδίκημα μὴ ἄλλου τινός , ἀλλ᾽ ἑνὸς τοῦ νεωτάτου γέγονεν . ὅμως δὲ ἀπεγνωκόσιν ἡμῖν τὴν‎ δι᾽ αὐτοῦ‎ σωτηρίαν ἐλπὶς ὑπολέλειπται παρὰ τῆς σῆς χρηστότητος ἐγγυωμένη τὴν‎ τοῦ κινδύνου διαφυγήν .
¹⁴⁰ “It is true,” said he, “O governor, that we have been very wicked with regard to thee, and on that account deserved punishment; even all of us may justly be punished, although the theft were not committed by all, but only by one of us, and he the youngest also; but yet there remains some hope for us, who otherwise must be under despair on his account, and this from thy goodness, which promises us a deliverance out of our present danger.	¹⁴⁰ "It is true, lord ruler ," he said, "that we have been very wicked with regard to you, and deserve punishment on account of it. We may all be justly punished, though the theft was not committed by all, but only by the youngest of us. Yet still we have hope in our despair, for your goodness offers us a refuge from our present danger.
¹⁴⁰ Barach

¹⁴¹ καὶ νῦν μὴ πρὸς τὸ ἡμέτερον ἀφορῶν μηδὲ τὸ κακούργημα σκοπῶν , ἀλλὰ πρὸς τὴν‎ σαυτοῦ φύσιν καὶ τὴν‎ ἀρετὴν σύμβουλον ποιησάμενος ἀντὶ τῆς ὀργῆς , ἣν οἱ τἆλλα μικροὶ πρὸς ἰσχύος λαμβάνουσιν οὐκ ἐν τοῖς μεγάλοις μόνον ἀλλὰ καὶ ἐπὶ τοῖς τυχοῦσιν αὐτῇ χρώμενοι , γενοῦ πρὸς αὐτὴν μεγαλόφρων καὶ μὴ νικηθῇς ὑπ᾽ αὐτῆς , ὥστε ἀποκτεῖναι τοὺς οὐδ᾽ αὐτοὺς ὡς ἰδίας ἔτι τῆς σωτηρίας ἀντιποιουμένους , ἀλλὰ παρὰ σοῦ λαβεῖν αὐτὴν ἀξιοῦντας .
¹⁴¹ And now I beg thou wilt not look at us, or at that great crime we have been guilty of, but at thy own excellent nature, and take advice of thine own virtue, instead of that wrath thou hast against us; which passion those that otherwise are of lower character indulge, as they do their strength, and that not only on great, but also on very trifling occasions. Overcome, sir, that passion, and be not subdued by it, nor suffer it to slay those that do not otherwise presume upon their own safety, but are desirous to accept of it from thee;	¹⁴¹ I beg you not to consider our unworthiness or our crime but your own excellent nature; take advice from your own virtue, not from that anger you have against us—a passion indulged by those who otherwise are of lower character, as they apply their power not only on great, but also on very trifling occasions. Overcome that passion, sir, and do not be subdued by it, nor let it kill those who cannot protect their own safety, but wish to accept it from you.
¹⁴¹ Barach

¹⁴² καὶ γὰρ οὐδὲ νῦν πρῶτον ἡμῖν αὐτὴν παρέξεις , ἀλλὰ τάχιον ἐλθοῦσιν ἐπὶ τὴν‎ ἀγορὰν τοῦ σίτου καὶ τὴν‎ εὐπορίαν τῆς τροφῆς ἐχαρίσω δοὺς ἀποκομίζειν καὶ τοῖς οἰκείοις ὅσα κινδυνεύοντας αὐτοὺς ὑπὸ τοῦ λιμοῦ διαφθαρῆναι περιέσωσε .
¹⁴² for this is not the first time that thou wilt bestow it on us, but before, when we came to buy corn, thou affordedst us great plenty of food, and gavest us leave to carry so much home to our family as has preserved them from perishing by famine.	¹⁴² Indeed, this is not the first time that you will grant it on us, but earlier, when we came to buy corn, you gave us great plenty of food and allowed us to bring as much home to our family as has saved them from dying by famine.
¹⁴² Barach

¹⁴³ διαφέρει δ᾽ οὐδὲν ἢ μὴ περιιδεῖν ἀπολλυμένους ὑπ᾽ ἐνδείας τῶν ἀναγκαίων , ἢ μὴ κολάσαι δόξαντας ἁμαρτεῖν καὶ περὶ τὴν‎ εὐεργεσίαν τὴν‎ ἀπὸ σοῦ λαμπρὰν γενομένην φθονηθέντας , ἡ δ᾽ αὐτὴ χάρις ἄλλῳ μέντοι τρόπῳ διδομένη ·
¹⁴³ Nor is there any difference between not overlooking men that were perishing for want of necessaries, and not punishing those that seem to be offenders, and have been so unfortunate as to lose the advantage of that glorious benefaction which they received from thee. This will be an instance of equal favor, though bestowed after a different manner;	¹⁴³ There is no difference between neglecting men who were dying for lack of necessities, and not punishing those apparent offenders who have so unfortunately lost the benefit of that glorious goodwill you showed them. This will be an instance of equal favour, though bestowed in a different way.
¹⁴³ Barach

¹⁴⁴ σώσεις γὰρ οὓς εἰς τοῦτο καὶ ἔτρεφες καὶ ψυχάς , ἃς ὑπὸ λιμοῦ καμεῖν οὐκ εἴασας , τηρήσεις ταῖς σαυτοῦ δωρεαῖς , ὡς θαυμαστὸν ἅμα καὶ μέγα δοῦναί τε ψυχὰς ἡμῖν καὶ παρασχεῖν δι᾽ ὧν αὗται μενοῦσιν ἀπορουμένοις .
¹⁴⁴ for thou wilt save those this way whom thou didst feed the other; and thou wilt hereby preserve alive, by thy own bounty, those souls which thou didst not suffer to be distressed by famine, it being indeed at once a wonderful and a great thing to sustain our lives by corn, and to bestow on us that pardon, whereby, now we are distressed, we may continue those lives.	¹⁴⁴ In this way you will save those whom you fed in the other and by your bounty you will keep alive those souls whom you did not allow to be ruined by famine. Indeed it is a wonderful and a great thing to sustain our lives with corn and, now in our distress, bestow on us that pardon by which we may continue those lives.
¹⁴⁴ Barach

¹⁴⁵ οἶμαί τε τὸν θεὸν αἰτίαν παρασκευάσαι βουλόμενον εἰς ἐπίδειξιν τοῦ κατὰ τὴν‎ ἀρετὴν περιόντος ἡμᾶς εἰς τοῦτο περιστῆσαι συμφορᾶς , ἵνα καὶ τῶν εἰς αὑτὸν ἀδικημάτων συγγινώσκων φανῇς τοῖς ἐπταικόσιν , ἀλλὰ μὴ πρὸς μόνους τοὺς κατ᾽ ἄλλην πρόφασιν δεομένους ἐπικουρίας Φιλάνθρωπος δοκοίης .
¹⁴⁵ And I am ready to suppose that God is willing to afford thee this opportunity of showing thy virtuous disposition, by bringing us into this calamity, that it may appear thou canst forgive the injuries that are done to thyself, and mayst be esteemed kind to others, besides those who, on other accounts, stand in need of thy assistance;	¹⁴⁵ I may suppose that, by bringing us to this disaster, God is giving you a chance to show your virtue so that it may be seen how you can forgive wrongs done to yourself and show benevolence to those who, in various ways, need your help.
¹⁴⁵ Barach

¹⁴⁶ ὡς μέγα μὲν καὶ τὸ ποιῆσαί τινας εὖ καταστάντας εἰς χρείαν , ἡγεμονικώτερον δὲ σῶσαι τοὺς ὑπὲρ τῶν εἰς ἑαυτὸν τετολμημένων δίκην ὀφείλονταςto owe · εἰ γὰρ τὸ περὶ μικρῶν ζημιωμάτων ἀφεῖναι τοὺς πλημμελήσαντας ἔπαινον ἤνεγκε τοῖς ὑπεριδοῦσι , τό γε περὶ τούτων ἀόργητον , ὑπὲρ ὧν τὸ ζῆν ὑπεύθυνον τῇ κολάσει γίνεται τῶν ἠδικηκότων , θεοῦ φύσει προσετέθη .
¹⁴⁶ since it is indeed a right thing to do well to those who are in distress for want of food, but still a more glorious thing to save those who deserve to be punished, when it is on account of heinous offenses against thyself; for if it be a thing deserving commendation to forgive such as have been guilty of small offenses, that tend to a person’s loss, and this be praiseworthy in him that overlooks such offenses, to restrain a man’s passion as to crimes which are capital to the guilty, is to be like the most excellent nature of God himself.	¹⁴⁶ For it is a fine thing to do good to those who are in need, but a still more glorious one to save those who deserve to be punished for offences against yourself. For if it is commendable to forgive and overlook people's small offences, to restrain one’s passion toward the guilty whose very life is at stake is to be like the most excellent nature of God himself.
¹⁴⁶ Barach

¹⁴⁷ καὶ ἔγωγε , εἰ μὴ πατὴρ ἡμῖν ἦν πῶς ἐπὶ παίδων ἀποβολῇ ταλαιπωρεῖ διὰ τῆς ἐπὶ ἸωσήπῳJoseph λύπης ἐπιδεδειγμένος , οὐκ ἂν τοῦ γε καθ᾽ ἡμᾶς ἕνεκα περὶ τῆς σωτηρίας λόγους ἐποιησάμην , εἰ μὴ ὅσον τῷ σῷ χαριζόμενος ἤθει σώζειν αὐτῷ καλῶς ἔχοντι , καὶ τούτους οἳ λυπήσονται τεθνηκότων οὐκ ἔχοντες παρείχομεν ἂν αὑτοὺς πεισομένους ὅ τι καὶ θελήσειας ·
¹⁴⁷ And truly, as for myself, had it not been that we had a father, who had discovered, on occasion of the death of Joseph, how miserably he is always afflicted at the loss of his sons, I had not made any words on account of the saving of our own lives; I mean, any further than as that would be an excellent character for thyself, to preserve even those that would have nobody to lament them when they were dead, but we would have yielded ourselves up to suffer whatsoever thou pleasedst;	¹⁴⁷ For myself, if our father had not shown at Joseph's death how terribly he feels the loss of his children, I would say nothing about sparing our own lives, other than that it would be a fine quality in yourself to spare those who would have no one to mourn them after their death; but we would yield ourselves to whatever you wish.
¹⁴⁷ Barach

¹⁴⁸ νῦν δ᾽ , οὐ γὰρ αὑτοὺς ἐλεοῦντες , εἰ καὶ νέοι καὶ μήπω τῶν κατὰ τὸν βίον ἀπολελαυκότες τεθνηξόμεθα , τὸ δὲ τοῦ πατρὸς λογιζόμενοι καὶ τὸ γῆρας οἰκτείροντες τὸ ἐκείνου ταύτας σοι τὰς δεήσεις προσφέρομεν καὶ παραιτούμεθα ψυχὰς τὰς αὑτῶν , ἅς σοι τὸ ἡμέτερον κακούργημα πρὸς τιμωρίαν παρέδωκεν ,
¹⁴⁸ but now (for we do not plead for mercy to ourselves, though indeed, if we die, it will be while we are young, and before we have had the enjoyment of life) have regard to our father, and take pity of his old age, on whose account it is that we make these supplications to thee. We beg thou wilt give us those lives which this wickedness of ours has rendered obnoxious to thy punishment;	¹⁴⁸ But now (for we do not plead for mercy for ourselves, even if we die so young before having properly enjoyed life, ) thinking of our father and out of pity for his old age, we petition you for his sake. We beg for our lives, which our wrongdoing has made liable to your punishment.
¹⁴⁸ Barach

¹⁴⁹ οὔτε πονηρὸς αὐτὸς οὔτε τοιούτους ἐσομένουςto be ἐγέννησεν ἀλλὰ χρηστὸς ὢν καὶ πειραθῆναι τοιούτων οὐχὶ δίκαιος καὶ νῦν μὲν ἀποδημούντων ταῖς ὑπὲρ ἡμῶν φροντίσι κακοπαθεῖ , πυθόμενος δὲ ἀπολωλότας καὶ τὴν‎ αἰτίαν οὐχ ὑπομενεῖ ἀλλὰ διὰ ταύτην πολὺ μᾶλλον τὸν βίον καταλείπει ,
¹⁴⁹ and this for his sake who is not himself wicked, nor does his being our father make us wicked. He is a good man, and not worthy to have such trials of his patience; and now, we are absent, he is afflicted with care for us. But if he hear of our deaths, and what was the cause of it, he will on that account die an immature death;	¹⁴⁹ He is neither a criminal himself nor did he raise us to be wicked, but a good man who should not have to bear such trials, and now while we are away, he suffers from anxiety for us; and if he hears of our death and the reason for it, he will die.
¹⁴⁹ Barach

¹⁵⁰ καὶ τὸ ἄδοξον αὐτὸν τῆς ἡμετέρας καταστροφῆς φθήσεται διαχρησάμενον καὶ κακὴν αὐτῷ ποιήσει τὴν‎ ἐκ τοῦ ζῆν ἀπαλλαγήν , πρὶν εἰς ἄλλους φοιτῆσαι τὰ καθ᾽ ἡμᾶς σπεύσαντος αὑτὸν εἰς ἀναισθησίαν μεταγαγεῖν .
¹⁵⁰ and the reproachful manner of our ruin will hasten his end, and will directly kill him; nay, will bring him to a miserable death, while he will make haste to rid himself out of the world, and bring himself to a state of insensibility, before the sad story of our end come abroad into the rest of the world.	¹⁵⁰ The ignominy of our ruin will be the death of him, for he will hurry from from this life into insensibility, before the sad story of our end is heard in the rest of the world.
¹⁵⁰ Barach

¹⁵¹ γενόμενος οὖν ἐν τούτῳ τὸν λογισμόν , εἰ καὶ ἡ κακία σε παροξύνει νῦν ἡ ἡμετέρα , τὸ κατ᾽ αὐτῆς δίκαιον χάρισαι τῷ πατρὶ καὶ δυνηθήτω πλέον ὁ πρὸς ἐκεῖνον ἔλεος τῆς ἡμετέρας πονηρίας καὶ γῆρας ἐν ἐρημίᾳ βιωσόμενον καὶ τεθνηξόμενον ἡμῶν ἀπολομένων αἴδεσαι , τῷ πατέρων ὀνόματι ταύτην χαριζόμενος τὴν‎ δωρεάν .
¹⁵¹ Consider these things in this manner, although our wickedness does now provoke thee with a just desire of punishing that wickedness, and forgive it for our father’s sake; and let thy commiseration of him weigh more with thee than our wickedness. Have regard to the old age of our father, who, if we perish, will be very lonely while he lives, and will soon die himself also. Grant this boon to the name of fathers,	¹⁵¹ In light of this, although our misdeed now infuriates you, forgive it for our father's sake, and let your pity for him outweigh our wickedness. Pity his old age, who if we die, will be lonely while he lives and will soon die too, and grant it in honour of fathers.
¹⁵¹ Barach

¹⁵² ἐν γὰρ τούτῳ καὶ τὸν σὲ φύσαντα τιμᾷς καὶ σαυτῷ δίδως , ἀπολαύων μὲν ἤδη τῆς προσηγορίας , ἀπαθὴς δ᾽ ἐπ᾽ αὐτῇ φυλαχθησόμενος ὑπὸ τοῦ θεοῦ τοῦ πάντων πατρός , εἰς ὃν κατὰ κοινωνίαν καὶ αὐτὸς τοῦ ὀνόματος εὐσεβεῖν δόξεις τοῦ ἡμετέρου πατρὸς οἶκτον λαβὼν ἐφ᾽ οἷς πείσεται τῶν παίδων στερούμενος .
¹⁵² for thereby thou wilt honor him that begat thee, and will grant it to thyself also, who enjoyest already that denomination; thou wilt then, by that denomination, be preserved of God, the Father of all,—by showing a pious regard to which, in the case of our father, thou wilt appear to honor him who is styled by the same name; I mean, if thou wilt have this pity on our father, upon this consideration, how miserable he will be if he be deprived of his sons!	¹⁵² By this you will honour him who begot you, as well as yourself, who are already a father. For it you will be protected unharmed by God, the Father of all, for joining him in cordially showing mercy to our father, so that he is not bereft of his sons!
¹⁵² Barach

¹⁵³ σὸνyou, yours οὖν , ἃ παρέσχεν ἡμῖν ὁ θεὸς ταῦτ᾽ ἔχοντ᾽ ἐξουσίαν ἀφελέσθαι δοῦναι καὶ μηδὲν ἐκείνου διενεγκεῖν τῇ χάριτι · τῆς γὰρ ἐπαμφότερον δυνάμεως τετυχηκότα καλὸν ταύτην ἐν τοῖς ἀγαθοῖς ἐπιδείκνυσθαι , καὶ παρὸν καὶ ἀπολλύειν τῆς μὲν κατὰ τοῦτο ἐξουσίας ὡς μηδ᾽ ὑπαρχούσης ἐπιλανθάνεσθαι , μόνον δ᾽ ἐπιτετράφθαι τὸ σώζειν ὑπολαμβάνειν , καὶ ὅσῳas great as τις πλείοσι τοῦτο παρέξει μᾶλλον αὐτῷ φαίνεσθαι διδόντα .
¹⁵³ It is thy part therefore to bestow on us what God has given us, when it is in thy power to take it away, and so to resemble him entirely in charity; for it is good to use that power, which can either give or take away, on the merciful side; and when it is in thy power to destroy, to forget that thou ever hadst that power, and to look on thyself as only allowed power for preservation; and that the more any one extends this power, the greater reputation does he gain to himself.	¹⁵³ It is in your power to concede to us what God has given us, though you have the right to take it away, and so to resemble him in charity, for it is good to use on the merciful side the power to give or take away, and though you have the power to kill, to forget that you have it and to see yourself as only given power for saving others, and that the more one uses this power, the better reputation he gains.
¹⁵³ Barach

¹⁵⁴ σὺ δὲ πάντας ἡμᾶς σώσεις τἀδελφῷ συγγνοὺς ὑπὲρ ὧν ἠτύχηκεν · οὐδὲ γὰρ ἡμῖν βιώσιμα τούτου κολασθέντος , οἷς γε πρὸς τὸν πατέρα μὴ ἔξεστιν ἀνασωθῆναι μόνοις , ἀλλ᾽ ἐνθάδε δεῖ κοινωνῆσαι τούτῳ τῆς αὐτῆς καταστροφῆς τοῦ βίου .
¹⁵⁴ Now, by forgiving our brother what he has unhappily committed, thou wilt preserve us all; for we cannot think of living if he be put to death, since we dare not show ourselves alive to our father without our brother, but here must we partake of one and the same catastrophe of his life.	¹⁵⁴ You will save us all by forgiving our brother his misfortune, for we cannot go on living if he is put to death, since we dare not show ourselves alive to our father without our brother, but must here share in his fate.
¹⁵⁴ Barach

¹⁵⁵ καὶ δεησόμεθά σου , στρατηγέ , κατακρίναντος τὸν ἀδελφὸν ἡμῶν ἀποθανεῖν συγκολάσαι καὶ ἡμᾶς ὡς τοῦ ἀδικήματος κεκοινωνηκότας · οὐ γὰρ ἀξιώσομεν ἡμεῖς ὡς ἐπὶ λύπῃ τεθνηκότος αὑτοὺς ἀνελεῖν , ἀλλ᾽ ὡς ὁμοίως αὐτῷ πονηροὶ γεγονότες οὕτως ἀποθανεῖν .
¹⁵⁵ And so far we beg of thee, O governor, that if thou condemnest our brother to die, thou wilt punish us together with him, as partners of his crime,—for we shall not think it reasonable to be reserved to kill ourselves for grief of our brother’s death, but so to die rather as equally guilty with him of this crime.	¹⁵⁵ So we beg you, general, if you condemn our brother to die, to punish us along with him, as partners in his crime. We do not wish to live only in order to die of grief at our brother's death but would rather die as equally guilty with him.
¹⁵⁵ Barach

¹⁵⁶ καὶ ὅτι μὲν καὶ νέος ὢν ἥμαρτε καὶ μήπω τὸ φρονεῖν ἐρηρεισμένος καὶ ὡς ἀνθρώπινον τοῖς τοιούτοις συγγνώμην νέμειν , σοὶ καταλιπὼν παύομαι περαιτέρω λέγειν , ἵν᾽ εἰ μὲν κατακρίνειας ἡμῶν , τὰ μὴ λεχθέντα δόξῃ βεβλαφέναι πρὸς τὸ σκυθρωπότερον ἡμᾶς ,
¹⁵⁶ I will only leave with thee this one consideration, and then will say no more, viz. that our brother committed this fault when he was young, and not yet of confirmed wisdom in his conduct; and that men naturally forgive such young persons. I end here, without adding what more I have to say, that in case thou condemnest us, that omission may be supposed to have hurt us, and permitted thee to take the severer side.	¹⁵⁶ Remember that he was young and immature when sinned and how one naturally forgives such young persons. I end here and will say no more than this: if you condemn us, it may be what I have failed to say that brings this severity on us,
¹⁵⁶ Barach

¹⁵⁷ εἰ δ᾽ ἀπολύσειας , κἀκεῖνα τῇ σαυτοῦ χρηστότητι συνιδὼν ἀπεψηφίσθαι νομισθῇς , οὐ σώσας μόνον ἡμᾶς ἀλλὰ καὶ δι᾽ οὗ δικαιότεροι μᾶλλον φανούμεθα τυχεῖν χαριζόμενος καὶ πλέον ἡμῶν αὐτῶν ὑπὲρ τῆς ἡμετέρας νοήσας σωτηρίας .
¹⁵⁷ But in case thou settest us free, that this may be ascribed to thy own goodness, of which thou art inwardly conscious, that thou freest us from condemnation; and that not by barely preserving us, but by granting us such a favor as will make us appear more righteous than we really are, and by representing to thyself more motives for our deliverance than we are able to produce ourselves.	¹⁵⁷ but if you set us free, let it be attributed to your own goodness, aware that you freed us from condemnation, not merely by sparing us but by granting us to appear more righteous than we really are, finding more reasons than ourselves to save us.
¹⁵⁷ Barach

¹⁵⁸ εἴτ᾽ οὖν κτείνειν αὐτὸν θέλεις , ἐμὲ τιμωρησάμενος ἀντὶ τούτου τῷ πατρὶ τοῦτον ἀπόπεμψον , εἴτε καὶ κατέχειν σοι δοκεῖ δοῦλον , ἐγὼ πρὸς τὰς χρείας σοι ὑπηρετικώτερος , ἀμείνων ὡς ὁρᾷς πρὸς ἑκάτερον τῶν παθῶν ὑπάρχων .
¹⁵⁸ If, therefore, thou resolvest to slay him, I desire thou wilt slay me in his stead, and send him back to his father; or if thou pleasest to retain him with thee as a slave, I am fitter to labor for thy advantage in that capacity, and, as thou seest, am better prepared for either of those sufferings.”	¹⁵⁸ So if you wish to execute him, lay the penalty on me instead and send him back to his father. If you intended to keep him with you as a slave, I am fitter for you in that capacity too, for you see I am more suited for either of those penalties."
¹⁵⁸ Barach

¹⁵⁹ ἸούδαςJudas μὲν οὖν πάντα ὑπομένειν ὑπὲρ τῆς τἀδελφοῦ σωτηρίας ἡδέως ἔχων ῥίπτει πρὸ τῶν ἸωσήπουJoseph ποδῶν ἑαυτόν , εἴ πως ἐκμαλάξειε τὴν‎ ὀργὴν αὐτοῦ‎ καὶ καταπραύνειεν ἀγωνιζόμενος , προύπεσον δὲ καὶ οἱ ἀδελφοὶ πάντες δακρύοντες καὶ παραδιδόντες ἑαυτοὺς ὑπὲρ τῆς ΒενιαμὶνBenjamin ψυχῆς ἀπολουμένουςto destroy .
¹⁵⁹ So Judas, being very willing to undergo any thing whatever for the deliverance of his brother, cast himself down at Joseph’s feet, and earnestly labored to assuage and pacify his anger. All his brethren also fell down before him, weeping and delivering themselves up to destruction for the preservation of the life of Benjamin.	¹⁵⁹ So Judas, being quite willing to undergo anything for the saving of his brother, fell down at Joseph's feet, struggling to assuage his anger and pacify him. And all his brothers fell down before him, weeping and offering themselves up to destruction for the sake of Benjamin.
¹⁵⁹ Barach

¹⁶⁰ Ὁ δὲ ἸώσηποςJoseph, Josephus ἐλεγχόμενος ὑπὸ τοῦ πάθους καὶ μηκέτι δυνάμενος τὴν‎ τῆς ὀργῆς φέρειν ὑπόκρισιν κελεύει μὲν ἀπελθεῖν τοὺς παρόντας , ἵνα μόνοις αὑτὸν τοῖς ἀδελφοῖς ποιήσῃ φανερόν , ἀναχωρησάντων δὲ ποιεῖ γνώριμον αὑτὸν τοῖς ἀδελφοῖς καί φησι ·
¹⁶⁰ But Joseph, as overcome now with his affections, and no longer able to personate an angry man, commanded all that were present to depart, that he might make himself known to his brethren when they were alone; and when the rest were gone out, he made himself known to his brethren; and said,	¹⁶⁰ But Joseph, by now overcome by his feelings and no longer able to play the part of an angry man, ordered all present to leave, in order to make himself known to his brothers in private. When the rest had left he made himself known to his brothers, saying,
¹⁶⁰ Barach

¹⁶¹ " τῆς μὲν ἀρετῆς ὑμᾶς καὶ τῆς εὐνοίας τῆς περὶ τὸν ἀδελφὸν ἡμῶν ἐπαινῶ καὶ κρείττονας ἢ προσεδόκων ἐκ τῶν περὶ ἐμὲ βεβουλευμένων εὑρίσκω ταῦτα πάντα ποιήσας ἐπὶ πείρᾳ τῆς ὑμετέρας φιλαδελφίας · φύσει δὲ οὐδὲ περὶ ἐμὲ νομίζω πονηροὺς γεγονέναι , θεοῦ δὲ βουλήσει τήν τε νῦν πραγματευομένου τῶν ἀγαθῶν ἀπόλαυσιν καὶ τὴν‎ ἐς ὕστερον , ἂν εὐμενὴς ἡμῖν παραμείνῃ .
¹⁶¹ “I commend you for your virtue, and your kindness to our brother: I find you better men than I could have expected from what you contrived about me. Indeed, I did all this to try your love to your brother; so I believe you were not wicked by nature in what you did in my case, but that all has happened according to God’s will, who has hereby procured our enjoyment of what good things we have; and, if he continue in a favorable disposition, of what we hope for hereafter.	¹⁶¹ "I commend your virtue and your kindness to our brother and find you better men than I could have expected after what you did to me. Indeed, I did all this to test your brotherly love, so I believe you were not wicked by nature in what you did to me, but that all has happened according to the will of God, who secures our enjoyment of the good things we have, and, if his favour continues to us, our future good too.
¹⁶¹ Barach

¹⁶² πατρός τε οὖν σωτηρίαν ἐγνωκὼς οὐδ᾽ ἐλπισθεῖσαν καὶ τοιούτους ὑμᾶς ὁρῶν περὶ τὸν ἀδελφὸν οὐδ᾽ ὧν εἰς ἐμὲ δοκεῖτε ἁμαρτεῖν ἔτι μνημονεύω , παύσομαι δὲ τῆς ἐπ᾽ αὐτοῖς μισοπονηρίας καὶ ὡς συναιτίοις τῶν τῷ θεῷ βεβουλευμένων εἰς τὰ παρόντα χάριν ἔχειν ὁμολογῶ .
¹⁶² Since, therefore, I know that our father is safe and well, beyond expectation, and I see you so well disposed to your brother, I will no longer remember what guilt you seem to have had about me, but will leave off to hate you for that your wickedness; and do rather return you my thanks, that you have concurred with the intentions of God to bring things to their present state.	¹⁶² Therefore since I know that our father is safe and well beyond what I expected and I see you so good to your brother, I will no longer remember your sin against me, and end my grievance, and rather thank you for playing your part in God's plan to bring things to their present state.
¹⁶² Barach

¹⁶³ ὑμᾶς τε βούλομαι καὶ αὐτοὺς λήθην ἐκείνων λαβόντας ἥδεσθαι μᾶλλον τῆς τότε ἀβουλίας εἰς τοιοῦτον ἐπελθούσης τέλος ἢ δυσφορεῖν αἰσχυνομένους ἐπὶ τοῖς ἡμαρτημένοις . μὴ οὖν δόξῃ λυπεῖν ὑμᾶς τὸ κατ᾽ ἐμοῦ ψῆφον ἐνεγκεῖν πονηρὰν καὶ ἡ ἐπ᾽ αὐτῇ μετάνοια τῷ γε μὴ προχωρῆσαι τὰ βεβουλευμένα .
¹⁶³ I would have you also rather to forget the same, since that imprudence of yours is come to such a happy conclusion, than to be uneasy and blush at those your offenses. Do not, therefore, let your evil intentions, when you condemned me, and that bitter remorse which might follow, be a grief to you now, because those intentions were frustrated.	¹⁶³ I want you also to forget about it, since that foolishness of yours led to such a happy ending, rather than be ill-at-ease and ashamed of your offences. Do not now grieve about the sentence you passed on me or the bitter remorse of it, since what you planned did not happen.
¹⁶³ Barach

¹⁶⁴ χαίροντες οὖν ἐπὶ τοῖς ἐκ θεοῦ γεγενημένοις ἄπιτε ταῦτα δηλώσοντες τῷ πατρί , μὴ καὶ ταῖς ὑπὲρ ὑμῶν φροντίσιν ἀναλωθεὶς ζημιώσῃ μου τὸ κάλλιστον τῆς εὐδαιμονίας πρὶν εἰς ὄψιν ἐλθεῖν τὴν‎ ἐμὴν καὶ μεταλαβεῖν τῶν παρόντων ἀποθανών .
¹⁶⁴ Go, therefore, your way, rejoicing in what has happened by the Divine Providence, and inform your father of it, lest he should be spent with cares for you, and deprive me of the most agreeable part of my felicity; I mean, lest he should die before he comes into my sight, and enjoys the good things that we now have.	¹⁶⁴ So go your way with joy at what divine Providence has done and tell it to your father, lest he fade away with worry on your behalf and deprives me of the best part of my happiness and dies before he comes into my sight and tastes the good things we now enjoy.
¹⁶⁴ Barach

¹⁶⁵ αὐτὸν δὲ τοῦτον καὶ γυναῖκας ὑμετέρας καὶ τὰ τέκνα καὶ πᾶσαν τὴν‎ συγγένειαν ὑμῶν ἀναλαβόντες ἐνθάδε μετοικίζεσθε · οὐδὲ γὰρ ἀποδήμους εἶναι δεῖ τῶν ἀγαθῶν τῶν ἡμετέρων τοὺς ἐμοὶ φιλτάτους ἄλλως τε καὶ τοῦ λιμοῦ λοιπὴν ἔτι πενταετίαν περιμενοῦντος . ταῦτ᾽ εἰπὼν ἸώσηποςJoseph, Josephus περιβάλλει τοὺς ἀδελφούς ·
¹⁶⁵ Bring, therefore, with you our father, and your wives and children, and all your kindred, and remove your habitations hither; for it is not proper that the persons dearest to me should live remote from me, now my affairs are so prosperous, especially when they must endure five more years of famine.”	¹⁶⁵ Bring our father and your wives and children and all your relatives and come and live here, for it is not right for those dearest to me to live far from me, now that my affairs are prospering, especially when they have five more years of famine to come."
¹⁶⁵ Barach

¹⁶⁶ οἱ δ᾽ ἐν δάκρυσιν ἦσαν καὶ λύπῃ τῶν ἐπ᾽ αὐτῷ βεβουλευμένων τιμωρίας τ᾽ οὐδὲν αὐτοῖς ἀπολιπεῖν ἐδόκει τὸ εὔγνωμον τἀδελφοῦ . Καὶ τότε μὲν ἦσαν ἐν εὐωχίᾳ ·
¹⁶⁶ When Joseph had said this, he embraced his brethren, who were in tears and sorrow; but the generous kindness of their brother seemed to leave among them no room for fear, lest they should be punished on account of what they had consulted and acted against him; and they were then feasting.	¹⁶⁶ Saying this, Joseph embraced his brothers, who were in tears and sorrow, but their brother's goodwill seemed to leave no fear of their being punished for what they had conspired and done against him and they were elated.
¹⁶⁶ Barach

¹⁶⁷ βασιλεὺς δ᾽ ἀκούσας ἥκοντας πρὸς τὸν ἸώσηπονJoseph τοὺς ἀδελφοὺς ἥσθη τε μεγάλως καὶ ὡς ἐπ᾽ οἰκείῳ διατεθείς ἀγαθῷ παρεῖχεν αὐτοῖς ἁμάξας σίτου πλήρεις καὶ χρυσὸν καὶ ἄργυρον ἀποκομίζειν τῷ πατρί . λαβόντες δὲ πλείω παρὰ τἀδελφοῦ τὰ μὲν τῷ πατρὶ φέρειν τὰ δὲ αὐτοὶ δωρεὰς ἔχειν ἕκαστος ἰδίας , πλειόνων ἠξιωμένουto consider worthy ΒενιαμὶνBenjamin παρ᾽ αὐτούς , ἀπῄεσαν .
¹⁶⁷ Now the king, as soon as he heard that Joseph’s brethren were come to him, was exceeding glad of it, as if it had been a part of his own good fortune; and gave them wagons full of corn and gold and silver, to be conveyed to his father. Now when they had received more of their brother part to be carried to their father, and part as free gifts to every one of themselves, Benjamin having still more than the rest, they departed.	¹⁶⁷ The king, when he heard that Joseph's brothers had come to him, was as glad as if it had been his personal good fortune, and gave them wagons full of corn and gold and silver, to bring to their father. After receiving still more from their brother, some for their father and some as gifts for each of them, with Benjamin getting even more than the rest, they left
¹⁶⁷ Barach

Chapter 7
[168-193]
Jacob and family go down to Egypt, to escape a famine

☜ ☞

¹⁶⁸ ὡς δ᾽ ἀφικομένων τῶν παίδων ἸάκωβοςJacob, James τὰ περὶ τὸν ἸώσηπονJoseph ἔμαθεν , ὅτι μὴ μόνον εἴη τὸν θάνατον διαπεφευγὼς ἐφ᾽ ᾧ πενθῶν διῆγεν , ἀλλὰ καὶ ζῇ μετὰ λαμπρᾶς εὐδαιμονίας βασιλεῖ συνδιέπων τὴν‎ ΑἴγυπτονEgypt καὶ τὴν‎ ἅπασαν σχεδὸν ἐγκεχειρισμένος αὐτῆς ἐπιμέλειαν ,
¹⁶⁸ As soon as Jacob came to know, by his sons returning home, in what state Joseph was, that he had not only escaped death, for which yet he lived all along in mourning, but that he lived in splendor and happiness, and ruled over Egypt, jointly with the king, and had intrusted to his care almost all his affairs,	¹⁶⁸ When on his sons' return, Jacob learned that Joseph not only had escaped the death his father had been mourning for so long, but also actually lived in splendour and prosperity, ruling Egypt alongside its king, who had entrusted almost everything to his care;
¹⁶⁸ Barach

¹⁶⁹ ἄπιστον μὲν οὐδὲν ἐδόκει τῶν ἠγγελμένων λογιζόμενος τοῦ θεοῦ τὴν‎ μεγαλουργίαν καὶ τὴν‎ πρὸς αὐτὸν εὔνοιαν , εἰ καὶ τῷ μεταξὺ χρόνῳ διέλιπεν , ὥρμητο δ᾽ εὐθὺς πρὸς τὸν ἸώσηπονJoseph .
¹⁶⁹ he did not think any thing he was told to be incredible, considering the greatness of the works of God, and his kindness to him, although that kindness had, for some late times, been intermitted; so he immediately and zealously set out upon his journey to him.	¹⁶⁹ he no longer considered anything to be incredible, in light of the greatness of the works of God and his kindness to him, though at times it was less visible; so he instantly and eagerly set out to go to Joseph.
¹⁶⁹ Barach

¹⁷⁰ ὡς δὲ κατέσχεν ἐπὶ τὸ ὅρκιον φρέαρ θύσας αὐτόθι τῷ θεῷ καὶ φοβούμενος διὰ τὴν‎ εὐδαιμονίαν τὴν‎ ἐν ΑἰγύπτῳEgypt τῶν παίδων ἐμφιλοχωρησάντων τῇ οἰκήσει τῇ ἐν αὐτῇ , μὴ οὐκέτ᾽ εἰς τὴν‎ ΧαναναίανCanaan οἱ ἔγγονοι μετελθόντες κατάσχωσιν αὐτήν , ὡς ὁ θεὸς ἦν ὑπεισχημένος ,
¹⁷⁰ When he came to the Well of the Oath, (Beersheba,) he offered sacrifice to God; and being afraid that the happiness there was in Egypt might tempt his posterity to fall in love with it, and settle in it, and no more think of removing into the land of Canaan, and possessing it, as God had promised them;	¹⁷⁰ When he reached the Well of the Oath he offered sacrifice to God, afraid that the prosperity in Egypt might tempt his descendants to fall in love with it and settle in it and no more think of moving to the land of Canaan and possessing it, as God had promised them.
¹⁷⁰ Barach

¹⁷¹ ἅμα τε μὴ δίχα θεοῦ βουλήσεως γενομένης τῆς εἰς ΑἴγυπτονEgypt ἀφόδου διαφθαρῇ τὸ γένος αὐτοῦ‎ , πρὸς δὲ τούτοις δεδιώς , μὴ προεξέλθῃ τοῦ βίου πρὶν εἰς ὄψιν ἸωσήπουJoseph παραγενέσθαι , καταφέρεται στρέφων ἐν ἑαυτῷ τοῦτον τὸν λογισμὸν εἰς ὕπνον .
¹⁷¹ as also being afraid, lest, if this descent into Egypt were made without the will of God, his family might be destroyed there; out of fear, withal, lest he should depart this life before he came to the sight of Joseph; he fell asleep, revolving these doubts in his mind.	¹⁷¹ He also feared that if this descent into Egypt was against the will of God, his family might be destroyed and he might depart this life before seeing Joseph again. Revolving these doubts in his mind, he fell asleep.
¹⁷¹ Barach

¹⁷² Ἐπιστὰς δὲ ὁ θεὸς αὐτῷ καὶ δὶς ὀνομαστὶ καλέσας πυνθανομένῳ τίς ἐστιν , " ἀλλ᾽ οὐ δίκαιον , εἶπεν , ἸακώβῳJacob, James θεὸν ἀγνοεῖσθαι τὸν ἀεὶ παραστάτην καὶ βοηθὸν προγόνοις τε τοῖς σοῖς καὶ μετ᾽ αὐτοὺς σοὶ γενόμενον .
¹⁷² But God stood by him, and called him twice by his name; and when he asked who he was, God said, “No, sure; it is not just that thou, Jacob, shouldst be unacquainted with that God who has been ever a protector and a helper to thy forefathers, and after them to thyself:	¹⁷² But God stood near him and twice called him by name, and as he asked who he was, said, "Surely Jacob, you cannot fail to know the God who has always protected and helped your ancestors, and now you too.
¹⁷² Barach

¹⁷³ στερουμένῳ τε γάρ σοι τῆς ἀρχῆς ὑπὸ τοῦ πατρὸς ταύτην ἐγὼ παρέσχον , καὶ κατ᾽ ἐμὴν εὔνοιαν εἰς τὴν‎ ΜεσοποταμίανMesopotamia μόνος σταλεὶς γάμων τε ἀγαθῶν ἔτυχες καὶ παίδων ἐπαγόμενος πλῆθος καὶ χρημάτων ἐνόστησας .
¹⁷³ for when thy father would have deprived thee of the dominion, I gave it thee; and by my kindness it was that, when thou wast sent into Mesopotamia all alone, thou obtainedst good wives, and returnedst with many children, and much wealth.	¹⁷³ For when your father would have denied you the leadership, I gave it to you, and it was by my kindness that, when you were sent all alone into Mesopotamia, you met good wives and returned with many children and much wealth.
¹⁷³ Barach

¹⁷⁴ παρέμεινέ τέ σοι γενεὰ πᾶσα προνοίᾳ τῇ ἐμῇ , καὶ ὃν ἀπολωλέναι τῶν υἱῶν ἐδόκεις ἸώσηπονJoseph εἰς ἀπόλαυσιν μειζόνων ἀγαθῶν ἤγαγον καὶ τῆς ΑἰγύπτουEgypt κύριον , ὡς ὀλίγῳ διαφέρειν τοῦ βασιλέως , ἐποίησα .
¹⁷⁴ Thy whole family also has been preserved by my providence; and it was I who conducted Joseph, thy son, whom thou gavest up for lost, to the enjoyment of great prosperity. I also made him lord of Egypt, so that he differs but little from a king.	¹⁷⁴ Your whole family has been upheld by my providence, and it was I who led Joseph, your son, whom you gave up for lost, to enjoy such great prosperity as lord of Egypt that he differs but little from a king.
¹⁷⁴ Barach

¹⁷⁵ ἥκω τε νῦν ὁδοῦ τε ταύτης ἡγεμὼν ἐσόμενος καὶ βίου σου τελευτὴν ἐν ταῖς ἸωσήπουJoseph χερσὶ γενησομένην προδηλῶν καὶ μακρὸν αἰῶνα τῶν σῶν ἐγγόνων ἐν ἡγεμονίαι καὶ δόξῃ καταγγέλλων καταστήσων τε αὐτοὺς εἰς τὴν‎ γῆν ἣν ὑπέσχημαι ."
¹⁷⁵ Accordingly, I come now as a guide to thee in this journey; and foretell to thee, that thou shalt die in the arms of Joseph: and I inform thee, that thy posterity shall be many ages in authority and glory, and that I will settle them in the land which I have promised them.”	¹⁷⁵ I now come as a guide to you in this journey, and foretell that you will die in the arms of Joseph : and that your descendants shall be in authority and glory over long ages, as I will settle them in the land which I have promised."
¹⁷⁵ Barach

¹⁷⁶ Τούτῳ θαρρήσας τῷ ὀνείρατι προθυμότερον εἰς τὴν‎ ΑἴγυπτονEgypt σὺν τοῖς υἱοῖς καὶ παισὶν τοῖς τούτων ἀπηλλάττετοto want to be delivered . ἦσαν δ᾽ οἱ πάντες [πέντε καὶ ] ἑβδομήκοντα . τὰ μὲν οὖν ὀνόματα δηλῶσαι τούτων οὐκ ἐδοκίμαζον καὶ μάλιστα διὰ τὴν‎ δυσκολίαν αὐτῶν ·
¹⁷⁶ Jacob, encouraged by this dream, went on more cheerfully for Egypt with his sons, and all belonging to them. Now they were in all seventy. I once, indeed, thought it best not to set down the names of this family, especially because of their difficult pronunciation [by the Greeks];	¹⁷⁶ Encouraged by this dream, he set off more cheerfully for Egypt with his sons and all belonging to them, who were seventy in all. I once thought it best not to set down the names of this family, mainly on account of their difficulty.
¹⁷⁶ Barach

¹⁷⁷ ἵνα μέντοι παραστήσω τοῖς οὐχ ὑπολαμβάνουσιν ἡμᾶς ἐκ τῆς ΜεσοποταμίαςMesopotamia ἀλλ᾽ ΑἰγυπτίουςEgyptians εἶναι , ἀναγκαῖον μνησθῆναι τῶν ὀνομάτων . ἸακώβουJacob μὲν οὖν παῖδες ἦσαν δώδεκα · τούτων ἸώσηποςJoseph, Josephus ἤδη προαφῖκτο · τοὺς οὖν μετ᾽ αὐτὸν καὶ τοὺς ἐκ τούτων γεγονότας δηλώσομεν .
¹⁷⁷ but, upon the whole, I think it necessary to mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set down the names of Jacob’s children and grandchildren.	¹⁷⁷ But now I think it necessary to mention the names, to rebut those who claim we originally came not from Mesopotamia but from Egypt. Now Jacob had twelve sons, of whom Joseph had gone ahead; and we will set down the names of his children and grandchildren.
¹⁷⁷ Barach

¹⁷⁸ ῬουβήλουRubel, Rouben μὲν ἦσαν παῖδες τέσσαρες , ἈνώχηςAnoch ΦαλοὺςPhallu ἘσσαρὼνAssaron ΧάρμισοςCharmi · ΣεμεῶνοςSymeon δ᾽ ἕξ , ἸούμηλοςJamuel ἸάμεινοςJamin ΠούθοδοςPouthodos, Avod Ἰαχῖνος ΣόαροςSoar ΣααρᾶςSaul · τρεῖς δὲ ΛευὶLevi γεγόνασιν υἱοί , ΓολγόμηςGersom ΚάαθοςCaath ΜαράιροςMerari · ἸούδᾳJudas δὲ παῖδες ἦσαν τρεῖς , ΣάλαςSala ΦάρεσοςPhares ἘζελοόςElelos , υἱωνοὶ δὲ δύο γεγονότες ἐκ ΦαρέσουPhares , ἘσρὼνEsron καὶ ἌμουροςAmour . ἸσακχάρουIssachar δὲ τέσσαρες , ΘούλαςThoulas ΦρουρᾶςPhrouras ἼωβοςJobos ΣαμάρωνSamaron .
¹⁷⁸ Reuben had four sons—Anoch, Phallu, Assaron, Charmi. Simeon had six—Jamuel, Jamin, Avod, Jachin, Soar, Saul. Levi had three sons—Gersom, Caath, Merari. Judas had three sons—Sala, Phares, Zerah; and by Phares two grandchildren, Esrom and Amar. Issachar had four sons—Thola, Phua, Jasob, Samaron.	¹⁷⁸ Rubel had four sons, Anoch, Phallu, Assaron and Charmi. Simeon had six, Jamuel, Jamin, Avod, Jachin, Soar and Saul. Levi had three, Gersom, Caath and Merari. Judas had three, Sala, Phares and Elelos, and by Phares two grandchildren, Esron and Amour. Issachar had four, Thoulas, Phrouras, Jobos and Samaron.
¹⁷⁸ Barach

¹⁷⁹ τρεῖς δὲ ΖαβουλὼνZabulon ἦγεν υἱούς , ΣάραδονSarad ἭλωναHelon ἸάνηλονJalel . τοῦτο μὲν τὸ ἐκ ΛείαςLeah γένος · καὶ αὐτῇ συνανῄει καὶ θυγάτηρ αὐτῆς ΔεῖναDinah .
¹⁷⁹ Zabulon had with him three sons—Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three.	¹⁷⁹ Zabulon had three, Sarad, Helon and Jalel. Thus far, the descendants of Leah and with her was her daughter Dinah, thirty-three in all.
¹⁷⁹ Barach

¹⁸⁰ τρεῖς οὗτοι καὶ τριάκοντα . ῬαχήλαςRachel δὲ παῖδες ἦσαν δύο · τούτων ἸωσήπῳJoseph μὲν γεγόνεισαν υἱοὶ ΜανασσῆςManasses καὶ ἘφράνηςEphraim . ΒενιαμεῖBenjamin δὲ τῷ ἑτέρῳ δέκα , ΒόλοςBolos ΒάκχαριςBaccharis ἈσαβῆλοςAsabel ΓήλαςGelas ΝεεμάνηςNaaman ἼηςJes ἌρωςAros ΝομφθὴςNomphis ὈππαῖςOppais ἌροδοςArod . οὗτοι τέσσαρες καὶ δέκα πρὸς τοῖς πρότερον κατειλεγμένοις εἰς ἑπτὰ καὶ τεσσαράκοντα γίνονται τὸν ἀριθμόν .
¹⁸⁰ Rachel had two sons, the one of whom, Joseph, had two sons also, Manasses and Ephraim. The other, Benjamin, had ten sons—Bolau, Bacchar, Asabel, Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen added to the thirty-three before enumerated, amount to the number forty-seven.	¹⁸⁰ Rachel had two sons, one of whom, Joseph, also had two sons, Manasses and Ephraim. The other, Benjamin, had ten sons, Bolos, Baccharis, Asabel, Gelas, Naaman, Jes, Aros, Nomphis, Oppais and Arod. These fourteen added to the thirty-three above-listed, amount to forty-seven.
¹⁸⁰ Barach

¹⁸¹ καὶ τὸ μὲν γνήσιον γένος τῷ ἸακώβῳJacob, James τοῦτο ἦν , ἐκ ΒάλλαςBilhah δὲ αὐτῷ γίνονται τῆς ῬαχήλαςRachel θεραπαινίδος ΔάνοςDan καὶ ΝεφθαλίςNephthali , ᾧ τέσσαρες εἵποντο παῖδες , ἘλιῆλοςEliel ΓοῦνιςGounis ΣάρηςSarēs τε καὶ ΣέλλιμοςSellimos , ΔάνῳDan δὲ μονογενὲς ἦν παιδίον ΟὖσιςOusis .
¹⁸¹ And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi.	¹⁸¹ These were the legitimate descendants of Jacob. Besides, he had by Bilhah, the serving girl of Rachel, Dan and Nephthali, who in turn had four sons to follow him, Eliel, Gounis, Sares and Sellimos. Dan had just one son, Ousis.
¹⁸¹ Barach

¹⁸² τούτων προσγινομένων τοῖς προειρημένοις πεντήκοντα καὶ τεσσάρων πληροῦσιν ἀριθμόν . ΓάδηςGad δὲ καὶ ἈσῆροςAsseron ἐκ ΖελφᾶςZilpha μὲν ἦσαν , ἦν ΛείαςLeah δὲ αὕτη θεραπαινίς , παῖδας δ᾽ ἐπήγοντο ΓάδηςGad μὲν ἑπτά , ΖοφωνίανSophōniah ΟὔγινOugis ΣοῦνινSunis ΖάβρωναZabrōna ΕἰρήνηνIrene ἘρωίδηνErōidēs ἈριήληνAriēl ·
¹⁸² If these be added to those before mentioned, they complete the number fifty-four. Gad and Aser were the sons of Zilpha, who was the handmaid of Lea. These had with them, Gad seven—Saphoniah, Augis, Sunis, Azabon, Aerin, Erocd, Ariel.	¹⁸² Along with the above-named, these add up to fifty-four. Gad and Asseron were the sons of Zilpha, Leah's serving girl. Gad had seven children, Sophoniah, Ougis, Sunis, Zabrona, Irene, Eroides and Ariel.
¹⁸² Barach

¹⁸³ ἈσήρωνόςAsērōn τε ἦν θυγάτηρ καὶ ἄρσενες ἀριθμὸν ἕξ , οἷς ὀνόματα ἸώμνηςJomnes ἸσούσιοςIsousios ἨιούβηςIoubes ΒάρηςBaris ἈβαρόςAbaros τε καὶ ΜελχιῆλοςMelchielos . τούτων ἑκκαίδεκα ὄντων καὶ προστιθεμένων τοῖς πεντήκοντα τέσσαρσιν ὁ προειρημένος ἀριθμὸς πληροῦται μὴ συγκαταλεγέντος αὐτοῖς ἸακώβουJacob .
¹⁸³ Aser had a daughter, Sarah, and six male children, whose names were Jomne, Isus, Isoui, Baris, Abar and Melchiel. If we add these, which are sixteen, to the fifty-four, the forementioned number 70 is completed Jacob not being himself included in that number.	¹⁸³ Aseron had a daughter, Sarah and six boys, whose names were Jomnes, Isousios, Ioubes, Baris, Abaros and Melchielos. If we add these, which are sixteen, to the fifty-four, the cited number is complete, without including Jacob himself.
¹⁸³ Barach

¹⁸⁴ Μαθὼν δὲ ἸώσηποςJoseph, Josephus παραγινόμενον τὸν πατέρα , καὶ γὰρ προλαβὼν ἸούδαςJudas ὁ ἀδελφὸς ἐδήλωσεν αὐτῷ τὴν‎ ἄφιξιν , ἀπαντησόμενος ἔξεισι καὶ καθ᾽ ἩρώωνHeroes πόλιν αὐτῷ συνέβαλεν . ὁ δ᾽ ὑπὸ τῆς χαρᾶς ἀπροσδοκήτουunexpected τε καὶ μεγάλης γενομένης μικροῦ δεῖν ἐξέλιπεν , ἀλλὰ ἀνεζωπύρησεν αὐτὸν ἸώσηποςJoseph, Josephus οὐδ᾽ αὐτὸς μὲν κρατῆσαι δυνηθεὶς ὡς μὴ ταὐτὸ παθεῖν ὑφ᾽ ἡδονῆς , οὐ μέντοι τὸν αὐτὸν τρόπον τῷ πατρὶ γενόμενος ἥττων τοῦ πάθους .
¹⁸⁴ When Joseph understood that his father was coming, for Judas his brother was come before him, and informed him of his approach, he went out to meet him; and they met together at Heroopolis. But Jacob almost fainted away at this unexpected and great joy; however, Joseph revived him, being yet not himself able to contain from being affected in the same manner, at the pleasure he now had; yet was he not wholly overcome with his passion, as his father was.	¹⁸⁴ When Joseph learned that his father was coming, for his brother Judas went ahead to announce his approach, he went out to meet him and they met together at the City of Heroes. At this great and unexpected joy, the old man almost passed away, but Joseph revived him, though he too could not restrain a similar passion of delight, but he was not as overcome by feeling as was his father.
¹⁸⁴ Barach

¹⁸⁵ ἔπειτα τὸν μὲν ἠρέμα κελεύσας ὁδεύειν αὐτὸς δὲ παραλαβὼν πέντε τῶν ἀδελφῶν ἠπείγετο πρὸς τὸν βασιλέα φράσων αὐτῷ παραγενόμενον μετὰ τοῦ γένους τὸν ἸάκωβονJacob, James . ὁ δὲ τοῦτο χαίρων ἤκουσε καὶ τὸν ἸώσηπονJoseph ἐκέλευσεν αὐτῷ λέγειν τίνι βίῳ τερπόμενοι διατελοῦσιν ὡς αὐτοῖς τοῦτον ἐπιτρέψειε διάγειν .
¹⁸⁵ After this, he desired Jacob to travel on slowly; but he himself took five of his brethren with him, and made haste to the king, to tell him that Jacob and his family were come; which was a joyful hearing to him. He also bid Joseph tell him what sort of life his brethren loved to lead, that he might give them leave to follow the same,	¹⁸⁵ Then he bade them to travel on slowly, while he himself took five of his brothers and hurried to the king, to announce the arrival of Jacob and his family. He was glad to hear this news and asked Joseph what sort of life his brothers liked to lead, so as to let them continue it.
¹⁸⁵ Barach

¹⁸⁶ ὁ δὲ ποιμένας ἀγαθοὺς αὐτοὺς ἔλεγε καὶ μηδενὶ τῶν ἄλλων ἢ τούτῳ μόνῳ προσανέχεινto rise up toward , τοῦ τε μὴ διαζευγνυμένους ἀλλ᾽ ἐν ταὐτῷ τυγχάνοντας ἐπιμελεῖσθαι τοῦ πατρὸς προνοούμενος τοῦ τε τοῖς ΑἰγυπτίοιςEgyptian εἶναι προσφιλεῖς μηδὲν πράττοντας τῶν αὐτῶν ἐκείνοις · ΑἰγυπτίοιςEgyptian γὰρ ἀπειρημένον ἦν περὶ νομὰς ἀναστρέφεσθαι .
¹⁸⁶ who told him they were good shepherds, and had been used to follow no other employment but this alone. Whereby he provided for them, that they should not be separated, but live in the same place, and take care of their father; as also hereby he provided, that they might be acceptable to the Egyptians, by doing nothing that would be common to them with the Egyptians; for the Egyptians are prohibited to meddle with feeding of sheep.	¹⁸⁶ He replied that they were good shepherds, who were used to no other employment, so he provided that they should not be separated, but live in the same region and take care of their father. He also took care that they should be acceptable to the Egyptians, by doing no activity that would interfere with theirs, for the practice shepherding was forbidden to the Egyptians.
¹⁸⁶ Barach

¹⁸⁷ Τοῦ δ᾽ ἸακώβουJacob παραγενομένου πρὸς τὸν βασιλέα καὶ ἀσπαζομένου τε καὶ κατευχομένου περὶ τῆς βασιλείας αὐτῷ ὁ ΦαραώθηςPharaothes ἐπυνθάνετο , πόσον ἤδη βεβιωκὼς εἴη χρόνον .
¹⁸⁷ When Jacob was come to the king, and saluted him, and wished all prosperity to his government, Pharaoh asked him how old he now was;	¹⁸⁷ After Jacob had met and greeted the king and wished prosperity to his realm, Pharaothes asked him how long he had now lived.
¹⁸⁷ Barach

¹⁸⁸ τοῦ δ᾽ ἑκατὸν ἔτη καὶ τριάκοντα γεγονέναι φήσαντος ἐθαύμασε τοῦ μήκους τῆς ζωῆς τὸν ἸάκωβονJacob, James . εἰπόντος δ᾽ ὡς ἥττονα τῶν προγόνων εἴη βεβιωκὼς ἔτη συνεχώρησεν αὐτῷ ζῆν μετὰ τῶν τέκνων ἐν ἩλιουπόλειHeliopolos · ἐν ἐκείνῃ γὰρ καὶ οἱ ποιμένες αὐτοῦ‎ τὰς νομὰς εἶχον .
¹⁸⁸ upon whose answer, that he was a hundred and thirty years old, he admired Jacob on account of the length of his life. And when he had added, that still he had not lived so long as his forefathers, he gave him leave to live with his children in Heliopolis; for in that city the king’s shepherds had their pasturage.	¹⁸⁸ When he replied a hundred and thirty years, he wondered at Jacob's longevity, but he replied that still he had not lived as long as his ancestors. Then he let him and his children live in Heliopolis, the city where the royal shepherds had their pasturage.
¹⁸⁸ Barach

¹⁸⁹ Ὁ δὲ λιμὸς τοῖς ΑἰγυπτίοιςEgyptian ἐπετείνετο καὶ τὸ δεινὸν ἀπορώτερον ἔτι καὶ μᾶλλον αὐτοῖς ἐγίνετο μήτε τοῦ ποταμοῦ ἐπάρδοντος , οὐ γὰρ ηὔξανε , μήτε ὕοντος τοῦ θεοῦ πρόνοιάν τε μηδεμίαν αὐτῶν ὑπ᾽ ἀγνοίας πεποιημένων . Καὶ τοῦ ἸωσήπουJoseph τὸν σῖτον ἐπὶ χρήμασιν αὐτοῖς διδόντος , ὡς [δὲ ] ταῦτ᾽ αὐτοῖς ἐπέλιπε , τῶν βοσκημάτων ἐωνοῦντο τὸν σῖτον καὶ τῶν ἀνδραπόδωνa captured slave ·
¹⁸⁹ However, the famine increased among the Egyptians, and this heavy judgment grew more oppressive to them, because neither did the river overflow the ground, for it did not rise to its former height, nor did God send rain upon it; nor did they indeed make the least provision for themselves, so ignorant were they what was to be done; but Joseph sold them corn for their money. But when their money failed them, they bought corn with their cattle and their slaves;	¹⁸⁹ But the famine extended to the Egyptians and their plight grew more insoluble as the river did not flood; for it had ceased to rise and God send no rain, and they had made no preparations, unsure of what to do. Then Joseph sold them corn for their money, and when their money failed they bought corn with their cows and their slaves.
¹⁸⁹ Barach

¹⁹⁰ οἷς δὲ καὶ γῆς τις ἦν μοῖρα ταύτην παρεχώρουν ἐπὶ τιμῇ τροφῆς . οὕτως τε τοῦ βασιλέως πάσης αὐτῶν τῆς περιουσίας κυρίου γεγενημένου , μετῳκίσθησαν ἄλλος ἀλλαχοῦ , ὅπως βεβαία γένηται τῷ βασιλεῖ τῆς χώρας τούτων ἡ κτῆσις , πλὴν τῶν ἱερέων · τούτοις γὰρ ἔμενεν ἡ χώρα αὐτῶν .
¹⁹⁰ and if any of them had a small piece of land, they gave up that to purchase them food, by which means the king became the owner of all their substance; and they were removed, some to one place, and some to another, that so the possession of their country might be firmly assured to the king, excepting the lands of the priests, for their country continued still in their own possession.	¹⁹⁰ Any of them who had a small piece of land gave it up to purchase food, so that the king became owner of all their property, and they were moved here and there so that their land came firmly into the king's possession, except that of the priests, which continued to be their own.
¹⁹⁰ Barach

¹⁹¹ ἐδούλου τ᾽ αὐτῶν οὐ τὰ σώματα μόνον τὸ δεινόν , ἀλλὰ καὶ τὰς διανοίας καὶ τὸ λοιπὸν εἰς ἀσχήμονα τῆς τροφῆς εὐπορίαν αὐτοὺς κατηνάγκαζε . λωφήσαντος δὲ τοῦ κακοῦ καὶ τοῦ τε ποταμοῦ τῆς γῆς ἐπιβάντος καὶ ταύτης τοὺς καρποὺς ἀφθόνως ἐκφερούσης ,
¹⁹¹ And indeed this sore famine made their minds, as well as their bodies, slaves; and at length compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased, and the river overflowed the ground, and the ground brought forth its fruits plentifully,	¹⁹¹ The crisis enslaved their minds as well as their bodies, and finally forced them to obtain food by shameful means. When the misery ceased and the river overflowed the ground, so that it again became very fruitful,
¹⁹¹ Barach

¹⁹² ὁ ἸώσηποςJoseph, Josephus εἰς ἑκάστην παραγενόμενος πόλιν καὶ συλλέγων ἐν αὐταῖς τὸ πλῆθος τήν τε γῆν αὐτοῖς , ἣν ἐκείνων παραχωρούντων βασιλεὺς ἔχειν ἠδύνατο καὶ καρποῦσθαι μόνος , εἰς ἅπαν ἐχαρίζετο καὶ κτῆμα ἴδιον ἡγουμένους φιλεργεῖν παρεκάλει τὴν‎ πέμπτην τῶν καρπῶν τῷ βασιλεῖ τελοῦντας ὑπὲρ τῆς χώρας , ἣν δίδωσιν αὐτοῖς οὖσαν αὐτοῦ‎ .
¹⁹² Joseph came to every city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their own consent, the king might have possessed alone, and alone enjoyed the fruits of it. He also exhorted them to look on it as every one’s own possession, and to fall to their husbandry with cheerfulness, and to pay as a tribute to the king, the fifth part of the fruits for the land which the king, when it was his own, restored to them.	¹⁹² Joseph went to every city and assembled the people and gave them back entirely the land which, with their own consent, the king alone might have possessed and enjoyed, urging them to look on it as the possession of all, and to set cheerfully about their farming, paying as a tax to the king one fifth of the fruits of the land which the king, when it was his, restored to them.
¹⁹² Barach

¹⁹³ τοὺς δὲ παρ᾽ ἐλπίδας κυρίους τῆς γῆς καθισταμένους χαρά τε ἐλάμβανε καὶ ὑφίσταντο τὰ προστάγματα . Καὶ τούτῳ τῷ τρόπῳ τό τε ἀξίωμα παρὰ τοῖς ΑἰγυπτίοιςEgyptian αὐτοῦ‎ μεῖζον ἸώσηποςJoseph, Josephus ἀπεργάζεται , καὶ πλείω γε τὴν‎ εὔνοιαν τῷ βασιλεῖ παρ᾽ αὐτῶν , ὅ τε τοῦ τελεῖν τὴν‎ πέμπτην τῶν καρπῶν νόμος ἔμεινε καὶ μέχρι τῶν ὕστερον βασιλέων .
¹⁹³ These men rejoiced upon their becoming unexpectedly owners of their lands, and diligently observed what was enjoined them; and by this means Joseph procured to himself a greater authority among the Egyptians, and greater love to the king from them. Now this law, that they should pay the fifth part of their fruits as tribute, continued until their later kings.	¹⁹³ These were glad at unexpectedly recovering their lands and willingly accepted this decree, by means of which Joseph achieved for himself a greater authority among the Egyptians and gained their greater love toward the king. This law, taxing a fifth part of their fruits, continued to later kings.
¹⁹³ Barach

Chapter 8
[194-200]
Deaths of Jacob and Joseph, in Egypt

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¹⁹⁴ ἸάκωβοςJacob, James δὲ ἑπτακαιδέκατον17th ἔτος ἐν ΑἰγύπτῳEgypt διατρίψας καὶ νόσῳ χρησάμενος παρόντων αὐτῷ τῶν υἱῶν ἀπέθανεν , ἐπευξάμενος τοῖς μὲν κτῆσιν ἀγαθῶν καὶ προειπὼνto predict αὐτοῖς κατὰ προφητείαν , πῶς μέλλει τῶν ἐκ τῆς γενεᾶς αὐτῶν ἕκαστος κατοικεῖν τὴν‎ ΧαναναίανCanaan · τοῦτο δὴ καὶ πολλοῖς ὕστερον χρόνοις ἐγένετο ·
¹⁹⁴ Now when Jacob had lived seventeen years in Egypt, he fell into a disease, and died in the presence of his sons; but not till he made his prayers for their enjoying prosperity, and till he had foretold to them prophetically how every one of them was to dwell in the land of Canaan. But this happened many years afterward.	¹⁹⁴ When Jacob had lived seventeen years in Egypt, he fell ill and died in the presence of his sons, having prayed for their prosperity and foretold in prophecy how each of them would fare in the land of Canaan, as happened many years later.
¹⁹⁴ Barach

¹⁹⁵ ἸωσήπουJoseph δ᾽ ἐγκώμιον διεξελθών , ὅτι μὴ μνησικακήσειε τοῖς ἀδελφοῖς , ἀλλὰ καὶ τούτου πλέον χρηστὸς εἰς αὐτοὺς ἐγένετο δωρησάμενος αὐτοὺς ἀγαθοῖς , οἷς οὐδὲ εὐεργέτας τινὲς ἠμείψαντο , προσέταξε τοῖς ἰδίοις παισίν , ἵνα τοὺς ἸωσήπουJoseph παῖδας ἘφρὴνEphraim καὶ ΜανασσῆνManasses εἰς τὸν αὐτῶν ἀριθμὸν προσῶνται διαιρούμενοι μετ᾽ αὐτῶν τὴν‎ ΧαναναίανCanaan , περὶ ὧν ὕστερον ἐροῦμεν ·
¹⁹⁵ He also enlarged upon the praises of Joseph how he had not remembered the evil doings of his brethren to their disadvantage; nay, on the contrary, was kind to them, bestowing upon them so many benefits, as seldom are bestowed on men’s own benefactors. He then commanded his own sons that they should admit Joseph’s sons, Ephraim and Manasses, into their number, and divide the land of Canaan in common with them; concerning whom we shall treat hereafter.	¹⁹⁵ He also praised Joseph highly, for not holding his brothers' evil doings against them, but treating them kindly, with such gifts as men seldom give even to their benefactors. He told his own sons to count Joseph's sons, Ephraim and Manasses, among their number and give each of them a share in the land of Canaan, as we shall later describe.
¹⁹⁵ Barach

¹⁹⁶ ἠξίου μέντοι καὶ ταφῆς ἐν ΝεβρῶνιHebron τυγχάνειν · τελευτᾷ δὲ βιοὺς ἔτη τὰ πάντα τριῶν δέοντα πεντήκοντα καὶ ἑκατόν , μηδενὸς μὲν τῶν προγόνων ἀπολειφθεὶς ἐπ᾽ εὐσεβείᾳ τοῦ θεοῦ , τυχὼν δὲ ἀμοιβῆς ἧς δίκαιον ἦν τοὺς οὕτως ἀγαθοὺς γεγονότας . ἸώσηποςJoseph, Josephus δὲ συγχωρήσαντος αὐτῷ τοῦ βασιλέως τὸν τοῦ πατρὸς νεκρὸν εἰς ΝεβρῶναHebron κομίσας ἐκεῖ θάπτει πολυτελῶς .
¹⁹⁶ However, he made it his request that he might be buried at Hebron. So he died, when he had lived full a hundred and fifty years, three only abated, having not been behind any of his ancestors in piety towards God, and having such a recompense for it, as it was fit those should have who were so good as these were. But Joseph, by the king’s permission, carried his father’s dead body to Hebron, and there buried it, at a great expense.	¹⁹⁶ With a request to be buried at Hebron, he died, when he had lived a full hundred and fifty years, less three, having been second to none of his ancestors in religious devotion and having a fitting reward for such goodness. With the king's permission, Joseph brought his father's corpse to Hebron and buried it there, in costly style.
¹⁹⁶ Barach

¹⁹⁷ τῶν δ᾽ ἀδελφῶν οὐ βουλομένων αὐτῷ συνυποστρέφειν , δέος γὰρ αὐτοὺς εἶχε μὴ τεθνηκότος αὐτοῖς τοῦ πατρὸς τιμωρήσαιτο τῆς εἰς αὐτὸν ἐπιβουλῆς οὐκέτ᾽ ὄντος ᾧ χαρίζοιτο τὴν‎ πρὸς αὐτοὺς μετριότητα , πείθει μηδὲν ὑφορᾶσθαι μηδ᾽ ἔχειν αὐτὸν δι᾽ ὑποψίαςsuspicion, jealousy , ἀγαγὼν δὲ μετ᾽ αὐτοῦ‎ κτῆσιν πολλὴν ἐχαρίσατο καὶ πάσῃ‎ περὶ αὐτοὺς σπουδῇ χρώμενος οὐκ ἀπέλιπε .
¹⁹⁷ Now his brethren were at first unwilling to return back with him, because they were afraid lest, now their father was dead, he should punish them for their secret practices against him; since he was now gone, for whose sake he had been so gracious to them. But he persuaded them to fear no harm, and to entertain no suspicions of him: so he brought them along with him, and gave them great possessions, and never left off his particular concern for them.	¹⁹⁷ His brothers were at first unwilling to return with him, afraid of being punished for their plotting, now that their father was dead, for whose sake he had been gracious to them. But persuading them not to fear and not suspect him of this, he brought them with him and lavished them with property and never ceased to be actively concerned for them.
¹⁹⁷ Barach

¹⁹⁸ Τελευτᾷ δὲ καὶ οὗτος ἔτη βιώσας ἑκατὸν καὶ δέκα θαυμάσιος τὴν‎ ἀρετὴν γενόμενος καὶ λογισμῷ πάντα διοικῶν καὶ τὴν‎ ἐξουσίαν ταμιευόμενος , ὃ δὴ καὶ τῆς τοιαύτης εὐδαιμονίας αἴτιον αὐτῷ παρὰ τοῖς ΑἰγυπτίοιςEgyptian ἀλλαχόθεν ἥκοντι καὶ μετὰ τοιαύτης κακοπραγίας , μεθ᾽ ἧς προειρήκαμεν , ὑπῆρχε .
¹⁹⁸ Joseph also died when he had lived a hundred and ten years; having been a man of admirable virtue, and conducting all his affairs by the rules of reason; and used his authority with moderation, which was the cause of his so great felicity among the Egyptians, even when he came from another country, and that in such ill circumstances also, as we have already described.	¹⁹⁸ Joseph himself died aged a hundred and ten, a man of admirable virtue who conducted all his affairs by reason, and used his authority fairly, which was why he enjoyed such fortune among the Egyptians, though he came from another country in such a pitiful state, as we have said.
¹⁹⁸ Barach

¹⁹⁹ τελευτῶσι δ᾽ αὐτοῦ‎ καὶ οἱ ἀδελφοὶ ζήσαντες εὐδαιμόνως ἐπὶ τῆς ΑἰγύπτουEgypt . Καὶ τούτων μὲν τὰ σώματα κομίσαντες μετὰ χρόνον οἱ ἀπόγονοι καὶ οἱ παῖδες ἔθαψαν ἐν ΝεβρῶνιHebron ,
¹⁹⁹ At length his brethren died, after they had lived happily in Egypt. Now the posterity and sons of these men, after some time, carried their bodies, and buried them at Hebron:	¹⁹⁹ His brothers also died, after living happily in Egypt. Some time later their children and descendants brought their bodies to Hebron and buried them there.
¹⁹⁹ Barach

²⁰⁰ τὰ δὲ ἸωσήπουJoseph ὀστᾶ ὕστερον , ὅτε μετανέστησαν ἐκ τῆς ΑἰγύπτουEgypt οἱ ἙβραῖοιHebrews , εἰς τὴν‎ ΧαναναίανCanaan ἐκόμισαν · οὕτως γὰρ αὐτοὺς ὁ ἸώσηποςJoseph, Josephus ἐξώρκισε . τούτων οὖν ἕκαστος ὡς ἔσχε καὶ τίσι πόνοις ἐκράτησαν τῆς ΧαναναίαςCanaan σημανῶ προδιηγησάμενος τὴν‎ αἰτίαν δι᾽ ἣν τὴν‎ ΑἴγυπτονEgypt ἐξέλιπον .
²⁰⁰ but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt, for so had Joseph made them promise him upon oath. But what became of every one of these men, and by what toils they got the possession of the land of Canaan, shall be shown hereafter, when I have first explained upon what account it was that they left Egypt.	²⁰⁰ But later they brought the bones of Joseph into the land of Canaan, when the Hebrews left Egypt, as Joseph had made them swear to do. I will tell later what happened to each of them and of their laborious capture of the land of Canaan, but first I must tell how they left Egypt.
²⁰⁰ Barach

Chapter 9
[201-237]
The plight of the Hebrews in Egypt.
Moses' childhood in Pharao's family

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²⁰¹ ΑἰγυπτίοιςEgyptian τρυφεροῖς καὶ ῥᾳθύμοις πρὸς πόνους οὖσι καὶ τῶν τε ἄλλων ἡδονῶν ἥττοσι καὶ δὴ καὶ τῆς κατὰ φιλοκέρδειαν συνέβη δεινῶς πρὸς τοὺς ἙβραίουςHebrews διατεθῆναι κατὰ φθόνον τῆς εὐδαιμονίας .
²⁰¹ Now it happened that the Egyptians grew delicate and lazy, as to painstaking; and gave themselves up to other pleasures, and in particular to the love of gain. They also became very ill-affected towards the Hebrews, as touched with envy at their prosperity;	²⁰¹ The Egyptians grew too soft and lazy for hard work and went in pursuit of pleasures instead, and were devoted to profit. They grew harsh toward the Hebrews, envying their prosperity.
²⁰¹ Barach

²⁰² ὁρῶντες γὰρ τὸ τῶν ἸσραηλιτῶνIsrael, Israelites γένος ἀκμάζον καὶ δι᾽ ἀρετὴν καὶ τὴν‎ πρὸς τὸ πονεῖν εὐφυίαν πλήθει χρημάτων ἤδη καὶ λαμπρούς , κατ᾽ αὐτῶν αὔξεσθαι τούτους ὑπελάμβανον , ὧν τ᾽ ἦσαν ὑπὸ ἸωσήπουJoseph τετυχηκότες διὰ χρόνου μῆκος λήθην λαβόντες καὶ τῆς βασιλείας εἰς ἄλλον οἶκον μετεληλυθυίας δεινῶς ἐνύβριζόν τε τοῖς ἸσραηλίταιςIsraelite καὶ ταλαιπωρίας αὐτοῖς ποικίλας ἐπενόουν .
²⁰² for when they saw how the nation of the Israelites flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and natural love of labor, they thought their increase was to their own detriment. And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them;	²⁰² Seeing how through their virtue and love of toil the Israelite nation flourished and grew very wealthy, they regarded their increase as a loss to themselves. Over a long time they forgot what they had gained from Joseph, since the crown had passed to another family, and they much abused the Israelites and devised many ways to afflict them.
²⁰² Barach

²⁰³ τόν τε γὰρ ποταμὸν εἰς διώρυχας αὐτοῖς πολλὰς προσέταξαν διατεμεῖν τείχη τε οἰκοδομῆσαι ταῖς πόλεσι καὶ χώματα , ὅπως ἂν εἴργοι τὸν ποταμὸν μὴ λιμνάζειν ἐπεκβαίνοντα , πυραμίδας τε ἀνοικοδομοῦντες ἐξετρύχουν ἡμῶν τὸ γένος , ὡς τέχνας τε παντοίας ἀναδιδάσκεσθαι καὶ τοῖς πόνοις γενέσθαι συνήθεις .
²⁰³ for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks: they set them also to build pyramids, and by all this wore them out; and forced them to learn all sorts of mechanical arts, and to accustom themselves to hard labor.	²⁰³ They made them cut many channels and walls and earthworks for the river in their cities, to prevent its waters from stagnating after it had overflowed its banks. They also wore them out with building pyramids, forcing them to learn all sorts of arts and grow used to hard labour.
²⁰³ Barach

²⁰⁴ καὶ τετρακοσίων μὲν ἐτῶν χρόνον διήνυσαν ταῖς ταλαιπωρίαις · ἀντεφιλονείκουν γὰρ οἱ μὲν ΑἰγύπτιοιEgyptians τοῖς πόνοις ἐξαπολέσαι τοὺς ἸσραηλίταςIsraelites θέλοντες , οἱ δ᾽ ἀεὶ κρείττους φαίνεσθαι τῶν ἐπιταγμάτωνan injunction, command .
²⁰⁴ And four hundred years did they spend under these afflictions; for they strove one against the other which should get the mastery, the Egyptians desiring to destroy the Israelites by these labors, and the Israelites desiring to hold out to the end under them.	²⁰⁴ Four hundred years they spent under these sufferings in mutual conflict, the Egyptians wanting to destroy the Israelites by these labours and the Israelites wanting to hold out under them to the end.
²⁰⁴ Barach

²⁰⁵ Ἐν τούτοις δ᾽ ὄντων αὐτῶν τοῖς πράγμασιν αἰτία τοῦ μᾶλλον σπουδάσαι περὶ τὸν ἀφανισμὸν τοῦ γένους ἡμῶν τοῖς ΑἰγυπτίοιςEgyptian προσεγένετο τοιαύτη · τῶν ἱερογραμματέωνa sacred scribe τις , καὶ γάρ εἰσι δεινοὶ περὶ τῶν μελλόντων τὴν‎ ἀλήθειαν εἰπεῖν , ἀγγέλλει τῷ βασιλεῖ τεχθήσεσθαί τινα κατ᾽ ἐκεῖνον τὸν καιρὸν τοῖς ἸσραηλίταιςIsraelite , ὃς ταπεινώσει μὲν τὴν‎ ΑἰγυπτίωνEgyptians ἡγεμονίαν , αὐξήσει δὲ τοὺς ἸσραηλίταςIsraelites τραφεὶς ἀρετῇ τε πάντας ὑπερβαλεῖ καὶ δόξαν ἀείμνηστον κτήσεται .
²⁰⁵ While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages.	²⁰⁵ While they were in this state, something came up that made the Egyptians wish all the more to obliterate our nation. One of their sacred scribes, adept at foretelling the future, told the king that about this time an Israelite child would be born who if he were reared, would bring down the Egyptians' rule and raise up the Israelites. He would excel all people in virtue and win a glory that would be remembered through all ages.
²⁰⁵ Barach

²⁰⁶ δείσας δ᾽ ὁ βασιλεὺς κατὰ γνώμην τὴν‎ ἐκείνου κελεύει πᾶν τὸ γεννηθὲν ἄρσεν ὑπὸ τῶν ἸσραηλιτῶνIsrael, Israelites εἰς τὸν ποταμὸν ῥιπτοῦντας διαφθείρειν , παραφυλάσσειν τε τὰς ὠδῖνας τῶν ἙβραίωνHebrews γυναικῶν καὶ τοὺς τοκετοὺς αὐτῶν παρατηρεῖν τὰς ΑἰγυπτίωνEgyptians μαίας ·
²⁰⁶ Which thing was so feared by the king, that, according to this man’s opinion, he commanded that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that besides this, the Egyptian midwives should watch the labors of the Hebrew women, and observe what is born,	²⁰⁶ This was so feared by the king that, following the man's opinion, he ordered them to throw every male child born to the Israelites into the river and destroy it. Besides, the Egyptian midwives should watch the Hebrew women in labour and observe what is born,
²⁰⁶ Barach

²⁰⁷ ὑπὸ γὰρ τούτων αὐτὰς ἐκέλευε μαιοῦσθαι , αἳ διὰ συγγένειαν ἔμελλον μὴ παραβήσεσθαι τὴν‎ τοῦ βασιλέως βούλησιν · τοὺς μέντοι καταφρονήσαντας τοῦ προστάγματος καὶ σώζειν λάθρα τολμήσαντας τὸ τεχθὲν αὐτοῖς ἀναιρεῖσθαι σὺν τῇ γενεᾷ προσέταξεν .
²⁰⁷ for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. He enjoined also, that if any parents should disobey him, and venture to save their male children alive, they and their families should be destroyed.	²⁰⁷ and those women assigned to the office of midwives among them, because of their relationship with the king, would not transgress his commands. He ordered also, that if any parents disobeyed him and dared to save their male children alive, they and their families should be killed.
²⁰⁷ Barach

²⁰⁸ δεινὸν οὖν τοῖς ὑπομένουσι τὸ πάθος , οὐ καθὸ παίδων ἀπεστεροῦντο καὶ γονεῖς ὄντες αὐτοὶ πρὸς τὴν‎ ἀπώλειαν ὑπούργουν τῶν γεννωμένων , ἀλλὰ καὶ ἡ ἐπίνοια τῆς τοῦ γένους αὐτῶν ἐπιλείψεως , φθειρομένων μὲν τῶν τικτομένων , αὐτῶν δὲ διαλυθησομένων , χαλεπὴν αὐτοῖς καὶ δυσπαραμύθητον ἐποίει τὴν‎ συμφοράν .
²⁰⁸ This was a severe affliction indeed to those that suffered it, not only as they were deprived of their sons, and while they were the parents themselves, they were obliged to be subservient to the destruction of their own children, but as it was to be supposed to tend to the extirpation of their nation, while upon the destruction of their children, and their own gradual dissolution, the calamity would become very hard and inconsolable to them.	²⁰⁸ This was a severe hardship to those subject to it, not only by losing their sons and making the parents act to destroy their own children, but also as it was meant to wipe out their nation. To see the destruction of their children and their own gradual extinction was a hard and inconsolable disaster to them.
²⁰⁸ Barach

²⁰⁹ καὶ οἱ μὲν ἦσαν ἐν τούτῳ τῷ κακῷ · κρατήσειε δ᾽ ἂν οὐδεὶς τῆς τοῦ θεοῦ γνώμης οὐδὲ μυρίας τέχνας ἐπὶ τούτῳ μηχανησάμενος · ὅ τε γὰρ παῖς , ὃν προεῖπεν ὁ ἱερογραμματεύςa sacred scribe , τρέφεται λαθὼν τὴν‎ τοῦ βασιλέως φυλακὴν καὶ ἀληθὴς ἐπὶ τοῖς ἐξ αὐτοῦ‎ γενησομένοις ὁ προειπὼνto predict εὑρέθη. γίνεται δ᾽ οὕτως.
²⁰⁹ And this was the ill state they were in. But no one can be too hard for the purpose of God, though he contrive ten thousand subtle devices for that end; for this child, whom the sacred scribe foretold, was brought up and concealed from the observers appointed by the king; and he that foretold him did not mistake in the consequences of his preservation, which were brought to pass after the manner following:—	²⁰⁹ Such was their state at the time. But none can resist God's purposes, even by devising thousands of subtle ways. For the child foretold by the sacred scribe was reared, concealed from the king's guards, and the predictor made no mistake about what his survival would mean, as we shall see.
²⁰⁹ Barach

²¹⁰ ἈμαράμηςAmram τῶν εὖ γεγονότων παρὰ τοῖς ἙβραίοιςHebrews, ὡς δεδιὼς ὑπὲρ τοῦ παντὸς ἔθνους , μὴ σπάνει τῆς ἐπιτραφησομένης νεότητος ἐπιλείπῃ , καὶ χαλεπῶς ἐπ᾽ αὐτῷ φέρων , ἐκύει γὰρ αὐτῷ τὸ γύναιον , ἐν ἀμηχάνοις ἦν ,
²¹⁰ A man whose name was Amram, one of the nobler sort of the Hebrews, was afraid for his whole nation, lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife being then with child, and he knew not what to do.	²¹⁰ Amram, one of the noblest of the Hebrews, feared that his whole nation would die out for lack of young men to carry it on, and was agitated as his wife was with child and he did not know what to do.
²¹⁰ Barach

²¹¹ πρὸς ἱκετείαν τοῦ θεοῦ τρέπεται παρακαλῶν οἶκτον ἤδη τινὰ λαβεῖν αὐτὸν ἀνθρώπων μηδὲν τῆς εἰς αὐτὸν θρησκείας παραβεβηκότων δοῦναί τ᾽ ἀπαλλαγὴν αὐτοῖς ὧν παρ᾽ ἐκεῖνον ἐκακοπάθουν τὸν καιρὸν καὶ τῆς ἐπ᾽ ἀπωλείᾳ τοῦ γένους αὐτῶν ἐλπίδος .
²¹¹ Hereupon he betook himself to prayer to God; and entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to afford them deliverance from the miseries they at that time endured, and to render abortive their enemies’ hopes of the destruction of their nation.	²¹¹ So he devoted himself to prayer to God, imploring him to pity those who had broken none of the laws of his worship and to rescue them from their present affliction and thwart their enemies' hopes of destroying their nation.
²¹¹ Barach

²¹² ὁ δὲ θεὸς ἐλεήσας αὐτὸν καὶ πρὸς τὴν‎ ἱκεσίαν ἐπικλασθεὶς ἐφίσταται κατὰ τοὺς ὕπνους αὐτῷ καὶ μήτε ἀπογινώσκειν αὐτὸν περὶ τῶν μελλόντων παρεκάλει τήν τε εὐσέβειαν αὐτῶν ἔλεγε διὰ μνήμης ἔχειν καὶ τὴν‎ ὑπὲρ αὐτῆς ἀμοιβὴν ἀεὶ παρέξειν , ἤδη μὲν καὶ τοῖς προγόνοις αὐτῶν δωρησάμενος τὸ γενέσθαι τοσοῦτον πλῆθος αὐτοὺς ἐξ ὀλίγων .
²¹² Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favors. He said further, that he did not forget their piety towards him, and would always reward them for it, as he had formerly granted his favor to their forefathers, and made them increase from a few to so great a multitude.	²¹² And God had mercy on him and listened to his prayer, standing beside him in his sleep and urging him not to despair of his favour in the future. He added that he had not forgotten their piety toward him and would always reward them for it, as in the past he had favoured their ancestors and made them increase from a few to so great a number.
²¹² Barach

²¹³ καὶ ἍβραμονAbram μὲν μόνον ἐκ τῆς ΜεσοποταμίαςMesopotamia εἰς τὴν‎ ΧαναναίανCanaan παραγενόμενον εὐδαιμονῆσαι τά τε ἄλλα καὶ τῆς γυναικὸς αὐτῷ πρὸς γονὴν ἀκάρπως ἐχούσης πρότερον ἔπειτα κατὰ τὴν‎ αὐτοῦ‎ βούλησιν ἀγαθῆς πρὸς τοῦτο γενομένης τεκνῶσαι παῖδας καὶ καταλιπεῖν μὲν ἸσμαήλῳIsmael καὶ τοῖς ἐξ αὐτοῦ‎ τὴν‎ ἈράβωνArabian χώραν , τοῖς δ᾽ ἐκ ΚατούραςKeturah τὴν‎ ΤρωγλοδῦτινTroglodytis , ἸσάκῳIsaac δὲ τὴν‎ ΧαναναίανCanaan .
²¹³ He put him in mind, that when Abraham was come alone out of Mesopotamia into Canaan, he had been made happy, not only in other respects, but that when his wife was at first barren, she was afterwards by him enabled to conceive seed, and bare him sons. That he left to Ismael and to his posterity the country of Arabia; as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan.	²¹³ He reminded him that when Abraham had come alone from Mesopotamia into Canaan, he had prospered him in various ways, and that when his wife was at first barren, he had later enabled her to conceive seed and to bear him sons. He had left the region of Arabia to Ismael and his descendants, and Troglodytis to his sons by Ketura, and Canaan to Isaac.
²¹³ Barach

²¹⁴ " ὅσα τε πολεμῶν κατὰ τὴν‎ ἐμήν , φησί , συμμαχίαν ἠνδραγάθησε κἂν ἀσεβεῖς εἶναι δόξητε καὶ μὴ διὰ μνήμης ἔχοντες . ἸάκωβονJacob, James δὲ καὶ τοῖς οὐχ ὁμοφύλοις γνώριμον εἶναι συμβέβηκεν ἐπί τε μεγέθει τῆς εὐδαιμονίας μεθ᾽ ἧς ἐβίωσε καὶ παισὶ τοῖς αὐτοῦ‎ κατέλιπεν , οὗ μετὰ ἑβδομήκοντα τῶν πάντων εἰς ΑἴγυπτονEgypt ἀφικομένουto arrive at ὑπὲρ ἑξήκοντά που μυριάδας ἤδη γεγόνατε .
²¹⁴ That by my assistance, said he, he did great exploits in war, which, unless you be yourselves impious, you must still remember. As for Jacob, he became well known to strangers also, by the greatness of that prosperity in which he lived, and left to his sons, who came into Egypt with no more than seventy souls, while you are now become above six hundred thousand.	²¹⁴ "By my help ," he said, "he did great exploits in war, which, unless you are impious, you must still remember. Jacob too became well known to strangers by the greatness of the prosperity he enjoyed and which he left to his sons, who came into Egypt with no more than seventy souls, while you have now become more than six hundred thousand.
²¹⁴ Barach

²¹⁵ νῦν δ᾽ ἐμὲ τοῦ κοινῇ συμφέροντος ὑμῶν ἴστε προνοούμενον καὶ τῆς σῆς εὐκλείας · ὁ παῖς γὰρ οὗτος , οὗ τὴν‎ γένεσιν ΑἰγύπτιοιEgyptians δεδιότες κατέκριναν ἀπολλύναι τὰ ἐξ ἸσραηλιτῶνIsrael, Israelites τικτόμενα , σὸς ἔσται‎ καὶ λήσεται μὲν τοὺς ἐπ᾽ ὀλέθρῳ παραφυλάσσοντας ,
²¹⁵ Know therefore that I shall provide for you all in common what is for your good, and particularly for thyself what shall make thee famous; for that child, out of dread of whose nativity the Egyptians have doomed the Israelite children to destruction, shall be this child of thine, and shall be concealed from those who watch to destroy him:	²¹⁵ Know that I will provide for the common good of you all, and for your personal fame. This child, whose birth the Egyptians so fear that they have doomed the Israelite children to destruction, will be this child of yours, who shall be hidden from those who watch to destroy him.
²¹⁵ Barach

²¹⁶ τραφεὶς δὲ παραδόξως τὸ μὲν ἙβραίωνHebrews γένος τῆς παρ᾽ ΑἰγυπτίοιςEgyptian ἀνάγκης ἀπολύσει , μνήμης δὲ ἐφ᾽ ὅσον μενεῖ χρόνον τὰ σύμπαντα τεύξεται παρ᾽ ἀνθρώποις οὐχ ἙβραίοιςHebrews μόνον ἀλλὰ καὶ παρὰ τοῖς ἀλλοφύλοις , ἐμοῦ τοῦτο χαριζομένου σοί τε καὶ τοῖς ἐκ σοῦ γενησομένοις . ἔσται‎ δ᾽ αὐτῷ καὶ ὁ ἀδελφὸς τοιοῦτος , ὥστε τὴν‎ ἐμὴν ἕξειν ἱερωσύνην αὐτόν τε καὶ τοὺς ἐγγόνους αὐτοῦ‎ διὰ παντὸς τοῦ χρόνου ."
²¹⁶ and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not only among the Hebrews, but foreigners also:—all which shall be the effect of my favor to thee, and to thy posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall have it after him to the end of the world.	²¹⁶ When he has been surprisingly reared, he will save the Hebrew nation from the hardship they suffer from the Egyptians. His fame will last as long as the world, not just among Hebrews but also among foreigners, because of my favour to you and your descendants. His brother, too, shall gain my priesthood, and his descendants after him shall have it to the end of the world."
²¹⁶ Barach

²¹⁷ Ταῦτα τῆς ὄψεως αὐτῷ δηλωσάσης περιεγερθεὶς ὁ ἈμαράμηςAmram ἐδήλου τῇ ἸωχαβέλῃJochebed , γυνὴ δ᾽ ἦν αὐτοῦ‎ , καὶ τὸ δέος ἔτι μεῖζον διὰ τὴν‎ τοῦ ὀνείρου πρόρρησιν αὐτοῖς συνίστατο · οὐ γὰρ ὡς περὶ παιδὸς μόνον εὐλαβεῖς ἦσαν , ἀλλὰ καὶ ὡς ἐπὶ μεγέθει τοσαύτης εὐδαιμονίας ἐσομένου .
²¹⁷ When the vision had informed him of these things, Amram awaked and told it to Jochebed who was his wife. And now the fear increased upon them on account of the prediction in Amram’s dream; for they were under concern, not only for the child, but on account of the great happiness that was to come to him also.	²¹⁷ When the vision had told him of these things, Amram woke up and told it to Jochebed his wife, and their fear increased due to the prediction in Amram's dream. They were anxious, not only for the child, but also about the great prosperity that was to come.
²¹⁷ Barach

²¹⁸ τοῖς μέντοι προκατηγγελμένοις ὑπὸ τοῦ θεοῦ πίστιν ὁ τοκετοῦ τῆς γυναικὸς παρεῖχε λαθούσης τοὺς φύλακας διὰ τὴν‎ τῶν ὠδίνων ἐπιείκειαν καὶ τῷ μὴ βιαίας αὐτῇ προσπεσεῖν τὰς ἀλγηδόνας . Καὶ τρεῖς μὲν μῆνας παρ᾽ αὐτοῖς τρέφουσι λανθάνοντες ·
²¹⁸ However, the mother’s labor was such as afforded a confirmation to what was foretold by God; for it was not known to those that watched her, by the easiness of her pains, and because the throes of her delivery did not fall upon her with violence. And now they nourished the child at home privately for three months;	²¹⁸ But his mother's labour confirmed the prediction of God, for it was hidden from those who watched her, as her pains were light and the throes of delivery did not fall violently upon her. They nourished the child at home secretly for three months,
²¹⁸ Barach

²¹⁹ ἔπειτα δὲ δείσας ἈμαράμηςAmram , μὴ κατάφωρος γένηται καὶ πεσὼν ὑπὸ τὴν‎ τοῦ βασιλέως ὀργὴν αὐτός τε ἀπόληται μετὰ τοῦ παιδίου καὶ τοῦ θεοῦ τὴν‎ ἐπαγγελίαν ἀφανίσειεν , ἔγνω μᾶλλον ἐπὶ τούτῳ ποιήσασθαι τὴν‎ τοῦ παιδὸς σωτηρίαν καὶ πρόνοιαν ἢ τῷ λήσεσθαι πεπιστευκώς , τοῦτο δ᾽ ἦν ἄδηλον , ἐναποκινδυνεύειν οὐ τῷ παιδὶ μόνον κρυφαίως τρεφομένῳ ἀλλὰ καὶ αὐτῷ ·
²¹⁹ but after that time Amram, fearing he should be discovered, and, by falling under the king’s displeasure, both he and his child should perish, and so he should make the promise of God of none effect, he determined rather to trust the safety and care of the child to God, than to depend on his own concealment of him, which he looked upon as a thing uncertain, and whereby both the child, so privately to be nourished, and himself should be in imminent danger;	²¹⁹ but later Amram was afraid of being found out, and that, falling under the king's displeasure, both he and his child would die and so nullify the promise of God. So he decided to entrust the child's safety and care to God, rather than concealing him, which he saw as a risk that endangered both himself and the child, so secretly nourished.
²¹⁹ Barach

²²⁰ τὸν δὲ θεὸν ἡγεῖτο πᾶσαν ἐκποριεῖν ἀσφάλειαν ὑπὲρ τοῦ μηδὲν ψευδὲς γενέσθαι τῶν εἰρημένων . ταῦτα κρίναντες μηχανῶνται πλέγμα βίβλινον ἐμφερὲς τῇ κατασκευῇ κοιτίδι μεγέθους αὐτὸ ποιήσαντες αὐτάρκους εἰς τὸ μετ᾽ εὐρυχωρίας ἐναποκεῖσθαι τὸ βρέφος , ἔπειτα χρίσαντες ἀσφάλτῳ ,
²²⁰ but he believed that God would some way for certain procure the safety of the child, in order to secure the truth of his own predictions. When they had thus determined, they made an ark of bulrushes, after the manner of a cradle, and of a bigness sufficient for an infant to be laid in, without being too straitened: they then daubed it over with slime,	²²⁰ He reckoned that God would somehow keep it quite safe and not let his prediction be false. With that thought they made a little boat of bullrushes, like a cradle, large enough to hold an infant, and daubed it with tar,
²²⁰ Barach

²²¹ τῷ γὰρ ὕδατι τὴν‎ διὰ τῶν πλεγμάτων ἀποφράττειν εἴσοδον ἡ ἄσφαλτος πέφυκεν , ἐντιθέασι τὸ παιδίον καὶ κατὰ τοῦ ποταμοῦ βαλόντες εἴασαν ἐπὶ τῷ θεῷ τὴν‎ σωτηρίαν αὐτοῦ‎ . Καὶ τὸ μὲν ὁ ποταμὸς παραλαβὼν ἔφερε , ΜαριάμηMiriam δὲ τοῦ παιδὸς ἀδελφὴ κελευσθεῖσα ὑπὸ τῆς μητρὸς ἀντιπαρεξῄει φερόμενον ὅποιto which place χωρήσει ὀψομένη τὸ πλέγμα .
²²¹ which would naturally keep out the water from entering between the bulrushes, and put the infant into it, and setting it afloat upon the river, they left its preservation to God; so the river received the child, and carried him along. But Miriam, the child’s sister, passed along upon the bank over against him, as her mother had bid her, to see whither the ark would be carried,	²²¹ to keep the water from entering between the bulrushes. Then they set the infant in it and putting it afloat upon the river, left its survival to God. The river received the child and carried him along, but the child's sister Miriam went along upon the bank opposite him, as her mother told her, to see where the ark would be carried.
²²¹ Barach

²²² ἔνθα καὶ ἔδειξεν ὁ θεὸς μηδὲν μὲν τὴν‎ ἀνθρωπίνην σύνεσιν , πᾶν δ᾽ ὅ τι καὶ βουληθείη πράττειν αὐτὸ τέλους ἀγαθοῦ τυγχάνον , καὶ διαμαρτάνοντας μὲν τοὺς ὑπὲρ οἰκείας ἀσφαλείας ἄλλων κατακρίνοντας ὄλεθρον καὶ πολλῇ περὶ τούτου χρησαμένους σπουδῇ ,
²²² where God demonstrated that human wisdom was nothing, but that the Supreme Being is able to do whatsoever he pleases: that those who, in order to their own security, condemn others to destruction, and use great endeavors about it, fail of their purpose;	²²² God then showed that human wisdom can do nothing while He can do anything for a good purpose and that those who to save their own lineage condemn others to destruction, fail in it no matter what they do,
²²² Barach

²²³ σωζομένους δ᾽ ἐκ Παραδόξου καὶ σχεδὸν ἐκ μέσου τῶν κακῶν εὑρισκομένους τὴν‎ εὐπραγίαν τοὺς κινδυνεύοντας τῇ τοῦ θεοῦ γνώμῃ . τοιοῦτον δέ τι καὶ περὶ τὸν παῖδα τοῦτον γενόμενον ἐμφανίζει τὴν‎ ἰσχὺν τοῦ θεοῦ .
²²³ but that others are in a surprising manner preserved, and obtain a prosperous condition almost from the very midst of their calamities; those, I mean, whose dangers arise by the appointment of God. And, indeed, such a providence was exercised in the case of this child, as showed the power of God.	²²³ while others are amazingly spared and by God's guidance find the way to prosper almost from the heart of their troubles. An instance of this happened in the case of the child, and demonstrates God's power.
²²³ Barach

²²⁴ ΘέρμουθιςThermuthis ἦν θυγάτηρ τοῦ βασιλέως . αὕτη παίζουσα παρὰ τὰς ᾐόνας τοῦ ποταμοῦ καὶ φερόμενον ὑπὸ τοῦ ῥεύματος θεασαμένη τὸ πλέγμα κολυμβητὰς ἐπιπέμπει κελεύσασα τὴν‎ κοιτίδα πρὸς αὐτὴν ἐκκομίσαι . παραγενομένων δὲ τῶν ἐπὶ τούτῳ σταλέντων μετὰ τῆς κοιτίδος ἰδοῦσα τὸ παιδίον ὑπερηγάπησε μεγέθους τε ἕνεκα καὶ κάλλους ·
²²⁴ Thermuthis was the king’s daughter. She was now diverting herself by the banks of the river; and seeing a cradle borne along by the current, she sent some that could swim, and bid them bring the cradle to her. When those that were sent on this errand came to her with the cradle, and she saw the little child, she was greatly in love with it, on account of its largeness and beauty;	²²⁴ Thermuthis, the king's daughter, was playing on the banks of the river, and seeing the cradle carried along by the current, sent swimmers to bring the cradle to her. When the ones sent came back with the cradle and she saw the little child, she was lovestruck by it, for its size and beauty.
²²⁴ Barach

²²⁵ τοσαύτῃ γὰρ ὁ θεὸς περὶ ΜωυσῆνMoses ἐχρήσατο σπουδῇ , ὡς ὑπ᾽ αὐτῶν τῶν ψηφισαμένων διὰ τὴν‎ αὐτοῦ‎ γένεσιν καὶ τῶν ἄλλων τῶν ἐκ τοῦ ἙβραίωνHebrews γένους ἀπώλειαν ποιῆσαι τροφῆς καὶ ἐπιμελείας ἀξιωθῆναι . κελεύει τε γύναιον ἡ ΘέρμουθιςThermuthis ἀχθῆναι παρέξον θηλὴν τῷ παιδίῳ .
²²⁵ for God had taken such great care in the formation of Moses, that he caused him to be thought worthy of bringing up, and providing for, by all those that had taken the most fatal resolutions, on account of the dread of his nativity, for the destruction of the rest of the Hebrew nation. Thermuthis bid them bring her a woman that might afford her breast to the child;	²²⁵ Since God had formed Moses with such care as made him seem worthy of bringing up and providing for, even by those who had resolved to destroy the rest of the Hebrew nation, Thermuthis told them to bring her a woman who could breast-feed the child.
²²⁵ Barach

²²⁶ μὴ προσεμένου δὲ αὐτοῦ‎ τὴν‎ θηλὴν ἀλλ᾽ ἀποστραφέντος καὶ τοῦτ᾽ ἐπὶ πολλῶν ποιήσαντος γυναικῶν ἡ ΜαριάμηMiriam παρατυγχάνουσα τοῖς γινομένοις οὐχ ὥστε ἐκ παρασκευῆς δοκεῖν ἀλλὰ κατὰ θεωρίαν , " μάτην , εἶπεν , ὦ βασίλισσα , ταύτας ἐπὶ τροφῇ τοῦ παιδὸς μετακαλῇ τὰς γυναῖκας , αἳ μηδὲν πρὸς αὐτὸ συγγενὲς ἔχουσιν . εἰ μέντοι τινὰ τῶν ἙβραίδωνHebrew γυναικῶν ἀχθῆναι ποιήσειας ,
²²⁶ yet would not the child admit of her breast, but turned away from it, and did the like to many other women. Now Miriam was by when this happened, not to appear to be there on purpose, but only as staying to see the child; and she said, “It is in vain that thou, O queen, callest for these women for the nourishing of the child, who are no way of kin to it; but still, if thou wilt order one of the Hebrew women to be brought, perhaps it may admit the breast of one of its own nation.”	²²⁶ However, when he was placed there he would not take the breast, but turned away from it and did the same to many other women. Miriam was nearby when this happened, not seeming to be there on purpose, but only staying to see the child, and she said, "It is useless, my queen, to call for these women who are not related to the child, to nourish it.
²²⁶ Barach

²²⁷ τάχα ἂν προσοῖτο θηλὴν ὁμοφύλου . δόξασαν δὲ λέγειν εὖ κελεύει τοῦτ᾽ αὐτὴν ἐκπορίσαι καὶ τῶν γαλουχουσῶν τινα μεταθεῖν . ἡ δὲ τοιαύτης ἐξουσίας λαβομένη παρῆν ἄγουσα τὴν‎ μητέρα μηδενὶ γινωσκομένην . Καὶ τὸ παιδίον ἀσμενίσαν πως προσφύεται τῇ θηλῇ , καὶ δεηθείσης γε τῆς βασιλίδος πιστεύεται τὴν‎ τροφὴν τοῦ παιδίου πρὸς τὸ πᾶν .
²²⁷ Now since she seemed to speak well, Thermuthis bid her procure such a one, and to bring one of those Hebrew women that gave suck. So when she had such authority given her, she came back and brought the mother, who was known to nobody there. And now the child gladly admitted the breast, and seemed to stick close to it; and so it was, that, at the queen’s desire, the nursing of the child was entirely intrusted to the mother.	²²⁷ But if you have one of the Hebrew women come, perhaps it may take the breast from one of its own nation." As it seemed good advice, she told her to find and bring one of them who could give suck, and with this authority she returned and brought the mother, who was known to no one there. The child gladly clung to her breast, and at the queen's request, the nursing of the child was entirely entrusted to her.
²²⁷ Barach

²²⁸ Κἀπ᾽ αὐτῶν τὴν‎ ἐπίκλησιν ταύτην τῶν συμβεβηκότων ἔθετο εἰς τὸν ποταμὸν ἐμπεσόντι · τὸ γὰρ ὕδωρ μῶυ ΑἰγύπτιοιEgyptians καλοῦσιν , ἐσῆς δὲ τοὺς [ἐξ ὕδατος ] σωθέντας . συνθέντες οὖν ἐξ ἀμφοτέρων τὴν‎ προσηγορίαν αὐτῷ ταύτην τίθενται .
²²⁸ Hereupon it was that Thermuthis imposed this name Mouses upon him, from what had happened when he was put into the river; for the Egyptians call water by the name of Mo, and such as are saved out of it, by the name of Uses: so by putting these two words together, they imposed this name upon him.	²²⁸ That is how they gave him his name, from the fact of being placed in the river, for the Egyptians call water by the name of Mōu, and those saved from it are called esēs. Putting the two words together, they gave him this name.
²²⁸ Barach

²²⁹ καὶ ἦν ὁμολογουμένως κατὰ τὴν‎ τοῦ θεοῦ πρόρρησιν φρονήματός τε μεγέθει καὶ πόνων καταφρονήσει ἙβραίωνHebrews ἄριστος . ἍβραμοςAbraham γὰρ αὐτῷ πατὴρ ἕβδομος . ἈμαράμουAmram γὰρ αὐτὸς ἦν παῖς τοῦ ΚαάθουCaath , δὲ πατὴρ ΛευὶςLevi ὁ τοῦ ἸακώβουJacob , ὃς ἦν ἸσάκῳIsaac γενόμενος , ἉβράμουAbraham δὲ οὗτος ἦν .
²²⁹ And he was, by the confession of all, according to God’s prediction, as well for his greatness of mind as for his contempt of difficulties, the best of all the Hebrews, for Abraham was his ancestor of the seventh generation. For Moses was the son of Amram, who was the son of Caath, whose father Levi was the son of Jacob, who was the son of Isaac, who was the son of Abraham.	²²⁹ As God foretold, he was recognized by all as the best of the Hebrews, for greatness of mind and for enduring hardships. Descended from Abraham seven generations back, Moses was the son of Amram, and Caath's father Levi was the son of Jacob, son of Isaac, son of Abraham.
²²⁹ Barach

²³⁰ σύνεσις δὲ οὐ κατὰ τὴν‎ ἡλικίαν ἐφύετ᾽ αὐτῷ τοῦ δὲ ταύτης μέτρου πολὺ κρείττων , καὶ πρεσβυτέραν διεδείκνυεν ταύτης τὴν‎ περιουσίαν ἐν ταῖς παιδιαῖς , καὶ μειζόνων τῶν ὑπ᾽ ἀνδρὸς γενησομένων ἐπαγγελίαν εἶχε τὰ τότε πραττόμενα . Καὶ τριετεῖ μὲν αὐτῷ γεγενημένῳ θαυμαστὸν ὁ θεὸς τὸ τῆς ἡλικίας ἐξῆρεν ἀνάστημα ,
²³⁰ Now Moses’s understanding became superior to his age, nay, far beyond that standard; and when he was taught, he discovered greater quickness of apprehension than was usual at his age, and his actions at that time promised greater, when he should come to the age of a man. God did also give him that tallness, when he was but three years old, as was wonderful.	²³⁰ Moses was intelligent beyond his age, and grew far beyond that again, and his deeds as a child gave promise of greater things when he came to manhood. Already when he was only three years old, God made him remarkably tall.
²³⁰ Barach

²³¹ πρὸς δὲ κάλλος οὐδεὶς ἀφιλότιμος ἦν οὕτως , ὡς ΜωυσῆνMoses θεασάμενος μὴ ἐκπλαγῆναι τῆς εὐμορφίας , πολλοῖς τε συνέβαινε καθ᾽ ὁδὸν φερομένῳ συντυγχάνουσιν ἐπιστρέφεσθαι μὲν ὑπὸ τῆς ὄψεως τοῦ παιδός , ἀφιέναι δὲ τὰ σπουδαζόμενα καὶ τῇ θεωρίᾳ προσευσχολεῖν αὐτοῦ‎ · καὶ γὰρ ἡ χάρις ἡ παιδικὴ πολλὴ καὶ ἄκρατος περὶ αὐτὸν οὖσα κατεῖχε τοὺς ὁρῶντας .
²³¹ And as for his beauty, there was nobody so unpolite as, when they saw Moses, they were not greatly surprised at the beauty of his countenance; nay, it happened frequently, that those that met him as he was carried along the road, were obliged to turn again upon seeing the child; that they left what they were about, and stood still a great while to look on him; for the beauty of the child was so remarkable and natural to him on many accounts, that it detained the spectators, and made them stay longer to look upon him.	²³¹ As to his beauty, on seeing Moses, there was no one so unpolite as not to be touched by his fine appearance. Many who met him as he was carried along the road had to turn around for another look at the child, leaving what they were about to get a good look at him, his childhood charm was so remarkable that it held the viewers against their will.
²³¹ Barach

²³² ὄντα δ᾽ αὐτὸν τοιοῦτον ἡ ΘέρμουθιςThermuthis παῖδα ποιεῖται γονῆς γνησίας οὐ μεμοιραμένη , καί ποτε κομίσασα τὸν ΜωυσῆνMoses πρὸς τὸν πατέρα ἐπεδείκνυε τοῦτον καὶ ὡς φροντίσειε διαδοχῆς , εἰ καὶ βουλήσει θεοῦ μὴ τύχοι παιδὸς γνησίου , πρὸς αὐτόν τε ἔλεγεν , ἀναθρεψαμένη παῖδα μορφῇ τε θεῖον καὶ φρονήματι γενναῖον , θαυμασίως δὲ αὐτὸν καὶ παρὰ τῆς τοῦ ποταμοῦ λαβοῦσα χάριτος ἐμαυτῆς μὲν παῖδα ποιήσασθαι , τῆς δὲ σῆς βασιλείας
²³² Thermuthis therefore perceiving him to be so remarkable a child, adopted him for her son, having no child of her own. And when one time she had carried Moses to her father, she showed him to him, and said she thought to make him her father’s successor, if it should please God she should have no legitimate child of her own; and said to him, “I have brought up a child who is of a divine form, and of a generous mind; and as I have received him from the bounty of the river, in a wonderful manner, I thought proper to adopt him for my son, and the heir of thy kingdom.”	²³² Thermuthis was not blessed with children, and when she saw what a child he was, she adopted him as her son. Once she brought Moses to show to her father, with a view to making him her successor, if the Deity should will she had no legitimate child of her own. She said, "I have reared a child of divine appearance, with a generous mind, and receiving him from the bounty of the river, I thought to adopt him my son and heir to your kingdom."
²³² Barach

²³³ διάδοχον . ταῦτα λέγουσα ταῖς τοῦ πατρὸς χερσὶν ἐνετίθει τὸ βρέφος , ὁ δὲ λαβὼν καὶ προστερνισάμενος κατὰ φιλοφρόνησιν χάριν τῆς θυγατρὸς ἐπιτίθησιν αὐτῷ τὸ διάδημα · καταφέρει δ᾽ ὁ ΜωυσῆςMoses εἰς τὴν‎ γῆν περιελόμενος αὐτὸ κατὰ νηπιότητα δῆθεν ἐπέβαινέ τε αὐτῷ τοῖς ποσί .
²³³ And when she had said this, she put the infant into her father’s hands: so he took him, and hugged him close to his breast; and on his daughter’s account, in a pleasant way, put his diadem upon his head; but Moses threw it down to the ground, and, in a puerile mood, he wreathed it round, and trod upon it with his feet,	²³³ Saying this, she placed the infant in her father's hands, who took him and hugged him to his breast, and for his daughter's sake jokingly put his crown on him. But Moses took it off and threw it on the ground, and kicked it around playfully, as a child might do.
²³³ Barach

²³⁴ καὶ τοῦτο ἔδοξεν οἰωνὸν ἐπὶ τῇ βασιλείᾳ φέρειν . θεασάμενος δ᾽ ὁ ἱερογραμματεὺςa sacred scribe ὁ καὶ τὴν‎ γένεσιν αὐτοῦ‎ προειπὼνto predict ἐπὶ ταπεινώσει τῆς ΑἰγυπτίωνEgyptians ἀρχῆς ἐσομένην ὥρμησεν ἀποκτεῖναι ,
²³⁴ which seemed to bring along with it an evil presage concerning the kingdom of Egypt. But when the sacred scribe saw this, (he was the same person who foretold that his nativity would bring the dominion of that kingdom low,) he made a violent attempt to kill him; and crying out in a frightful manner, he said,	²³⁴ This seemed an evil presage about the kingdom of Egypt, and when the sacred scribe who had foretold that his birth would lay that kingdom low, saw it, he rushed across to kill him,
²³⁴ Barach

²³⁵ καὶ δεινὸν ἀνακραγών , " οὗτος , εἶπε , βασιλεῦ , ὁ παῖς ἐκεῖνος , ὃν κτείνασιν ἡμῖν ἐδήλωσεν ὁ θεὸς ἀφόβοις εἶναι , μαρτυρεῖ τῇ προαγορεύσει τοῦ γεγονότος ἐπιβεβηκὼς ἡγεμονίαι τῇ σῇ καὶ πατῶν τὸ διάδημα . τοῦτον οὖν ἀνελὼν ΑἰγυπτίοιςEgyptian μὲν τὸ ἀπ᾽ αὐτοῦ‎ δέος ἄνες , ἙβραίοιςHebrews δὲ τὴν‎ ἐλπίδα τοῦ δι᾽ αὐτὸν θάρσους ἀφελοῦ . φθάνει δ᾽ αὐτὸν ἡ ΘέρμουθιςThermuthis ἐξαρπάσασα ,
²³⁵ “This, O king! this child is he of whom God foretold, that if we kill him we shall be in no danger; he himself affords an attestation to the prediction of the same thing, by his trampling upon thy government, and treading upon thy diadem. Take him, therefore, out of the way, and deliver the Egyptians from the fear they are in about him; and deprive the Hebrews of the hope they have of being encouraged by him.”	²³⁵ and with a dreadful cry he said, "This, my king, is the child of whom God showed that if we kill him we shall be free from danger, and he proves the prediction true by trampling on your government and crown. Kill him and save the Egyptians from fear about him and take away the Hebrews' hope of being encouraged by him."
²³⁵ Barach

²³⁶ καὶ πρὸς τὸν φόνον ὀκνηρὸς ἦν ὁ βασιλεὺς τοιοῦτον αὐτὸν τοῦ θεοῦ παρασκευάσαντος , ᾧ πρόνοια τῆς ΜωυσέοςMoses σωτηρίας ἦν . ἐτρέφετο οὖν πολλῆς ἐπιμελείας τυγχάνων , καὶ τοῖς μὲν ἙβραίοιςHebrews ἐπ᾽ αὐτῷ παρῆν ἐλπὶς περὶ τῶν ὅλων ,
²³⁶ But Thermuthis prevented him, and snatched the child away. And the king was not hasty to slay him, God himself, whose providence protected Moses, inclining the king to spare him. He was, therefore, educated with great care. So the Hebrews depended on him, and were of good hopes that great things would be done by him;	²³⁶ But Thermuthis was too quick for him and snatched the child away, and the king was reluctant to kill him, inclined by God, whose providence watched over Moses. So he was reared with great care, and the Hebrews depended on him and hoped great things from him, while the Egyptians were suspicious of his rearing.
²³⁶ Barach

²³⁷ δι᾽ ὑποψίαςsuspicion, jealousy δ᾽ εἶχον ΑἰγύπτιοιEgyptians τὴν‎ ἀνατροφὴν αὐτοῦ‎ · μηδενὸς δ᾽ ὄντος φανεροῦ , δι᾽ ὃν κἂν ἀπέκτεινεν αὐτὸν ὁ βασιλεὺς μηδὲν ὄντα ἢ συγγενοὺς διὰ τῆς εἰσποιήσεως ἢ τῶν ἄλλων τινός , ᾧ πλέον ὑπὲρ ὠφελείας τῆς ΑἰγυπτίωνEgyptians ἐκ τοῦ προειδέναι τὰ μέλλοντα θαρρεῖν παρῆν , ἀπείχοντο τῆς ἀναιρέσεως αὐτοῦ‎ .
²³⁷ but the Egyptians were suspicious of what would follow such his education. Yet because, if Moses had been slain, there was no one, either akin or adopted, that had any oracle on his side for pretending to the crown of Egypt, and likely to be of greater advantage to them, they abstained from killing him.	²³⁷ Yet because, if Moses were killed, there was no one, either related or adopted, with any prediction on his side for claiming the crown of Egypt and likely to be of more use to them, they refrained from killing him.
²³⁷ Barach

Chapter 10
[238-253]
How Moses made war with the Ethiopians

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²³⁸ ΜωυσῆςMoses μὲν τῷ προειρημένῳ τρόπῳ γεννηθείς τε καὶ τραφεὶς καὶ παρελθὼν εἰς ἡλικίαν φανερὰν τοῖς ΑἰγυπτίοιςEgyptian τὴν‎ ἀρετὴν ἐποίησε καὶ τὸ ἐπὶ ταπεινώσει μὲν τῇ ἐκείνων , ἐπ᾽ αὐξήσει δὲ τῶν ἙβραίωνHebrews γεγονέναι τοιαύτης ἀφορμῆς λαβόμενος ·
²³⁸ Moses, therefore, when he was born, and brought up in the foregoing manner, and came to the age of maturity, made his virtue manifest to the Egyptians; and showed that he was born for the bringing them down, and raising the Israelites. And the occasion he laid hold of was this:—	²³⁸ Moses, therefore, when he was born and reared in the manner we have described and came to maturity, proved his virtue to the Egyptians, and how he was born to bring them down and raise the Hebrews, as follows.
²³⁸ Barach

²³⁹ ΑἰθίοπεςEthiopian , πρόσοικοι δ᾽ εἰσὶ τοῖς ΑἰγυπτίοιςEgyptian , ἐμβαλόντες εἰς χώραν αὐτῶν ἔφερον καὶ ἦγον τὰ τῶν ΑἰγυπτίωνEgyptians . οἱ δ᾽ ὑπ᾽ ὀργῆς στρατεύουσιν ἐπ᾽ αὐτοὺς ἀμυνούμενοι τῆς καταφρονήσεως , καὶ τῇ μάχῃ κρατηθέντες οἱ μὲν αὐτῶν ἔπεσον οἱ δ᾽ αἰσχρῶς εἰς τὴν‎ οἰκείαν διεσώθησαν φυγόντες .
²³⁹ The Ethiopians, who are next neighbors to the Egyptians, made an inroad into their country, which they seized upon, and carried off the effects of the Egyptians, who, in their rage, fought against them, and revenged the affronts they had received from them; but being overcome in battle, some of them were slain, and the rest ran away in a shameful manner, and by that means saved themselves;	²³⁹ The Ethiopians, neighbours to the Egyptians, encroached on their region, and seized and took the property of the Egyptians, who were enraged at this and fought to ward them off, but were beaten in battle, where some were killed while the rest shamefully saved themselves by running away.
²³⁹ Barach

²⁴⁰ ἐπηκολούθησαν δὲ διώκοντες ΑἰθίοπεςEthiopian καὶ μαλακίας ὑπολαβόντες τὸ μὴ κρατεῖν ἁπάσης τῆς ΑἰγύπτουEgypt τῆς χώρας ἐπὶ πλεῖον ἥπτοντο καὶ γευσάμενοι τῶν ἀγαθῶν οὐκέτ᾽ αὐτῶν ἀπείχοντο , ὡς δὲ τὰ γειτνιῶντα μέρη πρῶτον αὐτοῖς ἐπερχομένων οὐκ ἐτόλμων ἀντιστρατεύειν , προύβησαν ἄχρι ΜέμφεωςMemphis καὶ τῆς θαλάσσης οὐδεμιᾶς τῶν πόλεων ἀντέχειν δυνηθείσης .
²⁴⁰ whereupon the Ethiopians followed after them in the pursuit, and thinking that it would be a mark of cowardice if they did not subdue all Egypt, they went on to subdue the rest with greater vehemence; and when they had tasted the sweets of the country, they never left off the prosecution of the war: and as the nearest parts had not courage enough at first to fight with them, they proceeded as far as Memphis, and the sea itself, while not one of the cities was able to oppose them.	²⁴⁰ So the Ethiopians went in pursuit and thinking it cowardly not to subdue all Egypt, went further still and when they had tasted the sweet fruits of the region, never refrained from them. As the nearest areas did not dare to fight them at first, they proceeded to Memphis and the sea itself, with none of the cities able to oppose them.
²⁴⁰ Barach

²⁴¹ τῷ δὲ κακῷ πιεζόμενοι πρὸς χρησμοὺς ΑἰγύπτιοιEgyptians καὶ μαντείας τρέπονται · συμβουλεύσαντος δ᾽ αὐτοῖς τοῦ θεοῦ συμμάχῳ χρήσασθαι τῷ ἙβραίῳHebrew κελεύει ὁ βασιλεὺς τὴν‎ θυγατέρα παρασχεῖν τὸν ΜωυσῆνMoses στρατηγὸν αὐτῷ γενησόμενον .
²⁴¹ The Egyptians, under this sad oppression, betook themselves to their oracles and prophecies; and when God had given them this counsel, to make use of Moses the Hebrew, and take his assistance, the king commanded his daughter to produce him, that he might be the general of their army.	²⁴¹ Crushed by this woe the Egyptians turned to their oracles, and when God counselled them to use Moses the Hebrew as their ally, the king ordered his daughter to bring him out, to be the general of his army.
²⁴¹ Barach

²⁴² ἡ δὲ ὅρκους ποιησαμένῳ , ὥστε μηδὲν διαθεῖναι κακόν , παραδίδωσιν ἀντὶ μεγάλης μὲν εὐεργεσίας κρίνουσα τὴν‎ συμμαχίαν , κακίζουσα δὲ τοὺς ἱερέας , εἰ κτεῖναι προαγορεύσαντες αὐτὸν ὡς πολέμιον οὐκ ᾐδοῦντο νῦν χρῄζοντες αὐτοῦ‎ τῆς ἐπικουρίας .
²⁴² Upon which, when she had made him swear that he would do him no harm, she delivered him to the king, and supposed his assistance would be of great advantage to them. She withal reproached the priest, who, when they had before admonished the Egyptians to kill him, was not ashamed now to own their want of his help.	²⁴² So after making him swear to do him no harm, she handed him over to the king, expecting his help to greatly benefit them. She also reprimanded the priests, who previously warned the Egyptians to kill him, but now were not ashamed to use his help.
²⁴² Barach

²⁴³ ΜωυσῆςMoses δὲ ὑπό τε τῆς ΘερμούθιδοςThermuthis παρακληθεὶς καὶ ὑπὸ τοῦ βασιλέως ἡδέως προσδέχεται τὸ ἔργον · ἔχαιρον δ᾽ οἱ ἱερογραμματεῖςa sacred scribe ἀμφοτέρων τῶν ἐθνῶν , ΑἰγυπτίωνEgyptians μὲν ὡς τούς τε πολεμίους τῇ ἐκείνου κρατήσοντες ἀρετῇ καὶ τὸν ΜωυσῆνMoses ταὐτῷ δόλῳ κατεργασόμενοι , οἱ δὲ τῶν ἙβραίωνHebrews ὡς φυγεῖν αὐτοῖς ἐσομένου τοὺς ΑἰγυπτίουςEgyptians διὰ τὸ ΜωυσῆνMoses αὐτοῖς στρατηγεῖν .
²⁴³ So Moses, at the persuasion both of Thermuthis and the king himself, cheerfully undertook the business: and the sacred scribes of both nations were glad; those of the Egyptians, that they should at once overcome their enemies by his valor, and that by the same piece of management Moses would be slain; but those of the Hebrews, that they should escape from the Egyptians, because Moses was to be their general.	²⁴³ Persuaded by Thermuthis and the king, Moses willingly undertook the task. The sacred scribes of both nations were glad, the Egyptians at the prospect of soon overcoming their enemies through his daring and that in the same action Moses would be killed, but the Hebrews expecting to escape from the Egyptians, with Moses as their leader.
²⁴³ Barach

²⁴⁴ ὁ δὲ φθάσας πρὶν ἢ καὶ πυθέσθαι τοὺς πολεμίους τὴν‎ ἔφοδον αὐτοῦ‎ τὸν στρατὸν ἀναλαβὼν ἦγεν οὐ διὰ τοῦ ποταμοῦ ποιησάμενος τὴν‎ ἐλασίαν , ἀλλὰ διὰ γῆς . ἔνθα τῆς αὐτοῦ‎ συνέσεως θαυμαστὴν ἐπίδειξιν ἐποιήσατο ·
²⁴⁴ But Moses prevented the enemies, and took and led his army before those enemies were apprised of his attacking them; for he did not march by the river, but by land, where he gave a wonderful demonstration of his sagacity;	²⁴⁴ He attacked the enemy by surprise and led his army on them by surprise, not coming by the river but overland, in a wonderful proof of his prudence.
²⁴⁴ Barach

²⁴⁵ τῆς γὰρ γῆς οὔσης χαλεπῆς ὁδευθῆναι διὰ πλῆθος ἑρπετῶν , παμφορωτάτη γάρ ἐστι τούτων , ὡς καὶ τὰ παρ᾽ ἄλλοις οὐκ ὄντα μόνη τρέφειν δυνάμει τε καὶ κακίᾳ καὶ τῷ τῆς ὄψεως ἀσυνήθει διαφέροντα , τινὰ δ᾽ αὐτῶν ἐστι καὶ πετεινὰ ὡς λανθάνοντα μὲν ἀπὸ γῆς κακουργεῖν καὶ μὴ προιδομένους ἀδικεῖν ὑπερπετῆ γενόμενα , νοεῖ πρὸς ἀσφάλειαν καὶ ἀβλαβῆ πορείαν τοῦ στρατεύματος στρατήγημα θαυμαστόν ·
²⁴⁵ for when the ground was difficult to be passed over, because of the multitude of serpents, (which it produces in vast numbers, and, indeed, is singular in some of those productions, which other countries do not breed, and yet such as are worse than others in power and mischief, and an unusual fierceness of sight, some of which ascend out of the ground unseen, and also fly in the air, and so come upon men at unawares, and do them a mischief,) Moses invented a wonderful stratagem to preserve the army safe, and without hurt;	²⁴⁵ The land was difficult to cross because of the number of snakes, which it produces in vast numbers. Indeed, some of those creatures are unique to it, not found in other countries, and are worse than others in their harmful effect and appearance, and can fly up unseen and harm men unawares. But Moses found a wonderful ploy to keep the army safe and unharmed.
²⁴⁵ Barach

²⁴⁶ πλέγματα γὰρ ἐμφερῆ κιβωτοῖς ἐκ βίβλου κατασκευάσας καὶ πληρώσας ἴβεων ἐκόμιζε . πολεμιώτατον δ᾽ ἐστὶν ὄφεσι τοῦτο τὸ ζῷον · φεύγουσί τε γὰρ ἐπερχομένας καὶ ἐφιστάμενοι καθάπερ ὑπ᾽ ἐλάφων ἁρπαζόμενοι καταπίνονται · χειροήθεις δ᾽ εἰσὶν αἱ ἴβεις καὶ πρὸς μόνον τὸ τῶν ὄφεων γένος ἄγριοι .
²⁴⁶ for he made baskets, like unto arks, of sedge, and filled them with ibes, and carried them along with them; which animal is the greatest enemy to serpents imaginable, for they fly from them when they come near them; and as they fly they are caught and devoured by them, as if it were done by the harts;	²⁴⁶ He made baskets like little boxes out of reeds and brought them along, filled with ibes; this animal is the greatest enemy to snakes, who flee when they come near them, and as they flee they are caught and devoured by them like deer. The ibes are tame creatures and only fierce toward snakes.
²⁴⁶ Barach

²⁴⁷ καὶ περὶ μὲν τούτων παρίημι νῦν γράφειν οὐκ ἀγνοούντων τῶν ἙλλήνωνGreeks τῆς ἴβιδος τὸ εἶδος . ὡς οὖν εἰς τὴν‎ γῆν ἐνέβαλε τὴν‎ θηριοτρόφον , ταύταις ἀπεμάχετο τὴν‎ τῶν ἑρπετῶν φύσιν ἐπαφεὶς αὐτοῖς καὶ προπολεμούσαις χρώμενος . τοῦτον οὖν ὁδεύσας τὸν τρόπον οὐδὲ προμαθοῦσι παρῆν τοῖς ΑἰθίοψιEthiopian ,
²⁴⁷ but the ibes are tame creatures, and only enemies to the serpentine kind: but about these ibes I say no more at present, since the Greeks themselves are not unacquainted with this sort of bird. As soon, therefore, as Moses was come to the land which was the breeder of these serpents, he let loose the ibes, and by their means repelled the serpentine kind, and used them for his assistants before the army came upon that ground. When he had therefore proceeded thus on his journey, he came upon the Ethiopians before they expected him;	²⁴⁷ About them I write no more at present, since a bird of the ibis kind is not unknown to the Greeks. When he reached the breeding area, he released the ibes and through them repelled the snakes and used them before the army arrived. In this way he came upon the Ethiopians unexpectedly.
²⁴⁷ Barach

²⁴⁸ καὶ συμβαλὼν αὐτοῖς κρατεῖ τῇ μάχῃ καὶ τῶν ἐλπίδων , ἃς εἶχον ἐπὶ τοὺς ΑἰγυπτίουςEgyptians , ἀφαιρεῖται τάς τε πόλεις αὐτῶν ἐπῄει καταστρεφόμενος , καὶ φόνος πολὺς τῶν ΑἰθιόπωνEthiopian ἐπράττετο . Καὶ τῆς διὰ ΜωυσῆνMoses εὐπραγίας γευσάμενον τὸ τῶν ΑἰγυπτίωνEgyptians στράτευμα πονεῖν οὐκ ἔκαμνεν , ὡς περὶ ἀνδραποδισμοῦ καὶ παντελοῦς ἀναστάσεως τὸν κίνδυνον εἶναι τοῖς ΑἰθίοψιEthiopian ·
²⁴⁸ and, joining battle with them, he beat them, and deprived them of the hopes they had of success against the Egyptians, and went on in overthrowing their cities, and indeed made a great slaughter of these Ethiopians. Now when the Egyptian army had once tasted of this prosperous success, by the means of Moses, they did not slacken their diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of destruction;	²⁴⁸ He attacked them, defeated them in battle and foiled their plans against the Egyptians and went on to overthrow their cities, killing many of the Ethiopians. When, through Moses, the Egyptian army had tasted success, they did not let up, putting the Ethiopians in danger of being reduced to slavery and utter destruction.
²⁴⁸ Barach

²⁴⁹ καὶ τέλος συνελαθέντες εἰς ΣαβὰνSaba πόλιν βασίλειον οὖσαν τῆς ΑἰθιοπίαςEthiopian , ἣν ὕστερον ΚαμβύσηςCambyses ΜερόηνMeroe ἐπωνόμασεν ἀδελφῆς ἰδίας τοῦτο καλουμένης , ἐπολιορκοῦντο . ἦν δὲ δυσπολιόρκητον σφόδρα τὸ χωρίον τοῦ τε ΝείλουNile περιέχοντος αὐτὴν καὶ κυκλουμένου ποταμῶν τε ἄλλων ἈστάπουAstapus καὶ ἈσταβόραAstaboras δύσμαχον τοῖς πειρωμένοις διαβαίνειν τὸ ῥεῦμα ποιούντων ·
²⁴⁹ and at length they retired to Saba, which was a royal city of Ethiopia, which Cambyses afterwards named Mero, after the name of his own sister. The place was to be besieged with very great difficulty, since it was both encompassed by the Nile quite round, and the other rivers, Astapus and Astaboras, made it a very difficult thing for such as attempted to pass over them;	²⁴⁹ At last they took refuge in Saba, a royal city of Ethiopia, which Cambyses later named Mero, after his own sister. They were besieged there. But the place was very hard to take since it was surrounded by the Nile and other rivers, the Astapus and the Astaboras, whose currents were very difficult to cross.
²⁴⁹ Barach

²⁵⁰ ἡ γὰρ πόλις ἐντὸς οὖσα νῆσος οἰκεῖται τείχους τε αὐτῇ καρτεροῦ περιηγμένου καὶ πρὸς μὲν τοὺς πολεμίους πρόβλημα τοὺς ποταμοὺς ἔχουσα χώματά τε μεγάλα μεταξὺ τοῦ τείχους , ὥστε ἀνεπίκλυστον εἶναι βιαιότερον ὑπὸ πληθώρας φερομένων , ἅπερ καὶ τοῖς περαιωσαμένοις τοὺς ποταμοὺς ἄπορονwithout passage ἐποίει τῆς πόλεως τὴν‎ ἅλωσιν .
²⁵⁰ for the city was situate in a retired place, and was inhabited after the manner of an island, being encompassed with a strong wall, and having the rivers to guard them from their enemies, and having great ramparts between the wall and the rivers, insomuch, that when the waters come with the greatest violence, it can never be drowned; which ramparts make it next to impossible for even such as are gotten over the rivers to take the city.	²⁵⁰ The city was situated within a sort of island, and was surrounded against their enemies with a strong wall as well as the rivers, and had great earthworks between the wall and the rivers, so that even when the waters rose most violently, it cannot be flooded. So it is almost impossible to capture the city, even for those who could get over the rivers.
²⁵⁰ Barach

²⁵¹ φέροντι τοίνυν ἀηδῶς τῷ ΜωυσεῖMoses τὴν‎ τοῦ στρατεύματος ἀργίαν , εἰς χεῖρας γὰρ οὐκ ἐτόλμων ἀπαντᾶν οἱ πολέμιοι , συνέτυχέ τι τοιοῦτον .
²⁵¹ However, while Moses was uneasy at the army’s lying idle, (for the enemies durst not come to a battle,) this accident happened:—	²⁵¹ When Moses was dissatisfied with the army's lying idle, for the enemies dared not come out to battle, something happened.
²⁵¹ Barach

²⁵² ΘάρβιςTharbis θυγάτηρ ἦν τοῦ ΑἰθιόπωνEthiopian βασιλέως . αὕτη τὸν ΜωυσῆνMoses πλησίον τοῖς τείχεσι προσάγοντα τὴν‎ στρατιὰν καὶ μαχόμενον γενναίως ἀποσκοποῦσα καὶ τῆς ἐπινοίας τῶν ἐγχειρήσεων θαυμάζουσα , καὶ τοῖς τε ΑἰγυπτίοιςEgyptian αἴτιον ἀπεγνωκόσιν ἤδη τὴν‎ ἐλευθερίαν τῆς εὐπραγίας ὑπολαμβάνουσα καὶ τοῖς ΑἰθίοψινEthiopian αὐχοῦσιν ἐπὶ τοῖς κατ᾽ αὐτῶν κατωρθωμένοις τοῦ περὶ τῶν ἐσχάτων κινδύνου , εἰς ἔρωταto ask δεινὸν ὤλισθεν αὐτοῦ‎ καὶ περιόντος τοῦ πάθους πέμπει πρὸς αὐτὸν τῶν οἰκετῶν τοὺς πιστοτάτους διαλεγομένη περὶ γάμου .
²⁵² Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the army near the walls, and fought with great courage; and admiring the subtilty of his undertakings, and believing him to be the author of the Egyptians’ success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalancy of that passion, sent to him the most faithful of all her servants to discourse with him about their marriage.	²⁵² Tharbis the daughter of the king of the Ethiopians happened to see Moses leading the army near the ramparts and fighting with great courage. Admiring his shrewd proceedings and recognizing him as the cause of the Egyptians' success, when they had despaired of regaining their liberty, and the cause of the extreme danger the Ethiopians were in, who had boasted of their achievements, she fell deeply in love with him and caught by that passion, sent to him the most faithful of her servants to discuss a marriage with him.
²⁵² Barach

²⁵³ προσδεξαμένου δὲ τὸν λόγον ἐπὶ τῷ παραδοῦναι τὴν‎ πόλιν καὶ ποιησαμένου πίστεις ἐνόρκους ἦ μὴν ἄξεσθαι γυναῖκα καὶ κρατήσαντα τῆς πόλεως μὴ παραβήσεσθαι τὰς συνθήκας , φθάνει τὸ ἔργον τοὺς λόγους . Καὶ μετὰ τὴν‎ ἀναίρεσιν τῶν ΑἰθιόπωνEthiopian εὐχαριστήσας τῷ θεῷ συνετέλει τὸν γάμον ΜωυσῆςMoses καὶ τοὺς ΑἰγυπτίουςEgyptians ἀπήγαγεν εἰς τὴν‎ ἑαυτῶν .
²⁵³ He thereupon accepted the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land.	²⁵³ He accepted on condition she would have the city handed over, and gave her his oath that when he had once taken possession of the city, he would keep faith and take her as his wife. No sooner said than done; after destroying the Ethiopians, Moses thanked God and held the marriage and led the Egyptians back to their own land.
²⁵³ Barach

Chapter 11
[254-263]
Moses flees from Egypt into Madian

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²⁵⁴ Οἱ δ᾽ ἐξ ὧν ἐσώζοντο ὑπὸ ΜωυσέοςMoses μῖσος ἐκ τούτων πρὸς αὐτὸν ἀνελάμβανον καὶ θερμότερον ἅπτεσθαι τῶν κατ᾽ αὐτοῦ‎ βουλευμάτων ἠξίουν , ὑπονοοῦντες μὲν μὴ διὰ τὴν‎ εὐπραγίαν νεωτερίσειε κατὰ τὴν‎ ΑἴγυπτονEgypt , διδάσκοντες δὲ τὸν βασιλέα περὶ τῆς σφαγῆς .
²⁵⁴ Now the Egyptians, after they had been preserved by Moses, entertained a hatred to him, and were very eager in compassing their designs against him, as suspecting that he would take occasion, from his good success, to raise a sedition, and bring innovations into Egypt; and told the king he ought to be slain.	²⁵⁴ Though they had been saved by Moses, the Egyptians hated him and were all the more hotly plotting against him, suspecting that he would avail of his success to raise a revolt in Egypt, and they told the king he ought to be killed.
²⁵⁴ Barach

²⁵⁵ ὁ δὲ καὶ καθ᾽ αὑτὸν μὲν εἶχε τὴν‎ τοῦ πράγματος ἐπίνοιαν ὑπό τε φθόνου τῆς ΜωυσέοςMoses στρατηγίας καὶ ὑπὸ δέους ταπεινώσεως , ἐπειχθεὶς δ᾽ ὑπὸ τῶν ἱερογραμματέωνa sacred scribe οἷός τε ἦν ἐγχειρεῖν τῇ ΜωυσέοςMoses ἀναιρέσει .
²⁵⁵ The king had also some intentions of himself to the same purpose, and this as well out of envy at his glorious expedition at the head of his army, as out of fear of being brought low by him and being instigated by the sacred scribes, he was ready to undertake to kill Moses:	²⁵⁵ He was thinking the same thing, envious of Moses' campaign and fearing that he might bring him down, so at the urging of the sacred scribes he was planning to kill Moses.
²⁵⁵ Barach

²⁵⁶ φθάσας δὲ τὴν‎ ἐπιβουλὴν καταμαθεῖν λαθὼν ὑπέξεισι · καὶ τῶν ὁδῶν φυλαττομένων ποιεῖται διὰ τῆς ἐρήμου τὸν δρασμὸν καὶ ὅθεν ἦν ὑπόνοια μὴ λαβεῖν τοὺς ἐχθρούς , ἄπορός τε ὢν τροφῆς ἀπηλλάττετοto want to be delivered τῇ καρτερίᾳ καταφρονῶν ,
²⁵⁶ but when he had learned beforehand what plots there were against him, he went away privately; and because the public roads were watched, he took his flight through the deserts, and where his enemies could not suspect he would travel; and, though he was destitute of food, he went on, and despised that difficulty courageously;	²⁵⁶ He, however, getting wind of the plots against him, went off in secret, and as the highways were guarded, made his escape through the desert, where his enemies would not expect him to travel, and went on bravely, though short of food.
²⁵⁶ Barach

²⁵⁷ εἴς τε πόλιν ΜαδιανὴνMadian ἀφικόμενος πρὸς μὲν τῇ ἐρυθρᾷ θαλάσσῃ κειμένην ἐπώνυμον δ᾽ ἑνὸς τῶν ἉβράμῳAbraham γενομένων ἐκ ΚατούραςKeturah υἱῶν , καθεσθεὶς ἐπί τινος φρέατος ἐκ τοῦ κόπου καὶ τῆς ταλαιπωρίας ἠρέμει μεσημβρίας οὔσης οὐ πόρρω τῆς πόλεως . ἐνταῦθ᾽ αὐτῷ συνέβη καὶ πρᾶξις ἐκ διαίτης τῶν αὐτόθι συστήσασα τὴν‎ ἀρετὴν αὐτοῦ‎ καὶ πρὸς τὸ κρεῖττον ἀφορμὴν παρασχοῦσα .
²⁵⁷ and when he came to the city Midian, which lay upon the Red Sea, and was so denominated from one of Abraham’s sons by Keturah, he sat upon a certain well, and rested himself there after his laborious journey, and the affliction he had been in. It was not far from the city, and the time of the day was noon, where he had an occasion offered him by the custom of the country of doing what recommended his virtue, and afforded him an opportunity of bettering his circumstances.	²⁵⁷ When he reached the city of Madian on the Red Sea, named after one of Abraham's sons by Keturah, he sat beside a well not far from the city at the noontime of the day to rest after his long, hard journey, where the local custom gave him a chance to prove his worth and improve his situation.
²⁵⁷ Barach

²⁵⁸ Τῶν γὰρ χωρίων δυσύδρων ὄντων προκατελάμβανον οἱ ποιμένες τὰ φρέατα , ὅπως μὴ προεξαναλωμένου τοῦ ὕδατος ὑπὸ τῶν ἄλλων σπανίζοι ποτοῦdrink τὰ θρέμματα . παραγίνονται οὖν ἐπὶ τὸ φρέαρ ἑπτὰ παρθένοι ἀδελφαὶ ῬαγουήλουRaguel θυγατέρες ἱερέως καὶ πολλῆς ἠξιωμένουto consider worthy τιμῆς παρὰ τοῖς ἐπιχωρίοις ,
²⁵⁸ For that country having but little water, the shepherds used to seize on the wells before others came, lest their flocks should want water, and lest it should be spent by others before they came. There were now come, therefore, to this well seven sisters that were virgins, the daughters of Raguel, a priest, and one thought worthy by the people of the country of great honor.	²⁵⁸ As those places were very dry the shepherds used to seize the wells in advance, in case their flocks ran short of water if others took it all before them. Now seven sisters came to this well, the virgin daughters of the priest Raguel, a man greatly honoured by the local people.
²⁵⁸ Barach

²⁵⁹ αἳ τῶν τοῦ πατρὸς ποιμνίων ἐπιμελούμεναι διὰ τὸ ταύτην ὑπουργίαν εἶναι καὶ γυναιξὶν ἐπιχώριον παρὰ τοῖς ΤρωγλοδύταιςTroglodites φθάσασαι τὸ αὔταρκες ἐκ τοῦ φρέατος ἀνέσπασαν ὕδωρ τοῖς ποιμνίοις εἰς δεξαμενάς , αἳ πρὸς ἐκδοχὴνexpectation τοῦ ὕδατος ἐγεγόνεισαν .
²⁵⁹ These virgins, who took care of their father’s flocks, which sort of work it was customary and very familiar for women to do in the country of the Troglodytes, they came first of all, and drew water out of the well in a quantity sufficient for their flocks, into troughs, which were made for the reception of that water;	²⁵⁹ These tended to their father's flocks, a work normally done by women in the region of the cave-dwellers. They arrived first to draw from the well enough water for their flocks, into troughs which were there for that purpose.
²⁵⁹ Barach

²⁶⁰ ἐπιστάντων δὲ ποιμένων ταῖς παρθένοις , ὥστ᾽ αὐτοὶ τοῦ ὕδατος κρατεῖν , ΜωυσῆςMoses δεινὸν ἡγησάμενος εἶναι περιιδεῖν ἀδικουμένας τὰς κόρας καὶ τὴν‎ βίαν τὴν‎ τῶν ἀνδρῶν ἐᾶσαι κρείττονα γενέσθαι τοῦ τῶν παρθένων δικαίου , τοὺς μὲν εἶρξε πλεονεκτεῖν ἐθέλοντας , ταῖς δὲ παρέσχε τὴν‎ πρέπουσαν βοήθειαν .
²⁶⁰ but when the shepherds came upon the maidens, and drove them away, that they might have the command of the water themselves, Moses, thinking it would be a terrible reproach upon him if he overlooked the young women under unjust oppression, and should suffer the violence of the men to prevail over the right of the maidens, he drove away the men, who had a mind to more than their share, and afforded a proper assistance to the women;	²⁶⁰ The shepherds set upon the maidens and drove them off, to have all the water themselves. Moses, thinking it would be wrong for him to let the girls be unjustly treated and let the men's violence over-ride the maidens' rights, drove off those who wanted too much and duly helped the others.
²⁶⁰ Barach

²⁶¹ αἱ δ᾽ εὐεργετηθεῖσαι παρῆσαν πρὸς τὸν πατέρα τήν τε ὕβριν τῶν ποιμένων αὐτῷ διηγούμεναι καὶ τὴν‎ ἐπικουρίανsupplication, help τοῦ ξένου παρεκάλουν τε μὴ ματαίαν αὐτῷ γενέσθαι τὴν‎ εὐποιίαν μηδ᾽ ἀμοιβῆς ὑστεροῦσαν . ὁ δὲ τάς τε παῖδας ἀπεδέξατο τῆς περὶ τὸν εὐεργετηκότα σπουδῆς καὶ τὸν ΜωυσῆνMoses εἰς ὄψιν ἐκέλευεν ἄγειν αὐτῷ τευξόμενον χάριτος δικαίας .
²⁶¹ who, when they had received such a benefit from him, came to their father, and told him how they had been affronted by the shepherds, and assisted by a stranger, and entreated that he would not let this generous action be done in vain, nor go without a reward. Now the father took it well from his daughters that they were so desirous to reward their benefactor; and bid them bring Moses into his presence, that he might be rewarded as he deserved.	²⁶¹ On being so kindly treated they went to tell their father about the shepherds' insolence and the stranger's help, imploring him not to ignore this generous action or let it pass without reward. He was pleased that his daughters were so keen to reward their benefactor, and told them to bring Moses to him, to be thanked as he deserved.
²⁶¹ Barach

²⁶² ὡς δ᾽ ἧκε , τήν τε τῶν θυγατέρων αὐτῷ ἀπεσήμαινε μαρτυρίαν ἐπὶ τῇ βοηθείᾳ καὶ τῆς ἀρετῆς αὐτὸν θαυμάζων οὐκ εἰς ἀναισθήτους εὐεργεσιῶν καταθέσθαι τὴν‎ ἐπικουρίανsupplication, help ἔλεγεν , ἀλλ᾽ ἱκανοὺς ἐκτῖσαι χάριν καὶ τῷ μεγέθει τῆς ἀμοιβῆς ὑπερβαλεῖν τὸ μέτρον τῆς εὐποιίας .
²⁶² And when Moses came, he told him what testimony his daughters bare to him, that he had assisted them; and that, as he admired him for his virtue, he said that Moses had bestowed such his assistance on persons not insensible of benefits, but where they were both able and willing to return the kindness, and even to exceed the measure of his generosity.	²⁶² When he came, he reported what his daughters had said of how he had helped them, and commended his valour, and said that those whom Moses had helped were not ungrateful, but were able to return his kindness and even to exceed his own level of generosity.
²⁶² Barach

²⁶³ ποιεῖται δ᾽ αὐτὸν υἱὸν καὶ μίαν τῶν θυγατέρων πρὸς γάμον δίδωσι τῶν τε θρεμμάτων , ἐν τούτοις γὰρ ἡ πᾶσα κτῆσις τὸ παλαιὸν ἦν τοῖς βαρβάροις , ἀποδείκνυσιν ἐπιμελητὴνgovernor, manager καὶ δεσπότην .
²⁶³ So he made him his son, and gave him one of his daughters in marriage; and appointed him to be the guardian and superintendent over his cattle; for of old, all the wealth of the barbarians was in those cattle.	²⁶³ So he took him as his son and gave him one of his daughters in marriage, and since, for in times past all the wealth of the barbarians was in livestock, he appointed him guardian and master of his flocks.
²⁶³ Barach

Chapter 12
[264-276]
The Vision at the Burning Bush.
Miracles against Pharao

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²⁶⁴ Καὶ ΜωυσῆςMoses μὲν τοιούτων τυχὼν τῶν παρὰ τοῦ ἸεθεγλαίουJethro , τοῦτο γὰρ ἦν ἐπίκλημα τῷ ῬαγουήλῳRaguel , διῆγεν αὐτόθι ποιμαίνων τὰ βοσκήματα . χρόνῳ δ᾽ ὕστερον νέμων ἐπὶ τὸ ΣιναῖονSinai καλούμενον ὄρος ἄγει τὰ ποίμνια ·
²⁶⁴ Now Moses, when he had obtained the favor of Jethro, for that was one of the names of Raguel, staid there and fed his flock; but some time afterward, taking his station at the mountain called Sinai, he drove his flocks thither to feed them.	²⁶⁴ Moses, when he had gained the favour of Jethro, for that was one of Raguel's names, stayed there and pastured his flock, and some time later, camping at the mountain called Sinai, he drove his flocks there.
²⁶⁴ Barach

²⁶⁵ τοῦτο δ᾽ ἐστὶν ὑψηλότατον τῶν ταύτῃ ὀρῶνto see καὶ πρὸς νομὰς ἄριστον ἀγαθῆς φυομένης πόας καὶ διὰ τὸ δόξαν ἔχειν ἐνδιατρίβειν αὐτῷ τὸν θεὸν οὐ κατανεμηθείσης πρότερον , οὐ τολμώντων ἐμβατεύειν εἰς αὐτὸ τῶν ποιμένων · ἔνθα δὴ καὶ τέρας αὐτῷ συντυγχάνει θαυμάσιον .
²⁶⁵ Now this is the highest of all the mountains thereabout, and the best for pasturage, the herbage being there good; and it had not been before fed upon, because of the opinion men had that God dwelt there, the shepherds not daring to ascend up to it; and here it was that a wonderful prodigy happened to Moses;	²⁶⁵ This is the highest of all those mountains and the best for pasturage, and it had not been grazed before, because of the belief that God lived there, and the shepherds did not dare approach it. Here he met with a wonderful prodigy.
²⁶⁵ Barach

²⁶⁶ πῦρ γὰρ θάμνου βάτων νεμόμενον τὴν‎ περὶ αὐτὸν χλόην τό τε ἄνθος αὐτοῦ‎ παρῆλθεν ἀβλαβὲς καὶ τῶν ἐγκάρπων κλάδων οὐδὲν ἠφάνισε καὶ ταῦτα τῆς φλογὸς πολλῆς καὶ ὀξυτάτης ὑπαρχούσης .
²⁶⁶ for a fire fed upon a thorn bush, yet did the green leaves and the flowers continue untouched, and the fire did not at all consume the fruit branches, although the flame was great and fierce.	²⁶⁶ A fire fed on a thorn bush, yet its green foliage and flowers continued and the fire did not at all consume its fruiting branches, though the flame was hot and fierce.
²⁶⁶ Barach

²⁶⁷ ὁ δὲ καὶ αὐτὴν μὲν ἔδεισε τὴν‎ ὄψιν παράδοξον γενομένην , κατεπλάγη δ᾽ ἔτι μᾶλλον φωνὴν τοῦ πυρὸς ἀφιέντος καὶ ὀνομαστὶ καλέσαντος αὐτὸν καὶ ποιησαμένου λόγους , οἷς τό τε θάρσος αὐτοῦ‎ τολμήσαντος παρελθεῖν εἰς χωρίον , εἰς ὃ μηδεὶς ἀνθρώπων πρότερον ἀφῖκτο διὰ τὸ εἶναι θεῖον , ἐσήμαινε καὶ συνεβούλευε τῆς φλογὸς [ὡς ] πορρωτάτω χωρεῖν καὶ ἀρκεῖσθαι μὲν οἷς ἑώρακεν ἀγαθὸν ὄντα καὶ μεγάλων ἀνδρῶν ἔγγονον , πολυπραγμονεῖν δὲ μηδέν ·
²⁶⁷ Moses was affrighted at this strange sight, as it was to him; but he was still more astonished when the fire uttered a voice, and called to him by name, and spake words to him, by which it signified how bold he had been in venturing to come into a place whither no man had ever come before, because the place was divine; and advised him to remove a great way off from the flame, and to be contented with what he had seen; and though he were himself a good man, and the offspring of great men, yet that he should not pry any further;	²⁶⁷ He was fearful at this strange sight, and even more astounded when a voice spoke from the fire calling him by name and saying how daring he had been to come to a place where no one had ever gone before, since it was divine. He should move away from the flame and be satisfied with what he had seen, and though he was a good man and descended of great men he should pry no further.
²⁶⁷ Barach

²⁶⁸ τούτοις προηγόρευε περισσότερον τὴν‎ ἐσομένην αὐτῷ δόξαν καὶ τιμὴν παρ᾽ ἀνθρώπων τοῦ θεοῦ συμπαρόντος , καὶ θαρροῦντα ἐκέλευεν εἰς τὴν‎ ΑἴγυπτονEgypt ἀπιέναι στρατηγὸν καὶ ἡγεμόνα τῆς ἙβραίωνHebrews πληθύος ἐσόμενον καὶ τῆς ὕβρεως τῆς ἐκεῖ τοὺς συγγενεῖς ἀπαλλάξοντα ·
²⁶⁸ and he foretold to him, that he should have glory and honor among men, by the blessing of God upon him. He also commanded him to go away thence with confidence to Egypt, in order to his being the commander and conductor of the body of the Hebrews, and to his delivering his own people from the injuries they suffered there:	²⁶⁸ It foretold to him that he would have glory and honour among men, by the presence of the Deity along with him. It also told him to go away from there with confidence to Egypt, to be the commander and leader of the Hebrew masses and to deliver his relatives from the wrongs they endured there.
²⁶⁸ Barach

²⁶⁹ καὶ γὰρ γῆν οἰκήσουσι , φησί , ταύτην εὐδαίμονα , ἣν ἍβραμοςAbraham ᾤκησεν ὁ ὑμέτερος πρόγονος καὶ τῶν πάντων ἀπολαύσουσιν ἀγαθῶν , εἰς ταῦτα σοῦ καὶ τῆς σῆς συνέσεως αὐτοῖς ἡγουμένης . ἐξαγαγόντα μέντοι τοὺς ἙβραίουςHebrews ἐκ τῆς ΑἰγύπτουEgypt θυσίας ἐκέλευε χαριστηρίους ἀφικόμενονto arrive at εἰς ἐκεῖνον ἐκτελέσαι τὸν τόπον . τοσαῦτα μὲν ἐκ τοῦ πυρὸς θεοκλυτεῖται .
²⁶⁹ “For,” said God, “they shall inhabit this happy land which your forefather Abraham inhabited, and shall have the enjoyment of all sorts of good things; and thou, by thy prudence, shalt guide them to those good things.” But still he enjoined him, when he had brought the Hebrews out of the land of Egypt, to come to that place, and to offer sacrifices of thanksgiving there, Such were the divine oracles which were delivered out of the fire.	²⁶⁹ "For ," it said, "they shall live in this happy land where your forefather Abraham lived and shall enjoy all good things." It went on to order that, having brought the Hebrews from the land of Egypt, he should bring them to that place and there offer sacrifices of thanksgiving. Such were the divine commands out of the fire.
²⁶⁹ Barach

²⁷⁰ ΜωυσῆςMoses δ᾽ ἐκπεπληγμένος οἷς τ᾽ εἶδε καὶ πολὺ μᾶλλον οἷς ἤκουσε , " δυνάμει μὲν ἀπιστεῖνto disbelieve, distrust , ἔφη , τῇ σῇ , δέσποτα , ἣν αὐτός τε θρησκεύω καὶ προγόνοις οἶδα φανερὰν γενομένην , μανιωδέστερον ἢ κατὰ τὴν‎ ἐμαυτοῦ φρόνησιν ἡγοῦμαι .
²⁷⁰ But Moses was astonished at what he saw, and much more at what he heard; and he said, “I think it would be an instance of too great madness, O Lord, for one of that regard I bear to thee, to distrust thy power, since I myself adore it, and know that it has been made manifest to my progenitors:	²⁷⁰ Moses was astounded by what he saw and much more by what he heard, and he said, "O Lord, I would think it mad for one who reveres you as I do to distrust your power, since I adore it and know that it has been revealed to my ancestors.
²⁷⁰ Barach

²⁷¹ πλὴν ἀπορῶ , πῶς ἂν ἰδιώτης ἀνὴρ καὶ μηδεμιᾶς ἰσχύος εὐπορῶν ἢ πείσω λόγοις τοὺς οἰκείους ἀφέντας ἣν ἄρτι κατοικοῦσι γῆν ἕπεσθαίto follow, obey μοι πρὸς ἣν αὐτὸς ἡγοῦμαι , ἢ κἂν ἐκεῖνοι πεισθῶσι , πῶς ἂν βιασαίμην ΦαραώθηνPharaothes ἐπιτρέψαι τὴν‎ ἔξοδον τούτοις , ὧν τοῖς πόνοις καὶ τοῖς ἔργοις τὴν‎ οἰκείαν αὔξουσιν εὐδαιμονίαν ."
²⁷¹ but I am still in doubt how I, who am a private man, and one of no abilities, should either persuade my own countrymen to leave the country they now inhabit, and to follow me to a land whither I lead them; or, if they should be persuaded, how can I force Pharaoh to permit them to depart, since they augment their own wealth and prosperity by the labors and works they put upon them?”	²⁷¹ Still I wonder how a private, powerless citizen like me could persuade my own countrymen to leave the region where they now live and follow me to a land where I would lead them. Even if they were persuaded, how can I make Pharaothes let them leave, since they increase their local prosperity by the labours they force on them?"
²⁷¹ Barach

²⁷² Ὁ δὲ θεὸς αὐτῷ περὶ πάντων συνεβούλευε θαρρεῖν ὑπισχνούμενος αὐτὸς παρέσεσθαι καὶ οὗ μὲν ἂν δέῃ λόγων , πειθὼ παρέξειν , οὗ δ᾽ ἂν ἔργων , ἰσχὺν χορηγήσειν , ἐκέλευέ τε τὴν‎ βακτηρίαν ἐπὶ τὴν‎ γῆν ἀφέντα πίστιν ὧν ὑπισχνεῖται λαμβάνειν . Καὶ ποιήσαντος δράκων εἷρπε καὶ συνειλούμενος σπειρηδὸν ὡς διώκουσιν ἐπ᾽ ἀμύνῃ τὴν‎ κεφαλὴν ἐπανέτεινεν · εἶτα πάλιν βάκτρον ἦν .
²⁷² But God persuaded him to be courageous on all occasions, and promised to be with him, and to assist him in his words, when he was to persuade men; and in his deeds, when he was to perform wonders. He bid him also to take a signal of the truth of what he said, by throwing his rod upon the ground, which, when he had done, it crept along, and was become a serpent, and rolled itself round in its folds, and erected its head, as ready to revenge itself on such as should assault it; after which it became a rod again as it was before.	²⁷² But God urged him to dare all and promised to be with him and help him to persuade by miracles and he could not win by his words. To prove the truth of this, He told him to throw his rod upon the ground When he did so, it crawled like a snake and rolled in its folds and raised its head, ready to strike at an attacker; and then it became a rod again.
²⁷² Barach

²⁷³ μετὰ τοῦτο δὲ καθεῖναι τὴν‎ δεξιὰν εἰς τὸν κόλπον προσέταξεν . ὑπακούσας δὲ λευκὴν καὶ τιτάνῳ τὴν‎ χρόαν ὁμοίαν προεκόμισεν · εἶτα εἰς τὸ σύνηθες κατέστη . κελευσθεὶς δὲ καὶ τοῦ πλησίον ὕδατος λαβὼν ἐπὶ τὴν‎ γῆν ἐκχέαι ὁρᾷ τὴν‎ χρόαν αἱματώδη γενομένην .
²⁷³ After this God bid Moses to put his right hand into his bosom: he obeyed, and when he took it out it was white, and in color like to chalk, but afterward it returned to its wonted color again. He also, upon God’s command, took some of the water that was near him, and poured it upon the ground, and saw the color was that of blood.	²⁷³ Then he had him put his right hand into his bosom and when he obeyed he took it out it was white in colour, like chalk, but then resumed its usual colour. He was told to take the water near him and pour it on the ground, and saw it become the colour of blood.
²⁷³ Barach

²⁷⁴ θαυμάζοντα δ᾽ ἐπὶ τούτοις θαρρεῖν παρεκελεύετο καὶ βοηθὸν εἰδέναι μέγιστον αὐτῷ συνεσόμενον καὶ σημείοις πρὸς τὸ πιστεύεσθαι παρὰ πᾶσι χρῆσθαι , ὅτι πεμφθεὶς ὑπ᾽ ἐμοῦ πάντα κατὰ τὰς ἐμὰς ἐντολὰς ποιεῖς . κελεύω δὲ μηδὲν ἔτι μελλήσαντα σπεύδειν εἰς τὴν‎ ΑἴγυπτονEgypt καὶ νυκτὸς καὶ ἡμέρας ἐπειγόμενον καὶ μὴ τρίβοντα τὸν χρόνον πλείω ποιεῖν τοῦτον ἙβραίοιςHebrews ἐν δουλείᾳ κακοπαθοῦσι ."
²⁷⁴ Upon the wonder that Moses showed at these signs, God exhorted him to be of good courage, and to be assured that he would be the greatest support to him; and bid him make use of those signs, in order to obtain belief among all men, that “thou art sent by me, and dost all things according to my commands. Accordingly I enjoin thee to make no more delays, but to make haste to Egypt, and to travel night and day, and not to draw out the time, and so make the slavery of the Hebrews and their sufferings to last the longer.”	²⁷⁴ As he was amazed by these signs, God encouraged and assured him he would be his great ally, telling him to use those signs to prove to everyone, that "You are sent by me, to do all according to my commands. I order you, wait no longer but hurry to Egypt, travelling night and day. Make no delay and do not prolong the Hebrews' slavery and sufferings."
²⁷⁴ Barach

²⁷⁵ ΜωυσῆςMoses δ᾽ οὐκ ἔχων ἀπιστεῖνto disbelieve, distrust οἷς ἐπηγγέλλετο τὸ θεῖον θεατής γε τοιούτων βεβαιωμάτων καὶ ἀκροατὴς γενόμενος , εὐξάμενος αὐτῷ καὶ πειραθῆναι ταύτης τῆς δυνάμεως ἐν ΑἰγύπτῳEgypt δεηθεὶς ἠντιβόλει μηδὲ ὀνόματος αὐτῷ γνῶσιν τοῦ ἰδίου φθονῆσαι , φωνῆς δ᾽ αὐτῷ μετεσχηκότι καὶ ὄψεως ἔτι καὶ τὴν‎ προσηγορίαν εἰπεῖν , ἵνα θύων ἐξ ὀνόματος αὐτὸν παρεῖναι τοῖς ἱεροῖς παρακαλῇ .
²⁷⁵ Moses having now seen and heard these wonders that assured him of the truth of these promises of God, had no room left him to disbelieve them: he entreated him to grant him that power when he should be in Egypt; and besought him to vouchsafe him the knowledge of his own name; and since he had heard and seen him, that he would also tell him his name, that when he offered sacrifice he might invoke him by such his name in his oblations.	²⁷⁵ Finding it impossible to doubt divine messsage after the proofs he had seen and heard, Moses begged for that same power when he was back in Egypt, and asked to know His name, so that after hearing and seeing Him, he could also announce his name, and invoke Him by name when he offered sacrifice in the sanctuaries.
²⁷⁵ Barach

²⁷⁶ καὶ ὁ θεὸς αὐτῷ σημαίνει τὴν‎ αὑτοῦ προσηγορίαν οὐ πρότερον εἰς ἀνθρώπους παρελθοῦσαν , περὶ ἧς οὔ μοι θεμιτὸν εἰπεῖν . ΜωυσεῖMoses μέντοι τὰ σημεῖα ταῦτα οὐ τότε μόνον , διὰ παντὸς δὲ ὁπότεwhen δεηθείη συνετύγχανεν · ἐξ ὧν ἁπάντων πλέον περὶ τῆς ἀληθείας τῷ πυρὶ νέμων καὶ τὸν θεὸν εὐμενῆ παραστάτην ἕξειν πιστεύων τούς τε οἰκείους σώσειν ἤλπιζε καὶ τοὺς ΑἰγυπτίουςEgyptians κακοῖς περιβαλεῖν .
²⁷⁶ Whereupon God declared to him his holy name, which had never been discovered to men before; concerning which it is not lawful for me to say any more Now these signs accompanied Moses, not then only, but always when he prayed for them: of all which signs he attributed the firmest assent to the fire in the bush; and believing that God would be a gracious supporter to him, he hoped he should be able to deliver his own nation, and bring calamities on the Egyptians.	²⁷⁶ So God told him his holy name, which had never been revealed to humans before, and about which I am not free to say any more. These signs accompanied Moses, not only then, but also always when he prayed for them. He gave firmest assent of all of them to the fire in the bush, and trusting in God as his gracious supporter, he hoped he could save his own nation and bring woes to the Egyptians.
²⁷⁶ Barach

Chapter 13
[277-292]
Moses and Aaron return into Egypt, to confront Pharaothes

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²⁷⁷ Καὶ πυθόμενος τὸν τῶν ΑἰγυπτίωνEgyptians τεθνάναι βασιλέα ΦαραώθηνPharaothes , ἐφ᾽ οὗπερ αὐτὸς ἔφυγε , δεῖται ῬαγουήλουRaguel συγχωρῆσαι κατὰ ὠφέλειαν αὐτῷ τῶν συγγενῶν εἰς ΑἴγυπτονEgypt ἐλθεῖν , καὶ παραλαβὼν τὴν‎ ΣαπφώρανSapphorah ἣν γεγαμήκει τοῦ ῬαγουήλουRaguel θυγατέρα καὶ τοὺς ἐξ αὐτῆς παῖδας ΓῆρσονGersom καὶ ἘλεάζαρονEleazar ὥρμησεν εἰς τὴν‎ ΑἴγυπτονEgypt ·
²⁷⁷ So Moses, when he understood that the Pharaoh, in whose reign he fled away, was dead, asked leave of Raguel to go to Egypt, for the benefit of his own people. And he took with him Zipporah, the daughter of Raguel, whom he had married, and the children he had by her, Gersom and Eleazer, and made haste into Egypt.	²⁷⁷ When he learned that Pharaothes had died, who had been king of Egypt when he fled, he asked Raguel's permission to go to Egypt for the sake of his relatives, and taking Raguel's daughter Sapphorah, whom he had married and Gersom and Eleazer, the children he had by her, he hurried to Egypt.
²⁷⁷ Barach

²⁷⁸ τῶν δ᾽ ὀνομάτων τούτων ΓῆρσοςGersom μὲν σημαίνει κατὰ ἙβραίωνHebrews διάλεκτον , ὅτι εἰς ξένην γῆν , ἘλεάζαροςEleazar δὲ συμμάχῳ τῷ πατρῴῳ θεῷ χρησάμενον αὐτὸν ΑἰγυπτίουςEgyptians διαφυγεῖν .
²⁷⁸ Now the former of those names, Gersom, in the Hebrew tongue, signifies that he was in a strange land; and Eleazer, that, by the assistance of the God of his fathers, he had escaped from the Egyptians.	²⁷⁸ Of these names, Gersom in Hebrew means "he was in a strange land," and Eleazer, that with the help of the God of his fathers, he had escaped from the Egyptians.
²⁷⁸ Barach

²⁷⁹ γενομένῳ δ᾽ αὐτῷ πλησίον τῶν ὅρωνto see ὁ ἀδελφὸς ἈαρὼνAaron ὑπήντησε τοῦ θεοῦ κελεύσαντος , πρὸς ὃν ἀποσημαίνει τὰ ἐν τῷ ὄρει συντυχόντα καὶ τοῦ θεοῦ τὰς ἐντολάς . προιοῦσι δ᾽ αὐτοῖς ὑπηντίαζον ἙβραίωνHebrews οἱ ἀξιολογώτατοι τὴν‎ παρουσίαν αὐτοῦ‎ μεμαθηκότες ,
²⁷⁹ Now when they were near the borders, Aaron his brother, by the command of God, met him, to whom he declared what had befallen him at the mountain, and the commands that God had given him. But as they were going forward, the chief men among the Hebrews, having learned that they were coming, met them:	²⁷⁹ When they were near the borders, by God's command, his brother Aaron met him, to whom he told all that had happened to him at the mountain, and God's commands. As they proceeded, the leaders of the Hebrews, heard that they were coming and met them.
²⁷⁹ Barach

²⁸⁰ οἷς ΜωυσῆςMoses τὰ σημεῖα ἐπεὶ πιθανῶς οὐκ ἦν λέγειν παρέσχεν αὐτῶν τὴν‎ ὄψιν . οἱ δ᾽ ὑπ᾽ ἐκπλήξεωςconsternation τῶν παρὰ δόξαν αὐτοῖς ὁρωμένων ἀνεθάρσουν καὶ περὶ τῶν ὅλων ἦσαν εὐέλπιδες , ὡς θεοῦ προνοουμένου τῆς ἀσφαλείας αὐτῶν .
²⁸⁰ to whom Moses declared the signs he had seen; and while they could not believe them, he made them see them, So they took courage at these surprising and unexpected sights, and hoped well of their entire deliverance, as believing now that God took care of their preservation.	²⁸⁰ Moses declared to them the signs he had seen, and to convince them, performed them before their eyes. Astounded by these unexpected sights they took courage and hoped all would be well, believing now that God was providing for their survival.
²⁸⁰ Barach

²⁸¹ Ἐπεὶ δὲ καταπειθεῖς εἶχεν ἤδη τοὺς ἙβραίουςHebrews ΜωυσῆςMoses καὶ οἷς ἂν κελεύσῃ τούτοις ἀκολουθήσειν ὁμολογοῦντας καὶ τῆς ἐλευθερίας ἐρῶντας , παραγίνεται πρὸς τὸν βασιλέα τὴν‎ ἡγεμονίαν νεωστὶ παρειληφότα ,
²⁸¹ Since then Moses found that the Hebrews would be obedient to whatsoever he should direct, as they promised to be, and were in love with liberty, he came to the king, who had indeed but lately received the government,	²⁸¹ Finding the Hebrews amenable to him, willing to obey his directions and much attached to liberty, Moses went to the king who had recently taken over the leadership,
²⁸¹ Barach

²⁸² καὶ ὅσα τε ὠφελήσειεν ΑἰγυπτίουςEgyptians ὑπὸ ΑἰθιόπωνEthiopian καταφρονουμένους καὶ διαρπαζομένης αὐτῶν τῆς χώρας ἐδήλου στρατηγίᾳ καὶ πόνοις χρησάμενος ὡς περὶ οἰκείων ὁτιδὴ κινδυνεύσειεν ἐπὶ τούτοις ὑπὸ αὐτῶν ἀμοιβὰς οὐ δικαίας κομιζόμενος ἀνεδίδασκεν ,
²⁸² and told him how much he had done for the good of the Egyptians, when they were despised by the Ethiopians, and their country laid waste by them; and how he had been the commander of their forces, and had labored for them, as if they had been his own people and he informed him in what danger he had been during that expedition, without having any proper returns made him as he had deserved.	²⁸² to remind him of all he had done on behalf of the Egyptians when the Ethiopians despised them and were ravaging their region, and how he had commanded their forces and faced toil and danger for them, as if they were his own people, without any proper reward.
²⁸² Barach

²⁸³ τά τε κατὰ τὸ ΣιναῖονSinai ὄρος αὐτῷ συντυχόντα καὶ τὰς τοῦ θεοῦ φωνὰς καὶ τὰ πρὸς πίστιν ὧν οὗτος αὐτῷ προστάξειεν ὑπ᾽ αὐτοῦ‎ δεισιδαιμονίᾳ σημεῖα καθ᾽ ἕκαστον ἐξετίθετο , παρεκάλει τε μὴ ἀπιστοῦντα τούτοις ἐμποδὼν ἵστασθαι τῇ τοῦ θεοῦ γνώμῃ .
²⁸³ He also informed him distinctly what things happened to him at Mount Sinai; and what God said to him; and the signs that were done by God, in order to assure him of the authority of those commands which he had given him. He also exhorted him not to disbelieve what he told him, nor to oppose the will of God.	²⁸³ He also told in detail of his experiences at Mount Sinai, and the voice of God and the signs shown to make him believe in those commands, and urged him not to disbelieve this or oppose the will of God.
²⁸³ Barach

²⁸⁴ Χλευάσαντος δὲ τοῦ βασιλέως ΜωυσῆςMoses ἔργωιdeed παρεῖχεν αὐτῷ βλέπειν τὰ σημεῖα τὰ κατὰ τὸ ΣιναῖονSinai ὄρος γενόμενα · ὁ δ᾽ ἀγανακτήσαςto be aroused, indignant πονηρὸν μὲν αὐτὸν ἀπεκάλει καὶ πρότερον φυγόντα τὴν‎ παρ᾽ ΑἰγυπτίοιςEgyptian δουλείαν καὶ νῦν ἐξ ἀπάτης αὐτοῦ‎ τὴν‎ ἄφιξιν πεποιημένον καὶ τερατουργίαις καὶ μαγείαις καταπλήξειν ἐπικεχειρηκότα .
²⁸⁴ But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him.	²⁸⁴ When the king mocked him, Moses let him see with his own eyes the signs that were done at Mount Sinai, but the king was angry and called him a reprobate who had earlier fled from slavery among the Egyptians and was now back with misleading tricks and wonders and magic to astound him.
²⁸⁴ Barach

²⁸⁵ καὶ ταῦθ᾽ ἅμα λέγων κελεύει τοὺς ἱερεῖς τὰς αὐτὰς ὄψεις αὐτῷ παρασχεῖν ὁρᾶν , ὡς ΑἰγυπτίωνEgyptians σοφῶν ὄντων καὶ περὶ τὴν‎ τούτων ἐπιστήμην , καὶ ὅτι μὴ μόνος αὐτὸς ἔμπειρος ὢν εἰς θεὸν δύναται τὸ ἐν αὐτῇ παράδοξον ἀναφέρων πιθανὸςpersuasive, plausible ὥσπερ ἀπαιδεύτοις ὑπάρχειν . Καὶ μεθεμένων ἐκείνων τὰς βακτηρίας δράκοντες ἦσαν .
²⁸⁵ And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents.	²⁸⁵ Saying this, he ordered the priests to let him see the same spectacles, knowing the skill of the Egyptians in this kind of learning and that he was not the only one to know them and claim them as divine. He affirmed that even though he set such wonderful sights before him, he would be believed only by the unlearned; and when they threw down their rods, these too became snakes.
²⁸⁵ Barach

²⁸⁶ ΜωυσῆςMoses δ᾽ οὐ καταπλαγείς , " οὐδ᾽ αὐτὸς μέν , εἶπεν , ὦ βασιλεῦ , τῆς ΑἰγυπτίωνEgyptians σοφίας καταφρονῶ , τοσῷδε μέντοι κρείττονα τὰ ὑπ᾽ ἐμοῦ πραττόμενα τῆς τούτων μαγείας καὶ τέχνης φημί , ὅσῳas great as τὰ θεῖα τῶν ἀνθρωπίνων διαφέρει . δείξω δὲ οὐ κατὰ γοητείαν καὶ πλάνην τῆς ἀληθοῦς δόξης τἀμὰ , κατὰ δὲ θεοῦ πρόνοιαν καὶ
²⁸⁶ But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.”	²⁸⁶ Undaunted, Moses said, "O king, I do not scorn the wisdom of the Egyptians, but I claim that what I do is above what these do by magic and art, as much as the divine is above the human. For I will show that what I do is not done by craft, or by simulating the truth, but by the providence and power of God."
²⁸⁶ Barach

²⁸⁷ δύναμιν φαινόμενα . Καὶ ταῦτ᾽ εἰπὼν μεθίησιν ἐπὶ τῆς γῆς τὴν‎ βακτηρίαν κελεύσας αὐτὴν εἰς ὄφιν μεταβαλεῖν · ἡ δ᾽ ἐπείθετο καὶ τὰς τῶν ΑἰγυπτίωνEgyptians βακτηρίας , οἳ δράκοντες ἐδόκουν , περιιοῦσα κατήσθιε μέχρι πάσας ἀνήλωσεν · εἶτ᾽ εἰς τὸ αὑτῆς σχῆμα μεταπεσοῦσαν κομίζεται ΜωυσῆςMoses .
²⁸⁷ And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again.	²⁸⁷ When he had said this, he threw his rod upon the ground, ordering it to become a snake. It obeyed and went around eating up the rods of the Egyptians, which looked like dragons, until it had devoured them all; then it resumed its proper form and Moses took it up again.
²⁸⁷ Barach

²⁸⁸ Ὁ δὲ βασιλεὺς οὐδὲν τούτῳ μᾶλλον πραχθέντι καταπλήττεται , προσοργισθεὶς δὲ καὶ μηδὲν αὐτῷ προχωρήσειν εἰπὼν ἐκ τῆς κατ᾽ ΑἰγυπτίωνEgyptians σοφίας καὶ δεινότητος κελεύει τὸν ἐπὶ τῶν ἙβραίωνHebrews τεταγμένον μηδεμίαν αὐτοῖς ἄνεσιν παρέχειν τοῦ πονεῖν , ἀλλὰ πλείοσι τῶν πρότερον κακοῖς αὐτοὺς καταναγκάζειν .
²⁸⁸ However, the king was no more moved when was done than before; and being very angry, he said that he should gain nothing by this his cunning and shrewdness against the Egyptians;—and he commanded him that was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them to submit to greater oppressions than before;	²⁸⁸ The king was no more moved by this than before, but said furiously that he could not impose on the Egyptians by his cunning and craft. Then he ordered the man who was chief taskmaster over the Hebrews to give them no rest from their labours, but make their hardships worse than before.
²⁸⁸ Barach

²⁸⁹ ὁ δὲ ἄχυρον αὐτοῖς παρέχων εἰς τὴν‎ πλινθείαν πρότερον οὐκέτι παρεῖχεν , ἀλλ᾽ ἡμέρας μὲν ἐπὶ τοῖς ἔργοις ταλαιπωρεῖν ἐποίει , νυκτὸς δὲ συνάγειν τὸ ἄχυρον . Καὶ τοῦ δεινοῦ διπλασίονος ὄντος αὐτοῖς ἐν αἰτίαις ΜωυσῆνMoses εἶχον , ὡς τῶν ἔργων αὐτοῖς καὶ τῆς ταλαιπωρίας δι᾽ ἐκεῖνον χαλεπωτέρας γεγενημένης .
²⁸⁹ and though he allowed them chaff before for making their bricks, he would allow it them no longer, but he made them to work hard at brick-making in the day-time, and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon Moses, because their labor and their misery were on his account become more severe to them.	²⁸⁹ Where formerly he had provided them with chaff for making bricks, he would no longer do so, but made them collect the chaff by night after working hard all day. When this doubled their labour, they put the blame on Moses, on whose account their toil and misery had become worse.
²⁸⁹ Barach

²⁹⁰ ὁ δ᾽ οὔτε πρὸς τὰς τοῦ βασιλέως ἀπειλὰς ἔκαμνεν οὔτε πρὸς τὰς τῶν ἙβραίωνHebrews μέμψεις ἐνεδίδου , τήν τε ψυχὴν παραστησάμενος πρὸς ἑκάτερον ἐπὶ τῷ πονεῖν καὶ τοῖς οἰκείοις ἐκπορίζειν τὴν‎ ἐλευθερίαν ὑπῆρχε .
²⁹⁰ But Moses did not let his courage sink for the king’s threatenings; nor did he abate of his zeal on account of the Hebrews’ complaints; but he supported himself, and set his soul resolutely against them both, and used his own utmost diligence to procure liberty to his countrymen.	²⁹⁰ Not giving in to the king's threats or letting his zeal wilt in face of the Hebrews' complaints, he set his soul resolutely against both and devoted every effort to gaining freedom for his countrymen.
²⁹⁰ Barach

²⁹¹ καὶ παραγενόμενος πρὸς τὸν βασιλέα ἔπειθεν αὐτὸν ἀπολύειν τοὺς ἙβραίουςHebrews ἐπὶ τὸ ΣιναῖονSinai ὄρος ἐκεῖ θύσοντας τῷ θεῷ , τοῦτο γὰρ αὐτὸν κεκελευκέναι , καὶ μηδὲν ἀντιπράττειν οἷς ἐκεῖνος βούλεται , τὴν‎ δ᾽ εὐμένειαν αὐτοῦ‎ περὶ παντὸς ποιούμενον συγχωρεῖν αὐτοῖς τὴν‎ ἔξοδον , μὴ καὶ λάθῃ τούτων κωλυτὴς γενόμενος αὑτὸν αἰτιάσασθαι πάσχων ὅσα παθεῖν εἰκὸς τὸν ἀντιπράττοντα θεοῦ προστάγμασιan order, command ·
²⁹¹ So he went to the king, and persuaded him to let the Hebrews go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to depart, lest, before he be aware, he lay an obstruction in the way of the divine commands, and so occasion his own suffering such punishments as it was probable any one that counterworked the divine commands should undergo,	²⁹¹ Going to the king, he persuaded him to let the Hebrews go to Mount Sinai where they would sacrifice to God, as He had commanded, and not to oppose His will but to value His favour above all things. He must let them go, for fear of thwarting Him unawares, and so bring on himself the penalty for opposing God's commands.
²⁹¹ Barach

²⁹² τοῖς γὰρ χόλον ἐπ᾽ αὐτοὺς κινήσασι θεῖον ἐξ ἁπάντων φύεσθαι τὰ δεινὰ , καὶ οὔτε γῆ τούτοις οὔτε ἀὴρ Φίλος οὔτε γοναὶ τέκνων κατὰ φύσιν , ἀλλ᾽ ἐχθρὰ πάντα καὶ πολέμια . πειραθήσεσθαί τε τούτων ΑἰγυπτίουςEgyptians ἔφασκε μετὰ καὶ τοῦ τὸν ἙβραίωνHebrews λαὸν ἀπελθεῖν ἐκ τῆς χώρας αὐτῶν ἀκόντων ἐκείνων .
²⁹² since the severest afflictions arise from every object to those that provoke the divine wrath against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their country without their consent.	²⁹² For all things work against those who provoke the divine wrath. Neither the earth nor the sky befriend them, nor do the fruits of the womb come in their natural way, but all is askew and hostile. He said the Egyptians would learn this by sad experience, and that, even without their consent, the Hebrews would leave their land.
²⁹² Barach

Chapter 14
[293-314]
The ten plagues which came upon the Egyptians

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²⁹³ Τοῦ δὲ βασιλέως ἐκφαυλίζοντος τοὺς ΜωυσέοςMoses λόγους καὶ μηδεμίαν ἐπιστροφὴν ἔτι ποιουμένου πάθη δεινὰ τοὺς ΑἰγυπτίουςEgyptians κατελάμβανεν , ὧν ἕκαστον ἐκθήσομαι διά τε τὸ μὴ πρότερόν τισι συμβάντα τοῖς ΑἰγυπτίοιςEgyptian εἰς πεῖραν ἐλθεῖν καὶ διὰ τὸ βούλεσθαι ΜωυσῆνMoses μηδὲν ὧν προεῖπεν αὐτοῖς ψευσάμενον ἐπιδεῖξαι , καὶ ὅτι συμφέρει τοῖς ἀνθρώποις μαθοῦσι φυλάττεσθαι ταῦτα ποιεῖν , ἐφ᾽ οἷς μὴ δυσαρεστήσῃ τὸ θεῖον μηδ᾽ εἰς ὀργὴν τραπὲν ἀμύνηται τῆς ἀδικίας αὐτούς .
²⁹³ But when the king despised the words of Moses, and had no regard at all to them, grievous plagues seized the Egyptians; every one of which I will describe, both because no such plagues did ever happen to any other nation as the Egyptians now felt, and because I would demonstrate that Moses did not fail in any one thing that he foretold them; and because it is for the good of mankind, that they may learn this caution—Not to do anything that may displease God, lest he be provoked to wrath, and avenge their iniquities upon them.	²⁹³ When the king despised the words of Moses and took no heed of them, dire plagues came on the Egyptians, which I will describe in detail, both because no such plagues as the Egyptians now experienced ever befell others, and to show that Moses never failed in anything he foretold to them, and because it is good for people to learn this caution, never to do anything to displease God for fear He be provoked to anger and punish them for their wrong-doing.
²⁹³ Barach

²⁹⁴ ὁ γὰρ ποταμὸς αὐτοῖς αἱματώδης θεοῦ κελεύσαντος ἐρρύη πίνεσθαι μὴ δυνάμενος , καὶ πηγὴν ἑτέραν ὑδάτων οὐκ ἔχουσιν οὐ τὴν‎ χρόαν μόνον ἦν τοιοῦτος , ἀλλὰ καὶ τοῖς πειρωμένοις ἀλγήματα καὶ πικρὰν ὀδύνην προσέφερεν .
²⁹⁴ For the Egyptian river ran with bloody water at the command of God, insomuch that it could not be drunk, and they had no other spring of water neither; for the water was not only of the color of blood, but it brought upon those that ventured to drink of it, great pains and bitter torment.	²⁹⁴ For at God's command their river ran with blood, so that it could not be drunk and they had no other source, and not only was the water the colour of blood, but it also brought great and bitter pains on those who drank it.
²⁹⁴ Barach

²⁹⁵ ἦν δὲ τοιοῦτος μὲν ΑἰγυπτίοιςEgyptian , ἙβραίοιςHebrews δὲ γλυκὺς καὶ πότιμος καὶ μηδὲν τοῦ κατὰ φύσιν παρηλλαγμένος . πρὸς οὖν τὸ παράδοξον ἀμηχανήσας ὁ βασιλεὺς καὶ δείσας περὶ τῶν ΑἰγυπτίωνEgyptians συνεχώρει τοῖς ἙβραίοιςHebrews ἀπιέναι · καὶ τοῦ κακοῦ λωφήσαντος πάλιν τὴν‎ γνώμην μετέβαλεν οὐκ ἐπιτρέπων τὴν‎ ἄφοδον αὐτοῖς .
²⁹⁵ Such was the river to the Egyptians; but it was sweet and fit for drinking to the Hebrews, and no way different from what it naturally used to be. As the king therefore knew not what to do in these surprising circumstances, and was in fear for the Egyptians, he gave the Hebrews leave to go away; but when the plague ceased, he changed his mind again, end would not suffer them to go.	²⁹⁵ It was like that to the Egyptians, but to the Hebrews it was sweet and fit to drink and no way different from normal. As in these paradoxical circumstances the king did not know what to do and was afraid on behalf of the Egyptians, he allowed the Hebrews to leave, but when the plague ceased, he changed his mind again, and would not let them go.
²⁹⁵ Barach

²⁹⁶ Ὁ θεὸς δὲ ἀγνωμονοῦντος καὶ μετὰ τὴν‎ ἀπαλλαγὴν τῆς συμφορᾶς οὐκέτι σωφρονεῖν θέλοντος ἄλλην τοῖς ΑἰγυπτίοιςEgyptian ἐπιφέρει πληγήν · βατράχων πλῆθος ἄπειρον τὴν‎ γῆν αὐτῶν ἐπεβόσκετοto graze , μεστὸς δὲ τούτων καὶ ὁ ποταμὸς ἦν , ὡς διαμωμένους τὸ ποτὸν τῷ τῶν ζῴων ἰχῶρι κεκακωμένον λαμβάνειν ἐναποθνησκόντων καὶ συνδιαφθειρομένων τῷ ὕδατι ,
²⁹⁶ But when God saw that he was ungrateful, and upon the ceasing of this calamity would not grow wiser, he sent another plague upon the Egyptians:—An innumerable multitude of frogs consumed the fruit of the ground; the river was also full of them, insomuch that those who drew water had it spoiled by the blood of these animals, as they died in, and were destroyed by, the water;	²⁹⁶ When God saw his ingratitude and his failure to grow wise after this disaster, he sent another plague upon the Egyptians. Countless frogs consumed the fruit of the ground; the river was full of them, so that those who drew water found it spoiled by the blood of these animals as they died and the water was filthy with their slime.
²⁹⁶ Barach

²⁹⁷ ἥ τε χώρα μεστὴ κακῆς ἦν ἰλύος γεννωμένων τε καὶ ἀποθνησκόντων , τάς τε κατ᾽ οἶκον αὐτῶν διαίτας ἠφάνιζον ἐν βρωτοῖς εὑρισκόμενοι καὶ ποτοῖς καὶ ταῖς εὐναῖς αὐτῶν ἐπιπολάζοντες , ὀσμή τε χαλεπὴ ἦν καὶ δυσώδης ἀποθνησκόντων τῶν βατράχων καὶ ζώντων καὶ διεφθαρμένων .
²⁹⁷ and the country was full of filthy slime, as they were born, and as they died: they also spoiled their vessels in their houses which they used, and were found among what they eat and what they drank, and came in great numbers upon their beds. There was also an ungrateful smell, and a stink arose from them, as they were born, and as they died therein.	²⁹⁷ The land was polluted by their breeding and their dying, and they spoiled the vessels used in the homes and were found in what they ate and drank and came swarming into their beds. A dreadful smell and stink arose from them, of frogs alive or dead or putrefying.
²⁹⁷ Barach

²⁹⁸ ὑπὸ δὲ τούτων τῶν κακῶν ἐλαυνομένων τῶν ΑἰγυπτίωνEgyptians τὸν ΜωυσῆνMoses ἐκέλευσεν ὁ βασιλεὺς οἴχεσθαι τοὺς ἙβραίουςHebrews λαβόντα , καὶ παραχρῆμα τοῦτ᾽ εἰπόντος ἠφάνιστο τῶν βατράχων τὸ πλῆθος καὶ ἥ τε γῆ καὶ ὁ ποταμὸς εἰς τὴν‎ ἰδίαν φύσιν κατέστησαν .
²⁹⁸ Now, when the Egyptians were under the oppression of these miseries, the king ordered Moses to take the Hebrews with him, and be gone. Upon which the whole multitude of the frogs vanished away; and both the land and the river returned to their former natures.	²⁹⁸ As the Egyptians were burdened by these pests, the king ordered Moses to take the Hebrews and be gone, at which the whole mass of frogs disappeared, and both land and river returned to their natural state.
²⁹⁸ Barach

²⁹⁹ ΦαραώθηςPharaothes δὲ ἅμα τοῦ τε πάθους ἀπήλλακτο ἡ γῆ καὶ τῆς αἰτίας ἐπελέληστο καὶ τοὺς ἙβραίουςHebrews κατεῖχε , καὶ ὥσπερ πλειόνων παθημάτων φύσεις βουλόμενος μαθεῖν οὐκέτ᾽ ἠφίει τοῖς περὶ τὸν ΜωυσῆνMoses ἐξιέναι φόβῳ μᾶλλον ἢ φρονήσει ταύτην αὐτοῖς ἐπιτρέπων .
²⁹⁹ But as soon as Pharaoh saw the land freed from this plague, he forgot the cause of it, and retained the Hebrews; and, as though he had a mind to try the nature of more such judgments, he would not yet suffer Moses and his people to depart, having granted that liberty rather out of fear than out of any good consideration.	²⁹⁹ But as soon as Pharaothes saw the land freed of the plague, he forgot why it had come and kept the Hebrews back, and as if wishing to experience more sufferings, still would not release Moses and his people, having given permission from fear rather than from any good motive.
²⁹⁹ Barach

³⁰⁰ Πάλιν οὖν ἄλλου κακοῦ προσβολῇ μετῄει τὸ θεῖον αὐτοῦ‎ τὴν‎ ἀπάτην · φθειρῶν γὰρ τοῖς ΑἰγυπτίοιςEgyptian ἐξήνθησεν ἄπειρόν τι πλῆθος ἔνδοθεν ἀναδιδομένων , ὑφ᾽ ὧν κακοὶ κακῶς ἀπώλλυντο μήτε λουτροῖς μήτε χρίσεσι φαρμάκων διαφθεῖραι τὸ γένος αὐτῶν δυνάμενοι .
³⁰⁰ Accordingly, God punished his falseness with another plague, added to the former; for there arose out of the bodies of the Egyptians an innumerable quantity of lice, by which, wicked as they were, they miserably perished, as not able to destroy this sort of vermin either with washes or with ointments.	³⁰⁰ God then punished his deceit with another plague, for the bodies of the Egyptians now swarmed with lice, by which those wretches died miserably, unable to destroy this sort of vermin either with salves or ointments.
³⁰⁰ Barach

³⁰¹ καὶ πρὸς τοῦτο τὸ δεινὸν ὁ τῶν ΑἰγυπτίωνEgyptians βασιλεὺς ταραχθεὶς καὶ δείσας ὁμοῦ τὸν ὄλεθρον τοῦ λαοῦ καὶ τὴν‎ αἰσχύνην δὲ τῆς ἀπωλείας λογισάμενος ἐξ ἡμίσους ὑπὸ φαυλότητος ἠναγκάζετο σωφρονεῖν ·
³⁰¹ At which terrible judgment the king of Egypt was in disorder, upon the fear into which he reasoned himself, lest his people should be destroyed, and that the manner of this death was also reproachful, so that he was forced in part to recover himself from his wicked temper to a sounder mind,	³⁰¹ This horror shook the king of Egypt, who feared the ruin of his people by so shameful a form of death, and made him half draw back from his folly to a sounder mind.
³⁰¹ Barach

³⁰² τοῖς μὲν γὰρ ἙβραίοιςHebrews αὐτοῖς ἐδίδου τὴν‎ ἄφοδον , καὶ πρὸς τοῦτο λωφήσαντος τέκνα καὶ γυναῖκας ὅμηρα τῆς ὑποστροφῆς αὐτῶν καταλιπεῖν αὐτοὺς ἠξίου . προσεξαγριαίνει δὴ τὸν θεὸν νομίσας ἀπατήσειν αὐτοῦ‎ τὴν‎ πρόνοιαν , ὥσπερ ΜωυσέοςMoses ἀλλ᾽ οὐκ ἐκείνου τιμωροῦντος τὴν‎ ΑἴγυπτονEgypt ὑπὲρ τῶν ἙβραίωνHebrews ·
³⁰² for he gave leave for the Hebrews themselves to depart. But when the plague thereupon ceased, he thought it proper to require that they should leave their children and wives behind them, as pledges of their return; whereby he provoked God to be more vehemently angry at him, as if he thought to impose on his providence, and as if it were only Moses, and not God, who punished the Egyptians for the sake of the Hebrews:	³⁰² He allowed the Hebrews to depart, but when the plague then eased, he required them to leave their children and wives behind, to guarantee their return, which provoked God still further, for thinking to turn aside his providence, as if not He but Moses were punishing the Egyptians for the sake of the Hebrews.
³⁰² Barach

³⁰³ θηρίων γὰρ παντοίων καὶ πολυτρόπων , ὧν εἰς ὄψιν οὐδεὶς ἀπηντήκει πρότερον , τὴν‎ χώραν αὐτῶν ἐγέμισεν , ὑφ᾽ ὧν αὐτοί τε ἀπώλλυντο καὶ ἡ γῆ τῆς ἐπιμελείας τῆς παρὰ τῶν γεωργῶν ἀπεστερεῖτο , εἰ δέ τι καὶ διέφυγε τὴν‎ ὑπ᾽ ἐκείνοις ἀπώλειαν , νόσῳ τοῦτο καὶ τῶν ἀνθρώπων ὑπομενόντων ἐδαπανᾶτο .
³⁰³ for he filled that country full of various sorts of pestilential creatures, with their various properties, such indeed as had never come into the sight of men before, by whose means the men perished themselves, and the land was destitute of husbandmen for its cultivation; but if any thing escaped destruction from them, it was killed by a distemper which the men underwent also.	³⁰³ He filled the land with all sorts of vile creatures, whose properties had never before been seen and from which the people died so that the land lacked farmers to cultivate it; and even if people survived, they were worn out by illness.
³⁰³ Barach

³⁰⁴ Τοῦ δὲ ΦαραώθουPharaothes μηδ᾽ οὕτως εἴκοντος τοῖς τοῦ θεοῦ βουλήμασιν , ἀλλὰ τὰς μὲν γυναῖκας συναπαίρειν τοῖς ἀνδράσιν ἀξιοῦντος καταλείπεσθαι δὲ τοὺς παῖδας , οὐκ ἠπόρει τὸ θεῖον τὴν‎ πονηρίαν αὐτοῦ‎ ποικίλοις κακοῖς καὶ μείζοσι τῶν προενδεδημηκότων μετερχόμενον βασανίσαι · ἀλλὰ γὰρ δεινῶς αὐτοῖς ἐξηλκοῦτο τὰ σώματα τῶν ἐντὸς διαφθειρομένων , καὶ τὸ πολὺ τῶν ΑἰγυπτίωνEgyptians οὕτως ἀπώλλυτο .
³⁰⁴ But when Pharaoh did not even then yield to the will of God, but, while he gave leave to the husbands to take their wives with them, yet insisted that the children should be left behind, God presently resolved to punish his wickedness with several sorts of calamities, and those worse than the foregoing, which yet had so generally afflicted them; for their bodies had terrible boils, breaking forth with blains, while they were already inwardly consumed; and a great part of the Egyptians perished in this manner.	³⁰⁴ When Pharaothes even then did not yield to God's will, but while letting the husbands take along their wives, made the children stay behind, the Deity did not fail to punish his wickedness by sending many sorts of afflictions still worse than before, for their bodies broke out in terrible boils and their innards wasted away and so most of the Egyptians died.
³⁰⁴ Barach

³⁰⁵ μηδ᾽ ὑπὸ ταύτης δὲ τῆς πληγῆς σωφρονιζομένου τοῦ βασιλέως χάλαζα μήτε πρότερον τοῦ κατ᾽ ΑἴγυπτονEgypt ἀέρος τοῦτο πεπονθότος μήθ᾽ ὁμοία τῇ παρ᾽ ἄλλοις ὥρᾳ χειμῶνος κατιούσῃ , μείζων δὲ τῆς παρὰ τοῖς τὰ βόρεια καὶ τὴν‎ ἄρκτονbear, bruin; north νεμομένοις , ἔαρος ἀκμάζοντος κατενεχθεῖσα τοὺς καρποὺς αὐτῶν κατέκλασεν .
³⁰⁵ But when the king was not brought to reason by this plague, hail was sent down from heaven; and such hail it was, as the climate of Egypt had never suffered before, nor was it like to that which falls in other climates in winter time, but was larger than that which falls in the middle of spring to those that dwell in the northern and north-western regions. This hail broke down their boughs laden with fruit.	³⁰⁵ When the king did not come to his senses even by this plague, hail was sent down from heaven, such as the skies of Egypt had never suffered before, unlike that which falls in winter in other climates, but larger than what falls in the middle of spring on people living in the northern, arctic regions, which flattened their crops.
³⁰⁵ Barach

³⁰⁶ ἔπειτα φῦλον ἀκρίδων ἐπινέμεται τὴν‎ ὑπὸ τῆς χαλάζης μὴ καταβλαβεῖσαν σποράν , ὥστε πρὸς ἀκριβὲς πάσας τοῖς ΑἰγυπτίοιςEgyptian τὰς ἀπὸ τῆς γῆς τῶν καρπῶν ἐλπίδας διολέσαι .
³⁰⁶ After this a tribe of locusts consumed the seed which was not hurt by the hail; so that to the Egyptians all hopes of the future fruits of the ground were entirely lost.	³⁰⁶ After this a tribe of locusts consumed any seed which was not harmed by the hail, destroying all the Egyptians' hopes of a harvest from the earth.
³⁰⁶ Barach

³⁰⁷ Ἤρκει μὲν οὖν τὸν δίχα πονηρίας ἀνόητον καὶ τὰ προειρημένα τῶν κακῶν εἰς σύνεσιν καὶ τοῦ συμφέροντος τὴν‎ ἐπίνοιαν ὠφελῆσαι , ΦαραώθηςPharaothes δὲ οὐ τοσοῦτον ὑπὸ ἀφροσύνης ὅσον ὑπὸ κακίας ὅμως αἰσθόμενος γὰρ τῆς αἰτίας ἀντεφιλονείκει τῷ θεῷ καὶ τοῦ κρείττονος ἑκὼν προδότης ἐγένετο , καὶ κελεύει μὲν τὸν ΜωυσῆνMoses μετὰ γυναικῶν καὶ παίδων ἀπάγειν τοὺς ἙβραίουςHebrews , τὴν‎ δὲ λείαν αὐτοῖς καταλιπεῖν ἐφθαρμένης αὐτοῖς τῆς οἰκείας .
³⁰⁷ One would think the forementioned calamities might have been sufficient for one that was only foolish, without wickedness, to make him wise, and to make him Sensible what was for his advantage. But Pharaoh, led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with their wives and children, but to leave their cattle behind, since their own cattle were destroyed.	³⁰⁷ One would think the aforesaid troubles would be enough to bring one who was merely foolish, not malicious, to see reason and see where his interests lay. But Pharaothes was led not so much by his folly as by his malice. Even when he saw the cause, he still stood against God and willfully betrayed the path of virtue, so he bade Moses to lead away the Hebrews with their wives and children, leaving their livestock behind, since their own had been destroyed.
³⁰⁷ Barach

³⁰⁸ τοῦ δὲ ΜωυσέοςMoses οὐχὶ δίκαια φήσαντος αὐτὸν ἀξιοῦν , δεῖν γὰρ αὐτοὺς τῷ θεῷ τὰς θυσίας ἐκ τῆς ΛείαςLeah ἐπενεγκεῖν , καὶ τριβομένου διὰ ταύτην τὴν‎ αἰτίαν τοῦ χρόνου σκότος βαθὺ καὶ φέγγους ἄμοιρονwithout a share in περιχεῖται τοῖς ΑἰγυπτίοιςEgyptian , ὑφ᾽ οὗ τάς τε ὄψεις ἀποκλειομένοις καὶ τὰς ἀναπνοὰς ἐμφραττομένοις ὑπὸ παχύτητος οἰκτρῶς τε ἀποθνήσκειν συνέβαινε καὶ δεδιέναι μὴ καταποθῶσιν ὑπὸ τοῦ νέφους .
³⁰⁸ But when Moses said that what he desired was unjust, since they were obliged to offer sacrifices to God of those cattle, and the time being prolonged on this account, a thick darkness, without the least light, spread itself over the Egyptians, whereby their sight being obstructed, and their breathing hindered by the thickness of the air, they died miserably, and under a terror lest they should be swallowed up by the dark cloud.	³⁰⁸ Moses said he did not reckon this as just, for they needed the livestock to offer sacrifices to God; so during the delay caused by this, a thick darkness without a glimmer of light, spread over the Egyptians, blocking their sight and choking their breath by the density of the air, so that they died miserably, terrified of being swallowed up by the fog.
³⁰⁸ Barach

³⁰⁹ εἶτα τούτου διασκεδασθέντος μετὰ τρεῖς ἡμέρας καὶ τοσαύτας νύκτας , ὡς οὐ μετενόει πρὸς τὴν‎ ἔξοδον τῶν ἙβραίωνHebrews ὁ ΦαραώθηςPharaothes , προσελθὼν ὁ ΜωυσῆςMoses φησιν · " ἄχρι πότε ἀπειθεῖς τῇ τοῦ θεοῦ γνώμῃ · κελεύει γὰρ οὗτος ἀπολύειν τοὺς ἙβραίουςHebrews . Καὶ οὐκ ἔστιν
³⁰⁹ Besides this, when the darkness, after three days and as many nights, was dissipated, and when Pharaoh did not still repent and let the Hebrews go, Moses came to him and said, “How long wilt thou be disobedient to the command of God? for he enjoins thee to let the Hebrews go; nor is there any other way of being freed from the calamities you are under, unless you do so.”	³⁰⁹ This dissipated after three days and nights, and when Pharaothes still did not repent and let the Hebrews go, Moses came to him and said, "How long will you disobey the command of God? For he orders you to let the Hebrews go. Unless you do so, there is no other way to be free your afflictions."
³⁰⁹ Barach

³¹⁰ ἑτέρως ἀπαλλαγῆναι τῶν κακῶν ὑμᾶς μὴ ταῦτα ποιήσαντας . ὁ δὲ βασιλεὺς ὀργισθεὶς ἐπὶ τοῖς εἰρημένοις ἠπείλησεν αὐτοῦ‎ τὴν‎ κεφαλὴν ἀποτεμεῖν , εἰ πάλιν περὶ τούτων ἐνοχλῶν αὐτῷ προσέλθοι . ΜωυσῆςMoses δὲ αὐτὸς οὐκέτι ποιήσεσθαι περὶ τούτων λόγους ἔφησεν , αὐτὸν δὲ ἐκεῖνον σὺν καὶ τοῖς πρώτοις τῶν ΑἰγυπτίωνEgyptians παρακαλέσειν τοὺς ἙβραίουςHebrews ἀπελθεῖν . Καὶ ὁ μὲν ταῦτ᾽ εἰπὼν ἀπαλλάσσεται .
³¹⁰ But the king was angry at what he said, and threatened to cut off his head if he came any more to trouble him about these matters. Hereupon Moses said he would not speak to him any more about them, for that he himself, together with the principal men among the Egyptians, should desire the Hebrews to go away. So when Moses had said this, he went his way.	³¹⁰ But the king was angry with what he said and threatened to behead him if he came again to trouble him about this. Moses said he would no longer speak to him about them, for he himself, along with the leading Egyptians, would beg the Hebrews to leave; and saying this, he went away.
³¹⁰ Barach

³¹¹ Ὁ δὲ θεὸς δηλώσας ἔτι μιᾷ πληγῇ τοὺς ΑἰγυπτίουςEgyptians καταναγκάσειν ἀπολῦσαι τοὺς ἙβραίουςHebrews ἐκέλευε ΜωυσῆνMoses παραγγεῖλαι τῷ λαῷ θυσίαν ἑτοίμην ἔχειν παρασκευασαμένους τῇ δεκάτῃ τοῦ ΞανθικοῦXanthicus μηνὸς εἰς τὴν‎ τεσσαρεσκαιδεκάτην , ὃς παρὰ μὲν ΑἰγυπτίοιςEgyptian ΦαρμουθὶPharmuth καλεῖται , ΝισὰνNisan δὲ παρ᾽ ἙβραίοιςHebrews , ΜακεδόνεςMacedonians δ᾽ αὐτὸν ΞανθικὸνXanthicus προσαγορεύουσιν , ἀπάγειν τε τοὺς ἙβραίουςHebrews πάντα ἐπικομιζομένους .
³¹¹ But when God had signified, that with one more plague he would compel the Egyptians to let the Hebrews go, he commanded Moses to tell the people that they should have a sacrifice ready, and that they should prepare themselves on the tenth day of the month Xanthicus, against the fourteenth, (which month is called by the Egyptians Pharmuth, and Nisan by the Hebrews; but the Macedonians call it Xanthicus,) and that he should carry away the Hebrews with all they had.	³¹¹ God indicated that with one plague he would force the Egyptians to let the Hebrews go and ordered Moses to tell the people to prepare a sacrifice and get ready on the tenth of the month Xanthicus, for the fourteenth, to bring out the Hebrews with all their possessions. This month is called Pharmuth by the Egyptians, Nisan by the Hebrews, and Xanthicus by the Macedonians.
³¹¹ Barach

³¹² καὶ ὁ μὲν ἑτοίμους ἔχων ἤδη τοὺς ἙβραίουςHebrews πρὸς τὴν‎ ἔξοδον καὶ διατάξας εἰς φατρίας ἐν ταὐτῷ συνεῖχεν , Ἐνστάσης δὲ τῆς τεσσαρεσκαιδεκάτης πάντες πρὸς ἄφοδον ἔχοντες ἔθυον καὶ τῷ αἵματι τὰς οἰκίας ἥγνιζον ὑσσώπου κόμαις ἀναλαβόντες καὶ δειπνήσαντες τὰ λοιπὰ τῶν κρεῶν ἔκαυσαν ὡς ἐξελευσόμενοι .
³¹² Accordingly, he having got the Hebrews ready for their departure, and having sorted the people into tribes, he kept them together in one place: but when the fourteenth day was come, and all were ready to depart they offered the sacrifice, and purified their houses with the blood, using bunches of hyssop for that purpose; and when they had supped, they burnt the remainder of the flesh, as just ready to depart.	³¹² He got the Hebrews ready for their exodus and having sorted them into tribes, kept them together in one place. When the fourteenth day arrived and all were ready for departure they offered the sacrifice and purified their houses with the blood, using bunches of hyssop, and burned the rest of the flesh after supper, ready to leave.
³¹² Barach

³¹³ ὅθεν νῦν ἔτι κατὰ τὸ ἔθος οὕτως θύομεν τὴν‎ ἑορτὴν πάσχα καλοῦντες , σημαίνει δ᾽ ὑπερβάσια , διότι κατ᾽ ἐκείνην τὴν‎ ἡμέραν ὁ θεὸς αὐτῶν ὑπερβὰς ΑἰγυπτίοιςEgyptian ἐναπέσκηψε τὴν‎ νόσον . ἡ γὰρ φθορὰ τῶν πρωτοτόκων κατ᾽ ἐκείνην ἔπεισι τὴν‎ νύκτα τοῖς ΑἰγυπτίοιςEgyptian , ὡς συνελθόντας πολλοὺς τῶν περὶ τὸ βασίλειον διαιτωμένων τῷ ΦαραώθῃPharaothes συμβουλεύειν ἀπολύειν τοὺς ἙβραίουςHebrews .
³¹³ Whence it is that we do still offer this sacrifice in like manner to this day, and call this festival Pascha which signifies the feast of the passover; because on that day God passed us over, and sent the plague upon the Egyptians; for the destruction of the first-born came upon the Egyptians that night, so that many of the Egyptians who lived near the king’s palace, persuaded Pharaoh to let the Hebrews go.	³¹³ That is why we sacrifice in the same way even now, and call the feast Pascha, meaning the feast of the Passover, for on that day God passed over us and smote the Egyptians with disease, for the first-born of the Egyptians were destroyed that night, so that many living near the palace advised Pharaothes to let the Hebrews go.
³¹³ Barach

³¹⁴ καὶ ΜωυσῆνMoses καλέσας ἐκεῖνος ἀπιέναι προσέταξεν , εἰ τῆς χώρας ἐξέλθοιεν παύσεσθαι τὴν‎ ΑἴγυπτονEgypt κακοπαθοῦσαν ὑπολαβών , δώροις τε τοὺς ἙβραίουςHebrews ἐτίμων , οἱ μὲν ὑπὲρ τοῦ τάχιον ἐξελθεῖν , οἱ δὲ καὶ κατὰ γειτνιακὴν πρὸς αὐτοὺς συνήθειαν .
³¹⁴ Accordingly he called for Moses, and bid them be gone; as supposing, that if once the Hebrews were gone out of the country, Egypt should be freed from its miseries. They also honored the Hebrews with gifts; some, in order to get them to depart quickly, and others on account of their neighborhood, and the friendship they had with them.	³¹⁴ He then called for Moses and told them to be gone; thinking that once they were gone from the region Egypt's afflictions would cease. They also honoured the Hebrews with gifts; some to hasten their departure and others because they had known them as neighbours.
³¹⁴ Barach

Chapter 15
[315-333]
Guided by Moses the Hebrews left Egypt

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³¹⁵ Καὶ οἱ μὲν ἐξῄεσανto be allowed, be possible κλαιόντων καὶ μετανοούντων ὅτι χρήσαιντο χαλεπῶς αὐτοῖς τῶν ΑἰγυπτίωνEgyptians , τὴν‎ δὲ πορείαν ἐποιοῦντο κατὰ ΛητοῦςLeto πόλιν ἔρημον οὖσαν ἐν τοῖς τότε · ΒαβυλὼνBabylon, Babel γὰρ ὕστερον ἐκεῖ κτίζεται ΚαμβύσουCambyses καταστρεφομένου τὴν‎ ΑἴγυπτονEgypt . συντόμως δὲ ποιούμενοι τὴν‎ ἄφοδον εἰς ΒεελσεφῶνταBeelzephon χωρίον τριταῖοι παραγίνονται τῆς Ἐρυθρᾶς θαλάσσης .
³¹⁵ So the Hebrews went out of Egypt, while the Egyptians wept, and repented that they had treated them so hardly.—Now they took their journey by Letopolis, a place at that time deserted, but where Babylon was built afterwards, when Cambyses laid Egypt waste: but as they went away hastily, on the third day they came to a place called Beelzephon, on the Red Sea;	³¹⁵ So they left, with the Egyptians weeping and repenting for having treated them so badly. They journeyed by Letopolis, at that time deserted but where a Babylon was later built, when Cambyses laid Egypt. Leaving quickly, on the third day they reached Beelzephon, a place on the Red Sea.
³¹⁵ Barach

³¹⁶ μηδενὸς δὲ τῶν ἀπὸ τῆς γῆς εὐποροῦντες διὰ τὴν‎ ἐρημίαν πεφυραμένοις τοῖς ἀλεύροις καὶ πεπηγόσι μόνον ὑπὸ βραχείας θερμότητος τοῖς ἀπ᾽ αὐτῶν ἄρτοις διετρέφοντο , καὶ τούτοις ἐπὶ τριάκονθ᾽ ἡμέρας ἐχρήσαντο · πρὸς πλείονα γὰρ οὐκ ἐξήρκεσε χρόνον αὐτοῖς ὅσα ἐκ τῆς ΑἰγύπτουEgypt ἐπεφέροντο καὶ ταῦτα τὴν‎ τροφὴν ταμιευομένοις καὶ πρὸς ἀνάγκην ἀλλὰ μὴ πρὸς κόρον αὐτῇ χρωμένοις ·
³¹⁶ and when they had no food out of the land, because it was a desert, they eat of loaves kneaded of flour, only warmed by a gentle heat; and this food they made use of for thirty days; for what they brought with them out of Egypt would not suffice them any longer time; and this only while they dispensed it to each person, to use so much only as would serve for necessity, but not for satiety.	³¹⁶ Finding no food from the land as it was a desert, they ate loaves kneaded of flour, just barely baked. They subsisted on this bread for thirty days, which was as long as they could survive on what they had brought from Egypt, while rationing it and using only for their minimum needs, and not eating their fill.
³¹⁶ Barach

³¹⁷ ὅθεν εἰς μνήμην τῆς τότε ἐνδείας ἑορτὴν ἄγομεν ἐφ᾽ ἡμέρας ὀκτὼ τὴν‎ τῶν ἀζύμων λεγομένην . τὸ μὲν οὖν πᾶν πλῆθος τῶν μετανισταμένων γυναιξὶν ἅμα καὶ τέκνοις σκοποῦσιν οὐκ εὐαρίθμητον ἦν , οἱ δὲ στρατεύσιμον ἔχοντες τὴν‎ ἡλικίαν περὶ ἑξήκοντα μυριάδες ἦσαν .
³¹⁷ Whence it is that, in memory of the want we were then in, we keep a feast for eight days, which is called the feast of unleavened bread. Now the entire multitude of those that went out, including the women and children, was not easy to be numbered, but those that were of an age fit for war, were six hundred thousand.	³¹⁷ Thus, in memory of the need we then experienced, we keep for eight days, a feast called Unleavened Bread. The whole number of those who went out, including women and children, could not easily be counted, but those who were of military age were six hundred thousand.
³¹⁷ Barach

³¹⁸ Κατέλιπον δὲ τὴν‎ ΑἴγυπτονEgypt μηνὶ ΞανθικῷXanthicus πεντεκαιδεκάτῃ κατὰ σελήνην μετὰ ἔτη τριάκοντα καὶ τετρακόσια ἢ τὸν πρόγονον ἡμῶν ἍβραμονAbram εἰς τὴν‎ ΧαναναίανCanaan ἐλθεῖν , τῆς δὲ ἸακώβουJacob μεταναστάσεως εἰς τὴν‎ ΑἴγυπτονEgypt γενομένης διακοσίοις πρὸς τοῖς δεκαπέντε ἐνιαυτοῖς ὕστερον .
³¹⁸ They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt.	³¹⁸ They left Egypt on the fifteenth day of the lunar month of Xanthicus, four hundred and thirty years after our forefather Abraham came to Canaan, and two hundred and fifteen years after Jacob moved into Egypt.
³¹⁸ Barach

³¹⁹ ΜωυσῆςMoses δ᾽ ἐγεγόνει μὲν ἔτος ὀγδοηκοστὸν ἤδη , ὁ δὲ ἀδελφὸς αὐτοῦ‎ ἈαρὼνAaron τρισὶ πλείοσιν . ἐπεκομίζοντο δὲ καὶ τὰ τοῦ ἸωσήπουJoseph ὀστᾶ ταῦτ᾽ ἐκείνου τοῖς υἱοῖς αὐτοῦ‎ κελεύσαντος .
³¹⁹ It was the eightieth year of the age of Moses, and of that of Aaron three more. They also carried out the bones of Joesph with them, as he had charged his sons to do.	³¹⁹ Moses was in his eightieth year and Aaron was three years older. They brought out with them the bones of Joseph, as he had told his sons to do.
³¹⁹ Barach

³²⁰ ΑἰγύπτιοιEgyptians δ᾽ ἐπὶ τοῖς ἙβραίοιςHebrews ἐξελθοῦσι μετενόουν καὶ τοῦ βασιλέως δεινῶς φέροντος ὡς κατὰ γοητείαν τὴν‎ ΜωυσέοςMoses τούτων γεγονότων ἐπ᾽ αὐτοὺς ἐγνώκεσαν ἀπιέναι . Καὶ λαβόντες ὅπλα καὶ παρασκευὴν ἐδίωκον ὡς ἐπανάξοντες αὐτοὺς εἰ καταλάβοιεν · καὶ γὰρ οὐκέτ᾽ αὐτοὺς ἐνέχεσθαι τῷ θεῷ · τὴν‎ γὰρ ἔξοδον αὐτοῖς γεγονέναι ·
³²⁰ But the Egyptians soon repented that the Hebrews were gone; and the king also was mightily concerned that this had been procured by the magic arts of Moses; so they resolved to go after them. Accordingly they took their weapons, and other warlike furniture, and pursued after them, in order to bring them back, if once they overtook them, because they would now have no pretense to pray to God against them, since they had already been permitted to go out;	³²⁰ But the Egyptians soon regretted letting the Hebrews leave and the king was mortified that it had been won by the magic arts of Moses, so they resolved to out after them. So they took their weapons and equipment and pursued them, to bring them back if they overtook them, since they would now have no pretext to pray to God against them, once they had been allowed to leave.
³²⁰ Barach

³²¹ κρατήσεινto be strong δὲ ῥᾳδίως αὐτῶν ὑπέλαβον ἀνόπλων τε ὄντων καὶ ὑπὸ τῆς ὁδοιπορίας κεκοπωμένων . παρ᾽ ἑκάστων τε ἀναπυνθανόμενοι ᾗ χωρήσειαν ἐπέσπευδον τὴν‎ δίωξιν , καίτοι χαλεπῆς οὔσης ὁδευθῆναι τῆς γῆς οὐ στρατοπέδοις μόνον ἀλλὰ καὶ καθ᾽ ἕνα .
³²¹ and they thought they should easily overcome them, as they had no armor, and would be weary with their journey; so they made haste in their pursuit, and asked of every one they met which way they were gone. And indeed that land was difficult to be traveled over, not only by armies, but by single persons.	³²¹ They expected to overcome them easily, unarmed and weary after their journey, so they hurried in pursuit, inquiring of everyone which way they had gone; and indeed that land was difficult to cross, not only by armies but also by oneself.
³²¹ Barach

³²² ΜωυσῆςMoses δὲ ταύτῃ τοὺς ἙβραίουςHebrews ἀπήγαγεν , ἵν᾽ εἰ μετανοήσαντες οἱ ΑἰγύπτιοιEgyptians διώκειν ἐθέλοιεν τιμωρίαν τῆς πονηρίας καὶ τῶν ὡμολογημένων ὑπόσχοιεν , καὶ διὰ ΠαλαιστίνουςPhilistines , οὓς δυσμενῶς κατὰ παλαιὰν ἀπέχθειανhatred οὖσαν ὁπωσοῦν ἐβούλετο λανθάνειν ἀπερχόμενος · ὅμορος γάρ ἐστι τῇ τῶν ΑἰγυπτίωνEgyptians χώρᾳ ·
³²² Now Moses led the Hebrews this way, that in case the Egyptians should repent and be desirous to pursue after them, they might undergo the punishment of their wickedness, and of the breach of those promises they had made to them. As also he led them this way on account of the Philistines, who had quarreled with them, and hated them of old, that by all means they might not know of their departure, for their country is near to that of Egypt;	³²² Moses led the Hebrews in this direction so that if the Egyptians changed their minds and wished to go in pursuit, they would suffer for their malice and for breaking their sworn promises; but also on account of the Philistines, who had quarreled with them and hated them of old, not to alert them to their departure, for their region is near that of Egypt.
³²² Barach

³²³ καὶ διὰ τοῦτο τὴν‎ μὲν ἄγουσαν εἰς τὴν‎ ΠαλαιστίνηνPalestine οὐκ ἀνήγαγε τὸν λαὸν , ἀλλὰ διὰ τῆς ἐρήμου πολλὴν ἀνύσας ὁδὸν καὶ κακοπαθήσας ἠθέλησεν ἐμβαλεῖν εἰς τὴν‎ ΧαναναίανCanaan · ἔτι τε καὶ διὰ τὰς ἐντολὰς τοῦ θεοῦ κελεύσαντος ἄγειν τὸν λαὸν εἰς τὸ ΣιναῖονSinai ὄρος ἐκεῖ ποιήσοντας τὰς θυσίας .
³²³ and thence it was that Moses led them not along the road that tended to the land of the Philistines, but he was desirous that they should go through the desert, that so after a long journey, and after many afflictions, they might enter upon the land of Canaan. Another reason of this was, that God commanded him to bring the people to Mount Sinai, that there they might offer him sacrifices.	³²³ So Moses led them not along the road leading to the land of the Philistines, but wanted them to go through the desert, so as to enter the land of Canaan after a long journey and much suffering. Also, God had commanded him to bring the people to Mount Sinai, to sacrifice to him there.
³²³ Barach

³²⁴ καταλαβόντες δὲ τοὺς ἙβραίουςHebrews οἱ ΑἰγύπτιοιEgyptians εἰς μάχην παρεσκευάζοντο καὶ συνελαύνουσιν αὐτοὺς ὑπὸ πολυχειρίας εἰς ὀλίγον χωρίον · ἑξακόσια γὰρ αὐτοῖς ἅρματα εἵπετο σὺν ἱππεῦσι πεντακισμυρίοις καὶ ὁπλιτῶν μυριάδες ἦσαν εἴκοσι . τὰς δὲ ὁδοὺς ἀπεφράγνυσαν , αἷς φεύξεσθαι τοὺς ἙβραίουςHebrews ὑπελάμβανον , μεταξὺ κρημνῶν αὐτοὺς ἀπροσβάτων καὶ τῆς θαλάττης ἀπολαμβάνοντες ·
³²⁴ Now when the Egyptians had overtaken the Hebrews, they prepared to fight them, and by their multitude they drove them into a narrow place; for the number that pursued after them was six hundred chariots, with fifty thousand horsemen, and two hundred thousand foot-men, all armed. They also seized on the passages by which they imagined the Hebrews might fly, shutting them up between inaccessible precipices and the sea;	³²⁴ When the Egyptians overtook the Hebrews they prepared for battle and by their numbers drove them into a narrow place. For their pursuers had six hundred chariots, with fifty thousand cavalry and two hundred thousand infantry, all armed. They also seized the roads by which they thought the Hebrews might escape, shutting them between steep cliffs and the sea,
³²⁴ Barach

³²⁵ τελευτᾷ γὰρ εἰς αὐτὴν ὄρος ὑπὸ τραχύτητος ὁδῶν ἄπορονwithout passage καὶ φυγῆς ἀπολαμβανόμενον . τοιγαροῦν ἐν τῇ εἰσβολῇ τῇ πρὸς θάλατταν τοῦ ὄρους τοὺς ἙβραίουςHebrews ἀπέφραττον τῷ στρατοπέδῳ κατὰ στόμα τοῦτο ἱδρυσάμενοι , ὅπως τὴν‎ εἰς τὸ πεδίον ἔξοδον ὦσιν αὐτοὺς ἀφῃρημένοι .
³²⁵ for there was [on each side] a [ridge of] mountains that terminated at the sea, which were impassable by reason of their roughness, and obstructed their flight; wherefore they there pressed upon the Hebrews with their army, where [the ridges of] the mountains were closed with the sea; which army they placed at the chops of the mountains, that so they might deprive them of any passage into the plain.	³²⁵ for their path was blocked by a mountain ending at the sea, and ruggedly impassable. Thus they pressed upon the Hebrews, with their army camped between the mountains and the sea and blocking any way out for them into the plain.
³²⁵ Barach

³²⁶ μήτ᾽ οὖν ὑπομένειν πολιορκουμένων τρόπῳ διὰ τὴν‎ ἔνδειαν τῶν ἐπιτηδείωνuseful, necessary δυνάμενοι μήτε φυγῆς εὐπορίαν ὁρῶντες , ὅπλων τε σπανίζοντες εἰ καὶ μάχεσθαι δόξειεν αὐτοῖς , ἐν ἐλπίδι τοῦ πάντως ἀπολεῖσθαι καθειστήκεσαν , εἰ μὴ παραδώσουσιν ἑαυτοὺς τοῖς ΑἰγυπτίοιςEgyptian ἐθελουσίους .
³²⁶ When the Hebrews, therefore, were neither able to bear up, being thus, as it were, besieged, because they wanted provisions, nor saw any possible way of escaping; and if they should have thought of fighting, they had no weapons; they expected a universal destruction, unless they delivered themselves up to the Egyptians.	³²⁶ Unable to continue under the siege, because they lacked provisions, and seeing no possible way of escape, and even if they thought of fighting, they had no weapons, they expected to be totally wiped out unless they gave themselves up to the Egyptians.
³²⁶ Barach

³²⁷ καὶ τὸν ΜωυσῆνMoses ᾐτιῶντο πάντων ἐπιλελησμένοι τῶν ἐκ θεοῦ πρὸς τὴν‎ ἐλευθερίαν αὐτοῖς σημείων γεγονότων , ὡς καὶ τὸν προφήτην παρορμῶντα καὶ τὴν‎ σωτηρίαν αὐτοῖς ἐπαγγελλόμενον ὑπὸ ἀπιστίας λίθοις ἐθελῆσαι βαλεῖν παραδιδόναι τε σφᾶς τοῖς ΑἰγυπτίοιςEgyptian διεγνωκέναι .
³²⁷ So they laid the blame on Moses, and forgot all the signs that had been wrought by God for the recovery of their freedom; and this so far, that their incredulity prompted them to throw stones at the prophet, while he encouraged them and promised them deliverance; and they resolved that they would deliver themselves up to the Egyptians.	³²⁷ They put the blame on Moses and forgot all the signs God had wrought to win their freedom, so that in their unbelief they wanted to throw stones at the prophet, who had roused their courage and promised them rescue; and they resolved to surrender to the Egyptians.
³²⁷ Barach

³²⁸ πένθος τε ἦν καὶ ὀδυρμοὶ γυναικῶν καὶ παίδων πρὸ ὀφθαλμῶν ἐχόντων τὸν ὄλεθρον ὄρεσι καὶ θαλάττῃ περικεκλεισμένων καὶ πολεμίοις καὶ φυγὴν οὐδαμόθεν ἐκ τούτων ἐπινοούντων .
³²⁸ So there was sorrow and lamentation among the women and children, who had nothing but destruction before their eyes, while they were encompassed with mountains, the sea, and their enemies, and discerned no way of flying from them.	³²⁸ Among the women and children there was sorrow and lamentation, for nothing but destruction lay before them, surrounded by mountains, the sea and the enemy and seeing no way out from them.
³²⁸ Barach

³²⁹ ΜωυσῆςMoses δὲ καίπερ ἀγριαίνοντος πρὸς αὐτὸν τοῦ πλήθους οὔτ᾽ αὐτὸς ἐνέκαμνε τῇ περὶ αὐτοὺς προνοίᾳ καὶ τῷ θεῷ κατεφρόνει τά τε ἄλλα πρὸς τὴν‎ ἐλευθερίαν αὐτοῖς ὅσα προεῖπε παρεσχηκότος καὶ μηδὲ τότ᾽ αὐτοὺς ἐάσοντος ὑπὸ τοῖς ἐχθροῖς γενομένους ἢ δουλεύειν ἢ ἀπολέσθαι ,
³²⁹ But Moses, though the multitude looked fiercely at him, did not, however, give over the care of them, but despised all dangers, out of his trust in God, who, as he had afforded them the several steps already taken for the recovery of their liberty, which he had foretold them, would not now suffer them to be subdued by their enemies, to be either made slaves or be slain by them;	³²⁹ But while the crowd looked at him wildly, Moses did not abandon his care for them or his trust in God, who had fulfilled all his other predictions about regaining their freedom and would not now let them be enslaved or killed by the enemy.
³²⁹ Barach

³³⁰ καὶ στὰς ἐν μέσοις " οὐδὲ ἀνθρώποις , εἶπε , καλῶς τὰ παρόντα πεπολιτευμένοις πρὸς ἡμᾶς δίκαιον ἦν ἀπιστεῖνto disbelieve, distrust ὡς οὐχ ὁμοίοις ἐσομένοις πρὸς τὰ μέλλοντα , τῆς δὲ τοῦ θεοῦ νῦν ἀπογινώσκειν ὑμᾶς προνοίας μανίας ἔργον ἂν εἴη ,
³³⁰ and, standing in the midst of them, he said, “It is not just of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the same men hereafter; but it is no better than madness, at this time to despair of the providence of God, by whose power all those things have been performed which he promised, when you expected no such things:	³³⁰ Standing up in the middle of them, he said, "It is not right for us to distrust even men who up to now have managed our affairs well, as if they would not continue the same, but it is no less than madness to despair now of the providence of God,
³³⁰ Barach

³³¹ παρ᾽ οὗ πάνθ᾽ ὑμῖν ἀπήντηκεν ὅσα δι᾽ ἐμοῦ πρὸς σωτηρίαν καὶ τὴν‎ ἀπαλλαγὴν τῆς δουλείας οὐδὲ προσδοκῶσιν ὑπέσχετο . μᾶλλον δ᾽ ἐχρῆν ἀπόρους , ὡς δοκεῖτε , γεγενημένους βοηθὸν ἐλπίζειν τὸν θεόνGod , οὗ καὶ τὸ νῦν εἰς ταύτην ὑμᾶς περικεκλεῖσθαι τὴν‎ δυσχωρίαν ἔργον ,
³³¹ I mean all that I have been concerned in for your deliverance and escape from slavery. Nay, when we are in the utmost distress, as you see we are, we ought rather to hope that God will succor us, by whose operation it is that we are now encompassed within this narrow place,	³³¹ who beyond your expectations has performed everything he promised through me in your escape from slavery. Indeed as you see, when we are in dire distress we ought rather to trust in the help of God, under whose guidance we find ourselves now in this tight place.
³³¹ Barach

³³² ἵν᾽ ἐξ ἀμηχάνων ὅθεν οὔθ᾽ αὐτοὺς νομίζετε σωτηρίαν ἕξειν οὔθ᾽ οἱ πολέμιοι ἐκ τούτων ῥυσάμενος τήν τε ἰσχὺν ἐπιδείξηται τὴν‎ ἑαυτοῦ καὶ τὴν‎ περὶ ὑμᾶς πρόνοιαν . οὐ γὰρ ἐπὶ μικροῖς τὸ θεῖον τὴν‎ ἑαυτοῦ συμμαχίαν οἷς ἂν εὔνουν ᾖ δίδωσιν , ἀλλ᾽ ἐφ᾽ οἷς ἀνθρωπίνην ἐλπίδα μὴ βλέποι πρὸς τὸ κρεῖττον παροῦσαν .
³³² that he may deliver us out of such difficulties as are otherwise insurmountable and out of which neither you nor your enemies expect you can be delivered, and may at once demonstrate his own power and his providence over us. Nor does God use to give his help in small difficulties to those whom he favors, but in such cases where no one can see how any hope in man can better their condition.	³³² He can save us from our impossible plight, in ways that neither you nor the enemy can imagine, and thereby show his power and providence over us. God helps those whom he favours not just in small things, but in cases where one can see no human hope of a solution.
³³² Barach

³³³ ὅθεν τοιούτῳ βοηθῷ πεπιστευκότες , ᾧ δύναμις καὶ τὰ μικρὰ ποιῆσαι μεγάλα καὶ τῶν τηλικούτων ἀσθένειαν καταψηφίσασθαι , μὴ καταπέπληχθε τὴν‎ ΑἰγυπτίωνEgyptians παρασκευήν , μηδ᾽ ὅτι θάλασσα καὶ κατόπιν ὑμῖν ὄρη φυγῆς ὁδὸν οὐ παρέχοντα διὰ τοῦτ᾽ ἀπογινώσκετε τὴν‎ σωτηρίαν · γένοιτο γὰρ ἂν καὶ ταῦθ᾽ ὑμῖν πεδία τοῦ θεοῦ θελήσαντος καὶ γῆ τὸ πέλαγος ."
³³³ Depend, therefore, upon such a Protector as is able to make small things great, and to show that this mighty force against you is nothing but weakness, and be not affrighted at the Egyptian army, nor do you despair of being preserved, because the sea before, and the mountains behind, afford you no opportunity for flying, for even these mountains, if God so please, may be made plain ground for you, and the sea become dry land.”	³³³ Trust in a Protector who can make small things great and can show up this mighty force as merely weakness. Even if you see no hope of escape because of the sea in front and the mountains behind, do not fear the Egyptian army or despair of salvation, for if God wishes, even these mountains may be flattened for you and the sea become dry land."
³³³ Barach

Chapter 16
[334-349]
The sea parts for Moses and destroys the pursuing Egyptians

☜ ☞

³³⁴ Τοσαῦτα εἰπὼν ἦγεν αὐτοὺς ἐπὶ τὴν‎ θάλασσαν τῶν ΑἰγυπτίωνEgyptians ὁρώντων · ἐν ὄψει γὰρ ἦσαν καὶ τῷ πόνῳ τεταλαιπωρημένοι τῆς διώξεως εἰς τὴν‎ ὑστεραίαν τὴν‎ μάχην ὑπερβαλέσθαι καλῶς ἔχειν ὑπελάμβανον . ἐπειδὴ δὲ πρὸς τῷ αἰγιαλῷ ΜωυσῆςMoses ἐγεγόνει , λαβὼν τὴν‎ βακτηρίαν τὸν θεὸν ἱκέτευε καὶ σύμμαχον καὶ βοηθὸν ἐκάλει λέγων ·
³³⁴ When Moses had said this, he led them to the sea, while the Egyptians looked on; for they were within sight. Now these were so distressed by the toil of their pursuit, that they thought proper to put off fighting till the next day. But when Moses was come to the sea-shore, he took his rod, and made supplication to God, and called upon him to be their helper and assistant; and said	³³⁴ After saying this, Moses led them toward the sea while the Egyptians looked on. Though they were within sight, these were so worn out by their pursuit that they thought it best to postpone the battle til the next day. When Moses arrived at the sea-shore, he took the rod and called on God to be their ally and help, saying,
³³⁴ Barach

³³⁵ " οὐδ᾽ αὐτὸς μὲν ἀγνοεῖς , ὅτι φυγεῖν ἡμῖν ἐκ τῶν παρόντων οὔτε κατὰ ῬώμηνRome οὔτε κατ᾽ ἐπίνοιάν ἐστιν ἀνθρωπίνην , ἀλλ᾽ εἰ δή τι πάντως σωτήριον στρατῷ τῷ κατὰ τὴν‎ σὴν βούλησιν ἀφέντι τὴν‎ ΑἴγυπτονEgypt , σόν ἐστιν ἐκπορίζειν .
³³⁵ “Thou art not ignorant, O Lord, that it is beyond human strength and human contrivance to avoid the difficulties we are now under; but it must be thy work altogether to procure deliverance to this army, which has left Egypt at thy appointment.	³³⁵ "You know well, O Lord, that to escape our present plight is beyond human power or planning so if this army is to be saved, after leaving Egypt under your direction, it will be only by your doing.
³³⁵ Barach

³³⁶ ἡμεῖς τε ἄλλην ἀπεγνωκότες ἐλπίδα καὶ μηχανὴν εἰς τὴν‎ ἀπὸ σοῦ μόνου καταφεύγομεν , καὶ εἴ τι παρὰ τῆς σῆς ἔλθοιto come/go προνοίας ἐξαρπάσαι τῆς ΑἰγυπτίωνEgyptians ὀργῆς ἡμᾶς δυνάμενον ἀφορῶμεν . ἀφίκοιτοto reach δὲ τοῦτο ταχέως τὴν‎ σὴν ἐμφανίσον ἡμῖν δύναμιν καὶ τὸν λαὸν ὑπὸ ἀνελπιστίας καταπεπτωκότα πρὸς τὸ χεῖρον ἀναστῆσον εἰς εὐθυμίαν καὶ τὸ περὶ τῆς σωτηρίας θάρσος .
³³⁶ We despair of any other assistance or contrivance, and have recourse only to that hope we have in thee; and if there be any method that can promise us an escape by thy providence, we look up to thee for it. And let it come quickly, and manifest thy power to us; and do thou raise up this people unto good courage and hope of deliverance, who are deeply sunk into a disconsolate state of mind.	³³⁶ We despair of any other help or plan and take refuge only in you, if there is any way we can escape by your providence from the wrath of the Egyptians. Let it come quickly and show us your power and raise up courage and hope of deliverance in this people who have fallen into despair.
³³⁶ Barach

³³⁷ ἐν οὐκ ἀλλοτρίοις δ᾽ ἐσμὲν τοῖς ἀπόροις , ἀλλὰ σὴ μὲν ἡ θάλασσα , σὸνyou, yours δὲ τὸ περικλεῖον ἡμᾶς ὄρος , ὡς ἀνοιγῆναι μὲν τοῦτο σοῦ κελεύσαντος , ἠπειρωθῆναι δὲ καὶ τὸ πέλαγος , εἶναι δὲ ἡμῖν ἀποδρᾶναι καὶ δι᾽ ἀέρος δόξαν ἰσχύι τῇ σῇ τοῦτον ἡμᾶς σώζεσθαι τὸν τρόπον ."
³³⁷ We are in a helpless place, but still it is a place that thou possessest; still the sea is thine, the mountains also that enclose us are thine; so that these mountains will open themselves if thou commandest them, and the sea also, if thou commandest it, will become dry land. Nay, we might escape by a flight through the air, if thou shouldst determine we should have that way of salvation.”	³³⁷ We are in a hopeless place, but it is a place owned by you, for the sea is yours, the mountains that surround us are yours and can open up for us if you command them and the sea also can become dry land. We could even escape through the air, if by your power you save us in that way."
³³⁷ Barach

³³⁸ Τοσαῦτα ἐπιθειάσας τύπτει τῇ βακτηρίᾳ τὴν‎ θάλατταν . ἡ δ᾽ ὑπὸ τῆς πληγῆς ἀνεκόπη καὶ εἰς αὑτὴν ὑποχωρήσασα γυμνὴν ἀφίησι τὴν‎ γῆν ὁδὸν ἙβραίοιςHebrews εἶναι καὶ φυγήν .
³³⁸ When Moses had thus addressed himself to God, he smote the sea with his rod, which parted asunder at the stroke, and receiving those waters into itself, left the ground dry, as a road and a place of flight for the Hebrews.	³³⁸ With these words of worship, he struck the sea with his rod, and it parted at the stroke and it turned back on itself, leaving the ground dry, as a way of escape for the Hebrews.
³³⁸ Barach

³³⁹ ΜωυσῆςMoses δὲ ὁρῶν τὴν‎ ἐπιφάνειαν τοῦ θεοῦ καὶ τὸ πέλαγος ἐκκεχωρηκὸς αὐτοῖς τῆς ἰδίας ἠπείρου πρῶτος ἐνέβαινεν αὐτῇ καὶ τοὺς ἙβραίουςHebrews ἐκέλευεν ἕπεσθαι διὰ θείας ὁδοῦ ποιουμένους τὴν‎ πορείαν καὶ τῷ κινδύνῳ τῶν παρόντων πολεμίων ἡδομένους καὶ χάριν ἔχοντας διὰ τὴν‎ παράλογον οὕτως ἐξ αὐτοῦ‎ σωτηρίαν ἀναφανεῖσαν .
³³⁹ Now when Moses saw this appearance of God, and that the sea went out of its own place, and left dry land, he went first of all into it, and bid the Hebrews to follow him along that divine road, and to rejoice at the danger their enemies that followed them were in; and gave thanks to God for this so surprising a deliverance which appeared from him.	³³⁹ When Moses saw this divine manifestation and how the sea gave place to dry land, he went into it first of all and bade the Hebrews follow on that divine road, rejoicing at the danger to the enemy following them and thanking God for providing them such an amazing means of salvation.
³³⁹ Barach

³⁴⁰ Τῶν δ᾽ οὐκέτ᾽ ὀκνούντων , ἀλλ᾽ ἱεμένων μετὰ σπουδῆς ὡς συμπαρόντος αὐτοῖς τοῦ θεοῦ , μαίνεσθαι μὲν αὐτοὺς τὸ πρῶτον ΑἰγύπτιοιEgyptians ἐδόκουν ὡς ἐπὶ πρόδηλον ὄλεθρον ὁρμωμένουςto set in motion , ἐπεὶ δὲ ἑώρων ἀβλαβεῖς ἐπὶ τὸ πολὺ προκεκοφότας καὶ μηδὲν αὐτοῖς ἐμπόδιον μηδὲ δυσχερὲς ἀπαντῆσαν , διώκειν ὡρμήκεσαν αὐτοὺς ὡς κἀκείνοις ἠρεμήσοντος τοῦ πελάγους , καὶ προτάξαντες τὴν‎ ἵππον κατέβαινον .
³⁴⁰ Now, while these Hebrews made no stay, but went on earnestly, as led by God’s presence with them, the Egyptians supposed at first that they were distracted, and were going rashly upon manifest destruction. But when they saw that they were going a great way without any harm, and that no obstacle or difficulty fell in their journey, they made haste to pursue them, hoping that the sea would be calm for them also. They put their horse foremost, and went down themselves into the sea.	³⁴⁰ They made no delay, but went on quickly, led by God's presence with them, and the Egyptians at first thought they were mad and were going to certain destruction. When they saw how they went forward a long way without harm with no obstacle to block their journey, they hurried to pursue them, hoping that the sea would also stay calm for them, and with their horses in front they went down into the sea.
³⁴⁰ Barach

³⁴¹ ἙβραῖοιHebrews δὲ καθοπλιζομένους καὶ τὸν χρόνον εἰς τοῦτο τρίβοντας ἔφθασαν εἰς τὴν‎ ἀντιπέραν γῆν ἀπαθεῖς ἐκφυγόντες , ὅθεν καὶ θαρσαλεωτέροις συνέβαινε πρὸς τὴν‎ δίωξιν ὡς οὐδὲν οὐδ᾽ αὐτῶν πεισομένων εἶναι .
³⁴¹ Now the Hebrews, while these were putting on their armor, and therein spending their time, were beforehand with them, and escaped them, and got first over to the land on the other side without any hurt. Whence the others were encouraged, and more courageously pursued them, as hoping no harm would come to them neither:	³⁴¹ While these were spending time putting on their armour, the Hebrews escaped them and, unharmed, reached land on the other side. The enemy pursued them more bravely, expecting no harm to come to them either.
³⁴¹ Barach

³⁴² ΑἰγύπτιοιEgyptians δ᾽ ἐλάνθανον ἰδίαν ὁδὸν ἙβραίοιςHebrews γεγενημένην , ἀλλ᾽ οὐχὶ κοινὴν ἐπεμβαίνοντες καὶ μέχρι σωτηρίας τῶν κεκινδυνευκότων πεποιημένην , ἀλλ᾽ οὐχὶ καὶ τοῖς ἐπ᾽ ἀπωλείᾳ τῇ τούτων ὡρμημένοις χρῆσθαι θέλουσιν .
³⁴² but the Egyptians were not aware that they went into a road made for the Hebrews, and not for others; that this road was made for the deliverance of those in danger, but not for those that were earnest to make use of it for the others’ destruction.	³⁴² But the Egyptians did not know that they were going on a road made for the Hebrews and for no others, one made for those in danger, not for those who sought to use it for others' destruction.
³⁴² Barach

³⁴³ ὡς οὖν ὁ τῶν ΑἰγυπτίωνEgyptians στρατὸς ἅπας ἐντὸς ἦν , ἐπιχεῖται πάλιν ἡ θάλασσα καὶ περικαταλαμβάνει ῥοώδης ὑπὸ πνευμάτων κατιοῦσα τοὺς ΑἰγυπτίουςEgyptians , ὄμβροιrainstorm τ᾽ ἀπ᾽ οὐρανοῦ κατέβαινον καὶ βρονταὶ σκληραὶ προσεξαπτομένης ἀστραπῆς καὶ κεραυνοὶ δὲ κατηνέχθησαν .
³⁴³ As soon, therefore, as ever the whole Egyptian army was within it, the sea flowed to its own place, and came down with a torrent raised by storms of wind, and encompassed the Egyptians. Showers of rain also came down from the sky, and dreadful thunders and lightning, with flashes of fire. Thunderbolts also were darted upon them.	³⁴³ As soon as the whole Egyptian army was within it, the sea flowed back to its place and came down around the Egyptians with a torrent of storm and wind. Showers of rain fell from the sky with dreadful thunder and lightning, and thunderbolts darted upon them.
³⁴³ Barach

³⁴⁴ ὅλως δ᾽ οὐδὲν ἦν τῶν ἐπ᾽ ἀπωλείᾳ κατὰ μῆνιν θεοῦ συμπιπτόντων ἀνθρώποις , ὃ μὴ τότε συνῆλθε · καὶ γὰρ νὺξ αὐτοὺς ζοφώδης καὶ σκοτεινὴ κατέλαβε . Καὶ οἱ μὲν οὕτως ἀπώλοντο πάντες , ὡς μηδ᾽ ἄγγελον τῆς συμφορᾶς τοῖς ὑπολελειμμένοις ὑποστρέψαι .
³⁴⁴ Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians.	³⁴⁴ There was nothing that God sends upon men as signs of his anger, which did not happen at this time, for a dark and dismal night oppressed them, so that they all died in this way, so that there was not one left to report this disaster to the survivors.
³⁴⁴ Barach

³⁴⁵ Τοὺς δ᾽ ἙβραίουςHebrews οὐδὲ κατασχεῖν ἦν ἐπὶ τῇ χαρᾷ τῆς Παραδόξου σωτηρίας καὶ τῇ τῶν πολεμίων ἀπωλείᾳ , βεβαίως νομίζοντας ἠλευθερῶσθαι τῶν ἀναγκαζόντων δουλεύειν διεφθαρμένων καὶ τὸν θεὸν οὕτως ἐναργῶς ἔχοντας βοηθοῦντα .
³⁴⁵ But the Hebrews were not able to contain themselves for joy at their wonderful deliverance, and destruction of their enemies; now indeed supposing themselves firmly delivered, when those that would have forced them into slavery were destroyed, and when they found they had God so evidently for their protector.	³⁴⁵ The Hebrews could hardly contain themselves for joy at their wonderful salvation and the destruction of the enemy, and felt themselves now securely saved, since those who wished to force them into slavery were destroyed and when they found God so clearly as their protector.
³⁴⁵ Barach

³⁴⁶ καὶ οἱ μὲν αὐτοί τε τὸν κίνδυνον οὕτως ἐκφυγόντες καὶ προσέτι τοὺς ἐχθροὺς ἐπιδόντες κεκολασμένους , ὡς οὐκ ἄλλοι τινὲς μνημονεύονται τῶν πρόσθεν ἀνθρώπων , ἐν ὕμνοις ἦσαν καὶ παιδιαῖς ὅλην τὴν‎ νύκτα , καὶ ΜωυσῆςMoses ᾠδὴν εἰς τὸν θεὸν ἐγκώμιόν τε καὶ τῆς εὐμενείας εὐχαριστίαν περιέχουσαν ἐν ἑξαμέτρῳ τόνῳ συντίθησιν .
³⁴⁶ And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse.	³⁴⁶ When they had so escaped their danger and seeing their enemies punished in an inhuman way, they spent all night singing hymns and rejoicing. Moses also composed a song to God, in hexameter verse, chanting his praises and in thanksgiving for his kindness.
³⁴⁶ Barach

³⁴⁷ Ἐγὼ μὲν οὖν ὡς εὗρον ἐν ταῖς ἱεραῖς βίβλοις οὕτως ἕκαστον τούτων παραδέδωκα · θαυμάσῃ δὲ μηδεὶς τοῦ λόγου τὸ παράδοξον , εἰ ἀρχαίοις ἀνθρώποις καὶ πονηρίας ἀπείροιςinexperienced εὑρέθη σωτηρίας ὁδὸς καὶ διὰ θαλάσσης εἴτε κατὰ βούλησιν θεοῦ εἴτε κατὰ ταὐτόματον ,
³⁴⁷ As for myself, I have delivered every part of this history as I found it in the sacred books; nor let any one wonder at the strangeness of the narration if a way were discovered to those men of old time, who were free from the wickedness of the modern ages, whether it happened by the will of God or whether it happened of its own accord;—	³⁴⁷ I have passed on every detail of this as I found it in the sacred books. Let no one be amazed by the strangeness of the story, how a way was opened for those in former times, who were free from wickedness, whether it happened by the will of God or whether it happened of its own accord,
³⁴⁷ Barach

³⁴⁸ ὁπότεwhen καὶ τοῖς περὶ τὸν ἈλέξανδρονAlexander τὸν βασιλέα τῆς ΜακεδονίαςMacedonia χθὲς καὶ πρῴην γεγονόσιν ὑπεχώρησε τὸ ΠαμφύλιονPamphylian πέλαγος καὶ ὁδὸν ἄλλην οὐκ ἔχουσι παρέσχε τὴν‎ δι᾽ αὐτοῦ‎ καταλῦσαι τὴν‎ ΠερσῶνPersians ἡγεμονίαν τοῦ θεοῦ θελήσαντος , καὶ τοῦτο πάντες ὁμολογοῦσιν οἱ τὰς ἈλεξάνδρουAlexander πράξεις συγγραψάμενοι . περὶ μὲν οὖν τούτων ὡς ἑκάστῳ δοκεῖ διαλαμβανέτω .
³⁴⁸ while, for the sake of those that accompanied Alexander, king of Macedonia, who yet lived, comparatively, but a little while ago, the Pamphylian Sea retired and afforded them a passage through itself, had no other way to go; I mean, when it was the will of God to destroy the monarchy of the Persians: and this is confessed to be true by all that have written about the actions of Alexander. But as to these events, let every one determine as he pleases.	³⁴⁸ whereas not long ago, for the sake of those with Alexander the king of Macedon, the Pamphylian Sea let them pass through, when they had no other way to go, when it was the will of God to destroy the rule of the Persians. This is accepted as true by all who have written of Alexander's deeds. But regarding these events, let each one decide as he pleases.
³⁴⁸ Barach

³⁴⁹ Τῇ δ᾽ ὑστεραίᾳ τὰ ὅπλα τῶν ΑἰγυπτίωνEgyptians προσενεχθέντα τῷ στρατοπέδῳ τῶν ἙβραίωνHebrews ὑπὸ τοῦ ῥοῦ καὶ τῆς βίας τοῦ πνεύματος ἐπ᾽ ἐκεῖνο ἐκδιδούσης ὁ ΜωυσῆςMoses καὶ τοῦτο εἰκάσας τῇ τοῦ θεοῦ προνοίᾳ γεγονέναι , ὅπως μηδὲ ὅπλων ὦσιν ἄποροι , συναγαγὼν καὶ τούτοις σκεπάσας τοὺς ἙβραίουςHebrews ἦγεν ἐπὶ τὸ ΣιναῖονSinai ὄρος θύσων ἐκεῖ τῷ θεῷ καὶ τὰ σῶστρα τῆς πληθύος ἀποδώσων , καθὼς αὐτῷ καὶ προείρητο .
³⁴⁹ On the next day Moses gathered together the weapons of the Egyptians, which were brought to the camp of the Hebrews by the current of the sea, and the force of the winds assisting it; and he conjectured that this also happened by Divine Providence, that so they might not be destitute of weapons. So when he had ordered the Hebrews to arm themselves with them, he led them to Mount Sinai, in order to offer sacrifice to God, and to render oblations for the salvation of the multitude, as he was charged to do beforehand.	³⁴⁹ On the next day Moses gathered the weapons of the Egyptians, which were brought to the Hebrews' camp by the current of the sea and the winds blowing in that direction, and he guessed that this too came from divine Providence, not to leave them without weapons. When he had gathered and armed the Hebrews, he led them to Mount Sinai, to sacrifice to God and give thanks for the salvation of the people, as he had been instructed to do.
³⁴⁹ Barach

FLAVIUS JOSEPHUSJEWISH ANTIQUITIESBook 2

From Isaac's death to Exodus; Israel in Egypt; the call of Moses

Chapter 1[001-006]The separation of Esau and Jacob

Chapter 2[007-019]Joseph's Dream and his brothers' envy

Chapter 3[020-038]Joseph's coat & his brothers' envy.Sold as a slave, he prospers in Egypt

Chapter 4[039-059]Joseph's Loyalty & Chastity.He instructs and rejects the wife of Pentephres

Chapter 5[060-090]Joseph's time in prison.Released, he interprets Pharao's dreams

Chapter 6[091-167]Joseph's brothers come to Egypt for food.He plays a trick on them, then reveals himself

Chapter 7[168-193]Jacob and family go down to Egypt, to escape a famine

Chapter 8[194-200]Deaths of Jacob and Joseph, in Egypt

Chapter 9[201-237]The plight of the Hebrews in Egypt.Moses' childhood in Pharao's family

Chapter 10[238-253]How Moses made war with the Ethiopians

Chapter 11[254-263]Moses flees from Egypt into Madian

Chapter 12[264-276]The Vision at the Burning Bush.Miracles against Pharao

Chapter 13[277-292]Moses and Aaron return into Egypt, to confront Pharaothes

Chapter 14[293-314]The ten plagues which came upon the Egyptians

Chapter 15[315-333]Guided by Moses the Hebrews left Egypt

Chapter 16[334-349]The sea parts for Moses and destroys the pursuing Egyptians

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 2