FLAVIUS JOSEPHUS, JEWISH ANTIQUITIES<br>Book 3

Exodus. Desert wanderings.
Food-laws, priests, festivals

Chapter 1 Journey to Mount Sinai, amid difficulties
Chapter 2 Israel defeats the Amalekites and others
Chapter 3 Father-in-law, Raguel, visits Moses
Chapter 4 Moses accepts Raguel's advice
Chapter 5 Moses receives God's Law on Sinai
Chapter 6 Moses builds a Tabernacle for God
Chapter 7 Priestly vestments and the mitre
Chapter 8 Aaron: high priest; rivalry about it
Chapter 9 Details about sacrifices
Chapter 10 Festivals and their observance
Chapter 11 Levites; regulations on "uncleanness"
Chapter 12 Adultery and incest; priestly purity
Chapter 13 From Mount Sinai to Canaan
Chapter 14 Spies' report; revolt against Moses
Chapter 15 The people must wander for forty years

Chapter 1
[001-038]
The Journey to Mount Sinai, amid many difficulties

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¹ Παραδόξου δὲ τῆς σωτηρίας τοῖς ἙβραίοιςHebrews οὕτως γενομένης δεινῶς ἐλύπει πάλιν αὐτοὺς ἀγομένους ἐπὶ τὸ ΣιναῖονSinai ὄρος ἡ χώρα τελέως οὖσα ἔρημος καὶ τῶν τε πρὸς τροφὴν αὐτοῖς ἄπορος , σπανίζουσα δὲ καὶ ὕδατος εἰς τὸ ἔσχατον , καὶ μὴ μόνον ἀνθρώποις τι παρασχεῖν ἐνδεής , ἀλλὰ καὶ μηδ᾽ ἄλλο τι τῶν ζῴων ἱκανὴ βόσκειν · ψαφαρὰ γάρ ἐστι καὶ νοτερὸν ἐξ αὐτῆς οὐδὲν ὅ τι καὶ φῦσαι καρπὸν δύναιτο . τοιαύτην δὲ οὖσαν τὴν‎ χώραν ἐξ ἀνάγκης ὥδευον ἑτέραν ἀπελθεῖν οὐκ ἔχοντες .
¹ When the Hebrews had obtained such a wonderful deliverance, the country was a great trouble to them, for it was entirely a desert, and without all sustenance for them; and also had exceeding little water, so that it not only was not at all sufficient for the men, but not enough to feed any of the cattle, for it was parched up, and had no moisture that might afford nutriment to the vegetables; so they were forced to travel over this country, as having no other country but this to travel in.	¹ After their miraculous rescue, the Hebrews found the going very difficult as they were led toward Mount Sinai. The terrain was entirely desert and barren of food and held far too little water, not only for the people but also to water their livestock. All was parched and unable to sustain vegetation, but such was the way they had to travel, having no other route available.
¹ Barach

² ἐπεφέροντο δ᾽ ἐκ τῆς προωδοιπορημένης ὕδωρ τοῦ στρατηγοῦ κεκελευκότος , καὶ τούτου δαπανηθέντος ἐκ φρεάτων ἐποιοῦντο τὴν‎ ὑδρείαν ἐπιπόνως διὰ σκληρότητα τῆς γῆς , καὶ τὸ εὑρισκόμενον δὲ πικρὸν ἀλλ᾽ οὐ πότιμον ἦν , καὶ τοῦτο δὲ σπάνιον .
² They had indeed carried water along with them from the land over which they had traveled before, as their conductor had bidden them; but when that was spent, they were obliged to draw water out of wells, with pain, by reason of the hardness of the soil. Moreover, what water they found was bitter, and not fit for drinking, and this in small quantities also;	² At their leader's orders, they had brought water with them from earlier in the journey, but when that was used up they had to draw water from wells, with difficulty because of the hardness of the soil, and what little they found was bitter and unfit to drink.
² Barach

³ ἀφικνοῦνταιto arrive at, reach δὲ τοῦτον ὁδεύοντες τὸν τρόπον περὶ δείλην ὀψίαν εἰς ΜὰρMar τόπον οὕτως διὰ τὴν‎ τοῦ ὕδατος κακίαν ὀνομάσαντες · ΜὰρMar γὰρ ἡ πικρία λέγεται . Καὶ αὐτόθι τεταλαιπωρημένοι τῷ τε συνεχεῖ τῆς ὁδοιπορίας καὶ τῇ τῆς τροφῆς ἀπορίᾳ , καὶ γὰρ τότ᾽ αὐτοὺς τελείως ἐπιλελοίπει , κατάγονται ·
³ and as they thus traveled, they came late in the evening to a place called Marah, which had that name from the badness of its water, for Mar denotes bitterness. Thither they came afflicted both by the tediousness of their journey, and by their want of food, for it entirely failed them at that time.	³ As they journeyed on in this way, they came late at night to a place named Mar, from the foulness of its water, for Mar means bitterness. There they halted, worn out by constant marching and lack of food, which had now entirely run out.
³ Barach

⁴ φρέαρ γὰρ ἦν , διὸ καὶ μᾶλλον ἔμειναν , οὐδ᾽ αὐτὸ μὲν ἐξαρκεῖν δυνάμενον τοσούτῳ στρατῷ , βραχεῖαν μέντοι παρέχον αὐτοῖς εὐθυμίαν ἐν ἐκείνοις εὑρεθὲν τοῖς χωρίοις · καὶ γὰρ ἤκουον παρὰ τῶν ἐξερευνώντων μηδὲν ἔμπροσθεν βαδίζουσιν εἶναι . πικρὸν δὲ ἐκεῖνο τὸ ὕδωρ καὶ ἄποτον ἦν οὐκ ἀνθρώποις μόνον ἀλλὰ καὶ τοῖς ὑποζυγίοις ἀφόρητον .
⁴ Now here was a well, which made them choose to stay in the place, which, although it were not sufficient to satisfy so great an army, did yet afford them some comfort, as found in such desert places; for they heard from those who had been to search, that there was nothing to be found, if they traveled on farther. Yet was this water bitter, and not fit for men to drink; and not only so, but it was intolerable even to the cattle themselves.	⁴ There was a well in the place, which is the reason they stayed there, which, although insufficient for such a large army, still gave them some comfort, to find it at all in such a desert place. They heard from the scouts that if they travelled on farther there was nothing. Yet this water was bitter, unfit for people to drink, and intolerable even for the pack animals.
⁴ Barach

⁵ Ὁρῶν δ᾽ ὁ ΜωυσῆςMoses ἀθύμως διακειμένους καὶ τοῦ πράγματος τὸ ἀναντίλεκτον , οὐ γὰρ καθαρὸς ἦν στρατὸς ὥστε τῷ βιαζομένῳ τῆς ἀνάγκης ἀντιτάξαι τὸ ἀνδρεῖον , ἀλλὰ διέφθειρε τὸ κατ᾽ ἐκείνους γενναῖον παίδων τε καὶ γυναικῶν ὄχλος ἀσθενέστερος τῆς ἐκ λόγων διδασκαλίας , ἐν χαλεπωτέροις ἦν τὴν‎ συμφορὰν τὴν‎ ἁπάντων ἰδίαν αὐτοῦ‎ ποιούμενος ·
⁵ When Moses saw how much the people were cast down, and that the occasion of it could not be contradicted, for the people were not in the nature of a complete army of men, who might oppose a manly fortitude to the necessity that distressed them; the multitude of the children, and of the women also, being of too weak capacities to be persuaded by reason, blunted the courage of the men themselves,—he was therefore in great difficulties, and made everybody’s calamity his own;	⁵ When Moses saw them so despondent and the situation so critical, for this was no healthy army able to cope bravely with the pressure of need but one weakened by the throng of children and women too weak to be motivated by words, he felt in dire straits, for he made everyone’s plight his own.
⁵ Barach

⁶ καὶ γὰρ οὐδ᾽ ἐπ᾽ ἄλλον τινὰ συνέτρεχον ἀλλ᾽ ἐπ᾽ αὐτόν , ἀντιβολοῦντες γύναια μὲν ὑπὲρ νηπίων οἱ δ᾽ ἄνδρες ὑπὲρ ἐκείνων μὴ περιορᾶν , ἀλλ᾽ ἐκπορίζειν αὐτοῖς ἀφορμήν τινα σωτηρίας . ἱκετεύειν οὖν τρέπεται τὸν θεὸν μεταβαλεῖν τὸ ὕδωρ ἐκ τῆς παρούσης κακίας καὶ πότιμον αὐτοῖς παρασχεῖν .
⁶ for they ran all of them to him, and begged of him; the women begged for their infants, and the men for the women, that he would not overlook them, but procure some way or other for their deliverance. He therefore betook himself to prayer to God, that he would change the water from its present badness, and make it fit for drinking.	⁶ They all ran to him, the women petitioning for their infants and the men for the women, not to overlook them but to work out some way to save them. So he interceded with God to change the water from its present vileness and make it drinkable.
⁶ Barach

⁷ καὶ κατανεύσαντος τοῦ θεοῦ τὴν‎ χάριν λαβὼν τομάδος τὸ ἄκρον ἐν ποσὶν ἐρριμμένης διαιρεῖ μέσην καὶ κατὰ τὸ μῆκος τὴν‎ τομὴν ποιησάμενος , ἔπειτα μεθεὶς εἰς τὸ φρέαρ ἔπειθεto persuade τοὺς ἙβραίουςHebrews τὸν θεὸν ἐπήκοον αὐτοῦ‎ τῶν εὐχῶν γεγονέναι καὶ ὑπεσχῆσθαι τὸ ὕδωρ αὐτοῖς παρέξειν οἷον ἐπιθυμοῦσιν , ἂν πρὸς τὰ ὑπ᾽ αὐτοῦ‎ κελευόμενα μὴ ὀκνηρῶς ἀλλὰ προθύμως ὑπουργῶσιν .
⁷ And when God had granted him that favor, he took the top of a stick that lay down at his feet, and divided it in the middle, and made the section lengthways. He then let it down into the well, and persuaded the Hebrews that God had hearkened to his prayers, and had promised to render the water such as they desired it to be, in case they would be subservient to him in what he should enjoin them to do, and this not after a remiss or negligent manner.	⁷ When God granted him this favour, he took up a stick lying at his feet and divided it down the middle and threw it into the well, persuading the Hebrews that God had heard his prayers and promised to render the water as they wanted, if they obeyed all He would require, promptly and without fail.
⁷ Barach

⁸ ἐρομένων δ᾽ αὐτῶν , τί καὶ ποιούντων ἂν μεταβάλοι τὸ ὕδωρ ἐπὶ τὸ κρεῖττον , κελεύει τοὺς ἐν ἀκμῇ περιστάντας ἐξαντλεῖν λέγων τὸ ὑπολειπόμενον ἔσεσθαι πότιμον αὐτοῖς προεκκενωθέντος τοῦ πλείονος . Καὶ οἱ μὲν ἐπόνουν , τὸ δ᾽ ὑπὸ τῶν συνεχῶν πληγῶν γεγυμνασμένον καὶ κεκαθαρμένον ἤδη πότιμον ἦν .
⁸ And when they asked what they were to do in order to have the water changed for the better, he bid the strongest men among them that stood there, to draw up water and told them, that when the greatest part was drawn up, the remainder would be fit to drink. So they labored at it till the water was so agitated and purged as to be fit to drink.	⁸ When they asked what they must do to have the water changed for the better, he told their strongest men to draw out water, saying that when most of it had been taken away, the rest would be drinkable. They worked hard at it until the water was so stirred that it was purified and became fit to drink.
⁸ Barach

⁹ Ἄραντες δ᾽ ἐκεῖθεν εἰς ἮλινElim ἀφικνοῦνταιto arrive at, reach πόρρωθεν μὲν ἀγαθὴν ὁραθῆναι , καὶ γὰρ φοινικόφυτος ἦν , πλησιάζουσα δ᾽ ἀπηλέγχετο πονηρά · καὶ γὰρ οἱ φοίνικες ὄντες οὐ πλείους ἑβδομήκοντα δυσαυξεῖς τε ἦσαν καὶ χαμαίζηλοι δι᾽ ὕδατος ἀπορίαν ψαφαροῦ τοῦ παντὸς ὄντος χωρίου ·
⁹ And now removing from thence they came to Elim; which place looked well at a distance, for there was a grove of palm-trees; but when they came near to it, it appeared to be a bad place, for the palm-trees were no more than seventy; and they were ill-grown and creeping trees, by the want of water, for the country about was all parched, and no moisture sufficient to water them, and make them hopeful and useful,	⁹ Moving on from there they came to Elim, which looked attractive from a distance, for it had a grove of palm-trees; but when they came nearer, it seemed a foul place, for there were no more than seventy palm-trees, all stunted and withered for lack of water, as the region was all parched.
⁹ Barach

¹⁰ οὔτε γὰρ ἐκ τῶν πηγῶν δώδεκα οὐσῶν τὸν ἀριθμὸν νοτερόν τι προσαρδεῦον αὐτοῖς δι᾽ ἐλπίδα χρήσιμον , ἀλλὰ μὴ δυναμένων ἐκβλύσαι μηδ᾽ ἀνασχεῖν ἰκμάδες ἦσαν ὀλίγαι , καὶ διαμωμένοις τὴν‎ ψάμμον οὐδὲν ἀπήντα , κἂν εἴ τι δὲ στάζον ἔλαβον εἰς χεῖρας , ἄχρηστον ηὕρισκον ὑπὸ τοῦ θολερὸν εἶναι ·
¹⁰ was derived to them from the fountains, which were in number twelve: they were rather a few moist places than springs, which not breaking out of the ground, nor running over, could not sufficiently water the trees. And when they dug into the sand, they met with no water; and if they took a few drops of it into their hands, they found it to be useless, on account of its mud.	¹⁰ Its twelve wells were not real springs surging up from the ground or really flowing, and gave too little water for the trees. Even digging into the sand they found nothing, and if they got a few drops of liquid into their hands, they found it useless, due to the mud.
¹⁰ Barach

¹¹ ^[11] καρπόν τε φέρειν ἦν ἀσθενῆ τὰ δένδρα διὰ σπάνιν τῆς ἐξ ὕδατος εἰς τοῦτο ἀφορμῆς καὶ παρακλήσεως . εἶχον οὖν ἐν αἰτίᾳ τὸν στρατηγὸν καὶ κατεβόων αὐτοῦ‎ τὴν‎ ταλαιπωρίαν καὶ τὴν‎ πεῖραν τῶν κακῶν δι᾽ αὐτὸν πάσχειν λέγοντες · τριακοστὴν γὰρ ἐκείνην ὁδεύοντες ἡμέραν ὅσα μὲν ἐπεφέροντο πάντ᾽ ἦσαν ἀναλωκότες , μηδενὶ δὲ περιτυγχάνοντες δυσέλπιδες ἦσαν περὶ τῶν ὅλων .
¹¹ The trees were too weak to bear fruit, for want of being sufficiently cherished and enlivened by the water. So they laid the blame on their conductor, and made heavy complaints against him; and said that this their miserable state, and the experience they had of adversity, were owing to him; for that they had then journeyed an entire thirty days, and had spent all the provisions they had brought with them; and meeting with no relief, they were in a very desponding condition.	¹¹ The trees were too weak to bear fruit, for lack of water to nourish and enliven them. So they put the blame on their leader and complained against him, attributing to him their miserable state and plight. By now they had journeyed for thirty days and had consumed all the provisions they had brought with them, and felt desperate at finding no relief.
¹¹ Barach

¹² πρὸς δὲ τῷ παρόντι κακῷ τὴν‎ διάνοιαν ὄντες καὶ ἐν μνήμῃ εἶναι τῶν ὑπηργμένων αὐτοῖς ἔκ τε τοῦ θεοῦ καὶ τῆς ΜωυσέοςMoses ἀρετῆς καὶ συνέσεως κωλυόμενοι δι᾽ ὀργῆς τὸν στρατηγὸν εἶχον καὶ βάλλειν αὐτὸν ὡρμήκεσαν ὡς αἰτιώτατον τῆς ἐν ποσὶ συμφορᾶς .
¹² And by fixing their attention upon nothing but their present misfortunes, they were hindered from remembering what deliverances they had received from God, and those by the virtue and wisdom of Moses also; so they were very angry at their conductor, and were zealous in their attempt to stone him, as the direct occasion of their present miseries.	¹² ¹² Focused only on their present troubles and unable to remember the blessings they had received from God, through the virtue and wisdom of Moses, they were enraged at their leader and were ready to stone him, as the one most responsible for the plight they faced.
¹² Barach

¹³ Ὁ δ᾽ οὕτως ἀνηρεθισμένου τοῦ πλήθους καὶ πικρῶς ἐπ᾽ αὐτὸν κεκινημένου τῷ θεῷ θαρρῶν καὶ τῷ συνειδότι τῆς περὶ τοὺς ὁμοφύλους προνοίας πάρεισιν εἰς μέσους , καὶ καταβοώντων καὶ κατὰ χεῖρας ἔτι τοὺς λίθους ἐχόντων , ὁραθῆναί τε κεχαρισμένος ὢν καὶ πλήθεσιν ὁμιλεῖν πιθανώτατος , καταπαύειν ἤρξατο τῆς ὀργῆς ,
¹³ But as for Moses himself, while the multitude were irritated and bitterly set against him, he cheerfully relied upon God, and upon his consciousness of the care he had taken of these his own people; and he came into the midst of them, even while they clamored against him, and had stones in their hands in order to despatch him. Now he was of an agreeable presence, and very able to persuade the people by his speeches;	¹³ But while the crowd was so roused and bitter against him, he trusted in God and his providence for his people, so he went among them, even as they shouted at him, with stones in their hands. He had an agreeable presence and could persuade the people by his speeches.
¹³ Barach

¹⁴ μὴ τῶν παρόντων αὐτοὺς δυσκόλων μεμνημένους λήθην ἔχειν τῶν ἔμπροσθεν εὐεργεσιῶν παρακαλῶν , μηδ᾽ ὅτι νῦν πονοῦσι τῆς διανοίας ἐκβάλλειν τὰς τοῦ θεοῦ χάριτας καὶ δωρεάς , ὧν μεγάλων καὶ ἐκ Παραδόξου ἔτυχον γενομένων , προσδοκᾶν δὲ καὶ τῆς παρούσης ἀπαλλαγῆναι ἀμηχανίας ἐκ τῆς τοῦ θεοῦ κηδεμονίας ,
¹⁴ accordingly he began to mitigate their anger, and exhorted them not to be over-mindful of their present adversities, lest they should thereby suffer the benefits that had formerly been bestowed on them to slip out of their memories; and he desired them by no means, on account of their present uneasiness, to cast those great and wonderful favors and gifts, which they had obtained of God, out of their minds, but to expect deliverance out of those their present troubles which they could not free themselves from,	¹⁴ So he began to pacify their anger and urged them not to be so obsessed with present woes as to forget the benefits already given to them. They should not, in their present hardship, put out of mind the wonderful things they had received from God's grace and favour, but expect to be saved even now by the same divine care.
¹⁴ Barach

¹⁵ ὃν εἰκὸς δοκιμάζοντα τὴν‎ ἀρετὴν αὐτῶν πῶς τε καρτερίας ἔχουσι καὶ μνήμης τῶν προυπηργμένων , εἰ μὴ πρὸς ἐκεῖνα γίγνοιντο διὰ τὰ ἐν ποσὶ κακά , γυμνάζειν αὐτοὺς τοῖς ἄρτι χαλεποῖς .
¹⁵ and this by the means of that Divine Providence which watched over them. Seeing it is probable that God tries their virtue, and exercises their patience by these adversities, that it may appear what fortitude they have, and what memory they retain of his former wonderful works in their favor, and whether they will not think of them upon occasion of the miseries they now feel.	¹⁵ Probably God was testing their virtue, to see their bravery and how well they would recall his former miracles or if they would fail to recall them now, amid their present woes.
¹⁵ Barach

¹⁶ ἐλέγχεσθαι δὲ αὐτοὺς οὐκ ἀγαθοὺς οὔτε περὶ τὴν‎ ὑπομονὴνstaying οὔτε περὶ τὴν‎ μνήμην τῶν εὖ γεγονότων , οὕτως μὲν τοῦ θεοῦ καὶ τῆς ἐκείνου γνώμης , καθ᾽ ἣν ἐκλελοίπασι τὴν‎ ΑἴγυπτονEgypt , καταφρονοῦντας , οὕτως δὲ πρὸς αὐτὸν τὸν ὑπηρέτην αὐτοῦ‎ διατεθέντας καὶ ταῦτα μηδὲν αὐτοὺς διαψευσάμενον περὶ ὧν εἴποι τε καὶ πράττειν κατ᾽ ἐντολὴν τοῦ θεοῦ κελεύσειε .
¹⁶ He told them, it appeared they were not really good men, either in patience, or in remembering what had been successfully done for them, sometimes by condemning God and his commands, when by those commands they left the land of Egypt; and sometimes by behaving themselves ill towards him who was the servant of God, and this when he had never deceived them, either in what he said, or had ordered them to do by God’s command.	¹⁶ He blamed them for not being good either in patience, or in recalling what had been formerly done for them, and for despising God and his purpose, by which they had left Egypt, and for how they treated him, God's servant, who never deceived them in what he said or had ordered them to do by God's command.
¹⁶ Barach

¹⁷ κατηρίθμει τε πάντα , πῶς τε φθαρεῖεν ΑἰγύπτιοιEgyptians κατέχειν αὐτοὺς παρὰ τὴν‎ τοῦ θεοῦ γνώμην βιαζόμενοι , καὶ τίνα τρόπον ὁ αὐτὸς ποταμὸς ἐκείνοις μὲν αἷμα ἦν καὶ ἄποτος αὐτοῖς δὲ πότιμος καὶ γλυκύς ,
¹⁷ He also put them in mind of all that had passed; how the Egyptians were destroyed when they attempted to detain them, contrary to the command of God; and after what manner the very same river was to the others bloody, and not fit for drinking, but was to them sweet, and fit for drinking;	¹⁷ He listed all that had occurred: how the Egyptians were destroyed for trying to detain them against the will of God; how the same river that others found bloody and undrinkable, they found sweet and drinkable;
¹⁷ Barach

¹⁸ πῶς τε διὰ τῆς θαλάσσης ἀναφυγούσης αὐτοῖς πορρωτάτω καινὴν ὁδὸν ἀπελθόντεςto go away, depart from αὐτῇ ταύτῃ σωθείησαν μὲν αὐτοί , τοὺς δὲ ἐχθροὺς ἐπίδοιεν ἀπολωλότας , ὅτι τε σπανίζοντας ὅπλων εἰς εὐπορίαν ὁ θεὸς καὶ τούτων καταστήσειε , τά τε ἄλλα ὅσα πρὸς αὐτῷ τῷ διαφθαρήσεσθαι δόξαντας γεγονέναι καὶ σώσειεν ὁ θεὸς ἐκ παραλόγου καὶ ὡς δύναμις αὐτῷ ·
¹⁸ and how they went a new road through the sea, which fled a long way from them, by which very means they were themselves preserved, but saw their enemies destroyed; and that when they were in want of weapons, God gave them plenty of them;-and so he recounted all the particular instances, how when they were, in appearance, just going to be destroyed, God had saved them in a surprising manner; and that he had still the same power;	¹⁸ how they went by a new road through the sea, which fled from them so that they were saved, while they saw the enemy destroyed; and how when they were in need of weapons, God provided plenty of them; and all the times God had surprisingly saved them when they seemed on the edge of destruction.
¹⁸ Barach

¹⁹ μὴ ἀπογινώσκειν δὲ μηδὲ νῦν αὐτοῦ‎ τὴν‎ πρόνοιαν , ἀλλ᾽ ἀοργήτως περιμένειν , λογιζομένους μὲν τὴν‎ ἐπικουρίανsupplication, help μηδὲ βραδεῖαν γίνεσθαι , εἰ μὴ παραυτίκα καὶ εἰ μὴ πρίν τινος πειραθῆναι δυσκόλου πάρεστιν , ἡγουμένους δὲ οὐ κατὰ ὀλιγωρίαν μέλλειν τὸν θεόνGod , ἀλλ᾽ ἐπὶ πείρᾳ τῆς ἀνδρείας αὐτῶν καὶ τῆς περὶ τὴν‎ ἐλευθερίαν ἡδονῆς ,
¹⁹ and that they ought not even now to despair of his providence over them; and accordingly he exhorted them to continue quiet, and to consider that help would not come too late, though it come not immediately, if it be present with them before they suffer any great misfortune; that they ought to reason thus: that God delays to assist them, not because he has no regard to them, but because he will first try their fortitude, and the pleasure they take in their freedom,	¹⁹ He still had the power and they must not now despair of His providence but should stay calm and to know that even if help did not come instantly, it would not come too late if it reached them before they suffered a disaster. They should reflect that God delays his help, not out of neglect, but to test their courage and their love of freedom,
¹⁹ Barach

²⁰ ἵνα μάθοι πότερόν ποτε καὶ τροφῆς ἀπορίαν καὶ σπάνιν ὕδατος ὑπὲρ αὐτῆς ἐστε ἐνεγκεῖν γενναῖοι , ἢ δουλεύειν μᾶλλον ἀγαπᾶτε καθάπερ τὰ βοσκήματα τοῖς κρατοῦσι καὶ τοῖς πρὸς τὰς ἐκείνων ὑπηρεσίας ἀφθόνως τρεφομένοις ·
²⁰ that he may learn whether you have souls great enough to bear want of food, and scarcity of water, on its account; or whether you rather love to be slaves, as cattle are slaves to such as own them, and feed them liberally, but only in order to make them more useful in their service.	²⁰ and to learn if they had the spirit to bear for its sake, lack of food and scarcity of water; "or if instead you love to be slaves, like livestock to their owners who feed them well, but only in order to keep them fit for their service."
²⁰ Barach

²¹ δεδιέναι δ᾽ εἰπὼν οὐχ οὕτως ὑπὲρ τῆς ἑαυτοῦ σωτηρίας , πείσεσθαι γὰρ οὐδὲν κακὸν ἀδίκως ἀποθανών , ἀλλ᾽ ὑπὲρ αὐτῶν , μὴ δι᾽ ὧνπερ αὐτὸν βάλλουσι λίθων τοῦ θεοῦ κατακρίνειν νομισθῶσιν ,
²¹ That as for himself, he shall not be so much concerned for his own preservation; for if he die unjustly, he shall not reckon it any affliction, but that he is concerned for them, lest, by casting stones at him, they should be thought to condemn God himself.	²¹ His own fear was not for his personal safety, as even if he were unjustly killed it would be no great harm, but for them, in case by stoning him they should be guilty of condemning God himself.
²¹ Barach

²² ἐπράυνεν αὐτοὺς καὶ τῆς μὲν τοῦ βάλλειν ὁρμῆς ἐπέσχε καὶ εἰς μετάνοιαν ὧν ἔμελλον δρᾶν ἔτρεψε . παθεῖν δ᾽ οὐκ ἀλόγως αὐτοὺς διὰ τὴν‎ ἀνάγκην τοῦτο νομίσας ἔγνω δεῖν ἐφ᾽ ἱκετείαν τοῦ θεοῦ καὶ παράκλησιν ἐλθεῖν , καὶ ἀναβὰς ἐπί τινα σκοπὴν ᾔτει πόρον τινὰ τῷ λαῷ καὶ τῆς ἐνδείας ἀπαλλαγήν ·
²² By this means Moses pacified the people, and restrained them from stoning him, and brought them to repent of what they were going to do. And because he thought the necessity they were under made their passion less unjustifiable, he thought he ought to apply himself to God by prayer and supplication; and going up to an eminence, he requested of God for some succor for the people,	²² In this way he pacified the people, stopping them from stoning him and having them repent of what they planned to do. But their need made their passion seem less absurd to him, he felt he should pray and intercede with God, so going up to a high place, he asked for some relief for the people.
²² Barach

²³ ἐν αὐτῷ γὰρ εἶναι τὴν‎ σωτηρίαν αὐτοῦ‎ καὶ οὐκ ἐν ἄλλῳ · συγγινώσκειν δὲ τοῖς νῦν ὑπὸ τῆς ἀνάγκης ὑπὸ τοῦ λαοῦ πραττομένοις φύσει δυσαρέστου καὶ φιλαιτίου τοῦ τῶν ἀνθρώπων ἐν οἷς ἂν ἀτυχῇ γένους ὄντος . ὁ θεὸς δὲ προνοήσειν τε ἐπαγγέλλεται καὶ παρέξειν ἀφορμὴν ἣν ποθοῦσι .
²³ and some way of deliverance from the want they were in, because in him, and in him alone, was their hope of salvation; and he desired that he would forgive what necessity had forced the people to do, since such was the nature of mankind, hard to please, and very complaining under adversities. Accordingly God promised he would take care of them, and afford them the succor they were desirous of.	²³ Their hope of salvation depended on God alone, so he asked him to forgive the need that had forced the people to do, as this was the nature of mankind, being hard to please and quick to blame when under adversity. So God promised to care for them and give them the help they craved.
²³ Barach

²⁴ ΜωυσῆςMoses δὲ τοῦ θεοῦ ταῦτ᾽ ἀκούσας καταβαίνει πρὸς τὸ πλῆθος · οἱ δ᾽ ὡς ἑώρων καὶ ταῖς ἐπαγγελίαις ταῖς παρὰ τοῦ θεοῦ γεγηθότα μετέβαλον ἐκ τῆς κατηφείας πρὸς τὸ ἱλαρώτερον , καὶ στὰς ἐκεῖνος ἐν μέσοις ἥκειν ἔλεγε φέρων αὐτοῖς παρὰ τοῦ θεοῦ τὴν‎ περὶ τῶν ἐνεστηκότων ἀπόρωνto be at loss, be in doubt ἀπαλλαγήν .
²⁴ Now when Moses had heard this from God, he came down to the multitude. But as soon as they saw him joyful at the promises he had received from God, they changed their sad countenances into gladness. So he placed himself in the midst of them, and told them he came to bring them from God a deliverance from their present distresses.	²⁴ Moses, having heard this from God, came down to the crowd, and when they saw him radiant at the divine promises they changed their mourning into gladness, and standing among them he said he came from God to bring them deliverance from their state of need.
²⁴ Barach

²⁵ καὶ μετ᾽ ὀλίγον ὀρτύγων πλῆθος , τρέφει δὲ τοῦτο τὸ ὄρνεον ὡς οὐδὲν ἕτερον ὁ ἈράβιοςArabian κόλπος , ἐφίπταται τὴν‎ μεταξὺ θάλατταν ὑπερελθὸν καὶ ὑπὸ κόπου τε ἅμα τῆς πτήσεως καὶ πρόσγαιον μᾶλλον τῶν ἄλλων ὂν καταφέρεται εἰς τοὺς ἙβραίουςHebrews · οἱ δὲ συλλαμβάνοντες ὡς τροφὴν αὐτοῖς τοῦ θεοῦ ταύτην μηχανησαμένου τὴν‎ ἔνδειαν ἰῶνται , καὶ ΜωυσῆςMoses ἐπ᾽ εὐχὰς τρέπεται τοῦ θεοῦ ταχεῖαν καὶ παρὰ τὴν‎ ὑπόσχεσιν ποιησαμένου τὴν‎ ἐπικουρίανsupplication, help .
²⁵ Accordingly a little after came a vast number of quails, which is a bird more plentiful in this Arabian Gulf than any where else, flying over the sea, and hovered over them, till wearied with their laborious flight, and, indeed, as usual, flying very near to the earth, they fell down upon the Hebrews, who caught them, and satisfied their hunger with them, and supposed that this was the method whereby God meant to supply them with food. Upon which Moses returned thanks to God for affording them his assistance so suddenly, and sooner than he had promised them.	²⁵ Shortly afterward there came a flock of quails, the more plentiful of all birds in the Arabian Gulf, flying over the sea and hovering over them, until wearied by their flight, and skimming unusually near to the ground, they came down among the Hebrews. These caught them for food and saw them as the means by which God meant to satisfy their hunger, and Moses gave thanks to God for helping them even more quickly than he had expected.
²⁵ Barach

²⁶ Εὐθὺς δὲ μετὰ τὴν‎ πρώτην ἀφορμὴν τῆς τροφῆς καὶ δευτέραν αὐτοῖς κατέπεμπεν ὁ θεός · ἀνέχοντος γὰρ τοῦ ΜωυσέοςMoses τὰς χεῖρας ἐπὶ ταῖς εὐχαῖς δρόσος κατηνέχθη , καὶ περιπηγνυμένης ταῖς χερσὶ ΜωυσῆςMoses ὑπομνήματα καὶ ταύτην εἰς τροφὴν ἥκειν αὐτοῖς παρὰ τοῦ θεοῦ γεύεταί τε καὶ ἡσθείς ,
²⁶ But presently after this first supply of food, he sent them a second; for as Moses was lifting up his hands in prayer, a dew fell down; and Moses, when he found it stick to his hands, supposed this was also come for food from God to them. He tasted it;	²⁶ Soon after this first supply of food, God sent them a second, for as Moses was lifting up his hands in prayer, a dew fell on them, and finding that it stuck to his hands, he reckoned that this too had come from God as food for them. He tasted it and liked it,
²⁶ Barach

²⁷ τοῦ πλήθους ἀγνοοῦντος καὶ νομίζοντος νίφεσθαι καὶ τῆς ὥρας εἶναι τοῦ ἔτους τὸ γινόμενον , ἀνεδίδασκεν οὐ κατὰ τὴν‎ ἐκείνων ὑπόληψιν ἀπ᾽ οὐρανοῦ καταφέρεσθαι τὴν‎ δρόσον , ἀλλ᾽ ἐπὶ σωτηρίᾳ τῇ αὐτῶν καὶ διατροφῇ , καὶ γευομένοις τοῦτο αὐτοῖς παρεῖχε πιστεύειν .
²⁷ and perceiving that the people knew not what it was, and thought it snowed, and that it was what usually fell at that time of the year, he informed them that this dew did not fall from heaven after the manner they imagined, but came for their preservation and sustenance. So he tasted it, and gave them some of it, that they might be satisfied about what he told them.	²⁷ but the people in their ignorance thought it was snow such as falls at that time of year. He taught them that this dew from heaven was not as they imagined, but was for their survival and nourishment, and they should taste it and convince themselves about it.
²⁷ Barach

²⁸ οἱ δὲ μιμούμενοι τὸν στρατηγὸν ἥδοντο τῷ βρώμασι · μέλιτι γὰρ ἦν τὴν‎ γλυκύτητα καὶ τὴν‎ ἡδονὴν ἐμφερές , ὅμοιον δὲ τῇ τῶν ἀρωμάτων βδέλλῃ , τὸ δὲ μέγεθος τῷ κοριάννου σπέρματι · καὶ περὶ συλλογὴν λίαν αὐτοῦ‎ ἐσπουδάκεσαν .
²⁸ They also imitated their conductor, and were pleased with the food, for it was like honey in sweetness and pleasant taste, but like in its body to bdellium, one of the sweet spices, and in bigness equal to coriander seed. And very earnest they were in gathering it;	²⁸ They imitated their leader and were pleased with the food, for it was sweet like honey and pleasant to taste, resembling bdellium, one of the sweet spices, and in size equal to coriander seed; and so they gathered it eagerly.
²⁸ Barach

²⁹ παρηγγέλλετο δ᾽ ἐξ ἴσου πᾶσιν ἀσσαρῶνα , τοῦτο δ᾽ ἐστὶ μέτρον , εἰς ἑκάστην ἡμέραν συλλέγειν ὡς οὐκ ἐπιλείψοντος αὐτοῖς τοῦ βρώματος , ἵνα μὴ τοῖς ἀδυνάτοις ἄπορονwithout passage ᾖ τὸ λαμβάνειν δι᾽ ἀλκὴν τῶν δυνατωτέρων πλεονεκτούντων περὶ τὴν‎ ἀναίρεσιν .
²⁹ but they were enjoined to gather it equally —the measure of an omer for each one every day, because this food should not come in too small a quantity, lest the weaker might not be able to get their share, by reason of the overbearing of the strong in collecting it.	²⁹ He told them to gather it in equal measures, an omer a day for each one, because this food would not fail them, so that the weaker might not fail to get their share, through the greed of the strong in collecting it.
²⁹ Barach

³⁰ οἱ μέντοι πλέον τοῦ προστεταγμένου μέτρου συναγαγόντες οὐδὲν περισσότερον εἶχον τοῦ κακοπαθῆσαι · ἀσσαρῶνος γὰρ οὐδὲν πλέον εὕρισκον · τοῦ δ᾽ ὑπολειφθέντος εἰς τὴν‎ ἐπιοῦσανthe next day ὄνησις οὐδ᾽ ἥτις ἦν διεφθαρμένος ὑπό τε σκωλήκων καὶ πικρίας · οὕτω θεῖον ἦν τὸ βρῶμα καὶ παράδοξον .
³⁰ However, these strong men, when they had gathered more than the measure appointed for them, had no more than others, but only tired themselves more in gathering it, for they found no more than an omer apiece; and the advantage they got by what was superfluous was none at all, it corrupting, both by the worms breeding in it, and by its bitterness. So divine and wonderful a food was this!	³⁰ The latter, even if they gathered above their assigned measure, had no more than others, but only gave themselves more work, for they found no more than an omer apiece, and whatever extra they got was no good, since it was corrupted by worms and by its bitterness. Such was this divine and wonderful food.
³⁰ Barach

³¹ ἀμύνει δὲ τοῖς ταύτην νεμομένοις τὴν‎ ἐκ τῶν ἄλλων ἀπορίαν , ἔτι δὲ καὶ νῦν ὕεται ] πᾶς ἐκεῖνος ὁ τόπος , καθάπερ καὶ τότε ΜωυσεῖMoses χαριζόμενον τὸ θεῖον κατέπεμψε τὴν‎ διατροφήν .
³¹ It also supplied the want of other sorts of food to those that fed on it. And even now, in all that place, this manna comes down in rain, according to what Moses then obtained of God, to send it to the people for their sustenance.	³¹ For those who ate it, it supplied for the lack of other foods and even now, in all that region, this manna comes down like rain, just as it was granted to Moses by God, who sent it down as food.
³¹ Barach

³² καλοῦσι δὲ ἙβραῖοιHebrews τὸ βρῶμα τοῦτο μάννα · τὸ γὰρ μάν ἐπερώτησις κατὰ τὴν‎ ἡμετέραν διάλεκτον , τί τοῦτ᾽ ἔστιν ἀνακρίνουσα . Καὶ οἱ μὲν χαίροντες ἐπὶ τοῖς ἀπ᾽ οὐρανοῦ καταπεμφθεῖσιν αὐτοῖς διετέλουν , τῇ δὲ τροφῇ ταύτῃ τεσσαράκοντα ἔτη ἐχρήσαντο ἐφ᾽ ὅσον χρόνον ἦσαν ἐν τῇ ἐρήμῳ .
³² Now the Hebrews call this food manna: for the particle man, in our language, is the asking of a question. What is this? So the Hebrews were very joyful at what was sent them from heaven. Now they made use of this food for forty years, or as long as they were in the wilderness.	³² The Hebrews call this food "manna." For "man," in our language, is the question "What is this?" So they were very glad with what was sent to them from heaven and used this food for forty years, all the while they were in the desert.
³² Barach

³³ ὡς δ᾽ ἐκεῖθεν ἄραντες εἰς ῬαφιδεὶνRephidim ἧκον ταλαιπωρηθέντες ὑπὸ δίψους εἰς ἔσχατον ἔν τε ταῖς πρότερον ἡμέραις πίδαξιν ὀλίγαις ἐντυγχάνοντες καὶ τότε παντάπασιν ἄνυδρον εὑρόντες τὴν‎ γῆν , ἐν κακοῖς ἦσαν καὶ πάλιν δι᾽ ὀργῆς τὸν ΜωυσῆνMoses ἐποιοῦντο .
³³ As soon as they were removed thence, they came to Rephidim, being distressed to the last degree by thirst; and while in the foregoing days they had lit on a few small fountains, but now found the earth entirely destitute of water, they were in an evil case. They again turned their anger against Moses;	³³ When they moved on from there, they came to Rephidim, ravaged by extreme thirst, and while in earlier days they had come on a few small springs, they now found the earth entirely lacking in water, they were in a terrible state, and again turned their anger on Moses.
³³ Barach

³⁴ ὁ δὲ τὴν‎ ὁρμὴν τοῦ πλήθους πρὸς μικρὸν ἐκκλίνας ἐπὶ λιτὰς τρέπεται τοῦ θεοῦ παρακαλῶν ὡς τροφὴν ἔδωκεν ἀπορουμένοις οὕτως καὶ ποτὸν παρασχεῖν , διαφθειρομένης καὶ τῆς ἐπὶ τροφῇ χάριτος ποτοῦdrink μὴ παρόντος .
³⁴ but he at first avoided the fury of the multitude, and then betook himself to prayer to God, beseeching him, that as he had given them food when they were in the greatest want of it, so he would give them drink, since the favor of giving them food was of no value to them while they had nothing to drink.	³⁴ For a while he avoided the crowd's fury and devoted himself to prayer to God, imploring him that as he had given them food when they needed it, so he would also give them drink, since their gratitude for the food would fade if they had nothing to drink.
³⁴ Barach

³⁵ ὁ δ᾽ οὐκ εἰς μακρὰν τὴν‎ δωρεὰν ἀνεβάλλετο , τῷ δὲ ΜωυσεῖMoses παρέξειν ὑπισχνεῖται πηγὴν καὶ πλῆθος ὕδατος ὅθεν οὐ προσδοκήσειαν , καὶ κελεύει τῷ βάκτρῳ πλήξαντα τὴν‎ πέτραν , ἣν ἑώρων αὐτόθι παρακειμένην , παρ᾽ αὐτῆς λαμβάνειν τὴν‎ εὐπορίαν ὧν δέονται · φροντίζει γὰρ καὶ τοῦ μὴ σὺν πόνῳ μηδ᾽ ἐργασίᾳ τὸ ποτὸν αὐτοῖς φανῆναι .
³⁵ And God did not long delay to give it them, but promised Moses that he would procure them a fountain, and plenty of water, from a place they did not expect any. So he commanded him to smite the rock which they saw lying there, with his rod, and out of it to receive plenty of what they wanted; for he had taken care that drink should come to them without any labor or painstaking.	³⁵ God did not long delay the gift but promised Moses to provide a spring and plenty of water where they would not expect it. He told him to strike with his rod the rock standing before their eyes, and from it to take all that they needed, for he would see drink coming to them without labour or toil.
³⁵ Barach

³⁶ καὶ ΜωυσῆςMoses ταῦτα λαβὼν παρὰ τοῦ θεοῦ παραγίνεται πρὸς τὸν λαὸν περιμένοντα καὶ εἰς αὐτὸν ἀφορῶντα · καὶ γὰρ ἤδη καθεώρων αὐτὸν ἀπὸ τῆς σκοπῆς ὁρμώμενον . ὡς δ᾽ ἧκεν , ἀπολύειν αὐτοὺς καὶ ταύτης τῆς ἀνάγκης τὸν θεὸν ἔλεγε καὶ χαρίσασθαι σωτηρίαν οὐδ᾽ ἐλπισθεῖσαν ἐκ τῆς πέτρας ποταμὸν αὐτοῖς ῥυήσεσθαι λέγων .
³⁶ When Moses had received this command from God, he came to the people, who waited for him, and looked upon him, for they saw already that he was coming apace from his eminence. As soon as he was come, he told them that God would deliver them from their present distress, and had granted them an unexpected favor; and informed them, that a river should run for their sakes out of the rock.	³⁶ Receiving this command from God, Moses came to the people, who waited with their eyes fixed on him, for already they saw him hurrying down from the heights. As he arrived, he said that God would unexpectedly rescue them from their need, and that a river would flow for them from the rock.
³⁶ Barach

³⁷ τῶν δὲ πρὸς τὴν‎ ἀκοὴν καταπλαγέντων , εἰ ὑπό τε τοῦ δίψους καὶ τῆς ὁδοιπορίας τεταλαιπωρημένοις ἀνάγκη γένοιτο κόπτειν τὴν‎ πέτραν , ὁ ΜωυσῆςMoses πλήττει τῇ βακτηρίᾳ , καὶ χανούσης ἐξέβλυσεν ὕδωρ πολὺ καὶ διαυγέστατον .
³⁷ But they were amazed at that hearing, supposing they were of necessity to cut the rock in pieces, now they were distressed by their thirst and by their journey; while Moses only smiting the rock with his rod, opened a passage, and out of it burst water, and that in great abundance, and very clear.	³⁷ They were aghast at this, thinking that, weary with thirst and marching, they would have to hack the rock to pieces. But Moses only struck the rock with his rod, opening a channel from which poured clean water in abundance.
³⁷ Barach

³⁸ οἱ δὲ τῷ παραδόξῳ τοῦ γεγονότος κατεπλάγησαν , καὶ πρὸς τὴν‎ ὄψιν αὐτοῖς ἤδη τὸ δίψος ἔληγε , καὶ πίνουσιν ἡδὺ καὶ γλυκὺ τὸ νᾶμα καὶ οἷον ἂν εἴη θεοῦ τὸ δῶρον δόντος ἐφαίνετο · τόν τε οὖν ΜωυσῆνMoses ἐθαύμαζον οὕτως ὑπὸ τοῦ θεοῦ τετιμημένον , καὶ θυσίαις ἠμείβοντο τὴν‎ τοῦ θεοῦ περὶ αὐτοὺς πρόνοιαν . δηλοῖ δὲ ἐν τῷ ἱερῷ ἀνακειμένη γραφὴ τὸν θεὸν προειπεῖν ΜωυσεῖMoses οὕτως ἐκ τῆς πέτρας ἀναδοθήσεσθαι ὕδωρ .
³⁸ But they were astonished at this wonderful effect; and, as it were, quenched their thirst by the very sight of it. So they drank this pleasant, this sweet water; and such it seemed to be, as might well be expected where God was the donor. They were also in admiration how Moses was honored by God; and they made grateful returns of sacrifices to God for his providence towards them. Now that Scripture, which is laid up in the temple, informs us, how God foretold to Moses, that water timid in this manner be derived out of the rock.’	³⁸ They were so astounded at this wonder that their thirst was quenched by the very sight of it, and they drank this water which tasted sweet and pleasant, as might be expected in a gift from God. They were amazed at how Moses was honoured by God, and by a sacrifice thanked God for his providence toward them. A writing deposited in the temple tells how God foretold to Moses, "So shall water be given from the rock."
³⁸ Barach

Chapter 2
[039-062]
Israel defeats the Amalekites and other enemy nations

☜ ☞

³⁹ Τοῦ δὲ ἙβραίωνHebrews ὀνόματος ἤδη πολλοῦ κατὰ πάντας διαβοωμένου καὶ τοῦ περὶ αὐτῶν λόγου φοιτῶντος ἐν φόβῳ συνέβαινεν οὐ μικρῷ τοὺς ἐπιχωρίους εἶναι , καὶ πρεσβευόμενοι πρὸς ἀλλήλους παρεκάλουν ἀμύνειν καὶ πειρᾶσθαι τοὺς ἄνδρας διαφθείρειν .
³⁹ The name of the Hebrews began already to be every where renowned, and rumors about them ran abroad. This made the inhabitants of those countries to be in no small fear. Accordingly they sent ambassadors to one another, and exhorted one another to defend themselves, and to endeavor to destroy these men.	³⁹ The Hebrews' reputation began to be known everywhere and rumour about them spread, making them greatly feared by the people of those lands, who sent around messengers urging each other to repel and try to destroy them.
³⁹ Barach

⁴⁰ ἐτύγχανον δὲ οἱ πρὸς τοῦτο ἐνάγοντες οἵ τε τὴν‎ ΓοβολῖτινGobolitis καὶ τὴν‎ ΠέτρανPetra κατοικοῦντες , οἳ καλοῦνται μὲν ἈμαληκῖταιAmalekite , μαχιμώτατοι δὲ τῶν ἐκεῖσε ἐθνῶν ὑπῆρχον , ὧν πέμποντες οἱ βασιλεῖς ἀλλήλους τε καὶ τοὺς περιοίκους ἐπὶ τὸν πρὸς ἙβραίουςHebrews πόλεμον παρεκάλουν , στρατὸν ἀλλότριον καὶ τῆς ΑἰγυπτίωνEgyptians ἀποδράντα δουλείας ἐφεδρεύειν αὐτοῖς λέγοντες ,
⁴⁰ Those that induced the rest to do so, were such as inhabited Gobolitis and Petra. They were called Amalekites, and were the most warlike of the nations that lived thereabout; and whose kings exhorted one another, and their neighbors, to go to this war against the Hebrews; telling them that an army of strangers, and such a one as had run away from slavery under the Egyptians, lay in wait to ruin them;	⁴⁰ Those who roused the others to this were the so-called Amalekites who lived in Gobolitis and Petra and were the most warlike nation living in that area. Their kings urged each other and their neighbours to make war on the Hebrews because this army of strangers who had escaped from slavery under the Egyptians would soon ruin them.
⁴⁰ Barach

⁴¹ ὃν οὐ καλῶς ἔχει περιορᾶν , ἀλλὰ πρὶν ἢ λαβεῖν ἰσχὺν καὶ παρελθεῖν εἰς εὐπορίαν καὶ αὐτὸν τῆς πρὸς ἡμᾶς κατάρξαι μάχης θαρρήσαντας τῷ μηδὲν αὐτοῖς παρ᾽ ἡμῶν ἀπαντᾶν καταλύειν ἀσφαλὲς καὶ σῶφρον δίκην αὐτοὺς καὶ περὶ τῆς ἐρήμου καὶ τῶν ἐν αὐτῇ πραχθέντων ἀπαιτοῦντας , ἀλλ᾽ οὐχ ὅταν ταῖς πόλεσιν ἡμῶν καὶ τοῖς ἀγαθοῖς ἐπιβάλωσι τὰς χεῖρας .
⁴¹ which army they were not, in common prudence and regard to their own safety, to overlook, but to crush them before they gather strength, and come to be in prosperity: and perhaps attack them first in a hostile manner, as presuming upon our indolence in not attacking them before; and that we ought to avenge ourselves of them for what they have done in the wilderness, but that this cannot be so well done when they have once laid their hands on our cities and our goods:	⁴¹ With prudent concern for their own safety, they dared not ignore them; but must crush them before they could gather strength and prosper — "and maybe soon attack us, despising our indolence in not attacking them first. We should take revenge for what they have done in the wilderness, but it cannot easily be done once they have occupied our cities and our goods.
⁴¹ Barach

⁴² οἱ δὲ ἀρχομένηνto rule, reign δύναμιν ἐχθρῶν πειρώμενοι καταλύειν ἀγαθοὶ συνεῖναι μᾶλλον , ἢ οἱ προκόψασαν μείζω κωλύοντες γενέσθαι · οἱ μὲν γὰρ τοῦ περισσοῦ δοκοῦσι νεμεσᾶν , οἱ δ᾽ οὐδεμίαν αὐτοῖς ἀφορμὴν κατ᾽ αὐτῶν ἐῶσι γενέσθαι . τοιαῦτα τοῖς τε πλησιοχώροις καὶ πρὸς ἀλλήλους πρεσβευόμενοι χωρεῖν τοῖς ἙβραίοιςHebrews ἐγνώκεσαν εἰς μάχην.
⁴² that those who endeavor to crush a power in its first rise, are wiser than those that endeavor to put a stop to its progress when it is become formidable; for these last seem to be angry only at the flourishing of others, but the former do not leave any room for their enemies to become troublesome to them. After they had sent such embassages to the neighboring nations, and among one another, they resolved to attack the Hebrews in battle.	⁴² Those who try to crush an enemy power in its infancy are wiser than those who try to check it once it has become formidable. They seem to rouse themselves only when the treat is well established, while others leave no room for their foes to threaten them." After such messages among themselves and to the nations around, they resolved to engage the Hebrews in battle.
⁴² Barach

⁴³ ΜωυσεῖMoses δ᾽ οὐδὲν προσδοκῶντι πολέμιον ἀπορίαν καὶ ταραχὴν ἐνεποίει τὰ τῶν ἐπιχωρίων , καὶ παρόντων ἐπὶ τὴν‎ μάχην ἤδη καὶ κινδυνεύειν δέον ἐθορύβει χαλεπῶς τὸ τῶν ἙβραίωνHebrews πλῆθος ἐν ἀπορίᾳ μὲν ὂν ἁπάντων , μέλλον δὲ πολεμεῖν πρὸς ἀνθρώπους τοῖς πᾶσι καλῶς ἐξηρτυμένους .
⁴³ These proceedings of the people of those countries occasioned perplexity and trouble to Moses, who expected no such warlike preparations. And when these nations were ready to fight, and the multitude of the Hebrews were obliged to try the fortune of war, they were in a mighty disorder, and in want of all necessaries, and yet were to make war with men who were thoroughly well prepared for it.	⁴³ This stirring of the locals caused anxiety and worry to Moses, who had not expected such hostility. When these nations were ready to fight and the Hebrews had to risk battle, his people were worried and lacking in everything, yet had to wage war against people who were fully well prepared for it.
⁴³ Barach

⁴⁴ παραμυθίας οὖν ὁ ΜωυσῆςMoses ἤρχετο καὶ θαρρεῖν παρεκάλει τῇ τοῦ θεοῦ ψήφῳ πεπιστευκότας , ὑφ᾽ ἧς εἰς τὴν‎ ἐλευθερίαν ἠρμένοι κατανικήσειαν τοὺς περὶ αὐτῆς εἰς μάχην αὐτοῖς καθισταμένους ,
⁴⁴ Then therefore it was that Moses began to encourage them, and to exhort them to have a good heart, and rely on God’s assistance by which they had been advanced into a state of freedom and to hope for victory over those who were ready to fight with them, in order to deprive them of that blessing:	⁴⁴ Then Moses began to urge and exhort them to raise their spirits to rely on the help of God who had given them freedom and victory over those who had fought to deprive them of them.
⁴⁴ Barach

⁴⁵ ὑπολαμβάνειν δὲ τὸ μὲν αὐτῶν εἶναι στράτευμα πολὺ καὶ πάντων ἀπροσδεές , ὅπλων χρημάτων τροφῆς τῶν ἄλλων , ὧν παρόντων ἐκ πεποιθήσεως πολεμοῦσιν ἄνθρωποι , κρίνοντας ἐν τῇ παρὰ τοῦ θεοῦ συμμαχίᾳ ταῦτα αὐτοῖς παρεῖναι , τὸ δὲ τῶν ἐναντίων ὀλίγον ἄνοπλον ἀσθενές , οἷον καὶ μὴ ὑπὸ τοιούτων , οἵοις αὐτοῖς σύνοιδεν οὖσιν , νικᾶσθαι βουλομένου τοῦ θεοῦ .
⁴⁵ that they were to suppose their own army to be numerous, wanting nothing, neither weapons, nor money, nor provisions, nor such other conveniences as, when men are in possession of, they fight undauntedly; and that they are to judge themselves to have all these advantages in the divine assistance. They are also to suppose the enemy’s army to be small, unarmed, weak, and such as want those conveniences which they know must be wanted, when it is God’s will that they shall be beaten;	⁴⁵ They should imagine their own army as numerous, lacking nothing, weapons, money, provisions, or anything that gets men to fight bravely and to reckon that with God as their ally all these things are theirs and to think of the enemy army as small, unarmed, weak and lacking in essentials, when it is the will of God for them to be defeated.
⁴⁵ Barach

⁴⁶ εἰδέναι δ᾽ οἷος οὗτος ἐπίκουρος ἐκ πολλῶν πεπειραμένους καὶ δεινοτέρων τοῦ πολέμου · τοῦτον μὲν γὰρ εἶναι πρὸς ἀνθρώπους , ἃ δ᾽ ἦν αὐτοῖς πρὸς λιμὸν καὶ δίψος ἄπορα καὶ πρὸς ὄρη καὶ θάλασσαν ὁδὸν οὐκ ἔχουσι φυγῆς , ταῦτ᾽ αὐτοῖς διὰ τὴν‎ εὐμένειαν τὴν‎ παρὰ τοῦ θεοῦ νενικῆσθαι . νῦν δὲ γίνεσθαι παρεκάλει προθυμοτάτους , ὡς τῆς ἁπάντων εὐπορίας αὐτοῖς ἐν τῷ κρατῆσαι τῶν ἐχθρῶν κειμένης .
⁴⁶ and how valuable God’s assistance is, they had experienced in abundance of trials; and those such as were more terrible than war, for that is only against men; but these were against famine and thirst, things indeed that are in their own nature insuperable; as also against mountains, and that sea which afforded them no way for escaping; yet had all these difficulties been conquered by God’s gracious kindness to them. So he exhorted them to be courageous at this time, and to look upon their entire prosperity to depend on the present conquest of their enemies.	⁴⁶ They must recall Him as their helper, as they had found amid many trials, and they had survived worse than war, which is only against a human enemy, for they had endured famine and thirst, things by nature insuperable, and gone through mountains and the sea which offered no way out, and all these had been overcome by God's gracious kindness. So he urged them to have courage this time too, as their entire future depended on victory over the present enemy.
⁴⁶ Barach

⁴⁷ Καὶ ΜωυσῆςMoses μὲν τοιούτοις παρεθάρσυνε τὸ πλῆθος λόγοις συγκαλῶν τούς τε φυλάρχους καὶ τῶν ἐν τέλει καθ᾽ ἑκάστους τε καὶ σὺν ἀλλήλοις τοὺς μὲν νεωτέρους παρεκάλει πείθεσθαι τοῖς πρεσβυτέροις , τοὺς δὲ ἀκροᾶσθαι τοῦ στρατηγοῦ ·
⁴⁷ And with these words did Moses encourage the multitude, who then called together the princes of their tribes, and their chief men, both separately and conjointly. The young men he charged to obey their elders, and the elders to hearken to their leader.	⁴⁷ Moses encouraged the people with these words, and then assembled their tribal leaders and notables, both individually and together. He bade the young men to obey their officers and the officers to heed their leader.
⁴⁷ Barach

⁴⁸ οἱ δ᾽ ἦσαν ἐπὶ τὸν κίνδυνον τὰς ψυχὰς ἠρμένοι καὶ πρὸς τὸ δεινὸν ἑτοίμως ἔχοντες ἤλπιζον ἀπαλλαγήσεσθαί ποτε τῶν κακῶν , καὶ τὸν ΜωυσῆνMoses ἐκέλευον ἄγειν αὐτοὺς ἐπὶ τοὺς πολεμίους ἤδη καὶ μὴ μέλλειν , ὡς τῆς ἀναβολῆς ἐμποδιζούσης τὴν‎ προθυμίαν αὐτῶν .
⁴⁸ So the people were elevated in their minds, and ready to try their fortune in battle, and hoped to be thereby at length delivered from all their miseries: nay, they desired that Moses would immediately lead them against their enemies without the least delay, that no backwardness might be a hindrance to their present resolution.	⁴⁸ So the people were in high spirits and ready for the ordeal, hoping thereby to be finally set free from all their troubles. They even asked Moses to instantly lead them against the enemy, so as not to be delayed from what they had resolved.
⁴⁸ Barach

⁴⁹ ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον ἸησοῦνJesus, Joshua ἐφίστησιν αὐτῷ ΝαυήκουNauekos μὲν υἱὸν φυλῆς τῆς ἘφραιμίτιδοςEphraim, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ ΜωυσῆνMoses διδάσκαλον τῆς πρὸς αὐτὸν εὐσεβείας πεποιημένον τιμώμενόν τε παρὰ τοῖς ἙβραίοιςHebrews .
⁴⁹ So Moses sorted all that were fit for war into different troops, and set Joshua, the son of Nun, of the tribe of Ephraim, over them; one that was of great courage, and patient to undergo labors; of great abilities to understand, and to speak what was proper; and very serious in the worship of God; and indeed made like another Moses, a teacher of piety towards God.	⁴⁹ Moses chose all who were fit for war into different troops and set over them Joshua, the son of Nauekos, of the tribe of Ephraim, a man of great courage and patience amid trials, quick of understanding and ready with words, serious about the worship of God and indeed like another Moses, a teacher of piety to the Hebrews.
⁴⁹ Barach

⁵⁰ βραχὺ δέ τι περὶ τὸ ὕδωρ ἔταξε τῶν ὁπλιτῶν ἐπὶ φυλακῇ παίδων καὶ γυναικῶν τοῦ τε παντὸς στρατοπέδου . Καὶ νύκτα μὲν πᾶσαν ἐν παρασκευαῖςpreparation, supply ἦσαν τῶν τε ὅπλων εἴ τι πεπονηκὸς ἦν ἀναλαμβάνοντες καὶ τοῖς στρατηγοῖς προσέχοντες , ὡς ὁρμήσοντες ἐπὶ τὴν‎ μάχην ὁπότεwhen κελεύσειεν αὐτοὺς ΜωυσῆςMoses . διηγρύπνει δὲ καὶ ΜωυσῆςMoses ἀναδιδάσκωνto teach otherwise τὸν ἸησοῦνJesus, Joshua ὃν τρόπον ἐκτάξειε τὸ στρατόπεδον .
⁵⁰ He also appointed a small party of the armed men to be near the water, and to take care of the children, and the women, and of the entire camp. So that whole night they prepared themselves for the battle; they took their weapons, if any of them had such as were well made, and attended to their commanders as ready to rush forth to the battle as soon as Moses should give the word of command. Moses also kept awake, teaching Joshua after what manner he should order his camp.	⁵⁰ He appointed a party of armed men to stay near the water-hole and guard the children and women and the whole camp. That whole night they got ready for the battle, bearing what useful weapons any of them had and attentive to their officers, ready to rush out to battle as soon as Moses gave the word. Moses kept awake too, telling Joshua how to order his forces.
⁵⁰ Barach

⁵¹ ἠργμένης δὲ ὑποφαίνειν τῆς ἡμέρας αὖθις τόν τε ἸησοῦνJesus, Joshua παρεκάλει μηδὲν χείρονα φανῆναι κατὰ τὸ ἔργον τῆς οὔσης περὶ αὐτὸν ἐλπίδος δόξαν τε διὰ τῆς παρούσης κτήσασθαι στρατηγίας παρὰ τοῖς ἀρχομένοιςto rule, reign ἐπὶ τοῖς γεγενημένοις , τῶν τε ἙβραίωνHebrews τοὺς ἀξιολογωτάτους ἰδίᾳ παρεκάλει καὶ σύμπαν ἤδη τὸ πλῆθος ὡπλισμένον παρώρμα .
⁵¹ But when the day began, Moses called for Joshua again, and exhorted him to approve himself in deeds such a one as a his reputation made men expect from him; and to gain glory by the present expedition, in the opinion of those under him, for his exploits in this battle. He also gave a particular exhortation to the principal men of the Hebrews, and encouraged the whole army as it stood armed before him.	⁵¹ At daybreak Moses again urged Joshua to prove himself in the way his reputation led people to expect from him and win glory in the minds of his subjects by his exploits in this battle. He also personally exhorted the Hebrew officers and the whole army as it stood armed before him.
⁵¹ Barach

⁵² καὶ ὁ μὲν οὕτως παραστησάμενος τὸν στρατὸν τοῖς τε λόγοις καὶ τῇ διὰ τῶν ἔργων παρασκευῇ ἀνεχώρει πρὸς τὸ ὄρος θεῷ τε καὶ ἸησοῦJesus, Joshua παραδιδοὺς τὸ στράτευμα .
⁵² And when he had thus animated the army, both by his words and works, and prepared every thing, he retired to a mountain, and committed the army to God and to Joshua.	⁵² Having thus animated and prepared the army by word and action he withdrew to the mountain, entrusting the army to God and to Joshua.
⁵² Barach

⁵³ Προσέμισγον δὲ οἱ πολέμιοι κἀν χερσὶν ἦν ἡ μάχη · προθυμίᾳ δὲ καὶ διακελευσμῷ τὰ πρὸς ἀλλήλους χρωμένων μέχρι μὲν οὖν ΜωυσῆςMoses αὖθις ἀνίσχει τὰς χεῖρας , καὶ τοὺς ἈμαληκίταςAmalekites κατεπόνουν οἱ ἙβραῖοιHebrews . τὸν οὖν πόνον τῆς ἀνατάσεως τῶν χειρῶν ὁ ΜωυσῆςMoses οὐχ ὑπομένων , Ὁσάκις γὰρ ἂν αὐτὰς καθίει τοσαυτάκιςso great, so large, so many ἐλαττοῦσθαι τοὺς οἰκείους αὐτοῦ‎ συνέβαινε ,
⁵³ So the armies joined battle; and it came to a close fight, hand to hand, both sides showing great alacrity, and encouraging one another. And indeed while Moses stretched out his hand towards heaven the Hebrews were too hard for the Amalekites: but Moses not being able to sustain his hands thus stretched out, (for as often as he let down his hands, so often were his own people worsted,)	⁵³ The armies joined battle in a hand-to-hand fight, both sides encouraged by rallying-calls, and while Moses kept his hands stretched upwards, the Hebrews had the better of the Amalekites. But when Moses could not keep his hands outstretched, as often as he lowered them his people were worsted.
⁵³ Barach

⁵⁴ κελεύει τόν τε ἀδελφὸν ἈαρῶναAaron καὶ τῆς ἀδελφῆς ΜαριάμηςMiriam τὸν ἄνδρα ΟὖρονHur ὄνομα στάντας ἑκατέρωθεν αὐτοῦ‎ διακρατεῖν τὰς χεῖρας καὶ μὴ ἐπιτρέπειν κάμνειν βοηθοῦντας . Καὶ τούτου γενομένου κατὰ κράτος ἐνίκων τοὺς ἈμαληκίταςAmalekites οἱ ἙβραῖοιHebrews , καὶ πάντες ἂν ἀπωλώλεισαν , εἰ μὴ νυκτὸς ἐπιγενομένηςto be born after ἀπέσχοντοto keep off, keep away, abstain τοῦ κτείνειν .
⁵⁴ he bade his brother Aaron, and Hur their sister Miriam’s husband, to stand on each side of him, and take hold of his hands, and not permit his weariness to prevent it, but to assist him in the extension of his hands. When this was done, the Hebrews conquered the Amalekites by main force; and indeed they had all perished, unless the approach of the night had obliged the Hebrews to desist from killing any more.	⁵⁴ So he bade his brother Aaron and Hur, their sister Miriam's husband, to stand on either side of him and hold up his hands and not let their help fail him. When this was done, the Hebrews overwhelmed the Amalekites, who would all have died except that the onset of night made the killing cease.
⁵⁴ Barach

⁵⁵ νίκην καλλίστην καὶ καιριωτάτην νικῶσιν ἡμῶν οἱ πρόγονοι · καὶ γὰρ τῶν ἐπιστρατευσάντων ἐκράτησαν καὶ τοὺς περιοίκους ἐφόβησαν , μεγάλων τε καὶ λαμπρῶν ἐκ τοῦ πονεῖν ἐπέτυχον ἀγαθῶν ἑλόντες τὸ στρατόπεδον τῶν πολεμίων , πλούτους τε μεγάλους δημοσίᾳ καὶ κατ᾽ ἰδίαν ἔσχον οὐδὲ τῆς ἀναγκαίου τροφῆς πρότερον εὐποροῦντες .
⁵⁵ So our forefathers obtained a most signal and most seasonable victory; for they not only overcame those that fought against them, but terrified also the neighboring nations, and got great and splendid advantages, which they obtained of their enemies by their hard pains in this battle: for when they had taken the enemy’s camp, they got ready booty for the public, and for their own private families, whereas till then they had not any sort of plenty, of even necessary food.	⁵⁵ So our ancestors obtained a fine and most timely victory. They not only defeated their opponents but also terrified the nations around and won great profit from the enemy through their efforts in this battle. Once they had taken the enemy camp they got easy booty for public and private use, while up to then they had no surplus even of the necessary food.
⁵⁵ Barach

⁵⁶ ὑπῆρξε δ᾽ αὐτοῖς οὐκ εἰς τὸ παρὸν μόνον , ἀλλὰ καὶ εἰς τὸν αὖθις αἰῶνα τῶν ἀγαθῶν αἰτία κατορθωθεῖσα ἡ προειρημένη μάχη · οὐ γὰρ τὰ σώματα μόνον τῶν ἐπιστρατευσάντων ἐδούλωσαν ἀλλὰ καὶ τὰ φρονήματα , καὶ τοῖς περιοίκοις ἅπασι μετὰ τὴν‎ ἐκείνων ἧτταν ἐγένοντο φοβεροί , αὐτοί τε πλούτου μεγάλου δύναμιν προσέλαβον ·
⁵⁶ The forementioned battle, when they had once got it, was also the occasion of their prosperity, not only for the present, but for the future ages also; for they not only made slaves of the bodies of their enemies, but subdued their minds also, and after this battle, became terrible to all that dwelt round about them. Moreover, they acquired a vast quantity of riches;	⁵⁶ The success in this battle won them prosperity not just for the moment, but for ages to come. For not only did they capture the bodies of their enemies, but also subdued their minds, and after this battle, were feared by all who lived around them, and gained great riches too,
⁵⁶ Barach

⁵⁷ πολὺς γὰρ ὁ ἄργυρός τε καὶ χρυσὸς ἐγκατελήφθη ἐν τῷ στρατοπέδῳ καὶ σκεύη χαλκᾶ , οἷς ἐχρῶντο περὶ τὴν‎ δίαιταν , πολὺ δὲ ἐπίσημον πλῆθος ἑκατέρων ὅσα τε ὑφαντὰ καὶ κόσμοι περὶ τὰς ὁπλίσεις ἥ τε ἄλλη θεραπεία καὶ κατασκευὴ ἐκείνων λεία τε παντοία κτηνῶν καὶ ὅσα φιλεῖ στρατοπέδοις ἐξωδευκόσιν ἕπεσθαι .
⁵⁷ for a great deal of silver and gold was left in the enemy’s camp; as also brazen vessels, which they made common use of in their families; many utensils also that were embroidered there were of both sorts, that is, of what were weaved, and what were the ornaments of their armor, and other things that served for use in the family, and for the furniture of their rooms; they got also the prey of their cattle, and of whatsoever uses to follow camps, when they remove from one place to another.	⁵⁷ for a large amount of silver and gold was left in the enemy's camp, and bronze vessels for use at meals and many utensils embellished in two ways, some woven and some that adorned their armour and other trappings and apparatus, and spoils of livestock and of all that accompanies armies into the field.
⁵⁷ Barach

⁵⁸ φρονήματός τε ὑπεπλήσθησαν ἐπ᾽ ἀνδρείᾳ ἙβραῖοιHebrews καὶ πολλὴ μεταποίησις ἦν ἀρετῆς αὐτοῖς πρός τε τῷ πονεῖν ἦσαν ἀεὶ τούτῳ πάντα ληπτὰ νομίζοντες εἶναι . Καὶ ταύτης μὲν τῆς μάχης τοῦτο τὸ πέρας .
⁵⁸ So the Hebrews now valued themselves upon their courage, and claimed great merit for their valor; and they perpetually inured themselves to take pains, by which they deemed every difficulty might be surmounted. Such were the consequences of this battle.	⁵⁸ So the Hebrews now prided themselves on their courage and aspired to heroism, and grew used to effort, by which they reckoned all things were attainable. Such was the outcome of this battle.
⁵⁸ Barach

⁵⁹ Τῇ δ᾽ ὑστεραίᾳ ΜωυσῆςMoses νεκρούς τε ἐσκύλευε τῶν πολεμίων καὶ τὰς παντευχίας τῶν φυγόντων συνέλεγεν ἀριστεῦσί τε τιμὰς ἐδίδου καὶ τὸν στρατηγὸν ἸησοῦνJesus, Joshua ἐνεκωμίαζε μαρτυρούμενον ἐφ᾽ οἷς ἔπραξεν ὑπὸ παντὸς τοῦ στρατοῦ . ἀπέθανεν δὲ ἙβραίωνHebrews μὲν οὐδείς , τῶν δὲ πολεμίων ὅσους οὐδ᾽ ἀριθμῷ γνῶναι δυνατὸν ἦν .
⁵⁹ On the next day, Moses stripped the dead bodies of their enemies, and gathered together the armor of those that were fled, and gave rewards to such as had signalized themselves in the action; and highly commended Joshua, their general, who was attested to by all the army, on account of the great actions he had done. Nor was any one of the Hebrews slain; but the slain of the enemy’s army were too many to be enumerated.	⁵⁹ The next day, Moses stripped the enemy corpses and collected the armour of those who fled and rewarded the valiant and gave high praise to their general, Joshua, who was acclaimed by all the army for what he had done. Of the Hebrews not one was killed, but of the enemy too many to be counted.
⁵⁹ Barach

⁶⁰ θύσας δὲ χαριστήρια βωμὸν ἱδρύεται νικαῖον ὀνομάσας τὸν θεὸν προεφήτευέ τε πανωλεθρὶ τοὺς ἈμαληκίταςAmalekites ἀπολουμένουςto destroy καὶ μηδένα αὐτῶν ὑπολειφθησόμενον εἰς αὖθις διὰ τὸ ἙβραίοιςHebrews ἐπιστρατεύσασθαι καὶ ταῦτα ἐν ἐρήμῳ τε γῇ καὶ ταλαιπωρουμένοις , τόν τε στρατὸν εὐωχίαις ἀνελάμβανε .
⁶⁰ So Moses offered sacrifices of thanksgiving to God, and built an altar, which he named The Lord the Conqueror. He also foretold that the Amalekites should utterly be destroyed; and that hereafter none of them should remain, because they fought against the Hebrews, and this when they were in the wilderness, and in their distress also. Moreover, he refreshed the army with feasting.	⁶⁰ He offered a thanksgiving sacrifice and built an altar dedicated to God the Victorious and foretold the utter destruction of the Amalekites, and that none of them would survive into the future, since they fought the Hebrews when they were under pressure in the wilderness. Then he revived the army with feasting.
⁶⁰ Barach

⁶¹ καὶ ταύτην μὲν τὴν‎ μάχην πρώτην μαχεσάμενοι πρὸς τοὺς κατατολμήσαντας αὐτῶν μετὰ τὴν‎ ἐξ ΑἰγύπτουEgypt γενομένην ἔξοδον οὕτως ἐπολέμησαν , ἐπεὶ δὲ τὴν‎ τῶν ἐπινικίωνof victory, triumphal ἑορτὴν ἤγαγον , ὁ ΜωυσῆςMoses ἀναπαύσας ἐπ᾽ ὀλίγας ἡμέρας τοὺς ἙβραίουςHebrews μετὰ τὴν‎ μάχην προῆγε συντεταγμένους ·
⁶¹ And thus did they fight this first battle with those that ventured to oppose them, after they were gone out of Egypt. But when Moses had celebrated this festival for the victory, he permitted the Hebrews to rest for a few days, and then he brought them out after the fight, in order of battle;	⁶¹ This was first battle they fought with those who dared oppose them after their exodus from Egypt. When they had celebrated the victory festival, Moses let the Hebrews rest for a few days after the battle and then he led them out in military order.
⁶¹ Barach

⁶² πολὺ δ᾽ ἦν ἤδη τὸ ὁπλιτικὸν αὐτοῖς · καὶ προιὼν κατ᾽ ὀλίγον ἐν τριμήνῳ μετὰ τὴν‎ ἐξ ΑἰγύπτουEgypt κίνησιν παρῆν ἐπὶ τὸ ΣιναῖονSinai ὄρος , ἐν ᾧ τά τε περὶ τὸν θάμνον αὐτῷ καὶ τὰ λοιπὰ φαντάσματα συντυχεῖν προειρήκαμεν .
⁶² for they had now many soldiers in light armor. And going gradually on, he came to Mount Sinai, in three months’ time after they were removed out of Egypt; at which mountain, as we have before related, the vision of the bush, and the other wonderful appearances, had happened.	⁶² Many of them were now armed, and going forward in stages, three months after leaving Egypt they came to Mount Sinai, where he had met with the experience at the bush and other visions, as we have already said.
⁶² Barach

Chapter 3
[063-065]
Raguel, Moses' father-in-law, visits him at Mount Sinai

☜ ☞

⁶³ Καὶ ῬαγουῆλοςRaguel ὁ πενθερὸς αὐτοῦ‎ πυνθανόμενος εὐπραξίαν ἀσμένως ἀπήντα τόν τε ΜωυσῆνMoses καὶ τὴν‎ ΣαπφώρανSapphorah δεχόμενος καὶ τοὺς παῖδας αὐτῶν . ἥδεται δὲ ΜωυσῆςMoses ἐπὶ τῇ τοῦ πενθεροῦ ἀφίξει καὶ θύσας εὐωχεῖ τὸ πλῆθος τοῦ θάμνου πλησίον , ὃς διαπεφεύγει τοῦ πυρὸς τὴν‎ φλόγωσιν ·
⁶³ Now when Raguel, Moses’s father-in-law, understood in what a prosperous condition his affairs were, he willingly came to meet him. And Moses took Zipporah, his wife, and his children, and pleased himself with his coming. And when he had offered sacrifice, he made a feast for the multitude, near the Bush he had formerly seen;	⁶³ When his father-in-law, Raguel, heard of his success, he came to meet him with joy and greeted Moses and Sapphorah and their children. Moses was glad of of his father-in-law's visit and after offering sacrifice, gave a feast for the people near the Bush which had escaped the flames.
⁶³ Barach

⁶⁴ καὶ τὸ μὲν πλῆθος κατὰ συγγένειαν ὡς ἕκαστοι τῆς εὐωχίας μετελάμβανον , ἈαρὼνAaron δὲ σὺν τοῖς παροῦσι ῬαγουῆλονRaguel προσλαβόμενος ὕμνους τε ᾖδον εἰς τὸν θεὸν ὡς τῆς σωτηρίας αὐτοῖς καὶ τῆς ἐλευθερίας αἴτιον καὶ ποριστὴν γεγενημένον ,
⁶⁴ which multitude, every one according to their families, partook of the feast. But Aaron and his family took Raguel, and sung hymns to God, as to him who had been the author and procurer of their deliverance and their freedom.	⁶⁴ All the people shared in the feast, in their family groups, while Aaron and his family welcomed Raguel as their guest and sang hymns to God, as the source of their safety and freedom.
⁶⁴ Barach

⁶⁵ καὶ τὸν στρατηγὸν εὐφήμουν ὡς κατὰ ἀρετὴν ἐκείνου πάντων αὐτοῖς κατὰ νοῦν ἀπηντηκότων . Καὶ ῬαγουῆλοςRaguel πολλὰ μὲν ἐγκώμια τοῦ πλήθους ἐπὶ τῇ πρὸς τὸν ΜωυσῆνMoses εὐχαριστίᾳ διεξῄει , ἐθαύμαζε δὲ καὶ τὸν ΜωυσῆνMoses τῆς ἐπὶ σωτηρίᾳ τῶν φίλων ἀνδραγαθίας .
⁶⁵ They also praised their conductor, as him by whose virtue it was that all things had succeeded so well with them. Raguel also, in his eucharistical oration to Moses, made great encomiums upon the whole multitude; and he could not but admire Moses for his fortitude, and that humanity he had shewn in the delivery of his friends.	⁶⁵ They also praised their leader, as the one through whom everything had turned out well for them and Raguel too, in his oration, praised the whole people for their gratitude to Moses, and expressed admiration for the bravery of Moses and his care for the saving of his friends.
⁶⁵ Barach

Chapter 4
[066-074]
Moses accepts Raguel's advice, on organizing the people

☜ ☞

⁶⁶ Τῇ δ᾽ ὑστεραίᾳ θεασάμενος ὁ ῬαγουῆλοςRaguel τὸν ΜωυσῆνMoses ἐν ὄχλῳ πραγμάτων ὄντα · διέλυε γὰρ τὰς δίκας τοῖς δεομένοις πάντων ἐπ᾽ αὐτὸν βαδιζόντων καὶ μόνως ἂν τοῦ δικαίου τυχεῖν ἡγουμένων , εἰ διαιτητὴς αὐτοῖς οὗτος γένοιτο ·
⁶⁶ The next day, as Raguel saw Moses in the midst of a crowd of business for he determined the differences of those that referred them to him, every one still going to him, and supposing that they should then only obtain justice, if he were the arbitrator;	⁶⁶ The next day, the father-in-law Raguel saw Moses burdened with duties, for he settled conflicts for any who appealed to him and everyone came to him with the idea that they would get justice only if he arbitrated for them.
⁶⁶ Barach

⁶⁷ καὶ γὰρ τοῖς ἡττωμένοις κοῦφον ἐδόκει τὸ λείπεσθαι κατὰ δικαιοσύνην οὐ κατὰ πλεονεξίαν αὐτὸ πάσχειν νομίζουσι · τότε μὲν ἡσυχίαν ἦγε μὴ βουλόμενος ἐμποδίζειν τοῖς ἀρετῇ χρῆσθαι τοῦ στρατηγοῦ θέλουσι , παυσάμενον δὲ τοῦ θορύβου παραλαβὼν καὶ συμμονωθεὶς ἀνεδίδασκεν ἃ δεῖ ποιεῖν .
⁶⁷ and those that lost their causes thought it no harm, while they thought they lost them justly, and not by partiality. Raguel however said nothing to him at that time, as not desirous to be any hinderance to such as had a mind to make use of the virtue of their conductor. But afterward he took him to himself, and when he had him alone, he instructed him in what he ought to do;	⁶⁷ Even those who lost their cases did not feel wronged, knowing that they lost them justly and not through greed. Raguel said nothing to him at the time, not wishing to hinder people from availing of their leader's virtue, but he took him aside alone, later, and advised him what he ought to do.
⁶⁷ Barach

⁶⁸ καὶ συνεβούλευε τῆς μὲν ἐπὶ τοῖς ἥττοσι ταλαιπωρίας ἑτέροις ἐκστῆναι , περὶ δὲ τῶν μειζόνων καὶ τῆς σωτηρίας τοῦ πλήθους ἔχειν τὴν‎ πρόνοιαν αὐτόν · δικάσαι μὲν γὰρ ἀγαθοὺς κἂν ἄλλους ἙβραίωνHebrews εὑρεθῆναι , φροντίσαι δὲ τοσούτων μυριάδων σωτηρίας οὐκ ἄλλον τινὰ δύνασθαι μὴ ΜωυσῆνMoses γενόμενον .
⁶⁸ and advised him to leave the trouble of lesser causes to others, but himself to take care of the greater, and of the people’s safety, for that certain others of the Hebrews might be found that were fit to determine causes, but that nobody but a Moses could take care of the safety of so many ten thousands.	⁶⁸ He should leave the solving of lesser cases to others, but take care of the major ones and of the people's security himself. Some other good men could be found to judge among the Hebrews, while no one but a Moses could be responsible for the safety of so many thousands of people.
⁶⁸ Barach

⁶⁹ " αἰσθανόμενος οὖν τῆς ἀρετῆς , φησί , σαυτοῦ καὶ οἷος γέγονας ἐπὶ τῷ τὸν λαὸν ὑπουργῶν τῷ θεῷ σώζειν τὴν‎ μὲν τῶν ἐγκλημάτων δίαιταν ἐπίτρεψον αὐτοῖς ποιεῖσθαι καὶ ἐπ᾽ ἄλλων , σὺ δὲ πρὸς μόνῃ τῇ τοῦ θεοῦ θεραπείᾳ κατέχων σεαυτὸν διατέλει ζητῶν οἷς ἂν τὸ πλῆθος ἀπαλλάξειας τῆς νῦν ἀπορίαςperplexity .
⁶⁹ “Be therefore,” says he, “insensible of thine own virtue, and what thou hast done by ministering under God to the people’s preservation. Permit, therefore, the determination of common causes to be done by others, but do thou reserve thyself to the attendance on God only, and look out for methods of preserving the multitude from their present distress.	⁶⁹ "Therefore think of your own strength" he said, "and what you have done in serving the people's safety under God. Let the judging of common cases be done by others, and devote yourself only to God and how to save the populace in their present predicament.
⁶⁹ Barach

⁷⁰ ὑποθήκαις δὲ ταῖς ἐμαῖς περὶ τῶν ἀνθρωπίνων χρησάμενος τὸν στρατὸν ἐξετάσεις ἀκριβῶς καὶ κατὰ μυρίους τούτων κεκριμένους ἄρχοντας ἀποδείξεις , εἶτα κατὰ χιλίους , διαιρήσεις δὲ μετ᾽ αὐτοὺς εἰς πεντακοσίους , καὶ πάλιν εἰς ἑκατόν , εἶτ᾽ εἰς πεντήκοντα .
⁷⁰ Make use of the method I suggest to you, as to human affairs; and take a review of the army, and appoint chosen rulers over tens of thousands, and then over thousands; then divide them into five hundreds, and again into hundreds, and into fifties;	⁷⁰ Follow what I suggest to you in dealing with people; review the army carefully and appoint chosen officers over tens of thousands and then over thousands. Sub-divide them into five hundreds and again into hundreds and fifties.
⁷⁰ Barach

⁷¹ ἄρχοντάς τε ἐπὶ τούτοις τάξεις , οἳ κατὰ τριάκοντα μερισθέντας διακοσμήσουσι καὶ κατὰ εἴκοσι καὶ κατὰ δέκα συναριθμουμένους , ἔστω δέ τις ἐπὶ τούτοις εἷς τὴν‎ προσηγορίαν ἀπὸ τοῦ τῶν ἀρχομένων ἀριθμοῦ λαμβάνων , δοκιμασθέντες ὑπὸ τοῦ πλήθους παντὸς εἶναι ἀγαθοὶ καὶ δίκαιοι ,
⁷¹ and set rulers over each of them, who may distinguish them into thirties, and keep them in order; and at last number them by twenties and by tens: and let there be one commander over each number, to be denominated from the number of those over whom they are rulers, but such as the whole multitude have tried, and do approve of, as being good and righteous men;	⁷¹ Set officers over each group, dividing them into thirties for good order, and numbering them by twenties and by tens. Let there be a leader over each group, named according to the number of those he leads, good and righteous men, tested and approved by the whole people.
⁷¹ Barach

⁷² οἳ περὶ τε τῶν διαφόρων αὐτοῖς κρινοῦσι κἂν ᾖ τι μεῖζον ἐπὶ τοὺς ἐν ἀξιώματι τὴν‎ περὶ τούτου διάγνωσιν ἐπανοίσουσιν , ἂν δὲ κἀκείνους διαφύγῃ τὸ περὶ τοῦ πράγματος δύσκολον , ἐπὶ σὲ τοῦτο ἀναπέμψουσιν · ἔσται‎ γὰρ οὕτως ἀμφότερα · καὶ τῶν δικαίων ἙβραῖοιHebrews τεύξονται καὶ σὺ τῷ θεῷ προσεδρεύων εὐμενέστερον ἂν ποιήσειας αὐτὸν τῷ στρατῷ .
⁷² and let those rulers decide the controversies they have one with another. But if any great cause arise, let them bring the cognizance of it before the rulers of a higher dignity; but if any great difficulty arise that is too hard for even their determination, let them send it to thee. By these means two advantages will be gained; the Hebrews will have justice done them, and thou wilt be able to attend constantly on God, and procure him to be more favorable to the people.”	⁷² Let those officers decide any differences they have with each another. Let them report graver cases to a higher-ranking officer, but if a major matter arises, too difficult for even them to decide, let them bring it to you. This will bring two advantages : the Hebrews will get justice, and you will be free to attend to God and win his fuller favour for the rank and file."
⁷² Barach

⁷³ Ταῦτα ῬαγουήλουRaguel παραινέσαντος ΜωυσῆςMoses ἀσμένως προσήκατο τὴν‎ συμβουλίαν καὶ ποιεῖ κατὰ τὴν‎ ὑποθήκην τὴν‎ ἐκείνου τοῦ τρόπου τὴν‎ ἐπίνοιαν οὐκ ἀποκρυψάμενος οὐδὲ σφετερισάμενος αὐτήν , ἀλλὰ ποιήσας φανερὸν τὸν ἐξευρηκότα τῷ πλήθει .
⁷³ This was the admonition of Raguel; and Moses received his advice very kindly, and acted according to his suggestion. Nor did he conceal the invention of this method, nor pretend to it himself, but informed the multitude who it was that invented it:	⁷³ This was Raguel's counsel, and Moses gladly took his advice and followed his suggestion, not hiding the source of this procedure or claiming it as his own, but making clear to the people who had devised it.
⁷³ Barach

⁷⁴ κἀν τοῖς βιβλίοις δὲ ῬαγουῆλονRaguel ἔγραψεν ὡς εὑρηκότα τὴν‎ διάταξιν τὴν‎ προειρημένην , καλῶς ἔχειν ἡγούμενος τἀληθῆ μαρτυρεῖν τοῖς ἀξίοιςworthy of , εἰ καὶ δόξαν ἔμελλε φέρειν ἐπιγραφομένῳ τὰ ὑπὸ ἄλλων εὑρημένα , ὥστε τὴν‎ ΜωυσέοςMoses ἀρετὴν κἀκ τούτου καταμαθεῖν . ἀλλὰ περὶ μὲν ταύτης εὐκαίρως ἐν ἄλλοις τῆς γραφῆς δηλώσομεν .
⁷⁴ nay, he has named Raguel in the books he wrote, as the person who invented this ordering of the people, as thinking it right to give a true testimony to worthy persons, although he might have gotten reputation by ascribing to himself the inventions of other men; whence we may learn the virtuous disposition of Moses: but of such his disposition, we shall have proper occasion to speak in other places of these books.	⁷⁴ Indeed, in the books he wrote he named Raguel as the one who devised this ordering of the people, thinking it right to give credit where it is due, although he might have added to his reputation by crediting the inventions of others to himself. This teaches us the virtuous character of Moses, of which we shall have occasion to speak in other parts of this writing.
⁷⁴ Barach

Chapter 5
[075-101]
Moses ascends Mount Sinai to receive the Divine Torah

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⁷⁵ ΜωυσῆςMoses δὲ συγκαλέσας τὴν‎ πληθὺν αὐτὸς μὲν εἰς τὸ ὄρος ἀπέρχεσθαι τὸ ΣιναῖονSinai ἔλεγεν ὡς συνεσόμενος τῷ θεῷ καί τι λαβὼν παρ᾽ αὐτοῦ‎ χρήσιμον ἐπανήξων πρὸς αὐτούς , ἐκείνους δ᾽ ἐκέλευσε πλησίον μετασκηνῶσαι τῷ ὄρει τὴν‎ γειτνίασιν τοῦ θεοῦ προτιμήσαντας .
⁷⁵ Now Moses called the multitude together, and told them that he was going from them unto mount Sinai to converse with God; to receive from him, and to bring back with him, a certain oracle; but he enjoined them to pitch their tents near the mountain, and prefer the habitation that was nearest to God, before one more remote.	⁷⁵ Moses assembled the people to tell them he was leaving to go to mount Sinai and converse with God, to receive from him and bring back to them a valuable thing. He told them to move their camp nearer the mountain, in order to dwell nearer to God.
⁷⁵ Barach

⁷⁶ ταῦτ᾽ εἰπὼν ἀνῄει πρὸς τὸ ΣιναῖονSinai ὑψηλότατον τῶν ἐν ἐκείνοις τοῖς χωρίοις ὀρῶνto see τυγχάνον καὶ διὰ τὴν‎ ὑπερβολὴν τοῦ μεγέθους καὶ τῶν κρημνῶν τὸ ἀπότομον ἀνθρώποις οὐ μόνον οὐκ ἀναβατὸν ἀλλ᾽ οὐδὲ ὁραθῆναι δίχα πόνου τῆς ὄψεως δυνάμενον ἄλλως τε διὰ τὸ λόγον εἶναι περὶ τοῦ τὸν θεὸν ἐν αὐτῷ διατρίβειν φοβερὸν καὶ ἀπρόσιτον .
⁷⁶ When he had said this, he ascended up to Mount Sinai, which is the highest of all the mountains that are in that country and is not only very difficult to be ascended by men, on account of its vast altitude, but because of the sharpness of its precipices also; nay, indeed, it cannot be looked at without pain of the eyes: and besides this, it was terrible and inaccessible, on account of the rumor that passed about, that God dwelt there.	⁷⁶ Saying this, he went up Mount Sinai, the highest of all the nearby mountains and hard to ascend, not only for its great height, but also for its precipitous slopes. It cannot be gazed upon without hurting one’s eyes, and was fearful and inaccessible due to the report that God lived there.
⁷⁶ Barach

⁷⁷ ἙβραῖοιHebrews δὲ κατὰ τὰς ΜωυσέοςMoses ἐντολὰς μετεσκήνουν καὶ τὰς ὑπωρείας τοῦ ὄρους κατελαμβάνοντο ἠρμένοι ταῖς διανοίαις ὡς μετὰ τῆς ἐπαγγελίας τῶν ἀγαθῶν , ἣν προύτεινεν αὐτοῖς , ἐπανήξοντος ΜωυσέοςMoses παρὰ τοῦ θεοῦ .
⁷⁷ But the Hebrews removed their tents as Moses had bidden them, and took possession of the lowest parts of the mountain; and were elevated in their minds, in expectation that Moses would return from God with promises of the good things he had proposed to them.	⁷⁷ The Hebrews moved camp at Moses' command and took over the lower parts of the mountain, and were exalted in spirit, expecting Moses to return from God with news of the good things he had promised them.
⁷⁷ Barach

⁷⁸ ἑορτάζοντες δὲ τὸν στρατηγὸν περιέμενον ἁγνεύοντες τήν τε ἄλλην ἁγνείαν καὶ ἀπὸ συνουσίας τῆς γυναικῶν ἡμέρας τρεῖς , καθὼς ἐκεῖνος αὐτοῖς προεῖπε , καὶ παρακαλοῦντες τὸν θεὸν εὐμενῆ συμβάλλοντα ΜωυσεῖMoses δοῦναι δωρεάν , ὑφ᾽ ἧς εὖ βιώσονται . ταῖς τ᾽ οὖν διαίταις ἐχρῶντο πολυτελεστέραις καὶ τῷ κόσμῳ γυναιξὶν ὁμοῦ καὶ τέκνοις ἐκπρεπῶς ἤσκηντο .
⁷⁸ So they feasted and waited for their conductor, and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he had before ordered them to do. And they prayed to God that he would favorably receive Moses in his conversing with him, and bestow some such gift upon them by which they might live well. They also lived more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing than they usually wore.	⁷⁸ So they feasted and waited for their leader and kept pure in other respects, not having intercourse with their wives for three days, as he had told them. They begged God to favour Moses at their meeting and to grant them a gift by which they could live well. They dined more splendidly and dressed their wives and children more ornately than usual.
⁷⁸ Barach

⁷⁹ Ἐπὶ δύο μὲν οὖν ἡμέρας εὐωχούμενοι διῆγον , τῇ τρίτῃ δὲ πρὶν τὸν ἥλιον ἀνασχεῖν νεφέλη τε ὑπεράνω ἀνέσχε τοῦ παντὸς στρατοπέδου τῶν ἙβραίωνHebrews οὐ πρότερον τοῦτο ἰδόντων γενόμενον καὶ τὸ χωρίον οὗ τὰς σκηνὰς ἦσαν πεποιημένοι περιέγραφε ,
⁷⁹ So they passed two days in this way of feasting; but on the third day, before the sun was up, a cloud spread itself over the whole camp of the Hebrews, such a one as none had before seen, and encompassed the place where they had pitched their tents;	⁷⁹ Two days they passed in this kind of feasting, but on the third day, before sun-up, a cloud such as none had seen before spread over the whole Hebrew camp and surrounded the place where they had pitched their tents.
⁷⁹ Barach

⁸⁰ καὶ τοῦ λοιποῦ παντὸς ἐν αἰθρίᾳ τυγχάνοντος ἄνεμοί τε σφοδροὶ λάβρον κινοῦντες ὑετὸν κατῄγιζον , ἀστραπαί τε ἦσαν φοβεραὶ τοῖς ὁρῶσι , καὶ κεραυνοὶ κατενεχθέντες ἐδήλουν τὴν‎ παρουσίαν τοῦ θεοῦ οἷς ΜωυσῆςMoses ἔχαιρεν εὐμενοῦς παρατυχόντος .
⁸⁰ and while all the rest of the air was clear, there came strong winds, that raised up large showers of rain, which became a mighty tempest. There was also such lightning, as was terrible to those that saw it; and thunder, with its thunderbolts, were sent down, and declared God to be there present in a gracious way to such as Moses desired he should be gracious.	⁸⁰ Then while all the rest of the air was clear, strong winds sprang up with downpours of rain, and lightning that terrified the onlookers, and thunderbolts, showing that the God in who gave joy to Moses was graciously present.
⁸⁰ Barach

⁸¹ καὶ περὶ μὲν τούτων ὡς βούλεται φρονείτω ἕκαστος τῶν ἐντευξομένωνto meet with , ἐμοὶ δὲ ἀνάγκη ταῦτα ἱστορεῖν καθάπερ ἐν ταῖς ἱεραῖς βίβλοις ἀναγέγραπται . τοὺς δὲ ἙβραίουςHebrews τά τε ὁρώμεναto see καὶ ὁ ταῖς ἀκοαῖς προσβάλλων ψόφος δεινῶς ἐτάραττεν ,
⁸¹ Now, as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a prodigious degree,	⁸¹ Regarding these events, let each one think as he pleases, but I must narrate them as they are described in the sacred books. These sights and sound that struck their ears greatly troubled the Hebrews, for they were so uncommon,
⁸¹ Barach

⁸² ἀήθεις τε γὰρ ἦσαν αὐτῶν , καὶ ὁ περὶ τοῦ ὄρους διαπεφοιτηκὼς λόγος ὡς εἰς αὐτὸ τοῦτο φοιτῶντος τοῦ θεοῦ σφόδρα τὴν‎ διάνοιαν αὐτῶν ἐξέπληττε . κατεῖχον δ᾽ αὑτοὺς πρὸς ταῖς σκηναῖς ἀχθόμενοιto be loaded, vexed καὶ τόν τε ΜωυσῆνMoses ἀπολωλέναι νομίζοντες ὑπ᾽ ὀργῆς τοῦ θεοῦ καὶ περὶ αὐτῶν ὅμοια προσδοκῶντες .
⁸² for they were not such as they were accustomed to; and then the rumor that was spread abroad, how God frequented that mountain, greatly astonished their minds, so they sorrowfully contained themselves within their tents, as both supposing Moses to be destroyed by the divine wrath, and expecting the like destruction for themselves.	⁸² and the widespread rumour that God dwelt on that mountain gripped their minds, so they stayed put within their tents, thinking that Moses had been killed by the wrath of God and expecting a similar fate for themselves.
⁸² Barach

⁸³ Οὕτως δ᾽ αὐτῶν διακειμένων ἐπιφαίνεται ΜωυσῆςMoses γαῦρός τε καὶ μέγα φρονῶν . ὀφθείς τε οὖν αὐτὸς ἀπαλλάσσει τοῦ δέους αὐτοὺς καὶ περὶ τῶν μελλόντων κρείττονας ὑπετίθετο τὰς ἐλπίδας , αἴθριός τε καὶ καθαρὸς ὁ ἀὴρ τῶν πρὸ ὀλίγου παθῶν ἦν ΜωυσέοςMoses παραγεγονότος .
⁸³ When they were under these apprehensions, Moses appeared as joyful and greatly exalted. When they saw him, they were freed from their fear, and admitted of more comfortable hopes as to what was to come. The air also was become clear and pure of its former disorders, upon the appearance of Moses;	⁸³ While they were in this state, Moses showed up, joyful and highly exalted. When they saw him, they were set free from fear and became more hopeful about the future. The air also cleared and shed its former strangeness, when Moses appeared.
⁸³ Barach

⁸⁴ ἐπὶ τούτοις οὖν συγκαλεῖ τὸ πλῆθος εἰς ἐκκλησίαν ἀκουσόμενον ὧν ὁ θεὸς εἴποι πρὸς αὐτόν , καὶ συναθροισθέντων στὰς ἐπὶ ὑψηλοῦ τινος , ὅθεν ἔμελλον πάντες ἀκούσεσθαι , " ὁ μὲν θεός , εἶπεν , ὦ ἙβραῖοιHebrews , καθάπερ καὶ πρότερον εὐμενὴς προσεδέξατό με καὶ βίον τε ὑμῖν εὐδαίμονα καὶ πολιτείας κόσμον ὑπαγορεύσας πάρεστι καὶ αὐτὸς εἰς τὸ στρατόπεδον .
⁸⁴ whereupon he called together the people to a congregation, in order to their hearing what God would say to them: and when they were gathered together, he stood on an eminence whence they might all hear him, and said, “God has received me graciously, O Hebrews, as he has formerly done; and has suggested a happy method of living for you, and an order of political government, and is now present in the camp:	⁸⁴ He called the people into assembly, to hear what God wished to say to them, and when they were together he stood on a height from which all could hear him and said, "O Hebrews, God has received me graciously as before, and has proposed for you a happy form of life and government, and is now present in the camp.
⁸⁴ Barach

⁸⁵ πρὸς γοῦν αὐτοῦ‎ καὶ τῶν ἔργων , ἃ δι᾽ ἐκεῖνον ἡμῖν ἤδη πέπρακται , μὴ καταφρονήσητε τῶν λεγομένων εἰς ἐμὲ τὸν λέγοντα ἀφορῶντες μηδ᾽ ὅτι γλῶττα ἀνθρωπίνη πρὸς ὑμᾶς λέγει · τὴν‎ δ᾽ ἀρετὴν αὐτῶν κατανοήσαντες ἐπιγνώσεσθε καὶ τὸ μέγεθος τοῦ νενοηκότος καὶ ἐπὶ συμφέροντι τῷ ὑμετέρῳ πρὸς ἐμὲ μὴ φθονήσαντος εἰπεῖν ·
⁸⁵ I therefore charge you, for his sake and the sake of his works, and what we have done by his means, that you do not put a low value on what I am going to say, because the commands have been given by me that now deliver them to you, nor because it is the tongue of a man that delivers them to you; but if you have a due regard to the great importance of the things themselves, you will understand the greatness of Him whose institutions they are, and who has not disdained to communicate them to me for our common advantage;	⁸⁵ So for his sake and the works he has done for us, do not despise what I am going to say, because I pass on what was said to me, even if it is a human tongue delivering them to you. If you recognize their importance, you will know the greatness of Him whose work they are, who has not disdained to speak them to me for your good.
⁸⁵ Barach

⁸⁶ οὐ γὰρ ΜωυσῆςMoses ὁ ἈμαράμουAmram καὶ ἸωχαβάδηςJochebed υἱός , ἀλλ᾽ ὁ τὸν ΝεῖλονNile ἀναγκάσας ᾑματωμένον ὑπὲρ ὑμῶν ῥυῆναι καὶ ποικίλοις δαμάσας κακοῖς τὸ τῶν ΑἰγυπτίωνEgyptians φρόνημα , ὁ διὰ θαλάσσης ὁδὸν ὑμῖν παρασχών , ὁ καὶ τροφὴν ἐξ οὐρανοῦ μηχανησάμενος ἐλθεῖν ἀπορουμένοις ,
⁸⁶ for it is not to be supposed that the author of these institutions is barely Moses, the son of Amram and Jochebed, but He who obliged the Nile to run bloody for your sakes, and tamed the haughtiness of the Egyptians by various sorts of judgments; he who provided a way through the sea for us; he who contrived a method of sending us food from heaven, when we were distressed for want of it; he who made the water to issue out of a rock, when we had very little of it before;	⁸⁶ They come not from Moses, son of Amram and Jochebed, but from Him who for your sakes made the Nile run blood-red and by various strokes tamed the Egyptians' pride. It was He who gave you a way through the sea and provided food from heaven, when you needed it.
⁸⁶ Barach

⁸⁷ ὁ ποτὸν ἐκ πέτρας ἀναβλύσας σπανίζουσι , δι᾽ ὃν ἌδαμοςAdam τῶν ἀπὸ γῆς τε καρπῶν καὶ θαλάσσης μεταλαμβάνει , δι᾽ ὃν ΝῶχοςNoah ἐκ τῆς ἐπομβρίας διέφυγε , δι᾽ ὃν ἍβραμοςAbraham ὁ ἡμέτερος πρόγονος ἐξ ἀλήτου τὴν‎ ΧαναναίανCanaan κατέσχε γῆν , δι᾽ ὃν ἼσακοςIsaac γηραιοῖς ἐτέχθη γονεῦσι , δι᾽ ὃν ἸάκωβοςJacob, James δώδεκα παίδων ἀρεταῖς ἐκοσμήθη , δι᾽ ὃν ἸώσηποςJoseph, Josephus ἐδεσπότευσε τῆς ΑἰγυπτίωνEgyptians δυνάμεως , οὗτος ὑμῖν τούτους χαρίζεται τοὺς λόγους δι᾽ ἑρμηνέωςan interpreter ἐμοῦ .
⁸⁷ he by whose means Adam was made to partake of the fruits both of the land and of the sea; he by whose means Noah escaped the deluge; he by whose means our forefather Abraham, of a wandering pilgrim, was made the heir of the land of Canaan; he by whose means Isaac was born of parents that were very old; he by whose means Jacob was adorned with twelve virtuous sons; he by whose means Joseph became a potent lord over the Egyptians; he it is who conveys these instructions to you by me as his interpreter.	⁸⁷ The One who made water flow from a rock, when you were short of it; by whom Adam shared in the fruits of land and sea; by whom Noah escaped the deluge; by whom Abraham our forefather, a wandering pilgrim, gained the land of Canaan; by whom Isaac was born to aged parents; by whom Jacob was adorned with the virtue of twelve sons; by whom Joseph powerfully ruled the Egyptians—he it is who grants you these words with me as his interpreter.
⁸⁷ Barach

⁸⁸ σεβάσμιοι δ᾽ ὑμῖν γενέσθωσαν καὶ παίδων περιμαχητότεροι καὶ γυναικῶν · εὐδαίμονα γὰρ διάξετε βίον τούτοις ἑπόμενοι καὶ γῆς ἀπολαύοντεςto take, receive καρπίμου καὶ θαλάσσης ἀχειμάστου καὶ τέκνων γονῆς κατὰ φύσιν τικτομένων καὶ πολεμίοις ἔσεσθε φοβεροί · τῷ θεῷ γὰρ εἰς ὄψιν ἐλθὼν ἀκροατὴς ἀφθάρτου φωνῆς ἐγενόμην · οὕτως ἐκείνῳ τοῦ γένους ἡμῶν καὶ τῆς τούτου μέλει διαμονῆς ."
⁸⁸ And let them be to you venerable, and contended for more earnestly by you than your own children and your own wives; for if you will follow them, you will lead a happy life you will enjoy the land fruitful, the sea calm, and the fruit of the womb born complete, as nature requires; you will be also terrible to your enemies for I have been admitted into the presence of God and been made a hearer of his incorruptible voice so great is his concern for your nation, and its duration.”	⁸⁸ Let them be sacred to you and valued more highly by you than your own children and wives, for if you follow them, you will live happily and enjoy fruitful land, calm seas and the fruit of the womb born as nature requires, and you will be feared by your enemies. For I have been admitted into the presence of God and allowed to hear his pure voice, such is his concern for our nation and its survival."
⁸⁸ Barach

⁸⁹ Ταῦτ᾽ εἰπὼν προάγει τὸν λαὸν γυναιξὶν ὁμοῦ καὶ τέκνοις , ὡς ἀκούσαιεν τοῦ θεοῦ διαλεγομένου πρὸς αὐτοὺς περὶ τῶν πρακτέων , ἵνα μὴ βλαβείη τῶν λεγομένων ἡ ἀρετὴ ὑπὸ ἀνθρωπίνης γλώττης ἀσθενῶς εἰς γνῶσιν αὐτοῖς παραδιδομένη .
⁸⁹ When he had said this, he brought the people, with their wives and children, so near the mountain, that they might hear God himself speaking to them about the precepts which they were to practice; that the energy of what should be spoken might not be hurt by its utterance by that tongue of a man, which could but imperfectly deliver it to their understanding.	⁸⁹ Saying this, he brought the people forward, with their wives and children, to hear God's telling them what they were to practice; that the power of what was spoken might not be weakened by being uttered in a human tongue, for their understanding.
⁸⁹ Barach

⁹⁰ πάντες τε ἤκουον φωνῆς ὑψόθεν παραγενομένης εἰς ἅπαντας , ὡς διαφυγεῖν μηδένα καὶ λόγων οὓς ΜωυσῆςMoses ἐν ταῖς δύο πλαξὶ γεγραμμένους κατέλιπεν · οὓς οὐ θεμιτόν ἐστιν ἡμῖν λέγειν φανερῶς πρὸς λέξιν , τὰς δὲ δυνάμεις αὐτῶν δηλώσομεν .
⁹⁰ And they all heard a voice that came to all of them from above, insomuch that no one of these words escaped them, which Moses wrote on two tables; which it is not lawful for us to set down directly, but their import we will declare.	⁹⁰ They all heard a voice coming to them all from above, so that they missed none of these words which Moses left written on the two tablets. It is not lawful for us to set them down clearly in writing, but we will declare their import.
⁹⁰ Barach

⁹¹ Διδάσκει μὲν οὖν ἡμᾶς ὁ πρῶτος λόγος , ὅτι θεός ἐστιν εἷς καὶ τοῦτον δεῖ σέβεσθαι μόνον · ὁ δὲ δεύτερος κελεύει μηδενὸς εἰκόνα ζῴου ποιήσαντας προσκυνεῖν · ὁ τρίτος δὲ ἐπὶ μηδενὶ φαύλῳ τὸν θεὸν ὀμνύναι · ὁ δὲ τέταρτος παρατηρεῖν τὰς ἑβδομάδας ἀναπαυομένους ἀπὸ παντὸς ἔργου ·
⁹¹ The first commandment teaches us that there is but one God, and that we ought to worship him only. The second commands us not to make the image of any living creature to worship it. The third, that we must not swear by God in a false matter. The fourth, that we must keep the seventh day, by resting from all sorts of work.	⁹¹ The first word teaches us that God is one and we should worship him alone; the second commands us not to make the image of any living thing and worship it; the third, not to swear by God to anything false; the fourth, to keep the sabbath by resting from all work.
⁹¹ Barach

⁹² ὁ δὲ πέμπτος γονεῖς τιμᾶν · ὁ δὲ ἕκτος ἀπέχεσθαι φόνου · ὁ δὲ ἕβδομος μὴ μοιχεύειν · ὁ δὲ ὄγδοος μὴ κλοπὴν δρᾶν · ὁ δὲ ἔνατος μὴ ψευδομαρτυρεῖν · ὁ δὲ δέκατος μηδενὸς ἀλλοτρίου ἐπιθυμίαν λαμβάνειν .
⁹² The fifth, that we must honor our parents. The sixth that we must abstain from murder. The seventh that we must not commit adultery. The eighth, that we must not be guilty of theft. The ninth, that we must not bear false witness. The tenth, that we must not admit of the desire of any thing that is another’s.	⁹² The fifth, to honour our parents; the sixth to abstain from murder; the seventh not to commit adultery; the eighth, not be steal; the ninth, not to bear false witness; the tenth, not to desire anything that is another's.
⁹² Barach

⁹³ Καὶ τὸ μὲν πλῆθος ἀκροασάμενον αὐτοῦ‎ τοῦ θεοῦ περὶ ὧν ΜωυσῆςMoses διελέχθη χαῖρον ἐπὶ τοῖς προειρημένοις τοῦ συλλόγου διελύθη , ταῖς δ᾽ ἐφεξῆς φοιτῶντες ἐπὶ τὴν‎ σκηνὴν ἠξίουν αὐτὸν καὶ νόμους αὐτοῖς παρὰ τοῦ θεοῦ κομίζειν .
⁹³ Now when the multitude had heard God himself giving those precepts which Moses had discoursed of, they rejoiced at what was said; and the congregation was dissolved: but on the following days they came to his tent, and desired him to bring them, besides, other laws from God.	⁹³ The populace was glad to hear from God himself the things Moses had spoken of, and the assembly parted, but on the following days they came to his tent to ask him to bring them other laws from God.
⁹³ Barach

⁹⁴ ὁ δὲ τούτους τε τίθεται καὶ περὶ τῶν ὅλων ὃν ἂν πραχθείη τρόπον ἐν τοῖς αὖθις ἀπεσήμαινε χρόνοις , ὧν μνησθήσομαι κατὰ καιρὸν οἰκεῖον . τοὺς δὲ πλείονας τῶν νόμων εἰς ἑτέραν ἀνατίθεμαι γραφὴν ἰδίαν περὶ αὐτῶν ποιησόμενος ἀφήγησιν .
⁹⁴ Accordingly he appointed such laws, and afterwards informed them in what manner they should act in all cases; which laws I shall make mention of in their proper time; but I shall reserve most of those laws for another work, and make there a distinct explication of them.	⁹⁴ So he established them and told them how to act act in everything. These laws I shall mention at the proper time, but I shall reserve most about the laws to be explained in another work.
⁹⁴ Barach

⁹⁵ Οὕτω δὲ τῶν πραγμάτων αὐτοῖς ἐχόντων ὁ ΜωυσῆςMoses πάλιν εἰς τὸ ΣιναῖονSinai ὄρος ἀνῄει προειπὼνto predict τοῖς ἙβραίοιςHebrews , βλεπόντων δ᾽ αὐτῶν ἐποιεῖτο τὴν‎ ἄνοδον . Καὶ χρόνου τριβομένου , τεσσαράκοντα γὰρ ἡμέρας διήγαγεν ἀπ᾽ αὐτῶν , δέος εἶχε τοὺς ἙβραίουςHebrews , μή τι ΜωυσῆςMoses πάθοι , καὶ τῶν συντυχόντων δεινῶν οὐκ ἔστιν ὃ οὕτως ἐλύπησεν αὐτούς , ὡς τὸ νομίζειν ΜωυσῆνMoses ἀπολωλέναι .
⁹⁵ When matters were brought to this state, Moses went up again to Mount Sinai, of which he had told them beforehand. He made his ascent in their sight; and while he staid there so long a time, (for he was absent from them forty days,) fear seized upon the Hebrews, lest Moses should have come to any harm; nor was there any thing else so sad, and that so much troubled them, as this supposal that Moses was perished.	⁹⁵ When things reached this state, Moses again went up Mount Sinai, telling the Hebrews in advance and going up in their sight. When he was there such a long time, staying away from them forty days, fear gripped the Hebrews, that Moses had come to some harm, and nothing troubled them so much as the idea that Moses had died.
⁹⁵ Barach

⁹⁶ ἦν γὰρ τοῖς ἀνθρώποις ἔρις τῶν μὲν ἀπολωλέναι λεγόντων θηρίοις περιπεσόντα , καὶ μάλιστα ὅσοι πρὸς αὐτὸν ἀπεχθῶς ἦσαν διακείμενοι ταύτην τὴν‎ ψῆφον ἔφερον , τῶν δὲ πρὸς τὸ θεῖον ἀνακεχωρηκέναι .
⁹⁶ Now there was a variety in their sentiments about it; some saying that he was fallen among wild beasts; and those that were of this opinion were chiefly such as were ill-disposed to him; but others said that he was departed, and gone to God;	⁹⁶ People's opinions varied about this, some saying that wild animal had killed him and those of this opinion were mainly ill-disposed to him, but others said that he had left and gone to God.
⁹⁶ Barach

⁹⁷ τοὺς δὲ σώφρονας καὶ μηδέτερον τῶν λεγομένων εἰς ἡδονὴν λαμβάνοντας ἰδίαν , καὶ τὸ θηρίοις περιπεσόντα ἀποθανεῖν ἀνθρώπινον ἡγουμένους καὶ τὸ ὑπὸ τοῦ θεοῦ πρὸς αὐτὸν μεταστῆναι διὰ τὴν‎ προσοῦσαν ἀρετὴν εἰκὸς νομίζοντας , πρᾴως ἔχειν οὗτος ὁ λογισμὸς ἐποίει .
⁹⁷ but the wiser sort were led by their reason to embrace neither of those opinions with any satisfaction, thinking, that as it was a thing that sometimes happens to men to fall among wild beasts and perish that way, so it was probable enough that he might depart and go to God, on account of his virtue; they therefore were quiet, and expected the event:	⁹⁷ The more prudent were satisfied with neither of those views, realizing that while people sometimes fall victim to wild beasts, it was possible that due to his virtue he might also have left and gone to God, so they remained quietly awaiting the outcome.
⁹⁷ Barach

⁹⁸ προστάτου δὲ ἠρημῶσθαι καὶ κηδεμόνος ὑπολαμβάνοντες , οἵου τυχεῖν οὐκ ἂν ἄλλου δύναιντο , σφόδρα λυπούμενοι διετέλουν καὶ οὔτε ὑπονοεῖν αὐτοὺς εἴα τὸ προσδοκᾶν τι χρηστὸν περὶ τἀνδρὸς οὔτε μὴ λυπεῖσθαι καὶ κατηφεῖν ἠδύναντο . τὸ δὲ στρατόπεδον οὐκ ἐθάρρουν μετάγειν ΜωυσέοςMoses αὐτοὺς ἐκεῖ παραμένειν προειρηκότος .
⁹⁸ yet were they exceeding sorry upon the supposal that they were deprived of a governor and a protector, such a one indeed as they could never recover again; nor would this suspicion give them leave to expect any comfortable event about this man, nor could they prevent their trouble and melancholy upon this occasion. However, the camp durst not remove all this while, because Moses had bidden them afore to stay there.	⁹⁸ They were very sorry to lose such a leader and guardian as they might never have again, leaving them no consolation about this man, so they could not help being sad and downcast about him. However, the camp dared not move all this while, since Moses had told them to stay there.
⁹⁸ Barach

⁹⁹ Ἤδη δὲ τεσσαράκοντα ἡμερῶν διεληλυθυιῶν καὶ τοσούτων νυκτῶν παρῆν οὐδενὸς σιτίου τῶν τοῖς ἀνθρώποις νενομισμένων γεγευμένος . χαρᾶς δ᾽ ἐνέπλησε τὴν‎ στρατιὰν ἐπιφανείς , καὶ τὴν‎ τοῦ θεοῦ πρόνοιαν ἣν εἶχε περὶ αὐτῶν ἀπεδήλου τόν τε τρόπον καθ᾽ ὃν εὐδαιμονήσουσι πολιτευόμενοι λέγων αὐτῷ κατὰ ταύτας ὑποθέσθαι τὰς ἡμέρας ,
⁹⁹ But when the forty days, and as many nights, were over, Moses came down, having tasted nothing of food usually appointed for the nourishment of men. His appearance filled the army with gladness, and he declared to them what care God had of them, and by what manner of conduct of their lives they might live happily; telling them, that during these days of his absence	⁹⁹ When the forty days and as many nights were over, he came down, having tasted none of what a person usually needs as nourishment. His appearance filled the group with gladness and he declared God's care for them and how they could live happy lives, and said that during the days of his absence,
⁹⁹ Barach

¹⁰⁰ καὶ σκηνὴν ὅτι βούλεται γενέσθαι αὐτῷ , εἰς ἣν κάτεισι πρὸς αὐτοὺς παραγινόμενος , ὅπως καὶ μεταβαίνοντες ἀλλαχοῦ ταύτην ἐπαγώμεθα καὶ μηκέτι δεώμεθα τῆς ἐπὶ τὸ ΣιναῖονSinai ἀνόδου , ἀλλ᾽ αὐτὸς ἐπιφοιτῶν τῇ σκηνῇ παρατυγχάνῃ ταῖς ἡμετέραις εὐχαῖς .
¹⁰⁰ he had suggested to him also that he would have a tabernacle built for him, into which he would descend when he came to them, and how we should carry it about with us when we remove from this place; and that there would be no longer any occasion for going up to Mount Sinai, but that he would himself come and pitch his tabernacle amongst us, and be present at our prayers;	¹⁰⁰ he wanted a tent built for God where he would descend to be present to them, and we should carry it around with us when we move from this place, and that we would no longer need to go up Mount Sinai, for God himself would dwell in his Tent and be present to our prayers.
¹⁰⁰ Barach

¹⁰¹ γενήσεται δὲ ἡ σκηνὴ μέτροις τε καὶ κατασκευῇ οἷς αὐτὸς ὑπέδειξεν ὑμῶν ἀόκνως ἐχόντων πρὸς τὸ ἔργον . ταῦτ᾽ εἰπὼν δύο πλάκας αὐτοῖς ἐπιδείκνυσιν ἐγγεγραμμένους ἐχούσας τοὺς δέκα λόγους , ἐν ἑκατέρᾳ πέντε . Καὶ Χεὶρ ἦν ἐπὶ τῇ γραφῇ τοῦ θεοῦ .
¹⁰¹ as also, that the tabernacle should be of such measures and construction as he had shown him, and that you are to fall to the work, and prosecute it diligently. When he had said this, he showed them the two tables, with the ten commandments engraven upon them, five upon each table; and the writing was by the hand of God.	¹⁰¹ The Tent must measure and be furnished as God had shown him and "you must diligently apply yourselves to this work." Then he showed them the two tablets, engraved with the ten commandments, five upon each, written by the hand of God.
¹⁰¹ Barach

Chapter 6
[102-150]
Moses builds a tent for God's honour,
forerunner of the Temple; its furnishings

☜ ☞

¹⁰² Οἱ δὲ χαίροντες οἷς τε ἑώρων καὶ οἷς ἤκουον τοῦ στρατηγοῦ τῆς κατὰ δύναμιν αὐτῶν σπουδῆς οὐκ ἀπελείποντοto leave , ἀλλ᾽ εἰσέφερον ἄργυρόν τε καὶ χρυσὸν καὶ χαλκὸν ξύλα τε τῆς καλλίστης ὕλης καὶ μηδὲν ὑπὸ τῆς σήψεως παθεῖν δυνάμενα , αἰγείους τε τρίχας καὶ δορὰς προβάτων τὰς μὲν ὑακίνθῳ βεβαμμένας τὰς δὲ φοίνικι · αἱ δὲ πορφύρας ἄνθος , ἕτεραι δὲ λευκὴν παρεῖχον τὴν‎ χρόαν ·
¹⁰² Hereupon the Israelites rejoiced at what they had seen and heard of their conductor, and were not wanting in diligence according to their ability; for they brought silver, and gold, and brass, and of the best sorts of wood, and such as would not at all decay by putrefaction; camels’ hair also, and sheep-skins, some of them dyed of a blue color, and some of a scarlet; some brought the flower for the purple color, and others for white,	¹⁰² They were glad of what they had seen and heard from their general and did not fail to show enthusiasm according to their ability. They brought silver and gold and brass and high-quality wood which would not decay or rot; and camel hair and sheep-skins, some of them dyed blue and some scarlet; and some brought flowers for the purple colour and others brought white.
¹⁰² Barach

¹⁰³ ἔριά τε τοῖς προειρημένοις ἄνθεσι μεμολυσμένα καὶ λίνου βύσσον λίθους τε τούτοις ἐνδεδεμένους , οὓς χρυσίῳ καθειργνύντες ἄνθρωποι κόσμῳ χρῶνται πολυτελεῖ , θυμιαμάτων τε πλῆθος συνέφερον · ἐκ γὰρ τοιαύτης ὕλης κατεσκεύασε τὴν‎ σκηνήν . ἡ δ᾽ οὐδὲν μεταφερομένου καὶ συμπερινοστοῦντος ναοῦ διέφερε .
¹⁰³ with wool dyed by the flowers aforementioned; and fine linen and precious stones, which those that use costly ornaments set in ouches of gold; they brought also a great quantity of spices; for of these materials did Moses build the tabernacle, which did not at all differ from a movable and ambulatory temple.	¹⁰³ They brought fleeces dyed with the aforesaid flowers, and fine linen and precious stones, which people set in gold for lavish ornaments; and a large amount of spices. Of materials like these, Moses fashioned the Tent, which was no less than a movable, itinerant temple.
¹⁰³ Barach

¹⁰⁴ τούτων οὖν κατὰ σπουδὴν συγκομισθέντων ἑκάστου καὶ παρὰ δύναμιν φιλοτιμησαμένου , ἀρχιτέκτοναςmaster builder τοῖς ἔργοις ἐφίστησι κατ᾽ ἐντολὴν τοῦ θεοῦ οὓς καὶ τὸ πλῆθος ἂν ἐπελέξατο τῆς ἐξουσίας ἐπ᾽ αὐτῷ γενομένης .
¹⁰⁴ Now when these things were brought together with great diligence, (for every one was ambitious to further the work even beyond their ability,) he set architects over the works, and this by the command of God; and indeed the very same which the people themselves would have chosen, had the election been allowed to them.	¹⁰⁴ When these things were diligently brought, for everyone was ambitious for the work, even beyond their ability, he set architects over the works, by the command of God, whom the people themselves would have chosen if the choice was theirs.
¹⁰⁴ Barach

¹⁰⁵ τὰ δὲ ὀνόματα αὐτῶν , καὶ γὰρ ἐν ταῖς ἱεραῖς βίβλοις ἀναγέγραπται , ταῦτ᾽ ἦν · ΒασάηλοςBasaelos [μὲν ] ΟὐρὶUri παῖς τῆς ἸούδαJudas φυλῆς , υἱὸς δὲ ΜαριάμηςMiriam τῆς ἀδελφῆς τοῦ στρατηγοῦ , ἘλίβαζοςElibazos δὲ ἸσαμάχουAhisamach ΔανίδοςDan φυλῆς .
¹⁰⁵ Now their names are set down in writing in the sacred books; and they were these: Besaleel, the son of Uri, of the tribe of Judah, the grandson of Miriam, the sister of their conductor and Aholiab, file son of Ahisamach, of the tribe of Dan.	¹⁰⁵ Their names are written in the sacred books, and were these : Basaelos, son of Uri, of the tribe of Judas, the son of the chief's sister, Miriam, and Elibazos, son of Ahisamach, of the tribe of Dan.
¹⁰⁵ Barach

¹⁰⁶ τὸ δὲ πλῆθος οὕτως ὑπὸ προθυμίας τοῖς ἐγχειρουμένοις ἐπῆλθεν , ὥστε ΜωυσῆςMoses ἀνεῖρξεν αὐτοὺς ὑποκηρυξάμενος ἀρκεῖν τοὺς ὄντας · τοῦτο γὰρ οἱ δημιουργοὶ προειρήκεσαν · ἐχώρουνto make room, withdraw οὖν ἐπὶ τὴν‎ τῆς σκηνῆς κατασκευήν ,
¹⁰⁶ Now the people went on with what they had undertaken with so great alacrity, that Moses was obliged to restrain them, by making proclamation, that what had been brought was sufficient, as the artificers had informed him; so they fell to work upon the building of the tabernacle.	¹⁰⁶ The people went on eagerly with the undertaking, so that Moses had to restrain them by proclaiming that what had been brought was sufficient, as the artisans had told him, so they began work upon the building of the Tent.
¹⁰⁶ Barach

¹⁰⁷ καὶ ΜωυσῆςMoses αὐτοὺς ἕκαστα περὶ τῶν μέτρων κατὰ τὴν‎ ὑποθήκην τοῦ θεοῦ καὶ τοῦ μεγέθους ὅσα τε δεῖ σκεύη χωρεῖν αὐτὴν ἀνεδίδασκε πρὸς τὰς θυσίας ὑπηρετήσοντα . ἐφιλοτιμοῦντο δὲ καὶ γυναῖκες περὶ τε στολὰς ἱερατικὰς καὶ περὶ τὰ ἄλλα ὅσων ἔχρῃζε τὸ ἔργον κόσμου τε καὶ λειτουργίας ἕνεκα τοῦ θεοῦ .
¹⁰⁷ Moses also informed them, according to the direction of God, both what the measures were to be, and its largeness; and how many vessels it ought to contain for the use of the sacrifices. The women also were ambitious to do their parts, about the garments of the priests, and about other things that would be wanted in this work, both for ornament and for the divine service itself.	¹⁰⁷ At God's direction Moses told them what its size and measures were to be, and how many vessels it should contain to serve the sacrifices. The women also vied with each other in making the priestly vestments and other things this work required, for ornament and for the worship of God.
¹⁰⁷ Barach

¹⁰⁸ Πάντων δ᾽ ἐν ἑτοίμῳ γεγενημένων χρυσίου τε καὶ χαλκοῦ καὶ τῶν ὑφαντῶν , προειπὼνto predict ἑορτὴν ΜωυσῆςMoses καὶ θυσίας κατὰ τὴν‎ ἑκάστου δύναμιν ἵστη τὴν‎ σκηνήν , πρῶτον μὲν αἴθριον διαμετρησάμενος τὸ μὲν εὖρος πεντήκοντα πηχῶν ἑκατὸν δὲ τὸ μῆκος .
¹⁰⁸ Now when all things were prepared, the gold, and the silver, and the brass, and what was woven, Moses, when he had appointed beforehand that there should be a festival, and that sacrifices should be offered according to every one’s ability, reared up the tabernacle and when he had measured the open court, fifty cubits broad and a hundred long,	¹⁰⁸ When all was ready, the gold, silver, brass and fabrics, Moses declared there would be a festival, with sacrifices offered according to each one’s ability, and set up the Tent. First he measured the open court, fifty feet broad and a hundred long,
¹⁰⁸ Barach

¹⁰⁹ κάμακας δὲ ἔστησε χαλκέας πενταπήχεις τὸ ὕψος καθ᾽ ἑκατέραν πλευρὰν εἴκοσι τῶν ἐπιμηκεστέρων , δέκα δὲ τῶν ἐν πλάτει κειμένων τῆς κατόπιν , κρίκοι δὲ τῶν καμάκων ἑκάστῃ προσῆσαν · Κιονόκρανα μὲν ἀργύρεα , βάσεις δὲ χρυσαῖ σαυρωτῆρσιν ἐμφερεῖς , χαλκαῖ δὲ ἦσαν , ἐπὶ τῆς γῆς ἐρηρεισμέναι .
¹⁰⁹ he set up brazen pillars, five cubits high, twenty on each of the longer sides, and ten pillars for the breadth behind; every one of the pillars also had a ring. Their chapiters were of silver, but their bases were of brass: they resembled the sharp ends of spears, and were of brass, fixed into the ground.	¹⁰⁹ and set up bronze poles, five feet high, twenty on each of the longer sides and ten for the breadth behind, and each of the poles had a ring. Their tops were of silver and their bases of brass, like the points of spears with the brass ends fixed into the ground.
¹⁰⁹ Barach

¹¹⁰ ἐξήπτετο δὲ τῶν κρίκων καλώδια τὴν‎ ἀρχὴν ἥλων χαλκέων πηχυαίων τὸ μέγεθος ἐκδεδεμένα , οἳ καθ᾽ ἑκάστην κάμακα παρέντες κατὰ τοῦ ἐδάφους ἀκίνητον ὑπὸ βίας ἀνέμων τὴν‎ σκηνὴν ἔμελλον παρέξειν . σινδὼν δ᾽ ἐκ βύσσου ποικιλωτάτη διὰ πασῶν ἐπῄει ἀπὸ τοῦ κιονοκράνου κατιοῦσα μέχρι τῆς βάσεως πολλὴ κεχυμένη , περιφράττουσα ἅπαν κύκλῳ τὸ χωρίον , ὡς μηδὲν δοκεῖν τείχους διαφέρειν .
¹¹⁰ Cords were also put through the rings, and were tied at their farther ends to brass nails of a cubit long, which, at every pillar, were driven into the floor, and would keep the tabernacle from being shaken by the violence of winds; but a curtain of fine soft linen went round all the pillars, and hung down in a flowing and loose manner from their chapiters, and enclosed the whole space, and seemed not at all unlike to a wall about it.	¹¹⁰ Cords were passed through the rings and tied at their farther ends to brass nails of a foot long, driven into the floor at every pole, to keep the Tent from shaking in the force of the winds. A curtain of fine soft linen went around all the poles and hung down in a sweeping fashion from their tops to the floor, enclosing the whole space and seeming not unlike a wall.
¹¹⁰ Barach

¹¹¹ καὶ οὕτως μὲν εἶχον αἱ τρεῖς πλευραὶ τοῦ περιβόλου · τῆς δὲ τετάρτης πλευρᾶς , πεντήκοντα γὰρ οὖσα πήχεων ἡ ἑτέρα μέτωπον τοῦ παντὸς ἦν , εἴκοσι μὲν πήχεις ἀνεῴγεσαν κατὰ πύλας , ἐν αἷς ἀνὰ δύο κάμακες εἱστήκεσαν κατὰ μίμησιν πυλώνων .
¹¹¹ And this was the structure of three of the sides of this enclosure; but as for the fourth side, which was fifty cubits in extent, and was the front of the whole, twenty cubits of it were for the opening of the gates, wherein stood two pillars on each side, after the resemblance of open gates.	¹¹¹ Three sides of the enclosure were like this. On the fourth side, which was fifty feet long and formed the front of the whole, there was an entrance of twenty feet wide, with two poles on each side, resembling open gates.
¹¹¹ Barach

¹¹² ὅλαις δ᾽ αὐταῖς ἄργυρος ἦν ἐπικεχαλκωμένος πάρεξ τῶν βάσεων · χαλκαῖ γὰρ ἦσαν . ἑκατέρωθεν δὲ τοῦ πυλῶνος τρεῖς κάμακες ἦσαν ἑστῶσαι , αἳ τοῖς πυλούχοις ἐμβεβήκεσαν ἐρηρεισμέναι , καὶ κατ᾽ αὐτῶν δὲ βύσσινον ὕφος σινδόνος ἦν περιηγμένον .
¹¹² These were made wholly of silver, and polished, and that all over, excepting the bases, which were of brass. Now on each side of the gates there stood three pillars, which were inserted into the concave bases of the gates, and were suited to them; and round them was drawn a curtain of fine linen;	¹¹² These were entirely plated with silver except the bases, which were of brass. On each side of the gates stood three poles, fitted into the concave bases of the gates, and around them was drawn a curtain of fine linen.
¹¹² Barach

¹¹³ τὸ δὲ κατὰ τὰς πύλας μήκους μὲν ὄντος πήχεων εἴκοσι πέντε δὲ βάθους ὕφος ἦν πορφύρας φοίνικος σὺν ὑακίνθῳ καὶ βύσσῳ πεποιημένον πολλῶν αὐτῷ συνανθούντων καὶ ποικίλων , ὁπόσαhow great, how much μὴ ζῴων ἐξετυποῦτο μορφάς .
¹¹³ but to the gates themselves, which were twenty cubits in extent, and five in height, the curtain was composed of purple, and scarlet, and blue, and fine linen, and embroidered with many and divers sorts of figures, excepting the figures of animals.	¹¹³ The gates were twenty feet wide and five feet high and the curtain was made from purple and scarlet and blue and fine linen, embroidered with many sorts of shapes except those of animals.
¹¹³ Barach

¹¹⁴ ἐντὸς δὲ τῶν πυλῶν περιρραντήριον ἦν χάλκεον ὁμοίαν αὐτῷ καὶ τὴν‎ κρηπῖδα παρεχόμενον , ἐξ οὗ τοῖς ἱερεῦσι τὰς χεῖρας ἀποπλύνειν καὶ τῶν ποδῶν καταχεῖν παρῆν . Καὶ ὁ μὲν τοῦ αἰθρίου περίβολος τοῦτον τὸν τρόπον ἦν διακεκοσμημένος .
¹¹⁴ Within these gates was the brazen laver for purification, having a basin beneath of the like matter, whence the priests might wash their hands and sprinkle their feet; and this was the ornamental construction of the enclosure about the court of the tabernacle, which was exposed to the open air.	¹¹⁴ Within the gates was a bronze wash-basin, on a base of similar material, from which the priests could wash their hands and sprinkle their feet. This was the adornment of the enclosure about the court of the Tent, which was open to the air.
¹¹⁴ Barach

¹¹⁵ τὴν‎ δὲ σκηνὴν ἵστησιν αὐτοῦ‎ κατὰ μέσον τετραμμένην πρὸς τὰς ἀνατολάς , ἵνα πρῶτον ὁ ἥλιος ἐπ᾽ αὐτὴν ἀνιὼν ἀφίῃ τὰς ἀκτῖνας . Καὶ τὸ μὲν μῆκος αὐτῆς ἐπὶ πήχεις ἐγήγερτο τριάκοντα τὸ δὲ εὖρος ἐπὶ δέκα διειστήκει , καὶ ὁ μὲν ἕτερος τῶν τοίχων νότιος ἦν , ὁ δὲ ἕτερος κατὰ βορέαν ἐτέτραπτο , κατόπιν δ᾽ αὐτῆς ἡ δύσις κατελείπετο .
¹¹⁵ As to the tabernacle itself, Moses placed it in the middle of that court, with its front to the east, that, when the sun arose, it might send its first rays upon it. Its length, when it was set up, was thirty cubits, and its breadth was twelve [ten] cubits. The one of its walls was on the south, and the other was exposed to the north, and on the back part of it remained the west.	¹¹⁵ He placed the Tent in the middle of that court, turned toward the east, so that the sun's first rays would fall on it. When set up, its length was thirty feet and its breadth was ten. One of its walls faced south and the other faced the north and its back was turned to the west.
¹¹⁵ Barach

¹¹⁶ ἀνίστασθαι δ᾽ αὐτὴν ἐχρῆν ἐφ᾽ ὅσον προβαίνοι τὸ εὖρος . κίονες δ᾽ ἦσαν ξύλου πεποιημένοι κατὰ πλευρὰν ἑκατέραν εἴκοσι τετράγωνοι μὲν τὸ σχῆμα εἰργασμένοι , εἰς δὲ πλάτος διεστῶτες πήχεώς τε καὶ ἡμίσους , τὸ δὲ βάθος δακτύλων τεσσάρων .
¹¹⁶ It was necessary that its height should be equal to its breadth [ten cubits]. There were also pillars made of wood, twenty on each side; they were wrought into a quadrangular figure, in breadth a cubit and a half, but the thickness was four fingers:	¹¹⁶ Its height had to equal its width. There were twenty wooden boards on each side, shaped in the form of a quadrangle, each a foot and a half wide and four fingers thick,
¹¹⁶ Barach

¹¹⁷ λεπίδες δ᾽ αὐτοῖς ἦσαν ἐπικεχαλκευμέναι πανταχόθεν χρυσαῖ διά τε τῶν ἔνδοθεν καὶ τῶν ἐκτὸς μερῶν . δύο δ᾽ αὐτῶν ἑκάστῳ προσῆσαν στρόφιγγες ἐλαυνόμενοι κατὰ δύο βάσεων · αὗται δ᾽ ἀργυραῖ μὲν ἦσαν , πυλὶς δ᾽ ἑκατέρᾳ τούτων προσῆν δεχομένη τὴν‎ στρόφιγγα .
¹¹⁷ they had thin plates of gold affixed to them on both sides, inwardly and outwardly: they had each of them two tenons belonging to them, inserted into their bases, and these were of silver, in each of which bases there was a socket to receive the tenon;	¹¹⁷ with thin plates of gold fixed on both the inner and the outer sides, each with two silver tenons; and in each base was a socket to receive the tenons.
¹¹⁷ Barach

¹¹⁸ τοῦ δὲ κατὰ δύσιν τοίχου κίονες μὲν ἓξ ἦσαν , συνῄεσαν δ᾽ ἀλλήλοις ἀκριβῶς ἅπαντες , ὥστε μεμυκότων τῶν ἁρμῶν ὡς ἕνα δοκεῖν εἶναι τοῖχον αὐτῶν τὴν‎ συνέλευσιν χρύσειον τά τε ἔνδοθεν καὶ τὰ ἐκτός ·
¹¹⁸ but the pillars on the west wall were six. Now all these tenons and sockets accurately fitted one another, insomuch that the joints were invisible, and both seemed to be one entire and united wall. It was also covered with gold, both within and without. The number of pillars was equal on the opposite sides,	¹¹⁸ On the west wall were six boards, with all these tenons and sockets precisely fitted so that the joints were invisible and it seemed to be one single, entire wall, covered inside and outside with gold.
¹¹⁸ Barach

¹¹⁹ ἀνηλόγει γὰρ ὁ τῶν κιόνων ἀριθμός · εἴκοσι γὰρ ἦσαν καὶ παρεῖχε πλάτος Τρίτον σπιθαμῆς ἕκαστος αὐτῶν , ὥστε συμπληροῦσθαι τοὺς τριάκοντα πήχεις ὑπ᾽ αὐτῶν · κατὰ δὲ τὸν ὄπισθεν τοῖχον , ἐννέα γὰρ πήχεις οἱ ἓξ κίονες παρέχονται συνελθόντες , δύ᾽ ἑτέρους ποιοῦνται κίονας ἐκ πήχεως τετμημένους , οὓς ἐγγωνίους ἔθεσαν ἐπ᾽ ἴσης τοῖς μείζοσιν ἠσκημένους .
¹¹⁹ and there were on each part twenty, and every one of them had the third part of a span in thickness; so that the number of thirty cubits were fully made up between them; but as to the wall behind, where the six pillars made up together only nine cubits, they made two other pillars, and cut them out of one cubit, which they placed in the corners, and made them equally fine with the other.	¹¹⁹ The number of pillars was equal on the opposite sides with twenty on each side and each of them was a third of a hands-breadth thick, so that between them they amounted to thirty feet. On the back wall where the six pillars together measured only nine feet, they made two other pillars, cutting each to the size of one foot, which they placed in the corners and made them as fine as the others.
¹¹⁹ Barach

¹²⁰ ἕκαστος δὲ τῶν κιόνων κρίκον εἶχε χρύσεον κατὰ τὸ ἔξω μέτωπον προσφυὴς ὥσπερ ῥίζαις τισὶν ἐμπεπλεγμένος κατὰ στίχον πρὸς ἀλλήλους τετραμμένοι τὴν‎ περιφέρειαν , καὶ δι᾽ αὐτῶν ἐπίχρυσοι σκυταλίδες ἐλαυνόμεναι πέντε πήχεων ἑκάστη τὸ μέγεθος σύνδεσμος ἦσαν τῶν κιόνων , ἐμβαινούσης κατὰ κεφαλὴν σκυταλίδος ἑκάστης τῇ ἑτέρᾳ τεχνητῷ στρόφιγγι κοχλίου τρόπον δεδημιουργημένῳ .
¹²⁰ Now every one of the pillars had rings of gold affixed to their fronts outward, as if they had taken root in the pillars, and stood one row over against another round about, through which were inserted bars gilt over with gold, each of them five cubits long, and these bound together the pillars, the head of one bar running into another, after the nature of one tenon inserted into another;	¹²⁰ Each of the pillars had rings of gold fixed in front, as if they were rooted in the pillars, and they stood row opposite row; through the rings were inserted gold-plated bars, each five feet long, uniting the pillars, each bar running into the next like mortise and tenons, formed in the shape of a shell.
¹²⁰ Barach

¹²¹ κατὰ δὲ τὸν ὄπισθεν τοῖχον μία φάλαγξ ἦν διὰ πάντων ἰοῦσα τῶν κιόνων , εἰς ἣν ἐνέβαινον πλάγιαι αἱ τελευταῖαι τῶν σκυταλίδων ἐξ ἑκατέρου τοίχου τῶν ἐπιμηκεστέρων καὶ κρατεῖσθαι συνέβαινεν αὐταῖς γιγλύμοις τῷ θήλει τοῦ ἄρρενος συνελθόντος . τοῦτο μέντοι πρὸς τὸ μήθ᾽ ὑπὸ ἀνέμων κραδαίνεσθαι μήτ᾽ ἄλλης αἰτίας τὴν‎ σκηνὴν συνεῖχεν , ἀλλ᾽ ἀκίνητον αὐτὴν ἐν ἠρεμίᾳ πολλῇ διαφυλάξειν ἔμελλεν .
¹²¹ but for the wall behind, there was but one row of bars that went through all the pillars, into which row ran the ends of the bars on each side of the longer walls; the male with its female being so fastened in their joints, that they held the whole firmly together; and for this reason was all this joined so fast together, that the tabernacle might not be shaken, either by the winds, or by any other means, but that it might preserve itself quiet and immovable continually.	¹²¹ The back wall had only a single row of bars running through all the pillars, into which ran the ends of the bars from each side of the longer walls; the "male" and "female" joints being so connected that they held the whole tent together, unshaken by the winds or anything else, steady and stable.
¹²¹ Barach

¹²² Ἐντὸς δὲ διελὼν τὸ μῆκος αὐτῆς εἰς τρία μέρη μετὰ δέκα πήχεας ἡρμοσμένους ἐκ τοῦ μυχοῦ τέσσαρας ἵστησι κίονας ὁμοίως τοῖς ἄλλοις εἰργασμένους καὶ βάσεσιν ὁμοίαις ἐπικειμένους διαλείποντας ἀλλήλων κατ᾽ ὀλίγον . τὸ δ᾽ ἐνδοτέρωinner αὐτῶν ἄδυτον ἦν , τὸ δὲ λοιπὸν ἡ σκηνὴ τοῖς ἱερεῦσιν ἀνεῖτο .
¹²² As for the inside, Moses parted its length into three partitions. At the distance of ten cubits from the most secret end, Moses placed four pillars, the workmanship of which was the very same with that of the rest; and they stood upon the like bases with them, each a small matter distant from his fellow. Now the room within those pillars was the most holy place; but the rest of the room was the tabernacle, which was open for the priests.	¹²² He divided its inside length into three sections. Ten feet from the farther end, he placed four pillars, fashioned like the rest and set on similar bases with them, each separated a little from the next. The area within those pillars was the sanctuary while the rest of the Tent was open for the priests.
¹²² Barach

¹²³ τὴν‎ μέντοι διαμέτρησιν τὴν‎ τοιαύτην τῆς σκηνῆς καὶ μίμησιν τῆς τῶν ὅλων φύσεως συνέβαινεν εἶναι · τὸ μὲν γὰρ τρίτον αὐτῆς μέρος τὸ ἐντὸς τῶν τεσσάρων κιόνων , ὃ τοῖς ἱερεῦσιν ἦν ἄβατον , ὡς οὐρανὸς ἀνεῖτο τῷ θεῷ , οἱ δ᾽ εἴκοσι πήχεις , ὥσπερ γῆ καὶ θάλασσα βάσιμος ἀνθρώποις , οὕτως τοῖς ἱερεῦσι μόνοις ἐπετέτραπτο .
¹²³ However, this proportion of the measures of the tabernacle proved to be an imitation of the system of the world; for that third part thereof which was within the four pillars, to which the priests were not admitted, is, as it were, a heaven peculiar to God. But the space of the twenty cubits, is, as it were, sea and land, on which men live, and so this part is peculiar to the priests only.	¹²³ These measurements of the Tent turn out to be an imitation of the nature of the universe. The one third of it, within the four pillars, inaccessible to the priests, is like God's private heaven. Then the space of the twenty feet, is, as it were, sea and land, where people live, and this part is special to the priests only.
¹²³ Barach

¹²⁴ κατὰ μέτωπον δέ , ἐξ οὗ τὴν‎ εἴσοδον ἦσαν πεποιημένοι , κίονες ἕστασαν χρύσεοι χαλκείαις βάσεσιν ἐφεστῶτες τὸν ἀριθμὸν πέντε . κατεπετάννυσαν δὲ τὴν‎ σκηνὴν ὕφεσι βύσσου καὶ πορφύρας ὑακίνθου καὶ φοίνικος βαφῆς συγκεκραμένης .
¹²⁴ But at the front, where the entrance was made, they placed pillars of gold, that stood on bases of brass, in number seven; but then they spread over the tabernacle veils of fine linen and purple, and blue, and scarlet colors, embroidered.	¹²⁴ But in front, where they made the entrance, they placed pillars of gold, standing on bases of brass, seven in number, and spread over the Tent veils of fine linen and purple and blue and scarlet colours, embroidered.
¹²⁴ Barach

¹²⁵ καὶ πρῶτον μὲν ἦν πήχεων δέκα πανταχόθεν , ᾧ κατεπετάννυσαν τοὺς κίονας , οἳ διαιροῦντες τὸν νεὼν τὸ ἄδυτον ἔνδον αὑτῶν ἀπελάμβανονto take from another · καὶ τοῦτο ἦν τὸ ποιοῦν αὐτὸ μηδενὶ κάτοπτον . Καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δ᾽ ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον .
¹²⁵ The first veil was ten cubits every way, and this they spread over the pillars which parted the temple, and kept the most holy place concealed within; and this veil was that which made this part not visible to any. Now the whole temple was called The Holy Place: but that part which was within the four pillars, and to which none were admitted, was called The Holy of Holies.	¹²⁵ The first veil was ten feet each way and this they spread over the pillars dividing the temple, to keep the most holy place concealed within, not visible to anyone. While the whole temple was called The Holy Place, the part within the four pillars and to which none were admitted, was called The Holy of Holies.
¹²⁵ Barach

¹²⁶ ὡραῖον δὲ τὸ φάρσος ἄνθεσι παντοίοις , ὅσα γῆθεν ἀνέρχεται , διαπεποικιλμένον τοῖς τε ἄλλοις ἅπασιν ἐνυφασμένον , ὅσα κόσμον οἴσειν ἔμελλε , πλὴν ζῴων μορφῆς .
¹²⁶ This veil was very ornamental, and embroidered with all sorts of flowers which the earth produces; and there were interwoven into it all sorts of variety that might be an ornament, excepting the forms of animals.	¹²⁶ This veil was beautiful and decked with every kind of flower that springs from the earth and interwoven with ornaments of every variety, except the forms of animals.
¹²⁶ Barach

¹²⁷ ἕτερον δὲ τούτῳ καὶ τῷ μεγέθει καὶ τῇ ὑφῇ καὶ τῇ χρόᾳ παραπλήσιον τοὺς ἐπὶ ταῖς εἰσόδοις πέντε κίονας περιέβαλλε κατὰ γωνίαν ἑκάστου κίονος κρίκου κατέχοντος αὐτὸ ἀπὸ κορυφῆς ἄχρι ἡμίσους τοῦ κίονος . τὸ δὲ λοιπὸν εἴσοδος ἀνεῖτο τοῖς ἱερεῦσιν ὑποδυομένοις .
¹²⁷ Another veil there was which covered the five pillars that were at the entrance. It was like the former in its magnitude, and texture, and color; and at the corner of every pillar a ring retained it from the top downwards half the depth of the pillars, the other half affording an entrance for the priests, who crept under it.	¹²⁷ Another veil covered the five pillars at the entrance, like the former in size and texture and colour, hanging from a ring from the top to halfway down the pillars, the other half allowing an entrance, for the priests to creep beneath it.
¹²⁷ Barach

¹²⁸ ὑπὲρ δὲ τούτου λίνεον ἦν ἰσομέγεθες φάρσος ἐφελκόμενον ἀπὸ κάλων ἐπὶ θάτερα , τῶν κρίκων τῷ τε ὕφει καὶ τῷ κάλῳ διακονούντων πρός τε τὸ ἐκπετάννυσθαι καὶ συνελκόμενον ἵστασθαι κατὰ γωνίαν ἐμποδὼν οὐκ ἐσόμενον πρὸς τὸ κατοπτεύεσθαι καὶ μάλιστα ἐν ταῖς ἐπισήμοις ἡμέραις .
¹²⁸ Over this there was a veil of linen, of the same largeness with the former: it was to be drawn this way or that way by cords, the rings of which, fixed to the texture of the veil, and to the cords also, were subservient to the drawing and undrawing of the veil, and to the fastening it at the corner, that then it might be no hinderance to the view of the sanctuary, especially on solemn days;	¹²⁸ Over this there was a linen veil, of the same size as the former : that could be drawn to either side by cords, with rings fixed to the texture of the veil and to the cords to allow the veil to be drawn or rolled aside in the corner, and not block the view of the sanctuary, especially on solemn days.
¹²⁸ Barach

¹²⁹ κατὰ δὲ τὰς λοιπὰς καὶ μάλισθ᾽ ὅταν ᾖ νιφετώδης προπεταννύμενον στεγανὸν ἐποίει τὸ ἐκ τῶν βαμμάτων ὕφος · ὅθεν δὴ παρέμεινε τὸ ἔθος καὶ τὸν ναὸν οἰκοδομησαμένων ἡμῶν , ὥστε τὴν‎ σινδόνα τοιουτότροπον περικεῖσθαι ταῖς εἰσόδοις .
¹²⁹ but that on other days, and especially when the weather was inclined to snow, it might be expanded, and afford a covering to the veil of divers colors. Whence that custom of ours is derived, of having a fine linen veil, after the temple has been built, to be drawn over the entrances.	¹²⁹ On other days and especially when it was snowing, it could be spread and give some cover to the veil of many colours. From this comes our custom, once the temple was built, of having a fine linen veil drawn over the entrances.
¹²⁹ Barach

¹³⁰ δέκα δὲ ἄλλα φάρση πηχῶν τὸ πλάτος τεσσάρων τὸ δὲ μῆκος ὀκτὼ καὶ εἴκοσι , χρυσείους ἔχοντα γιγλύμους ἐπὶ συναφῇ θηλείας τε καὶ ἄρρενος συνείλεκτο , ὡς ἓν εἶναι δοκεῖν , εἶτα ὑπερτεινόμενα τοῦ ναοῦ τό τ᾽ ἐφύπερθεν ἐσκίαζε καὶ τῶν τοίχων τοὺς κατὰ πλευρὰν καὶ κατόπιν ἑστῶτας ἀπὸ τῆς γῆς ὅσον πῆχυν ἀνέχοντα .
¹³⁰ But the ten other curtains were four cubits in breadth, and twenty-eight in length; and had golden clasps, in order to join the one curtain to the other, which was done so exactly that they seemed to be one entire curtain. These were spread over the temple, and covered all the top and parts of the walls, on the sides and behind, so far as within one cubit of the ground.	¹³⁰ The ten other curtains were four feet wide and twenty-eight feet long, with "male" and "female" golden clasps so exactly fitted together that it seemed to be one entire curtain. These were spread over the temple and covered all the top and parts of the walls, on the sides and behind, to within one foot of the ground.
¹³⁰ Barach

¹³¹ ἴσαι δὲ τῷ πλάτει καὶ ἄλλαι σινδόνες μιᾷ πλείους τὸν ἀριθμὸν τὸ δὲ μῆκος ὑπερβάλλουσαι , τριακονταπήχεις γὰρ ἦσαν , ὑφασμέναι δ᾽ ἐκ τριχῶν ὁμοίως κατὰ λεπτουργίαν ταῖς ἐκ τῶν ἐρίων πεποιημέναι ἐτέταντο μέχρι τῆς γῆς κεχυμέναι Κατὰ θύρας ἀετώματι παραπλήσιον καὶ παστάδι παρεῖχον , τοῦ ἑνδεκάτου φάρσους εἰς τοῦτο παρειλημμένου .
¹³¹ There were other curtains of the same breadth with these, but one more in number, and longer, for they were thirty cubits long; but these were woven of hair, with the like subtilty as those of wool were made, and were extended loosely down to the ground, appearing like a triangular front and elevation at the gates, the eleventh curtain being used for this very purpose.	¹³¹ There were other curtains just as wide but longer and one more of them, for they were thirty feet long, woven of hair as skilfully as those of wool and reaching loosely down to the ground, providing a high, triangular front entrance, the eleventh curtain being used for this purpose.
¹³¹ Barach

¹³² ἄλλαι δ᾽ ἐπάνω τούτων ἐκ διφθερῶν κατεσκευασμέναι ὑπερῄεσαν σκέπη καὶ βοήθεια ταῖς ὑφανταῖς ἔν τε τοῖς καύμασι καὶ ὁπότεwhen ὑετὸς εἴη γεγενημέναι . πολλὴ δ᾽ ἔκπληξιςconsternation ἐλάμβανε τοὺς πόρρωθεν θεωμένους · τὴν‎ γὰρ χρόαν τοῖς κατὰ τὸν οὐρανὸν συμβαίνουσιν οὐδὲν ἐδόκουν διαφέρειν .
¹³² There were also other curtains made of skins above these, which afforded covering and protection to those that were woven both in hot weather and when it rained. And great was the surprise of those who viewed these curtains at a distance, for they seemed not at all to differ from the color of the sky.	¹³² Above these there were also other curtains of skins to provide covering and protection for the woven ones in hot weather and when it rained. Whoever viewed those curtains at a distance was amazed, for they seemed not to differ from the colour of the sky.
¹³² Barach

¹³³ αἱ δ᾽ ἐκ τῆς τριχὸς καὶ τῶν διφθερῶν πεποιημέναι κατῄεσαν ὁμοίως τῷ περὶ τὰς πύλας ὑφάσματι τό τε καῦμα καὶ τὴν‎ ἀπὸ τῶν ὄμβρων ὕβριν ἀπομαχόμεναι . Καὶ ἡ μὲν σκηνὴ τοῦτον πήγνυται τὸν τρόπον .
¹³³ But those that were made of hair and of skins, reached down in the same manner as did the veil at the gates, and kept off the heat of the sun, and what injury the rains might do. And after this manner was the tabernacle reared.	¹³³ Those made of hair and skins reached down in the same way as did the veil at the gates, warding off the heat of the sun and any harm from the rains. Such was the form of the Tent.
¹³³ Barach

¹³⁴ Γίνεται δὲ καὶ κιβωτὸς τῷ θεῷ ξύλων ἰσχυρῶν τὴν‎ φύσιν καὶ σῆψιν παθεῖν οὐ δυναμένων · ἡ δ᾽ «ἐρὼν» μὲν καλεῖται κατὰ τὴν‎ ἡμετέραν γλῶτταν , ἡ δὲ κατασκευὴ τοιαύτη τις ἦν ·
¹³⁴ There was also an ark made, sacred to God, of wood that was naturally strong, and could not be corrupted. This was called Eron in our own language.	¹³⁴ An ark, sacred to God, was also made, of naturally strong and corruptible timber. This was called in our own language, "eron" and its workmanship was as follows.
¹³⁴ Barach

¹³⁵ μῆκος μὲν ἦν αὐτῇ πέντε σπιθαμῶν , τὸ δ᾽ εὖρος καὶ τὸ βάθος τριῶν σπιθαμῶν εἰς ἑκάτερον · χρυσῷ δὲ τά τ᾽ ἐντὸς καὶ τὰ ἔξωθεν περιελήλατο πᾶσα , ὡς ἀποκεκρύφθαι τὴν‎ ξύλωσιν , στρόφιγξί τε χρυσοῖς τὸ ἐπίθεμα προσηνωμένον εἶχε θαυμαστῶς , ὃ πανταχόθεν ἴσον ἦν κατ᾽ οὐδέτερον μέρος ἐξοχαῖς τὴν‎ εὐαρμοστίαν λυμαινόμενον .
¹³⁵ Its construction was thus: its length was five spans, but its breadth and height was each of them three spans. It was covered all over with gold, both within and without, so that the wooden part was not seen. It had also a cover united to it, by golden hinges, after a wonderful manner; which cover was every way evenly fitted to it, and had no eminences to hinder its exact conjunction.	¹³⁵ It was five spans long, and its breadth and height was each three spans. It was covered all over with gold, inside and out, so that its wooden parts were invisible. It had also a cover wonderfully joined to it by golden hinges, most closely fitted to it and had no eminences to hinder its exact conjunction.
¹³⁵ Barach

¹³⁶ καὶ καθ᾽ ἑκάτερον δὲ τοῖχον τῶν ἐπιμηκεστέρων κρίκοι προσῆσαν χρυσοῖ δύο τοῦ παντὸς διήκοντες ξύλου , καὶ δι᾽ αὐτῶν ἔνετοι σκυταλίδες ἐπίχρυσοι καθ᾽ ἑκάτερον τοῖχον , ὡς ἂν ὑπ᾽ αὐτῶν ὁπότεwhen δεήσειεν ἄγοιτο κινουμένη · οὐ γὰρ ἐπὶ ζεύγους ἐκομίζετο , ἀλλ᾽ ὑπὸ τῶν ἱερέων ἐφέρετο .
¹³⁶ There were also two golden rings belonging to each of the longer boards, and passing through the entire wood, and through them gilt bars passed along each board, that it might thereby be moved and carried about, as occasion should require; for it was not drawn in a cart by beasts of burden, but borne on the shoulders of the priests.	¹³⁶ There were also two golden rings belonging to each of the longer boards and passing through the entire wood and through them gilt bars passed along each board, that it might thereby be moved and carried about, as occasion should require, for it was not drawn in a cart by beasts of burden, but borne on the shoulders of the priests.
¹³⁶ Barach

¹³⁷ τῷ δὲ ἐπιθέματι αὐτῆς ἦσαν πρόστυποι δύο , ΧερουβεῖςCherubim μὲν αὐτοὺς ἙβραῖοιHebrews καλοῦσι , ζῷα δέ ἐστι πετεινὰ μορφὴν δ᾽ οὐδενὶ τῶν ὑπ᾽ ἀνθρώπων ἑωραμένων παραπλήσια , ΜωυσῆςMoses δέ φησι τῷ θρόνῳ τοῦ θεοῦ προστυπεῖς ἑωρακέναι .
¹³⁷ Upon this its cover were two images, which the Hebrews call Cherubims; they are flying creatures, but their form is not like to that of any of the creatures which men have seen, though Moses said he had seen such beings near the throne of God.	¹³⁷ After this cover were two images, which the Hebrews call Cherubim. They are flying creatures, whose form is not like that of any of the creatures seen by humans, though Moses said he had seen such beings near the throne of God.
¹³⁷ Barach

¹³⁸ ταύτῃ τὰς δύο πλάκας , ἐν αἷς τοὺς δέκα λόγους συγγεγράφθαι συμβεβήκει ἀνὰ πέντε μὲν εἰς ἑκατέραν ἀνὰ δύο δὲ καὶ ἥμισυ κατὰ μέτωπον , ἐγκατέθετο . Καὶ ταύτην ἐν τῷ ἀδύτῳ κατατίθησιν .
¹³⁸ In this ark he put the two tables whereon the ten commandments were written, five upon each table, and two and a half upon each side of them; and this ark he placed in the most holy place.	¹³⁸ In this ark he put the two tables on which were written the ten commandments, five on each table and two and a half on each side of them; this ark he placed in the most holy place.
¹³⁸ Barach

¹³⁹ Ἐν δὲ τῷ ναῷ τράπεζαν ἱδρύεται ΔελφικαῖςDelphi παραπλησίαν τὸ μῆκος μὲν δύο πηχῶν , τὸ δὲ πλάτος ἑνὸς πήχεως καὶ σπιθαμῶν τριῶν τὸ ὕψος . ἦσαν δ᾽ αὐτῇ πόδες τὰ μὲν ἐξ ἡμίσους ἕως τῶν κάτω τελέως ἐξηρτισμένοι οἷς ΔωριεῖςDorians προστιθέασι ταῖς κλίναις ἐμφερεῖς , τὸ δὲ πρὸς αὐτὴν ἀνατεῖνον τετράγωνοι τῇ ἐργασίᾳ .
¹³⁹ But in the holy place he placed a table, like those at Delphi. Its length was two cubits, and its breadth one cubit, and its height three spans. It had feet also, the lower half of which were complete feet, resembling those which the Dorians put to their bedsteads; but the upper parts towards the table were wrought into a square form.	¹³⁹ In the holy place he placed a table, like those at Delphi. Its length was two feet and its breadth one foot and its height three spans. It had feet the lower half of which were complete, resembling those which the Dorians put to their bedsteads, but the upper parts toward the table were wrought in a square form.
¹³⁹ Barach

¹⁴⁰ κοιλαίνεται δὲ καθ᾽ ἕκαστον πλευρὸν κοιλαίνουσά πως κατὰ παλαιστὴν τὸ ἔδαφος ἝλικοςHelix περιθεούσης τό τε ἄνω καὶ τὸ κάτω μέρος τοῦ σώματος , καθ᾽ ἕκαστον δὲ τῶν ποδῶν καὶ ταύτῃ ἐλήλατο κρίκος οὐκ ἄπωθεν τοῦ ἐπιθέματος , δι᾽ ὧν ᾔεσαν στελεοὶ χρύσεοι ξύλου τἄνερθεν ὄντες , οὐκ ἐξαίρετοι ·
¹⁴⁰ The table had a hollow towards every side, having a ledge of four fingers’ depth, that went round about like a spiral, both on the upper and lower part of the body of the work. Upon every one of the feet was there also inserted a ring, not far from the cover, through which went bars of wood beneath, but gilded, to be taken out upon occasion,	¹⁴⁰ The table had a hollow to each side, with a ledge of four fingers deep going around like a spiral, on the upper and lower part of the main work. On each of the feet was inserted a ring, not far from the cover, through which went non-removable bars of gilded wood.
¹⁴⁰ Barach

¹⁴¹ κοῖλον γὰρ εἶχεν ἐπ᾽ αὐτοῖς τὸ κατὰ τοὺς κρίκους κοινωθέντας · οὐδὲ γάρ εἰσι διηνεκεῖς , ἀλλὰ πρὶν συνελθεῖν εἰς τὸ ἄπειρον εἰς περονίδας τὴν‎ ἀρχὴν τελευτῶντες , ὧν ἡ μὲν εἰς τὸ προανέχον ἐμβαίνει τῆς τραπέζης , ἡ δὲ εἰς τὸν πόδα · καὶ τούτοις κατὰ τὰς ὁδοὺς ἐκομίζετο .
¹⁴¹ there being a cavity where it was joined to the rings; for they were not entire rings; but before they came quite round they ended in acute points, the one of which was inserted into the prominent part of the table, and the other into the foot; and by these it was carried when they journeyed:	¹⁴¹ Inside there was a cavity where it was joined to the rings, which were not entire rings, but before they came fully around they ended in sharp points, one of which was inserted into the prominent part of the table and the other into the foot, and by these it was carried when they journeyed.
¹⁴¹ Barach

¹⁴² ἐπὶ ταύτης , ἐτίθετο γὰρ ἐν τῷ ναῷ τετραμμένη πρὸς ἄρκτονbear, bruin; north οὐ πόρρω τοῦ μυχοῦ , διετίθεσαν ἄρτους τε δώδεκα ἀζύμους κατὰ ἓξ ἐπαλλήλους καθαροῦ πάνυ τοῦ ἀλεύρου ἐκ δύο ἀσσάρων , ὃ μέτρον ἙβραίωνHebrews ἑπτὰ κοτύλας ἈττικὰςAthenian ἔχει .
¹⁴² Upon this table, which was placed on the north side of the temple, not far from the most holy place, were laid twelve unleavened loaves of bread, six upon each heap, one above another: they were made of two tenth-deals of the purest flour, which tenth-deal [an omer] is a measure of the Hebrews, containing seven Athenian cotyloe;	¹⁴² On this, which stood on the north side of the temple, near the sanctuary, were put twelve loaves of unleavened bread, six in each pile, one above another, made of two assarons of purest flour, a Hebrew measure equal to seven Athenian cotylae.
¹⁴² Barach

¹⁴³ ὑπὲρ δὲ τῶν ἄρτων ἐτίθεντο φιάλαι δύο χρύσεαι λιβάνου πλήρεις , μετὰ δὲ ἡμέρας ἑπτὰ πάλιν ἄλλοι ἐκομίζοντο [ ἄρτοι ] ἐν τῷ καλουμένῳ ὑφ᾽ ἡμῶν σαββάτῳ · τὴν‎ γὰρ ἑβδόμην ἡμέραν ΣάββαταSabbath καλοῦμεν · τὴν‎ δ᾽ αἰτίαν ἐξ ἧς ταῦτα ἐπενοήθησαν ἐν ἑτέροις ἐροῦμεν .
¹⁴³ and above those loaves were put two vials full of frankincense. Now after seven days other loaves were brought in their stead, on the day which is by us called the Sabbath; for we call the seventh day the Sabbath. But for the occasion of this intention of placing loaves here, we will speak to it in another place.	¹⁴³ Above the loaves were put vessels full of frankincense and every seven days other loaves were brought to replace them, on the day we call Sabbath, for we call the seventh day Sabbath. But about the reason for placing loaves here, we will speak in another place.
¹⁴³ Barach

¹⁴⁴ Κατὰ πρόσωπον δὲ τῆς τραπέζης τῷ πρὸς μεσημβρίαν τετραμμένῳ τοίχῳ πλησίον ἵσταται λυχνία ἐκ χρυσοῦ κεχωνευμένη διάκενος σταθμὸν ἔχουσα μνᾶς ἑκατόν · ἙβραῖοιHebrews μὲν καλοῦσι κίγχαρες , εἰς δὲ τὴν‎ ἙλληνικὴνGreek μεταβαλλόμενον γλῶτταν σημαίνει τάλαντον .
¹⁴⁴ Over against this table, near the southern wall, was set a candlestick of cast gold, hollow within, being of the weight of one hundred pounds, which the Hebrews call Chinchares, if it be turned into the Greek language, it denotes a talent.	¹⁴⁴ In front of the table, near the southern wall, was a candlestick of cast gold, hollow inside and weighing one hundred pounds, which the Hebrews call Chinchares, if it be turned into the Greek language, it means a talent.
¹⁴⁴ Barach

¹⁴⁵ πεποίηται δὲ σφαιρία καὶ κρίνα σὺν ῥοίσκοις καὶ κρατηριδίοις , ἑβδομήκοντα δ᾽ ἦν τὰ πάντα , ἐξ ὧν ἀπὸ μιᾶς βάσεως συνετέθη πρὸς ὕψος , ποιήσαντος αὐτὴν συγκειμένην εἰς μοίρας εἰς ὅσαςall who, as much τοὺς πλανήτας καὶ τὸν ἥλιον κατανέμουσιν .
¹⁴⁵ It was made with its knops, and lilies, and pomegranates, and bowls (which ornaments amounted to seventy in all); by which means the shaft elevated itself on high from a single base, and spread itself into as many branches as there are planets, including the sun among them.	¹⁴⁵ It was made with its knobs and lilies and pomegranates and bowls, about seventy in all, so that the shaft rose up high from a single base and spread out into as many branches as there are planets surrounding the sun.
¹⁴⁵ Barach

¹⁴⁶ ἀπαρτίζεται δὲ εἰς ἑπτὰ κεφαλὰς καταλλήλας ἐν στίχῳ διακειμένας . λύχνοι δ᾽ ἐπιφέρονται αὐταῖς ἑπτὰ κατὰ μίαν τῶν πλανητῶν τὸν ἀριθμὸν μεμιμημένοι , ὁρῶσι δὲ εἴς τε τὴν‎ ἀνατολὴν καὶ τὴν‎ μεσημβρίαν λοξῶς αὐτῆς κειμένης .
¹⁴⁶ It terminated in seven heads, in one row, all standing parallel to one another; and these branches carried seven lamps, one by one, in imitation of the number of the planets. These lamps looked to the east and to the south, the candlestick being situate obliquely.	¹⁴⁶ It ends in seven heads, in one row, all parallel to each other, and these branches hold seven lamps, imitating the number of the planets, looking to the east and the south, the candlestick branching out at an angle.
¹⁴⁶ Barach

¹⁴⁷ Μεταξὺ δὲ αὐτῆς καὶ τῆς τραπέζης ἔνδον , ὡς προεῖπον , θυμιατήριον ξύλινον μέν , ἐξ οὗ καὶ τὰ πρότερα ἦν σκεύη μὴ σηπόμενα , στερεὰ δὲ περιελήλατ᾽ αὐτῷ λεπίς , πηχυαῖον μὲν κατὰ πλευρὰν ἑκάστην τὸ πλάτος ὕψος δὲ διπλάσιον .
¹⁴⁷ Now between this candlestick and the table, which, as we said, were within the sanctuary, was the altar of incense, made of wood indeed, but of the same wood of which the foregoing vessels were made, such as was not liable to corruption; it was entirely crusted over with a golden plate. Its breadth on each side was a cubit, but the altitude double.	¹⁴⁷ Between this and the table, which, as we said, were inside, was the altar of incense, made of the same imperishable wood but entirely plated over with gold. Its breadth on each side was a foot, but the height double.
¹⁴⁷ Barach

¹⁴⁸ ἐπῆν τε ἐσχάρα χρυσεία ὑπερανεστῶσα ἔχουσα κατὰ γωνίαν ἑκάστην στέφανον καὶ τοῦτον δ᾽ ἐκπεριοδεύοντα χρύσεον , ᾗ καὶ κρίκοι καὶ σκυταλίδες προσῆσαν , αἷς κατὰ τὰς ὁδοὺς ὑπὸ τῶν ἱερέων ἐφέρετο .
¹⁴⁸ Upon it was a grate of gold, that was extant above the altar, which had a golden crown encompassing it round about, whereto belonged rings and bars, by which the priests carried it when they journeyed.	¹⁴⁸ Upon it was a grate of gold, that stood above the altar, with a golden crown surrounding it, attached to rings and bars by which the priests carried it when they journeyed.
¹⁴⁸ Barach

¹⁴⁹ ἵδρυτο δὲ καὶ πρὸ τῆς σκηνῆς βωμὸς ΧάλκεοςChalkeos ὑπόξυλος καὶ αὐτὸς ἑκάστην πλευρὰν πέντε πήχεσιν ἐκμεμετρημένος , τὸ δὲ ὕψος τρίπηχυς , ὁμοίως τῷ χρυσῷ κεκοσμημένος , χαλκείαις λεπίσιν ἐξησκημένος , δικτύῳ τὴν‎ ἐσχάραν ἐμφερής · ἐξεδέχετο γὰρ ἡ γῆ τὸ ἀπὸ τῆς ἐσχάρας πῦρ καταφερόμενον τῆς βάσεως διὰ παντὸς οὐχ ὑποκειμένης .
¹⁴⁹ Before this tabernacle there was reared a brazen altar, but it was within made of wood, five cubits by measure on each side, but its height was but three, in like manner adorned with brass plates as bright as gold. It had also a brazen hearth of network; for the ground underneath received the fire from the hearth, because it had no basis to receive it.	¹⁴⁹ Before the tent stood a bronze altar, with its inside made of wood, measuring five feet on each side, and three feet high, likewise adorned with brass plates as bright as gold. It had also a bronze hearth of network, for the ground underneath received the fire from the hearth, because it had no basis to receive it.
¹⁴⁹ Barach

¹⁵⁰ ἀντικρὺ δ᾽ ἐτίθεντο τοῦ χρυσέου οἰνοχόαι τε καὶ φιάλαι σὺν θυίσκαις καὶ κρατῆρσιν ἦσαν ὅσα τε ἄλλα πρὸς τὰς ἱερουργίας πεποίητο χρύσεα πάντα ὑπῆρχε . Καὶ ἡ μὲν σκηνὴ τοιαύτη τε ἦν καὶ τὰ περὶ αὐτὴν σκεύη .
¹⁵⁰ Hard by this altar lay the basins, and the vials, and the censers, and the caldrons, made of gold; but the other vessels, made for the use of the sacrifices, were all of brass. And such was the construction of the tabernacle; and these were the vessels thereto belonging.	¹⁵⁰ Facing it were the basins and vessels and censers and cauldrons, made of gold, but the other vessels, made for the use of the sacrifices, were all of brass. And such was the construction of the Tent, and these were the vessels belonging to it.
¹⁵⁰ Barach

Chapter 7
[151-187]
The priestly vestments and the high priest's mitre

☜ ☞

¹⁵¹ Γίνονται δὲ καὶ τοῖς ἱερεῦσι στολαὶ πᾶσί τε τοῖς ἄλλοις , οὓς ΧαναναίαςCanaan καλοῦσι , καὶ δὴ καὶ τῷ ἀρχιερεῖ , ὃν ἀραβάχην προσαγορεύουσι · σημαίνει δὲ ἀρχιερέα . τὴν‎ μὲν οὖν τῶν ἄλλων στολὴν τοιαύτην εἶναι συμβέβηκεν .
¹⁵¹ There were peculiar garments appointed for the priests, and for all the rest, which they call Cahanaeae [priestly] garments, as also for the high priests, which they call Cahanaeae Rabbae, and denote the high priest’s garments. Such was therefore the habit of the rest.	¹⁵¹ Special vestments called Caanaeae were assigned for the priests and all the others, and the high priestly Anarbache [for it denotes high priest.] The dress of the others will be described.
¹⁵¹ Barach

¹⁵² ὅταν δὲ προσίῃ ταῖς ἱερουργίαις ὁ ἱερεὺς ἡγνευκὼς ἣν ὁ νόμος ἁγνείαν προαγορεύει , πρῶτον μὲν περιτίθεται τὸν μαναχάσην λεγόμενον · βούλεται δὲ τοῦτο συνακτῆρα μὲν δηλοῦν , διάζωμα δ᾽ ἐστὶ περὶ τὰ αἰδοῖα ῥαπτὸν ἐκ βύσσου κλωστῆς εἰργασμένον ἐμβαινόντων εἰς αὐτὸ τῶν ποδῶν ὥσπερ εἰς ἀναξυρίδας , ἀποτέμνεται δὲ ὑπὲρ ἥμισυ καὶ τελευτῆσαν ἄχρι τῆς λαγόνος περὶ αὐτὴν ἀποσφίγγεται .
¹⁵² But when the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes; and, in the first place, he puts on that which is called Machanase, which means somewhat that is fast tied. It is a girdle, composed of fine twined linen, and is put about the privy parts, the feet being to be inserted into them in the nature of breeches, but above half of it is cut off, and it ends at the thighs, and is there tied fast.	¹⁵² When the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes, first he puts on what is called Machanase, which means something tied. It is a girdle, composed of stitched fine linen and is worn about the private parts, the feet being inserted into them like breeches. It ends above the waist and reaches to the thighs, where it is tied firm.
¹⁵² Barach

¹⁵³ Ἐπὶ δὲ τούτῳ λίνεον ἔνδυμα διπλῆς φορεῖ σινδόνος βυσσίνης , χεθομένη μὲν καλεῖται , λίνεον δὲ τοῦτο σημαίνει · χέθον γὰρ τὸ λίνον ἡμεῖς καλοῦμεν . ἔστι δὲ τοῦτο τὸ ἔνδυμα ποδήρης χιτὼν περιγεγραμμένος τῷ σώματι καὶ τὰς χειρῖδας περὶ τοῖς βραχίοσιν κατεσφιγμένος ,
¹⁵³ Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone, and denotes linen, for we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms:	¹⁵³ Over this he wore a linen vestment, made of a double thickness of linen. It is called Chethomene and means linen, for Chethon is our word for linen. This vestment reaches down to the feet and sits close to the body, and has sleeves tightly fastened at the arms.
¹⁵³ Barach

¹⁵⁴ ὃν ἐπιζώννυνται κατὰ στῆθος ὀλίγον τῆς μασχάλης ὑπεράνω τὴν‎ ζώνην περιάγοντες πλατεῖαν μὲν ὡς εἰς τέσσαρας δακτύλους , διακένως δ᾽ ὑφασμένην ὥστε λεβηρίδα δοκεῖν ὄφεως · ἄνθη δ᾽ εἰς αὐτὴν ἐνύφανται φοίνικι καὶ πορφύρᾳ μετὰ ὑακίνθου καὶ βύσσου πεποικιλμένα , στήμων δ᾽ ἐστὶ μόνη βύσσος .
¹⁵⁴ it is girded to the breast a little above the elbows, by a girdle often going round, four fingers broad, but so loosely woven, that you would think it were the skin of a serpent. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen, but the warp was nothing but fine linen.	¹⁵⁴ It is girdled at the breast close to the armpits, by a girdle twined around, four fingers wide and so loosely woven that it looks like the skin of a snake. It is embroidered with flowers of scarlet and purple and blue and fine linen, with its warp entirely of fine linen.
¹⁵⁴ Barach

¹⁵⁵ καὶ λαβοῦσα τὴν‎ ἀρχὴν τῆς ἑλίξεως κατὰ στέρνον καὶ περιελθοῦσα πάλιν δεῖται , καὶ κέχυται μὲν πολλὴ μέχρι καὶ τῶν σφυρῶν ἕως οὗ μηδὲν ὁ ἱερεὺς ἐνεργεῖ , πρὸς γὰρ εὐπρέπειαν οὕτως ἔχει τοῖς ὁρῶσι καλῶς , ὅταν δὲ σπουδάζειν περὶ τὰς θυσίας δέῃ καὶ διακονεῖν , ὅπως μὴ κινουμένης ἐμποδίζηται πρὸς τὸ ἔργον , ἀναβαλόμενος ἐπὶ τὸν λαιὸν ὦμον φέρει .
¹⁵⁵ The beginning of its circumvolution is at the breast; and when it has gone often round, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at the offering sacrifices, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder.	¹⁵⁵ It is wound around, beginning at the breast, and after another turn it is tied and sweeps down to the ankles whenver the priest is not about any manual work, in which form it is seen by onlookers to the best advantage, but when he must assist in offering sacrifices and in serving, he throws it to the left and wears it over his shoulder so as not to be hindered in his actions by its movement.
¹⁵⁵ Barach

¹⁵⁶ ΜωυσῆςMoses μὲν οὖν ἀβαίθ αὐτὴν ἐκάλεσεν , ἡμεῖς δὲ παρὰ ΒαβυλωνίωνBabylonians μεμαθηκότες ἐμίαν αὐτὴν καλοῦμεν · οὕτως γὰρ προσαγορεύεται παρ᾽ αὐτοῖς . Οὗτος ὁ χιτὼν κολποῦται μὲν οὐδαμόθεν , λαγαρὸν δὲ παρέχων τὸν βροχωτῆρα τοῦ αὐχένος ἁρπεδόσιν ἐκ τῆς ὤας καὶ τῶν κατὰ στέρνον καὶ μετάφρενον ἠρτημέναις ἀναδεῖται ὑπὲρ ἑκατέραν κατακλεῖδα · ΜασσαβάνηςMassabazanes καλεῖται .
¹⁵⁶ Moses indeed calls this belt Albaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called. This vestment has no loose or hollow parts any where in it, but only a narrow aperture about the neck; and it is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each shoulder: it is called Massabazanes.	¹⁵⁶ Moses calls this girdle the Abaneth, but we have learned from the Babylonians to call it the Emia, their name for it. This tunic has no folds, but only a narrow aperture at the neck. It is tied with strings hanging down from the edge over the breast and back and fastened above each shoulder and is called Massabazanes.
¹⁵⁶ Barach

¹⁵⁷ Ὑπὲρ δὲ τῆς κεφαλῆς φορεῖ πῖλον ἄκωνον οὐ διικνούμενον εἰς πᾶσαν αὐτὴν ἀλλ᾽ ἐπ᾽ ὀλίγον ὑπερβεβηκότα μέσης · καλεῖται μὲν μασναεφθῆς , τῇ δὲ κατασκευῇ τοιοῦτός ἐστιν ὡς στεφάνη δοκεῖν ἐξ ὑφάσματος λινέου ταινία πεποιημένη παχεῖα · καὶ γὰρ ἐπιπτυσσόμενον ῥάπτεται πολλάκις .
¹⁵⁷ Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering more than the half of it, which is called Masnaemphthes; and its make is such that it seems to be a crown, being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed together;	¹⁵⁷ On his head he wears a cap, not of conical shape or concealing it all, but covering a little over half of it. It is called the Masnaefthes, and its structure resembles a crown, being made of a thick band of layers of linen, well compressed and sewed together.
¹⁵⁷ Barach

¹⁵⁸ ἔπειτα σινδὼν ἄνωθεν αὐτὸν ἐκπεριέρχεται διήκουσα μέχρι μετώπου τήν τε ῥαφὴν τῆς ταινίας καὶ τὸ ἀπ᾽ αὐτῆς ἀπρεπὲς καλύπτουσα καὶ ὅληwhole, entire δὲ τῷ κρανίῳ γιγνομένη ἐπίπεδον · ἥρμοσται δὲ ἀκριβῶς , ὡς ἂν μὴ περιρρυείη πονοῦντος περὶ τὴν‎ ἱερουργίαν . Καὶ ὁποίαof what sort μέν ἐστιν ἡ τῶν πολλῶν ἱερέων στολὴ δεδηλώκαμεν .
¹⁵⁸ besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to the forehead, and hides the seams of the swathes, which would otherwise appear indecently: this adheres closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred service about the sacrifices. So we have now shown you what is the habit of the generality of the priests.	¹⁵⁸ A piece of fine linen covers the whole cap from the top down to the forehead, hiding the seams of the swathes, which would otherwise be unsightly, and it fits closely to the head, where it is so firmly held as not to fall off while he is engaged in the liturgy. Such is the vesture of the ordinary priests.
¹⁵⁸ Barach

¹⁵⁹ Ὁ δὲ ἀρχιερεὺς κοσμεῖται μὲν καὶ ταύτῃ Παραλιπὼν οὐδὲν τῶν προειρημένων , ἐπενδυσάμενος δ᾽ ἐξ ὑακίνθου πεποιημένον χιτῶνα , ποδήρης δ᾽ ἐστὶ καὶ οὗτος , μεεὶρ καλεῖται κατὰ τὴν‎ ἡμετέραν γλῶσσαν , ζώνῃ περισφίγγεται βάμμασιν οἷς ἡ πρότερον ἤνθει διαπεποικιλμένῃ χρυσοῦ συνυφασμένου ·
¹⁵⁹ The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, [in our language it is called Meeir,] and is tied round with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven.	¹⁵⁹ The high priest is adorned with all of the aforementioned robes, but over these he wears a blue vestment reaching to the feet. In our language it is called the Meeir, and is girded around with a sash adorned with similar colours and floral patterns, interwoven with gold.
¹⁵⁹ Barach

¹⁶⁰ κατὰ πέζαν δ᾽ αὐτῷ προσερραμμένοι θύσανοι ῥοῶν τρόπον ἐκ βαφῆς μεμιμημένοι ἀπήρτηντο καὶ κώδωνες χρύσεοι κατὰ πολλὴν ἐπιτήδευσιν τῆς εὐπρεπείας , ὥστε μέσον ἀπολαμβάνεσθαι δυοῖν τε κωδώνοιν ῥοίσκον , καὶ ῥοῶν κωδώνιον .
¹⁶⁰ To the bottom of which garment are hung fringes, in color like pomegranates, with golden bells by a curious and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates a bell.	¹⁶⁰ Fringes of the colour of pomegranates hang from the bottom of this vestment, nicely interspersed with golden bells, so that between each two little bells is a pomegranate and between two pomegranates a little bell.
¹⁶⁰ Barach

¹⁶¹ ἔστι δ᾽ ὁ χιτὼν οὗτος οὐκ ἐκ δυοῖν περιτμημάτων , ὥστε ῥαπτὸς ἐπὶ τῶν ὤμων εἶναι καὶ τῶν παρὰ πλευράν , φάρσος δ᾽ ἓν ἐπίμηκες ὑφασμένον σχιστὸν ἔχει βροχωτῆρα πλάγιον , ἀλλὰ κατὰ μῆκος ἐρρωγότα πρός τε τὸ στέρνον καὶ μέσον τὸ μετάφρενον · πέζα δ᾽ αὐτῷ προσέρραπται ὑπὲρ τοῦ μὴ διελέγχεσθαι τῆς τομῆς τὴν‎ δυσπρέπειαν · ὁμοίως δὲ καὶ ὅθεν αἱ χεῖρες διείργονται σχιστός ἐστιν .
¹⁶¹ Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out.	¹⁶¹ This tunic is not made of two pieces, nor sewn together at the shoulders and the sides, but is one long woven piece with an opening for the neck, not cut crossways but lengthwise, from the breast to the middle of the back. This is woven with a border so that the cut should not look unsightly; and there are similar slits for the hands.
¹⁶¹ Barach

¹⁶² Ἐπὶ δὲ τούτοις τρίτον ἐνδύεται τὸν λεγόμενον μὲν ἐφώδην , ἙλληνικῇGreek δ᾽ ἐπωμίδι προσεοικότα · γίνεται γὰρ τοῦτον τὸν τρόπον . ὑφανθεὶς ἐπὶ βάθος πηχυαῖον ἔκ τε χρωμάτων παντοίων καὶ χρυσοῦ συμπεποικιλμένος ἀπερίπτυκτον τοῦ στέρνου τὸ μέσον καταλιμπάνει χειρῖσι τε ἠσκημένος καὶ τῷ παντὶ σχήματι χιτὼν εἶναι πεποιημένος .
¹⁶² Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat.	¹⁶² Over these, the high priest wore a third vestment called the Ephod, resembling the Epomis of the Greeks, fashioned like this : it was about a foot wide and woven of several colours intermixed with gold, and was in general shaped like a tunic with sleeves, which left the middle of the breast uncovered.
¹⁶² Barach

¹⁶³ τῷ δὲ διακένῳ τοῦ ἐνδύματος σύνεισι περίτμημα σπιθαμῆς τὸ μέγεθος χρυσῷ τε καὶ τοῖς αὐτοῖς τῷ ἐφώδῃ βάμμασι διηνθισμένον · ἐσσὴν μὲν καλεῖται , σημαίνει δὲ τοῦτο κατὰ τὴν‎ ἙλλήνωνGreeks γλῶτταν λόγιον ·
¹⁶³ But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, [the breastplate,] which in the Greek language signifies the Oracle.	¹⁶³ Within the gap of this vestment was inserted a piece of about a hand's width, embroidered with gold and the other colours of the ephod and called the Essen, which in the Greek means the Oracle.
¹⁶³ Barach

¹⁶⁴ πληροῖ δὲ ἀκριβῶς τοῦ ἐφώδου ὅπερ ὑφαίνοντες κατὰ στῆθος ἐξέλιπον , ἑνοῦται δ᾽ ὑπὸ κρίκων χρυσέων αὐτῷ τε κατὰ γωνίαν ἑκάστην κἀκείνῳ τῶν ἴσων προσκεκοινωμένων , ῥάμματος ὑακίνθου παραληφθέντος εἰς τὴν‎ πρὸς ἀλλήλους κατάδεσιν τοῖς κρίκοις .
¹⁶⁴ This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings;	¹⁶⁴ This piece exactly filled the gap in the Ephod to which it was joined by golden rings at each corner. Similar rings were attached to the ephod and a blue ribbon was used to fasten them together at the rings.
¹⁶⁴ Barach

¹⁶⁵ πρὸς δὲ τὸ μὴ χαλαρὸν εἶναι τὸ ἐν μέσῳ τῶν κρίκων καταλιμπανόμενονto leave, forsake ῥαφὴν αὐτοῦ‎ νήμασιν ὑακινθίνοις ἐπενόησαν . πορποῦσι δὲ τὴν‎ ἐπωμίδα σαρδόνυχες δύο κατὰ τῶν ὤμων ἑκάτερον τέλος ἐπ᾽ αὐτοὺς ἐπιθέον χρύσεον ἔχοντες πρὸς τὸ ταῖς περονίσιν ἐπιτήδειον εἶναι .
¹⁶⁵ and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them.	¹⁶⁵ To avoid sagging in the space between the rings, they contrived to fill it up with a texture of blue stitching. Upon the Ephod, to fasten it, were two sardonyxes at the shoulders, each of which had an extremity to which the golden pins could be fastened.
¹⁶⁵ Barach

¹⁶⁶ ἐγγέγραπται δὲ τούτοις τῶν ἸακώβουJacob παίδων τὰ ὀνόματα γράμμασιν ἐπιχωρίοις γλώσσῃ τῇ ἡμετέρᾳ κατὰ ἓξ τῶν λίθων ἑκατέρῳ , οἱ πρεσβύτεροι δ᾽ εἰσὶ κατὰ ὦμον τὸν δεξιόν . ἐπίασι δὲ καὶ τὸν ἐσσήνην λίθοι δώδεκα μεγέθει καὶ κάλλει διαφέροντες οὐ κτητὸς ἀνθρώποις κόσμος διὰ τιμῆς ὑπερβολὴν ὄντες ·
¹⁶⁶ On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons’ names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value.	¹⁶⁶ On these were engraved the names of the sons of Jacob, in the local alphabet and in our own tongue, six on each stone, with the names of the elder sons on the right shoulder. There were also twelve stones on the Essen, of unusual size and beauty, a priceless ornament of immense value.
¹⁶⁶ Barach

¹⁶⁷ οὗτοι μέντοι κατὰ στίχον τρεῖς ἐπὶ τεσσάρων διακείμενοι γραμμῶν ἐνήσκηνται τῷ ὕφει , χρυσὸς δ᾽ αὐτοὺς ἐκπεριέρχεται τὰς ἕλικας ἐντιθεὶς τῷ ὕφει πρὸς τὸ μὴ διαρρεῖν οὕτως πεποιημένος .
¹⁶⁷ These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out.	¹⁶⁷ These stones stood in four rows of three, worked into the Essen and set in golden clasps which were themselves so set within the fabric as not to fall out.
¹⁶⁷ Barach

¹⁶⁸ καὶ ἡ μὲν πρώτη τριάς ἐστι σαρδόνυξ τόπαζος σμάραγδος , ἡ δευτέρα δὲ ἄνθρακα παρέχεται καὶ ἴασπιν καὶ σάπφειρον , τῆς δὲ τρίτης λίγυρος μὲν ἄρχει εἶτα ἀμέθυσος ἀχάτης δὲ τρίτος ἔνατος ὢν τοῖς πᾶσι , τετάρτου δὲ στίχου χρυσόλιθος μὲν πρόκειται , μετὰ δὲ αὐτὸν ὄνυξ , εἶτα βήρυλλος , τελευταῖος οὗτος .
¹⁶⁸ Now the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all.	¹⁶⁸ The first triad were a sardonyx, a topaz and an emerald; the second held a carbuncle, a jasper and a sapphire; the third row had first a ligure [a stone like jacinth], then an amethyst and then an agate, being the ninth in all; the fourth row began with a chrysolite, then came an onyx and last of all a beryl.
¹⁶⁸ Barach

¹⁶⁹ γράμματα δὲ ἐπετέτμητο πᾶσι τῶν ἸακώβουJacob υἱῶν , οὓς καὶ φυλάρχους νομίζομεν , ἑκάστου τῶν λίθων ὀνόματι τετιμημένου κατὰ τάξιν ἣν ἕκαστον αὐτῶν γενέσθαι συμβέβηκε .
¹⁶⁹ Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born.	¹⁶⁹ The names of all the sons of Jacob were engraved in these stones, whom we regard as the founders of our tribes, each stone being honoured with a name according to the order of their birth.
¹⁶⁹ Barach

¹⁷⁰ τῶν οὖν κρίκων ἀσθενῶν ὄντων κατ᾽ αὐτοὺς ἐνεγκεῖν τὸ βάρος τῶν λίθων ἑτέρους δύο κρίκους μείζονας τῇ πέζῃ τοῦ ἐσσήνου ᾗπερ ἀνήκει πρὸς τὸν τράχηλον ἐμβεβηκότας τῷ ὑφάσματι ποιοῦσι , δεξομένους ἁλύσεις εἰργασμένας , αἳ συνῆσαν κατ᾽ ἄκρον τῶν ὤμων σειραῖς ἐκ χρυσοῦ πεπλεγμέναις συνάπτουσαι , ὧν τὸ ἄκρον ἀνεστραμμένον ἐνέβαινε κρίκῳ προέχοντι τῆς νωτιαίας πέζης τοῦ ἐφώδου .
¹⁷⁰ And whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the ephod;	¹⁷⁰ As the rings were too weak to bear the weight of the stones by themselves, they inserted two other larger rings into the texture of the Essen near the throat, to receive slim chains connected by golden bands to the tops of the shoulders, the ends of which connected the ring to a projection at the back of the ephod.
¹⁷⁰ Barach

¹⁷¹ καὶ τοῦτο ἦν ἀσφάλεια τῷ ἐσσήνῃ πρὸς τὸ μὴ περιρρεῖν , ζώνη δὲ τῷ ἐσσήνῃ προσέρραπτο βάμμασιν οἷς προεῖπον μετὰ χρυσίου προσφερής , ἣ περιοδεύσασα δεῖται πάλιν ἐπὶ τῇ ῥαφῇ καὶ κατακρεμνᾶται · τοὺς δὲ θυσάνους χρύσεαι σύριγγες καθ᾽ ἑκατέραν ἄκραν ἐκλαβοῦσαι πάντας ἐμπεριέχουσιν αὗται .
¹⁷¹ and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely.	¹⁷¹ This was to secure the Essen, that it might not fall from its place. There was also a sash sewn to the Essen, of the aforesaid colours interwoven with gold, which was again tied over the seam after one turn and allowed to hang down. This sash was also fringed by tassels surrounded by golden sheaths.
¹⁷¹ Barach

¹⁷² Πῖλον δὲ ἦν ὁ καὶ πρότερον αὐτῷ παραπλησίως εἰργασμένος τοῖς πᾶσιν ἱερεῦσιν , ὑπ᾽ αὐτὸν δὲ συνερραμμένος ἕτερος ἐξ ὑακίνθου πεποικιλμένος περιέρχεται στέφανος χρύσεος ἐπὶ τριστιχίαν κεχαλκευμένος . θάλλει δ᾽ ἐπ᾽ αὐτῷ κάλυξ χρύσεος τῇ ΣακχάρῳSaccharus βοτάνῃ παρ᾽ ἡμῖν λεγομένῃ ἀπομεμιμημένος , ὑὸςHyo-Scyamus δὲ κύαμον ἙλλήνωνGreeks οἱ περὶ τομὰς ῥιζῶν ἐμπείρως ἔχοντες προσαγορεύουσιν .
¹⁷² The high priest’s mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus.	¹⁷² His head-dress was the same as that described earlier and made like that of all the other priests, but above it was another, embroidered in blue and around it a golden crown, in three rows, from which arose a cup of gold like the herb we call Saccharus, but which is called Hyoscyamus by Greeks who are skilled in the cutting of roots.
¹⁷² Barach

¹⁷³ εἰ δέ τις ἢ θεασάμενος τὴν‎ βοτάνην ἀμαθίᾳ τούτου ἀγνοεῖ τὴν‎ φύσιν αὐτῆς ἢ τὴν‎ κλῆσιν ἐπιστάμενος οὐκ ἰδὼν δ᾽ ἀναγνωρίσειε , τοῖς οὕτω δὴ ἔχουσι σημανῶ τὸν τρόπον ·
¹⁷³ Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I shall give such as these are a description of it.	¹⁷³ In case anyone has seen this herb but has not learned its name or is unaware of its nature, or, though knowing the name does not know the herb when he sees it, I shall now describe it.
¹⁷³ Barach

¹⁷⁴ βοτάνη μέν ἐστιν ὑπὲρ τρεῖς σπιθαμὰς πολλάκις αὐξανομένη τὸ ὕψος , τὴν‎ δὲ ῥίζαν ἐμφερὴς βουνιάδι , ταύτῃ γὰρ οὐκ ἂν ἁμάρτοι τις εἰκάζων αὐτήν, τὰ δὲ φύλλα τοῖς εὐζώμων· ἐκ μέντοι τῶν κλάδων ἀνίησι κάλυκα προσεχῆ τῷ κλωνί , περίεισι δ᾽ αὐτὴν ἔλυτρον , ὅπερ ἀποκρίνεται κατ᾽ αὐτὸ πρὸς τὸν καρπὸν μεταβαλεῖν ἠργμένης · ὁ δὲ κάλυξ μεγέθους ἐστὶ σκυταλίδος τοῦ μικροῦ δακτύλου , κρατῆρι δ᾽ ἐμφερὴς τὴν‎ περιγραφήν . σημανῶ δὲ καὶ τοῦτο τοῖς οὐ μεμαθηκόσι ·
¹⁷⁴ This herb is oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it.	¹⁷⁴ This herb is often more than three hands-width tall, but its root is like that of a turnip, to which it may fairly be compared, but its leaves are like those of mint. From its branches it sends out a calyx joined to the branch, surrounded with a jacket which it naturally sheds when it begins to turn into fruit. The calyx is as large as the bone of the little finger, but its opening is like a cup. I will describe it further, for those who are unfamiliar with it.
¹⁷⁴ Barach

¹⁷⁵ σφαιρίδος εἰς δύο τετμημένης περὶ τῷ πυθμένι τὴν‎ ἑτέραν τομὴν ἔχει φυόμενος ἀπὸ ῥίζης περιφερής · εἶτα συνιὼν κατ᾽ ὀλίγον ὑποκοιλαινούσης εὐπρεπῶς τῆς ὑποχωρήσεως ἀνευρύνεται πάλιν ἠρέμα κατὰ χεῖλος , ὁμοίως ὀμφαλῷ ῥοιᾶς τετμημένος .
¹⁷⁵ Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches.	¹⁷⁵ Imagine a sphere cut in half, around at the bottom, but with another segment growing up from that base and gradually narrowing and then gracefully widening again at the top, such as in the indented navel of a pomegranate.
¹⁷⁵ Barach

¹⁷⁶ ἐπίθεμα δ᾽ αὐτῷ ἡμισφαίριον προσπέφυκεν ἀκριβῶς ἂν εἴποι τις τετορνευμένον , ὑπερανεστώσας ἔχονto have, hold τὰς ἐντομάς , ἃς εἶπον τῇ ῥοᾷ παραπλησίως βλαστάνειν , ἀκανθώδεις καὶ εἰς ὀξὺ παντελῶς ἀποληγούσας τὸ ἄκρον .
¹⁷⁶ And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles.	¹⁷⁶ The plant is surmounted by a top that makes it hemispherical as though carefully turned on a lathe, with notches above it, as I said, like a pomegranate, prickly and ending in a sharp point.
¹⁷⁶ Barach

¹⁷⁷ φυλάττει δ᾽ ἐπὶ τῷ ἐπιθέματι τὸν καρπὸν διὰ παντὸς τοῦ κάλυκος ὄντα βοτάνης σπέρματι τῆς σιδηρίτιδος ὅμοιον , ἀφίησι δ᾽ ἄνθος τῷ τῆς μήκωνος πλαταγωνίῳ δυνάμενον δοκεῖν ἐμφερὲς εἶναι .
¹⁷⁷ Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy.	¹⁷⁷ The fruit is protected within the coat of the calyx, and is like the seed of the herb Sideritis and sends out a flower which can resemble a poppy.
¹⁷⁷ Barach

¹⁷⁸ ἐκ τούτου μὲν στέφανος ἐκκεχάλκευται ὅσον ἀπὸ τοῦ ἰνίου πρὸς ἑκάτερον τῶν κροτάφων . τὸ δὲ μέτωπον ἡ μὲν ἐφιελὶς οὐκ ἔπεισι , λεγέσθω γὰρ οὕτως ὁ κάλυξ , τελαμὼν δ᾽ ἐστὶ χρύσεος , ὃς ἱεροῖς γράμμασι τοῦ θεοῦ τὴν‎ προσηγορίαν ἐπιτετμημένος ἐστί . Καὶ τοιοῦτος μὲν ὁ τοῦ ἀρχιερέως κόσμος ἐστί .
¹⁷⁸ Of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, which had inscribed upon it the name of God in sacred characters. And such were the ornaments of the high priest.	¹⁷⁸ Of this the crown was made, from the back of the head to the temples on either side, but this Ephielis, as the calyx may be called, did not cover the forehead, which was covered with a golden plate, inscribed with the name of God in sacred characters. Such is the adornment of the high priest.
¹⁷⁸ Barach

¹⁷⁹ Θαυμάσειε δ᾽ ἄν τις τῶν ἀνθρώπων τὴν‎ πρὸς ἡμᾶς ἀπέχθειανhatred , ἣν ὡς ἐκφαυλιζόντων ἡμῶν τὸ θεῖον ὅπερ αὐτοὶ σέβειν προῄρηνται διατετελέκασιν ἐσχηκότες ·
¹⁷⁹ Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor;	¹⁷⁹ Here one may wonder at people's ill-will toward us which they claim is due to our despising the Deity whom they profess to honour.
¹⁷⁹ Barach

¹⁸⁰ εἰ γάρ τις τῆς σκηνῆς κατανοήσειε τὴν‎ πῆξιν καὶ τοῦ ἱερέως ἴδοι τὴν‎ στολὴν τά τε σκεύη , οἷς περὶ τὴν‎ ἱερουργίαν χρώμεθα , τόν τε νομοθέτην εὑρήσει θεῖον ἄνδρα καὶ ματαίως ἡμᾶς ὑπὸ τῶν ἄλλων τὰς βλασφημίας ἀκούοντας · ἕκαστα γὰρ τούτων εἰς ἀπομίμησιν καὶ διατύπωσιν τῶν ὅλων , εἴ τις ἀφθόνως ἐθέλοι καὶ μετὰ συνέσεως σκοπεῖν , εὑρήσει γεγονότα ·
¹⁸⁰ for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe.	¹⁸⁰ If one simply considers the fabric of the Tent and looks at the vestments of the high priest and the vessels we use in our liturgy, one finds that our Legislator was a divine man and that what others reproach us with is false, for if one regards them wisely and without envy, he will find they were all made as an imitation and representation of the universe.
¹⁸⁰ Barach

¹⁸¹ τήν τε γὰρ σκηνὴν τριάκοντα πηχῶν οὖσαν νείμας εἰς τρία καὶ δύο μέρη πᾶσιν ἀνεὶς τοῖς ἱερεῦσιν ὥσπερ βέβηλόν τινα καὶ κοινὸν τόπον , τὴν‎ γῆν καὶ τὴν‎ θάλασσαν ἀποσημαίνει · καὶ γὰρ ταῦτα πᾶσίν ἐστιν ἐπιβατά . τὴν‎ δὲ τρίτην μοῖραν μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις .
¹⁸¹ When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men.	¹⁸¹ By dividing the Tent, which was thirty feet long, into three parts, allotting two of them to the priests as a place accessible to all, he denoted these two as land and sea, these being accessible to all, but set apart the third division for God, for heaven is inaccessible to humanity.
¹⁸¹ Barach

¹⁸² ἐπί τε τῇ τραπέζῃ τοὺς δώδεκα τιθεὶς ἄρτους ἀποσημαίνει τὸν ἐνιαυτὸν εἰς τοσούτους μῆνας διῃρημένον . τὴν‎ δὲ λυχνίαν ἐξ ἑβδομήκοντα μορίων ποιήσας συγκειμένην τὰς τῶν πλανητῶν δεκαμοιρίας ᾐνίξατο · καὶ λύχνους ὑπὲρ αὐτῆς ἑπτά , τῶν πλανητῶν τὴν‎ φοράν · τοσοῦτοι γάρ εἰσι τὸν ἀριθμόν .
¹⁸² And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number.	¹⁸² By the twelve loaves to be set on the table he means the year, divided into as many months. By the seventy sections of the candelabrum he hints at the tenfold division of the planets, for the seven lamps on each candlestick refer to the course of the seven planets.
¹⁸² Barach

¹⁸³ τά τε φάρση ἐκ τεσσάρων ὑφανθέντα τὴν‎ τῶν στοιχείων φύσιν δηλοῖ · ἥ τε γὰρ βύσσος τὴν‎ γῆν ἀποσημαίνειν ἔοικε διὰ τὸ ἐξ αὐτῆς ἀνεῖσθαι τὸ λίνον , ἥ τε πορφύρα τὴν‎ θάλασσαν τῷ πεφοινῖχθαι τῶν ἰχθύων τῷ αἵματι , τὸν δὲ ἀέρα βούλεται δηλοῦν ὁ ὑάκινθος , καὶ ὁ φοῖνιξ δ᾽ ἂν εἴη τεκμήριον τοῦ πυρόςfire, fiery .
¹⁸³ The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire.	¹⁸³ The fourfold texture of the veils points to the four elements. The fine linen signifies the earth, as the flax grows from the earth; the purple means the sea, for that colour is dyed by the blood of fish from the sea; the blue means the air, and the scarlet will be the sign of fire.
¹⁸³ Barach

¹⁸⁴ ἀποσημαίνει δὲ καὶ ὁ τοῦ ἀρχιερέως χιτὼν τὴν‎ γῆν λίνεος ὤν , ὁ δὲ ὑάκινθος τὸν πόλον , ἀστραπαῖς μὲν κατὰ τοὺς ῥοίσκους ἀπεικασμένος βρονταῖς δὲ κατὰ τὸν τῶν κωδώνων ψόφον . Καὶ τὴν‎ ἐφαπτίδα τοῦ παντὸς τὴν‎ φύσιν ἐκ τεσσάρων δοχθεῖσαν γενέσθαι τῷ θεῷ χρυσῷ συνυφασμένην κατ᾽ ἐπίνοιαν οἶμαι τῆς προσούσης ἅπασιν αὐγῆς .
¹⁸⁴ Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened.	¹⁸⁴ The high priest's vestment of linen signifies the earth and the blue is the sky, its pomegranates among the sounding bells being signs of lightning and thunder. The ephod shows how God made the universe of four elements, and the interwoven gold, I suppose, relates to the splendour lighting up all things.
¹⁸⁴ Barach

¹⁸⁵ καὶ τὸν ἐσσῆνα μέσον ὄντα τῆς ἐφαπτίδος ἐν τρόπῳ γῆς ἔταξε · καὶ γὰρ αὕτη τὸν μεσαίτατον τόπον ἔχει · ζώνῃ τε περιοδεύσας τὸν ὠκεανὸν ἀποσημαίνει · καὶ γὰρ οὗτος ἐμπεριείληφε τὰ πάντα . δηλοῖ δὲ καὶ τὸν ἥλιον καὶ τὴν‎ σελήνην τῶν σαρδονύχων ἑκάτερος , οἷς ἐνεπόρπωσε τὸν ἀρχιερέα .
¹⁸⁵ He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders.	¹⁸⁵ He assigned the Essen in the middle of the Ephod to signify the earth, which is the centre of the universe. The sash around the high priest signifies the ocean, encircling and enfolding the world. The two sardonyxes pinning the high priest's vestment point to the sun and the moon.
¹⁸⁵ Barach

¹⁸⁶ τήν τε δωδεκάδα τῶν λίθων εἴτε τοὺς μῆνάς τις θέλοι νοεῖν , εἴτε τὸν οὕτως [ἀριθμὸν τῶν ] ἀστέρων , ὃν ζωδιακὸν κύκλον ἝλληνεςGreeks καλοῦσι , τῆς κατ᾽ ἐκεῖνο γνώμης οὐκ ἂν ἁμάρτοι · καὶ ὁ πῖλος δέ μοι δοκεῖ τὸν οὐρανὸν τεκμηριοῦν ὑακίνθινος πεποιημένος ,
¹⁸⁶ And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven;	¹⁸⁶ The twelve stones can well refer either to the months, or to the signs of the circle which the Greeks call the Zodiac; and, with its blue colour, the mitre seems to me to mean heaven,
¹⁸⁶ Barach

¹⁸⁷ οὐ γὰρ ἂν ἄλλως ὑπερανετίθετο αὐτῷ τὸ ὄνομα τοῦ θεοῦ τῇ στεφάνῃ ἠγλαισμένον καὶ ταύτῃ χρυσέᾳ , διὰ τὴν‎ αὐγήν , ᾗ μάλιστα χαίρει τὸ θεῖον . Καὶ ταῦτα μὲν ἐπὶ τοσοῦτόν μοι δεδηλώσθω πολλάκις τε καὶ ἐν πολλοῖς τὴν‎ ἀρετὴν τοῦ νομοθέτου παρεξόντων ἡμῖν διελθεῖν τῶν πραγμάτων .
¹⁸⁷ for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator.	¹⁸⁷ How otherwise could the name of God be inscribed upon it? That it was also adorned with a crown of gold is because of the splendour in which God rejoices. Let this explanation suffice for now, since my narrative will often give me occasion to expand upon the virtue of our Legislator.
¹⁸⁷ Barach

Chapter 8
[188-223]
Aaron and sons are consecrated as priests.
Moses receives God's laws, in the Tent of Meeting

☜ ☞

¹⁸⁸ ὡς δὲ τὸ προειρημένον πέρας εἶχε , τῶν ἀναθημάτων μήπω καθιερωμένων ἐπιστὰς ὁ θεὸς ΜωυσεῖMoses τὴν‎ ἱερωσύνην ἈαρῶνιAaron τἀδελφῷ προσέταξε δοῦναι ὡς ἁπάντων δι᾽ ἀρετὴν τῆς τιμῆς δικαιοτέρῳ τυχεῖν . Καὶ συναγαγὼν εἰς ἐκκλησίαν τὸ πλῆθος τήν τε ἀρετὴν αὐτοῦ‎ καὶ τὴν‎ εὔνοιαν διεξῄει καὶ τοὺς κινδύνους οὓς ὑπομείνειεν ὑπὲρ αὐτῶν .
¹⁸⁸ When what has been described was brought to a conclusion, gifts not being yet presented, God appeared to Moses, and enjoined him to bestow the high priesthood upon Aaron his brother, as upon him that best of them all deserved to obtain that honor, on account of his virtue. And when he had gathered the multitude together, he gave them an account of Aaron’s virtue, and of his good-will to them, and of the dangers he had undergone for their sakes.	¹⁸⁸ When that was done but the offerings not yet consecrated, God appeared to Moses and told him to give the high priesthood to his brother Aaron, as the one who for his virtue was most deserving of that honour. After gathering the people, he spoke to them of Aaron's virtue and goodwill toward them and the risks he had taken on their behalf.
¹⁸⁸ Barach

¹⁸⁹ μαρτυρούντων δ᾽ ἐφ᾽ ἅπασιν αὐτῷ καὶ τὸ περὶ αὐτὸν πρόθυμον ἐνδεικνυμένων , " ἄνδρες , εἶπεν , ἸσραηλῖταιIsraelites , τὸ μὲν ἔργον ἤδη τέλος ἔχει οἷον αὐτῷ τε τῷ θεῷ ἥδιστονmost gladly ἦν καὶ δυνατὸν ἡμῖν , ἐπεὶ δὲ δεῖ τοῦτον τῇ σκηνῇ καταδέχεσθαι , δεῖ πρῶτον ἡμῖν τοῦ ἱερατευσομένου καὶ ὑπηρετήσοντος ταῖς θυσίαις καὶ ταῖς ὑπὲρ ἡμῶν εὐχαῖς .
¹⁸⁹ Upon which, when they had given testimony to him in all respects, and showed their readiness to receive him, Moses said to them, “O you Israelites, this work is already brought to a conclusion, in a manner most acceptable to God, and according to our abilities. And now since you see that he is received into this tabernacle, we shall first of all stand in need of one that may officiate for us, and may minister to the sacrifices, and to the prayers that are to be put up for us.	¹⁸⁹ When they assented to all this and were favourable to him, he said, "Israelites, the task is done according to our abilities, in a way most pleasing to God. But to welcome Him into this tent, we must first have someone to officiate and serve the sacrifices and the prayers on our behalf.
¹⁸⁹ Barach

¹⁹⁰ καὶ ἔγωγε ταύτης ἐμοὶ τῆς σκέψεως ἐπιτραπείσης ἐμαυτὸν ἂν τῆς τιμῆς ἄξιον ἔκρινα διά τε τὸ φύσει πάντας εἶναι φιλαύτους , καὶ ὅτι πολλὰ ἐμαυτῷ καμόντι περὶ σωτηρίας τῆς ὑμετέρας σύνοιδα · νῦν δ᾽ αὐτὸς ὁ θεὸς ἈαρῶναAaron τῆς τιμῆς ἄξιον ἔκρινε καὶ τοῦτον ᾕρηται ἱερέα , τὸν δικαιότερον ἡμῶν μᾶλλον εἰδώς ,
¹⁹⁰ And indeed had the inquiry after such a person been left to me, I should have thought myself worthy of this honor, both because all men are naturally fond of themselves, and because I am conscious to myself that I have taken a great deal of pains for your deliverance; but now God himself has determined that Aaron is worthy of this honor, and has chosen him for his priest, as knowing him to be the most righteous person among you.	¹⁹⁰ If it were left to me, I would find myself worthy of this honour, since all people naturally love themselves and I am aware of having done much for your salvation. But God himself has judged Aaron worthy of this honour and has chosen him as his priest, knowing him the most righteous person among you.
¹⁹⁰ Barach

¹⁹¹ ὡς οὗτος ἐνδύσεται στολὴν τῷ θεῷ καθωσιωμένην καὶ βωμῶν ἐπιμέλειαν ἕξει καὶ πρόνοιαν ἱερείων καὶ τὰς ὑπὲρ ἡμῶν εὐχὰς ποιήσεται πρὸς τὸν θεὸν ἡδέως ἀκουσόμενον , ὅτι τε κήδεται γένους τοῦ ἡμετέρου καὶ παρ᾽ ἀνδρὸς ὃν αὐτὸς ἐπελέξατο
¹⁹¹ So that he is to put on the vestments which are consecrated to God; he is to have the care of the altars, and to make provision for the sacrifices; and he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office.”	¹⁹¹ So he will wear the sacred vestments before God, and care for the altars and the sacrifices, and offer prayers for us to God, who will hear them gladly, not just because of his care for our nation, but because they come from the man he has chosen."
¹⁹¹ Barach

¹⁹² γινομένας προσδέχεται ταύτας . ἙβραῖοιHebrews δὲ ἠρέσκοντο τοῖς λεγομένοις καὶ συνῄνουν τῇ τοῦ θεοῦ χειροτονίᾳ · ἦν γὰρ ἈαρὼνAaron διά τε τὸ γένος καὶ τὴν‎ προφητείαν καὶ τὴν‎ ἀρετὴν τἀδελφοῦ πρὸς τιμὴν ἁπάντων ἀξιολογώτερος . ἦσαν δ᾽ αὐτῷ καὶ παῖδες κατ᾽ ἐκεῖνον τὸν χρόνον τέσσαρες ΝάβαδοςNadab ἈβιοῦςAbihu ἘλεάζαροςEleazar ἸθάμαροςIthamar .
¹⁹² The Hebrews were pleased with what was said, and they gave their approbation to him whom God had ordained; for Aaron was of them all the most deserving of this honor, on account of his own stock and gift of prophecy, and his brother’s virtue. He had at that time four sons, Nadab, Abihu, Eleazar, and Ithamar.	¹⁹² The Hebrews were pleased with what he said and accepted the one God had chosen, for of them all Aaron was the most deserving of this honour, due to his background and his prophetic gift and his brother's virtue. At that time he had four sons, Nadab, Abihu, Eleazar and Ithamar.
¹⁹² Barach

¹⁹³ Ὅσα δὲ τῶν πρὸς τὴν‎ τῆς σκηνῆς κατασκευὴν παρεσκευασμένων ἦν περιττὰ ταῦτ᾽ ἐκέλευσεν εἰς φάρση σκεπαστήρια τῆς τε σκηνῆς αὐτῆς καὶ τῆς λυχνίας καὶ τοῦ θυμιατηρίου καὶ τῶν ἄλλων σκευῶν ἀναλῶσαι , ὅπως κατὰ τὴν‎ ὁδοιπορίαν ταῦτα μήτ᾽ ἐξ ὑετοῦ μηδὲν μήτ᾽ ἐκ κονιορτοῦ βλάπτηται .
¹⁹³ Now Moses commanded them to make use of all the utensils which were more than were necessary to the structure of the tabernacle, for covering the tabernacle itself, the candlestick, and altar of incense, and the other vessels, that they might not be at all hurt when they journeyed, either by the rain, or by the rising of the dust.	¹⁹³ Moses directed them to use all the materials surplus to what was needed for its building, to make coverings for the Tent, the candlestick and altar of incense and the other vessels, to prevent their being damaged by the rain or the dust on the journey.
¹⁹³ Barach

¹⁹⁴ τό τε πλῆθος ἀθροίσας πάλιν εἰσφορὰν αὐτῷ προσέταξεν εἰσφέρειν σίκλου τὸ ἥμισυ καθ᾽ ἕκαστον ,
¹⁹⁴ And when he had gathered the multitude together again, he ordained that they should offer half a shekel for every man, as an oblation to God;	¹⁹⁴ Gathering the people again, he ordained that they should offer half a shekel for every man, as an offering to God.
¹⁹⁴ Barach

¹⁹⁵ ὁ δὲ σίκλος νόμισμα ἙβραίωνHebrews ὢν ἈττικὰςAthenian δέχεται δραχμὰς τέσσαρας ·
¹⁹⁵ which shekel is a piece among the Hebrews, and is equal to four Athenian drachmae.	¹⁹⁵ The shekel is a coin among the Hebrews, equivalent to four Athenian drachmae.
¹⁹⁵ Barach

¹⁹⁶ οἱ δ᾽ ἑτοίμως ὑπήκουον οἷς ἐκέλευσε ΜωυσῆςMoses καὶ τὸ πλῆθος τῶν εἰσφερόντων ἦν ἑξήκοντα μυριάδες καὶ πεντακισχίλιοι καὶ πεντακόσιοι καὶ πεντήκοντα . ἔφερον δὲ τὸ ἀργύριον τῶν ἐλευθέρων οἱ ἀπὸ εἴκοσι ἐτῶν ἄχρι πεντήκοντα γεγονότες . τὸ δὲ συγκομισθὲν εἰς τὰς περὶ τὴν‎ σκηνὴν χρείας ἀναλοῦτο .
¹⁹⁶ Whereupon they readily obeyed what Moses had commanded; and the number of the offerers was six hundred and five thousand five hundred and fifty. Now this money that was brought by the men that were free, was given by such as were about twenty years old, but under fifty; and what was collected was spent in the uses of the tabernacle.	¹⁹⁶ They readily obeyed what Moses said and the number of contributors was six hundred and five thousand five hundred and fifty. This, money was freely given by those above twenty years old, but under fifty, and what was collected was spent in the uses of the Tent.
¹⁹⁶ Barach

¹⁹⁷ Ἥγνιζε δὲ καὶ τὴν‎ σκηνὴν καὶ τοὺς ἱερέας τρόπῳ τοιούτῳ ποιούμενος αὐτῶν τὴν‎ κάθαρσιν . σμύρνης ἐπιλέκτου σίκλους πεντακοσίους καὶ ἴρεως ἴσους , κινναμώμου δὲ καὶ καλάμου , ἔστι δὲ καὶ τοῦτο εἶδος θυμιάματος , ἡμίσειανhalf τῶν πρότερον ὁλκὴν κεκομμένα δεύειν ἐκέλευσεν , ἐλαίου τε ἐλαίνου εἴν , μέτρον δ᾽ ἐστὶ τοῦτο ἐπιχώριον δύο χόας ἈττικοὺςAthenian δεχόμενον , ἀναμίξαντας καὶ καθεψήσαντας σκευάσαι τέχνῃ μυρεψῶν χρῖσμα εὐωδέστατον .
¹⁹⁷ Moses now purified the tabernacle and the priests; which purification was performed after the following manner:—He commanded them to take five hundred shekels of choice myrrh, an equal quantity of cassia, and half the foregoing weight of cinnamon and calamus (this last is a sort of sweet spice); to beat them small, and wet them with an hin of oil of olives (an hin is our own country measure, and contains two Athenian choas, or congiuses); then mix them together, and boil them, and prepare them after the art of the apothecary, and make them into a very sweet ointment;	¹⁹⁷ Moses now purified the Tent and the priests and the purification was done as follows. He told them take five hundred shekels of choice myrrh, an equal amount of iris and half as much of cinnamon and the sweet spice calamus, beat them small and wet them with a hin of oil of olives (a hin is our own measure equal to two Athenian choas) and mix and boil them to prepare sweet ointment, with the apothecary's art.
¹⁹⁷ Barach

¹⁹⁸ κἄπειτα τοῦτο λαβὼν αὐτούς τε τοὺς ἱερέας καὶ πᾶσαν τὴν‎ σκηνὴν χρίων κεκάθαρκε , τά τε θυμιώμενα , πολλὰ δ᾽ ἐστὶ ταῦτα καὶ ποικίλα , κατὰ τὴν‎ σκηνὴν ἐπὶ τοῦ χρυσοῦ θυμιατηρίου μεγάλης πάνυ τιμῆς ὄντα συνεφέρετο , ὧν παραλείπω τὴν‎ φύσιν ἐκδιηγεῖσθαι , μὴ δι᾽ ὄχλου γένηται τοῖς ἐντυγχάνουσι .
¹⁹⁸ and afterward to take it to anoint and to purify the priests themselves, and all the tabernacle, as also the sacrifices. There were also many, and those of various kinds, of sweet spices, that belonged to the tabernacle, and such as were of very great price, and were brought to the golden altar of incense; the nature of which I do not now describe, lest it should be troublesome to my readers;	¹⁹⁸ With this they should anoint and purify the priests and the whole tent, and the sacrifices. There were various kinds of expensive spices belonging to the Tent for the golden altar of incense, whose nature I omit to describe so as not to burden my readers.
¹⁹⁸ Barach

¹⁹⁹ δὶς δὲ τῆς ἡμέρας πρίν τε ἀνασχεῖν τὸν ἥλιον καὶ πρὸς δυσμαῖς θυμιᾶν ἐχρῆν ἔλαιόν τε ἁγνίσαντας φυλάσσειν εἰς τοὺς λύχνους , ὧν τοὺς μὲν τρεῖς ἐπὶ τῇ ἱερᾷ λυχνίᾳ φέγγειν ἔδει τῷ θεῷ κατὰ πᾶσαν ἡμέραν , τοὺς δὲ λοιποὺς περὶ τὴν‎ ἑσπέραν ἅπτοντας .
¹⁹⁹ but incense was to be offered twice a day, both before sun-rising and at sun-setting. They were also to keep oil already purified for the lamps; three of which were to give light all day long, upon the sacred candlestick, before God, and the rest were to be lighted at the evening.	¹⁹⁹ Incense was to be offered twice a day, both before sunrise and at sunset. They were also to keep purified oil for the lamps; three of which were to shine all day long before God, on the sacred candlestick, and the rest to be lit in the evening.
¹⁹⁹ Barach

²⁰⁰ Ἁπάντων δ᾽ ἤδη πέρας εἰληφότων ἔδοξαν ἄριστοι τῶν δημιουργῶν ΒεσέβηλοςBesabeel καὶ ἘλίαβοςEliab , τῶν γὰρ ἐξευρημένων τοῖς προτέροις αὐτοὶ προεθυμήθησαν ἀμείνονα προσεξεργάσασθαι , λαβεῖν τε ἐπίνοιαν ὧν πρότερον ἠγνόουν τὴν‎ κατασκευὴν ἱκανώτατοι ·
²⁰⁰ Now all was finished. Besaleel and Aholiab appeared to be the most skillful of the workmen; for they invented finer works than what others had done before them, and were of great abilities to gain notions of what they were formerly ignorant of; and of these, Besaleel was judged to be the best.	²⁰⁰ All was finished, with Besabeel and Eliab seen to be the most skilled of the workmen. These surpassed the works of others before them and had great skill in inventing what they formerly did not know.
²⁰⁰ Barach

²⁰¹ τούτων μέντοι ΒεσέβηλονBesaleel συνέβη κριθῆναι τὸν κράτιστον . ὁ δὲ πᾶς χρόνος εἰς τὸ ἔργον διῆλθε μηνῶν ἑπτὰ καὶ μετὰ τοῦτο ἀφ᾽ οὗ τὴν‎ ΑἴγυπτονEgypt ἐξέλιπον ἐνιαυτὸς αὐτοῖς πρῶτος ἐτελειοῦτο . ἀρχομένουto rule, reign δὲ τοῦ δευτέρου ἔτους μηνὶ ΞανθικῷXanthicus κατὰ ΜακεδόναςMacedonians ΝισὰνNisan δὲ κατὰ ἙβραίουςHebrews νουμηνίᾳ τὴν‎ σκηνὴν ἀφιεροῦσι καὶ πάνθ᾽ ὅσα περὶ αὐτὴν σκεύη μοι δεδήλωται .
²⁰¹ Now the whole time they were about this work was the interval of seven months; and after this it was that was ended the first year since their departure out of Egypt. But at the beginning of the second year, on the month Xanthicus, as the Macedonians call it, but on the month Nisan, as the Hebrews call it, on the new moon, they consecrated the tabernacle, and all its vessels, which I have already described.	²⁰¹ Of these, Besaleel was judged to be the best. The whole time spent on this work was seven months, and then the first year since their departure from Egypt came to an end. At the beginning of the second year, on the new moon of the month the Macedonians call Xanthicus, and the Hebrews call Nisan, they consecrated the Tent and all its vessels that I have already described.
²⁰¹ Barach

²⁰² Ἐπέδειξε δὲ ὁ θεὸς αὑτὸν ἡσθέντα τῷ ἔργωιdeed τῶν ἙβραίωνHebrews καὶ μὴ μάτην αὐτοὺς πονήσαντας ὑπερηφανίᾳ τῆς χρήσεως , ἀλλ᾽ ἐπεξενώθη καὶ κατεσκήνωσε τῷ ναῷ τούτῳ . τὴν‎ δὲ παρουσίαν οὕτως ἐποίησεν ·
²⁰² Now God showed himself pleased with the work of the Hebrews, and did not permit their labors to be in vain; nor did he disdain to make use of what they had made, but he came and sojourned with them, and pitched his tabernacle in the holy house. And in the following manner did he come to it:—	²⁰² God showed himself pleased with the work of the Hebrews and did not let their work be in vain or disdain to use what they had made, but he came as their guest and pitched his tent in the sanctuary. He showed his presence as follows.
²⁰² Barach

²⁰³ ὁ μὲν οὐρανὸς καθαρὸς ἦν , ὑπὲρ δὲ τὴν‎ σκηνὴν μόνην ἤχλυσεν οὔτε βαθεῖ πάνυ νέφει καὶ πυκνῷ περιλαβὼν αὐτήν , ὥστ᾽ εἶναι δόξαι χειμέριον , οὔτε μὴν λεπτὸν οὕτως , ὥστε τὴν‎ ὄψιν ἰσχύσαι τι δι᾽ αὐτοῦ‎ κατανοῆσαι · ἡδεῖα δὲ ἀπ᾽ αὐτοῦ‎ δρόσος ἔρρει καὶ θεοῦ δηλοῦσα παρουσίαν τοῖς τοῦτο καὶ βουλομένοις καὶ πεπιστευκόσι .
²⁰³ The sky was clear, but there was a mist over the tabernacle only, encompassing it, but not with such a very deep and thick cloud as is seen in the winter season, nor yet in so thin a one as men might be able to discern any thing through it, but from it there dropped a sweet dew, and such a one as showed the presence of God to those that desired and believed it.	²⁰³ The sky was clear, but there was a mist surrounding the Tent alone, a cloud not so deep and thick as one sees in winter, nor yet so thin that one could see through it, and from it there dropped a sweet dew that showed the presence of God to those who asked and believed it.
²⁰³ Barach

²⁰⁴ ΜωυσῆςMoses δὲ τοὺς τέκτονας οἵαις εἰκὸς ἦν δωρεαῖς τοὺς τοιαῦτα ἐργασαμένους τιμήσας ἔθυεν ἐν τῷ τῆς σκηνῆς αἰθρίῳ κατὰ προσταγὴν θεοῦ ταῦρον καὶ κριὸν καὶ ἔριφον ὑπὲρ ἁμαρτάδων ,
²⁰⁴ Now when Moses had bestowed such honorary presents on the workmen, as it was fit they should receive, who had wrought so well, he offered sacrifices in the open court of the tabernacle, as God commanded him; a bull, a ram, and a kid of the goats, for a sin-offering.	²⁰⁴ When Moses had given suitable gifts to the workmen and recompensed them their work, he sacrificed in the open court of the Tent at God's command, a bull, a ram and a kid goat, for a sin-offering.
²⁰⁴ Barach

²⁰⁵ καὶ δὴ , λέγειν γὰρ ἐν τοῖς περὶ θυσιῶν μέλλω τὰ πρασσόμενα περὶ τὰς ἱερουργίας ἐν ἐκείνοις δηλώσων περὶ τε ὧν ὁλοκαυτεῖν κελεύει καὶ ὧν μεταλαμβάνειν τῆς βρώσεως ἐφίησιν ὁ νόμος , κἀκ τοῦ αἵματος τῶν τεθυμένων τήν τε στολὴν τοῦ ἈαρῶνοςAaron καὶ αὐτὸν σὺν τοῖς παισὶν ἔρραινεν ἀφαγνίσας πηγαίοις τε ὕδασι καὶ μύρῳ , ἵνα τοῦ θεοῦ γίγνοιντο .
²⁰⁵ Now I shall speak of what we do in our sacred offices in my discourse about sacrifices; and therein shall inform men in what cases Moses bid us offer a whole burnt-offering, and in what cases the law permits us to partake of them as of food. And when Moses had sprinkled Aaron’s vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring waters and ointment, they became God’s priests.	²⁰⁵ When I treat of sacrifices I shall say what is done in our liturgy and tell of when the Law requires holocaust and when it lets us use them for food. He sprinkled the vestments of Aaron, and Aaron himself and his sons, with the blood of the sacrifices and purified them with spring water and ointment, so that they belonged to God.
²⁰⁵ Barach

²⁰⁶ ἐπὶ μὲν οὖν ἡμέρας ἑπτὰ τοῦτον τὸν τρόπον αὐτούς τε καὶ τὰς στολὰς ἐθεράπευε τήν τε σκηνὴν καὶ τὰ περὶ αὐτὴν σκεύη ἐλαίου τε προσχριομένῳ , καθὼς εἶπον , καὶ τῷ αἵματι τῶν ταύρων καὶ κριῶν σφαγέντων καθ᾽ ἑκάστην ἡμέραν ἑνὸς κατὰ γένος , τῇ δὲ ὀγδόῃ κατήγγειλεν ἑορτὴν τῷ λαῷ καὶ θύειν προσέταξε κατὰ δύναμιν .
²⁰⁶ After this manner did he consecrate them and their garments for seven days together. The same he did to the tabernacle, and the vessels thereto belonging, both with oil first incensed, as I said, and with the blood of bulls and of rams, slain day by day one, according to its kind. But on the eighth day he appointed a feast for the people, and commanded them to offer sacrifice according to their ability.	²⁰⁶ Over seven days he consecrated them and their vestments in this way, anointing the Tent and its vessels with oil first incensed, as I said, and with the blood of bulls and rams, killed day by day, one of each kind; and on the eighth day he decreed a feast for the people, telling them to sacrifice according to their ability.
²⁰⁶ Barach

²⁰⁷ οἱ δ᾽ ἀλλήλοις ἁμιλλώμενοιto compete, contend καὶ ὑπερβάλλειν φιλοτιμούμενοι τὰς θυσίας , ἃς ἕκαστος ἐπιφέροι , τοῖς λεγομένοις ὑπήκουον . ἐπικειμένων δὲ τῶν ἱερῶν τῷ βωμῷ αἰφνίδιον ἐξ αὐτοῦ‎ πῦρ ἀνήφθη αὐτόματον , καὶ ὅμοιον ἀστραπῆς λαμπηδόνι ὁρώμενονto see τῇ φλογὶ πάντα ἐδαπάνα τὰ ἐπὶ τοῦ βωμοῦ .
²⁰⁷ Accordingly they contended one with another, and were ambitious to exceed each other in the sacrifices which they brought, and so fulfilled Moses’s injunctions. But as the sacrifices lay upon the altar, a sudden fire was kindled from among them of its own accord, and appeared to the sight like fire from a flash of lightning, and consumed whatsoever was upon the altar.	²⁰⁷ At his word they rivaled each other and sought to exceed each other in the sacrifices they brought; and as the sacrifices lay upon the altar, a sudden fire spontaneously kindled among them, looking like the flame of a lightning flash and consumed every gift upon the altar.
²⁰⁷ Barach

²⁰⁸ Συνέβη δὲ καὶ ἈαρῶνιAaron συμφορά τις ἐκ τούτου λογιζομένῳ ὡς ἐπ᾽ ἀνθρώπῳ καὶ πατρί , γενναίως δ᾽ ὑπ᾽ αὐτοῦ‎ καρτερηθεῖσα , ὅτι καὶ τὴν‎ ψυχὴν πρὸς τὰ συμπίπτοντα στερρὸς ἦν καὶ κατὰ βούλησιν τοῦ θεοῦ ἡγεῖτο τὸ πάθος γεγονέναι ·
²⁰⁸ Hereupon an affliction befell Aaron, considered as a man and a father, but was undergone by him with true fortitude; for he had indeed a firmness of soul in such accidents, and he thought this calamity came upon him according to God’s will:	²⁰⁸ A misfortune came upon Aaron, as a man and a father, which he nobly bore with fortitude, for his soul was inured to such incidents and he thought this suffering happened according to the will of God.
²⁰⁸ Barach

²⁰⁹ τῶν γὰρ υἱῶν αὐτοῦ‎ τεσσάρων ὄντων , ὡς προεῖπον , δύο οἱ πρεσβύτεροι ΝάβαδοςNadab καὶ ἈβιοῦςAbihu κομίσαντες ἐπὶ τὸν βωμὸν οὐχ ὧν προεῖπε ΜωυσῆςMoses θυμάτων , ἀλλ᾽ οἷς ἐχρῶντο πρότερον , κατεκαύθησαν τοῦ πυρὸς ἐπ᾽ αὐτοὺς τὴν‎ ὁρμὴν βαλόντος καὶ τὰ στέρνα καὶ τὰ πρόσωπα φλέγειν αὐτῶν ἀρξαμένου καὶ σβέσαι μηδενὸς δυναμένου .
²⁰⁹ for whereas he had four sons, as I said before, the two elder of them, Nadab and Abihu, did not bring those sacrifices which Moses bade them bring, but which they used to offer formerly, and were burnt to death. Now when the fire rushed upon them, and began to burn them, nobody could quench it.	²⁰⁹ As I have said, he had four sons, and the two elder of them, Nadab and Abihu, did not bring those sacrifices which Moses had said, but what they formerly used to offer, and were burned to death. The fire suddenly engulfed them and began to burn their chests and faces, and no one could quench it.
²⁰⁹ Barach

²¹⁰ καὶ οἱ μὲν οὕτως ἀπέθανον · ΜωυσῆςMoses δὲ κελεύει τὸν πατέρα αὐτῶν καὶ τοὺς ἀδελφοὺς βαστάξαντας τὰ σώματα καὶ κομίσαντας τῆς παρεμβολῆς ἔξω θάψαι μεγαλοπρεπῶς . πενθεῖ δὲ αὐτοὺς τὸ πλῆθος χαλεπῶς ἐπὶ τῷ θανάτῳ παρὰ δόξαν οὕτω γεγενημένῳ διατεθέν .
²¹⁰ Accordingly they died in this manner. And Moses bid their father and their brethren to take up their bodies, to carry them out of the camp, and to bury them magnificently. Now the multitude lamented them, and were deeply affected at this their death, which so unexpectedly befell them.	²¹⁰ They died in this manner; and Moses bid their father and their brothers to take up their bodies, to bring them outside the camp and give them a splendid burial. The populace was deeply grieved by the death which came on them so unexpectedly.
²¹⁰ Barach

²¹¹ μόνους δὲ ΜωυσῆςMoses τοὺς ἀδελφοὺς αὐτῶν καὶ τὸν πατέρα μὴ φροντίζειν τῆς ἐπ᾽ αὐτοῖς λύπης ἠξίωσε προκρίναντας τὴν‎ εἰς τὸν θεὸν τιμὴν τοῦ περὶ αὐτοὺς σκυθρωποῦ · ἤδη γὰρ ἈαρὼνAaron καὶ τὴν‎ στολὴν τὴν‎ ἱερὰν ἠμφίεστο .
²¹¹ But Moses entreated their brethren and their father not to be troubled for them, and to prefer the honor of God before their grief about them; for Aaron had already put on his sacred garments.	²¹¹ But Moses begged their brothers and their father not to dwell upon their sorrow for them and to put the honour of God above their bereavement, for Aaron had already been invested with the priestly robe.
²¹¹ Barach

²¹² ΜωυσῆςMoses δὲ πᾶσαν τιμὴν παραιτησάμενος , ἣν ἑώρα τὸ πλῆθος αὐτῷ παρασχεῖν ἕτοιμον , πρὸς μόνῃ τῇ τοῦ θεοῦ θεραπείᾳ διετέλει . Καὶ τῶν μὲν εἰς τὸ ΣιναῖονSinai ἀνόδων ἀπείχετο , εἰς δὲ τὴν‎ σκηνὴν εἰσιὼν ἐχρηματίζετο περὶ ὧν ἐδεῖτο παρὰ τοῦ θεοῦ ἰδιωτεύων καὶ τῇ στολῇ καὶ πᾶσι τοῖς ἄλλοις ἄγων ἑαυτὸν δημοτικώτερον καὶ μηδὲν βουλόμενος τῶν πολλῶν διαφέρειν δοκεῖν , ἢ μόνῳ τῷ προνοούμενος αὐτῶν βλέπεσθαι .
²¹² But Moses refused all that honor which he saw the multitude ready to bestow upon him, and attended to nothing else but the service of God. He went no more up to Mount Sinai; but he went into the tabernacle, and brought back answers from God for what he prayed for. His habit was also that of a private man, and in all other circumstances he behaved himself like one of the common people, and was desirous to appear without distinguishing himself from the multitude, but would have it known that he did nothing else but take care of them.	²¹² Moses refused all the honour which he saw the people ready to bestow upon him and attended to nothing but the service of God. He went no more up to Mount Sinai, but went into the Tent and brought back God's answers on what he prayed about. In all other things he dressed and behaved as a private citizen and did not wish to seem different from the people, except that he took care of them.
²¹² Barach

²¹³ ἔτι δὲ τὴν‎ πολιτείαν καὶ νόμους αὐτῶν ἔγραφε , καθ᾽ οὓς κεχαρισμένως τῷ θεῷ βιώσονται μηδὲν ἀλλήλοις ἐγιγνώσκετοto know ἔχοντες · ταῦτα μέντοι κατὰ τὴν‎ ὑπαγόρευσιν τοῦ θεοῦ συνετάττετο . διέξειμι μὲν οὖν περὶ τῆς πολιτείας καὶ τῶν νόμων .
²¹³ He also set down in writing the form of their government, and those laws by obedience whereto they would lead their lives so as to please God, and so as to have no quarrels one among another. However, the laws he ordained were such as God suggested to him; so I shall now discourse concerning that form of government, and those laws.	²¹³ He also wrote down their governance and those laws by which they could live pleasing to God and without mutual accusations. What he ordained was what God directed; so I shall now discuss their governance and laws.
²¹³ Barach

²¹⁴ Ὃ μέντοι περὶ τῆς τοῦ ἀρχιερέως στολῆς παρέλιπον διελθεῖν βούλομαι · οὐδαμόθεν γὰρ προφητῶν κακουργίαις κατέλιπεν ἀφορμήν , εἰ δέ τινες τοιοῦτοι γένοιντο παρεγχειρεῖν τῷ τοῦ θεοῦ ἀξιώματι , αὐτοκράτορα δ᾽ εἶναι τὸν θεὸν παρατυγχάνειν τοῖς ἱεροῖς κατέλιπεν ὁπότεwhen θελήσειε καὶ μὴ παρεῖναι , καὶ τοῦτ᾽ οὐχ ἙβραίοιςHebrews δῆλον εἶναι μόνον ἠθέλησεν , ἀλλὰ καὶ τῶν ξένων τοῖς παρατυγχάνουσι .
²¹⁴ I will now treat of what I before omitted, the garment of the high priest: for he [Moses] left no room for the evil practices of [false] prophets; but if some of that sort should attempt to abuse the divine authority, he left it to God to be present at his sacrifices when he pleased, and when he pleased to be absent. And he was willing this should be known, not to the Hebrews only, but to those foreigners also who were there.	²¹⁴ I wish now to speak of what I omitted earlier, the vestment of the high priest. He left no room for falsification by prophets, but if some of that kind tried to usurp the divine dignity, he left it in God's hands to be present at, or absent from his sacrifices, as he pleased; and he wanted this to be known not only to the Hebrews but also to foreigners who might be there.
²¹⁴ Barach

²¹⁵ τῶν γὰρ λίθων , οὓς ἐπὶ τοῖς ὤμοις φέρειν τὸν ἀρχιερέα προεῖπον , σαρδόνυχες δὲ ἦσαν καὶ σημαίνειν αὐτῶν τὴν‎ φύσιν ἡγοῦμαι περισσὸν πᾶσιν εἰς γνῶσιν ἀφιγμένων , συνέβαινε λάμπειν , ὁπότεwhen ταῖς ἱερουργίαις ὁ θεὸς παρείη , τὸν ἕτερον τὸν ἐπὶ τῷ δεξιῷ τῶν ὤμων πεπορπημένον αὐγῆς ἀποπηδώσης καὶ τοῖς πορρωτάτω φαινομένης , οὐ πρότερον ταύτης ὑπαρχούσης τῷ λίθῳ .
²¹⁵ For as to those stones, which we told you before, the high priest bare on his shoulders, which were sardonyxes, (and I think it needless to describe their nature, they being known to every body,) the one of them shined out when God was present at their sacrifices; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone.	²¹⁵ For of those sardonyx stones mentioned earlier, which the high priest bore on his shoulders, (and I think it needless to describe their nature, as they are known to all, ) one shone out when God was present at their sacrifices. The one on his right shoulder gleamed and even to those farthest away, the stone appeared brighter than before.
²¹⁵ Barach

²¹⁶ θαυμαστὸν μὲν οὖν καὶ τοῦτο τοῖς μὴ τὴν‎ σοφίαν ἐπ᾽ ἐκφαυλισμῷ τῶν θείων ἠσκηκόσιν , ὃ δ᾽ ἐστὶ τούτου θαυμασιώτερον Ἐρῶ · διὰ γὰρ τῶν δώδεκα λίθων , οὓς κατὰ στέρνον ὁ ἀρχιερεὺς ἐνερραμμένους τῷ ἐσσῆνι φορεῖ , νίκην μέλλουσι πολεμεῖν προεμήνυεν ὁ θεός ·
²¹⁶ This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle;	²¹⁶ This amazed all except those whose quest of wisdom led them to despise divine signs, but I will tell something more amazing still, how by the twelve stones worn on the high priest's breastplate God foretold when they would be victorious in battle.
²¹⁶ Barach

²¹⁷ τοσαύτη γὰρ ἀπήστραπτεν ἀπ᾽ αὐτῶν αὐγὴ μήπω τῆς στρατιᾶς κεκινημένης , ὡς τῷ πλήθει παντὶ γνώριμον εἶναι τὸ παρεῖναι τὸν θεὸν εἰς τὴν‎ ἐπικουρίανsupplication, help , ὅθεν ἝλληνεςGreeks οἱ τὰ ἡμέτερα τιμῶντες ἔθη διὰ τὸ μηδὲν ἀντιλέγειν δύνασθαι τούτοις τὸν ἐσσῆνα λόγιον καλοῦσιν .
²¹⁷ for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God’s being present for their assistance. Whence it came to pass that those Greeks, who had a veneration for our laws, because they could not possibly contradict this, called that breastplate the Oracle.	²¹⁷ Such light shone from them before the army began to march, that all the people were aware of God's presence to help them; which is why the Greeks who venerated our laws, finding it impossible to deny these things, called the breastplate the Oracle.
²¹⁷ Barach

²¹⁸ ἐπαύσατο μὲν οὖν ὅ τε ἐσσὴν καὶ ὁ σαρδόνυξ τοῦ λάμπειν ἔτεσι διακοσίοις πρότερον ἢ ταύτην ἐμὲ συνθεῖναι τὴν‎ γραφὴν τοῦ θεοῦ δυσχεράναντος ἐπὶ τῇ παραβάσει τῶν νόμων , περὶ ὧν ἐροῦμεν εὐκαιρότερον . τρέψομαι δὲ νῦν ἐπὶ τὸν ἑξῆς λόγον .
²¹⁸ Now this breastplate, and this sardonyx, left off shining two hundred years before I composed this book, God having been displeased at the transgressions of his laws. Of which things we shall further discourse on a fitter opportunity; but I will now go on with my proposed narration.	²¹⁸ The breastplate and sardonyx ceased shining two hundred years before I composed this book, when God was displeased with the breaking of his laws. We shall treat more about this at a fitter time, but now I will follow the thread of my narrative.
²¹⁸ Barach

²¹⁹ Καθιερωμένης γὰρ δὴ τῆς σκηνῆς καὶ διακεκοσμημένων τῶν περὶ τοὺς ἱερέας τό τε πλῆθος ὁμόσκηνον αὐτῷ τὸν θεὸν ἔκρινεν εἶναι καὶ τρέπεται πρὸς θυσίας τε καὶ ἀνέσεις ὡς ἅπασαν ἤδη κακοῦ προσδοκίαν ἀπεωσμένον , καὶ περὶ τῶν μελλόντων ὡς ἀμεινόνων ἐπιθυμοῦντες δωρεάς τε τῷ θεῷ τὰς μὲν κοινῇ τὰς δὲ κατ᾽ ἰδίαν ἀνετίθεσαν κατὰ φυλάς ·
²¹⁹ The tabernacle being now consecrated, and a regular order being settled for the priests, the multitude judged that God now dwelt among them, and betook themselves to sacrifices and praises to God as being now delivered from all expectation of evils and as entertaining a hopeful prospect of better times hereafter. They offered also gifts to God some as common to the whole nation, and others as peculiar to themselves, and these tribe by tribe;	²¹⁹ With the Tent now consecrated and a graceful settlement made for the priests, the people trusted in God's dwelling among them and took time to sacrifice and to rest, feeling safe from every threat and hoping for better times ahead. Each tribe offered gifts to God, some for the whole nation and some for themselves.
²¹⁹ Barach

²²⁰ οἵ τε γὰρ φύλαρχοι κατὰ δύο συνελθόντες ἅμαξαν καὶ δύο βόας προσκομίζουσιν · ἓξ μὲν οὖν ἦσαν αὗται καὶ τὴν‎ σκηνὴν ἐν ταῖς ὁδοιπορίαις παρεκόμιζον . πρὸς τούτοις ἕκαστος φιάλην τε κομίζει καὶ τρύβλιον καὶ θυίσκην , τὴν‎ μὲν δαρεικοὺς δέκα δυναμένην καὶ πλήρη θυμιαμάτων ·
²²⁰ for the heads of the tribes combined together, two by two, and brought a waggon and a yoke of oxen. These amounted to six, and they carried the tabernacle when they journeyed. Besides which, each head of a tribe brought a bowl, and a charger, and a spoon, of ten darics, full of incense.	²²⁰ Two by two, the heads of the tribes gathered, each two bringing a wagon with a pair of oxen, making six in all, and these carried the Tent when they journeyed. Besides, each brought a bowl and a salver and a censer to hold ten darics of incense.
²²⁰ Barach

²²¹ τὸ δὲ τρύβλιον καὶ ἡ φιάλη , ἀργυρᾶ δὲ ἦν , σίκλους μὲν αἱ δύο διακοσίους εἷλκον , εἰς δὲ τὴν‎ φιάλην ἑβδομήκοντα μόνοι δεδαπάνηντο , πλήρεις δὲ ἦσαν ἀλεύρων ἐλαίου πεφυραμένων , οἷς ἐπὶ τῷ βωμῷ χρῶνται πρὸς τὰς ἱερουργίας · μόσχον τε καὶ κριὸν σὺν ἀρνίῳ ἐτείῳ ὁλομελῆ καυθησόμενα καὶ σὺν αὐτοῖς χίμαρον ἐπὶ παραιτήσει ἁμαρτημάτων .
²²¹ Now the charger and the bowl were of silver, and together they weighed two hundred shekels, but the bowl cost no more than seventy shekels; and these were full of fine flour mingled with oil, such as they used on the altar about the sacrifices. They brought also a young bullock, and a ram, with a lamb of a year old, for a whole burnt-offering, as also a goat for the forgiveness of sins.	²²¹ The bowl and salver were of silver and together weighed two hundred shekels, of which the salver cost no more than seventy, and these were full of fine flour mixed with oil, such as they used on the altar around the sacrifices. They brought also a young bullock and a ram, with a lamb of a year old as a holocaust, and a goat as a sin offering.
²²¹ Barach

²²² προσῆγε δὲ τῶν ἀρχόντων ἕκαστος καὶ ἑτέρας θυσίας σωτηρίους λεγομένας καθ᾽ ἑκάστην ἡμέραν δύο βόας καὶ πέντε κριοὺς σὺν ἀρνάσιν ἐτείοις καὶ ἐρίφοις . οὗτοι μὲν δὴ θύουσιν ἐπὶ ἡμέρας δώδεκα κατὰ πᾶσαν ἡμέραν εἷς · ΜωυσῆςMoses δὲ οὐκέτ᾽ ἀναβαίνων ἐπὶ τὸ ΣιναῖονSinai ἀλλ᾽ εἰς τὴν‎ σκηνὴν εἰσιὼν ἀνεμάνθανε παρὰ θεοῦ περὶ τε τῶν πρακτέων καὶ τῶν νόμων τῆς συντάξεως ·
²²² Every one of the heads of the tribes brought also other sacrifices, called peace-offerings, for every day two bulls, and five rams, with lambs of a year old, and kids of the goats. These heads of tribes were twelve days in sacrificing, one sacrificing every day. Now Moses went no longer up to Mount Sinai, but went into the tabernacle, and learned of God what they were to do, and what laws should be made;	²²² Each of the tribal officers brought other so-called peace-offerings, for every day two bulls and five rams, with year-old lambs and kid goats. These spent twelve days in sacrificing, one for each day. No longer did Moses go up Mount Sinai, but entering the Tent he learned from God what must be done and what laws to make.
²²² Barach

²²³ οὓς κρείττονας ἢ κατὰ σύνεσιν ἀνθρωπίνην ὄντας εἰς τὸν ἅπαντα βεβαίως αἰῶνα συνέβη φυλαχθῆναι δωρεὰν εἶναι δόξαντας τοῦ θεοῦ , ὡς μήτ᾽ ἐν εἰρήνῃ ὑπὸ τρυφῆς μήτ᾽ ἐν πολέμῳ κατ᾽ ἀνάγκην ἙβραίουςHebrews παραβῆναί τινα τῶν νόμων . ἀλλὰ περὶ μὲν τούτων παύομαι λέγων γραφὴν ἑτέραν ἠξιωκὼς συνθεῖναι περὶ τῶν νόμων .
²²³ which laws were preferable to what have been devised by human understanding, and proved to be firmly observed for all time to come, as being believed to be the gift of God, insomuch that the Hebrews did not transgress any of those laws, either as tempted in times of peace by luxury, or in times of war by distress of affairs. But I say no more here concerning them, because I have resolved to compose another work concerning our laws.	²²³ These were better than what human understanding could devise and indeed were firmly preserved for all time to come, as God's own gift, so that the Hebrews did not break any of the laws, whether tempted by luxury in peacetime, or by distress in time of war. But I say no more about them here, as I plan to write another work about our laws.
²²³ Barach

Chapter 9
[224-236]
Instructions about various kinds of sacrifice:
Holocausts, Sin-offerings, Thank-offerings

☜ ☞

²²⁴ Νυνὶ δ᾽ ὀλίγων τινῶν ἐπιμνησθήσομαι τῶν ἐφ᾽ ἁγνείαις καὶ ἱερουργίαις κειμένων · καὶ γὰρ τὸν λόγον μοι περὶ τῶν θυσιῶν ἐνεστάναι συμβέβηκε . δύο μὲν γάρ εἰσιν ἱερουργίαι , τούτων δ᾽ ἡ μὲν ὑπὸ τῶν ἰδιωτῶν ἑτέρα δ᾽ ὑπὸ τοῦ δήμου συντελούμεναι κατὰ δύο γίνονται τρόπους ·
²²⁴ I will now, however, make mention of a few of our laws which belong to purifications, and the like sacred offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those sorts one was offered for private persons, and the other for the people in general; and they are done in two different ways.	²²⁴ While we are on the topic of sacrifices I will mention a few of our laws on purifications and rituals. These rituals are of two kinds, one for individuals and the other for the whole people, and they follow two forms.
²²⁴ Barach

²²⁵ τῆς μὲν ὁλοκαυτεῖται πᾶν τὸ θυόμενον καὶ διὰ τοῦτο καὶ τὴν‎ προσηγορίαν τοιαύτην ἔλαβεν , ἡ δὲ χαριστήριός τέ ἐστι καὶ κατ᾽ εὐωχίαν δρᾶται τῶν τεθυκότων · Ἐρῶ δὲ περὶ τῆς προτέρας .
²²⁵ In the one case, what is slain is burnt, as a whole burnt-offering, whence that name is given to it; but the other is a thank-offering, and is designed for feasting those that sacrifice. I will speak of the former.	²²⁵ What is sacrificed is entirely burned and so is called "holocaust." The other form is a thank-offering and is meant as a feast for those who make the sacrifice. I shall speak about the former.
²²⁵ Barach

²²⁶ ἀνὴρ ἰδιώτης ὁλοκαυτῶν θύει μὲν βοῦν καὶ ἀρνίον καὶ ἔριφον · ταῦτα μὲν ἐπέτεια , τοὺς δὲ βοῦς ἐφεῖται θύειν καὶ προήκοντας · ἄρρενα δὲ ὁλοκαυτεῖται τὰ πάντα . σφαγέντων δὲ τούτων τὸν κύκλον τῷ αἵματι δεύουσι τοῦ βωμοῦ οἱ ἱερεῖς ,
²²⁶ Suppose a private man offer a burnt-offering, he must slay either a bull, a lamb, or a kid of the goats, and the two latter of the first year, though of bulls he is permitted to sacrifice those of a greater age; but all burnt-offerings are to be of males. When they are slain, the priests sprinkle the blood round about the altar;	²²⁶ If a private citizen offers a holocaust, he must kill either a bull, a yearling lamb or a kid goat, though a bull for sacrifice may be somewhat older, and all holocausts must be males. When they are slaughtered, the priests sprinkle the blood around the altar.
²²⁶ Barach

²²⁷ εἶτα καθαρὰ ποιήσαντες διαμελίζουσι καὶ πάσαντες ἁλσὶν ἐπὶ τὸν βωμὸν ἀνατιθέασι σχιζῶν ἤδη πεπληρωμένον καὶ πυρὸς φλεγομένου. τοὺς δὲ πόδας τῶν ἱερείων καὶ τὰ κατὰ νηδὺν ἐκκαθάραντεςto clean out ἀκριβῶς τοῖς ἄλλοις καθαγνισθησόμενα προσεπιφέρουσι , τὰς δορὰς τῶν ἱερέων λαμβανόντων . Καὶ ὁ μὲν τῆς ὁλοκαυτώσεως τρόπος ἐστὶν οὗτος .
²²⁷ they then cleanse the bodies, and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another, and the fire is burning; they next cleanse the feet of the sacrifices, and the inwards, in an accurate manner and so lay them to the rest to be purged by the fire, while the priests receive the hides. This is the way of offering a burnt-offering.	²²⁷ They then cleanse the carcass and divide it and salt the pieces and lay them on the altar, with the fire set and burning. They carefully cleanse the feet of the sacrifices and the innards and lay them to be purified with the rest, while the priests receive the hides. Such is the form used for holocausts.
²²⁷ Barach

²²⁸ Τὰς δὲ χαριστηρίους θυσίας ἐπιτελοῦντες τὰ αὐτὰ μὲν ζῷα θύουσιν , ὁλόκληρα δὲ ταῦτα καὶ τῶν ἐπετείων πρεσβύτερα , ἄρρενα μέντοι θήλεσι συνδυαζόμενα . θύσαντες δὲ ταῦτα φοινίσσουσι μὲν αἵματι τὸν βωμόν , τοὺς δὲ νεφροὺς καὶ τὸν ἐπίπλουν καὶ πάντα τὰ πιμελῆ σὺν τῷ λοβῷ τοῦ ἥπατος καὶ σὺν αὐτοῖς τὴν‎ οὐρὰν τοῦ ἀρνὸς ἐπιφέρουσι τῷ βωμῷ .
²²⁸ But those that offer thank-offerings do indeed sacrifice the same creatures, but such as are unblemished, and above a year old; however, they may take either males or females. They also sprinkle the altar with their blood; but they lay upon the altar the kidneys and the caul, and all the fat, and the lobe of the liver, together with the rump of the lamb;	²²⁸ For thank-offerings, they sacrifice the same animal, using those that are unblemished and over a year old, whether male or female. They also sprinkle the altar with their blood, but lay upon the altar the kidneys and the caul and all the fat and the lobe of the liver, along with the rump of the lamb.
²²⁸ Barach

²²⁹ τὸ δὲ στῆθος καὶ τὴν‎ κνήμην τὴν‎ δεξιὰν τοῖς ἱερεῦσι παρασχόντες ἐπὶ δύο ἡμέρας εὐωχοῦνται τοῖς καταλειπομένοις τῶν κρεῶν , ἃ δ᾽ ἂν περισσεύσῃ κατακαίουσι .
²²⁹ then, giving the breast and the right shoulder to the priests, the offerers feast upon the remainder of the flesh for two days; and what remains they burn.	²²⁹ After giving the breast and the right shoulder to the priests, the offerers feast for two days upon the rest of the flesh, and burn up whatever remains.
²²⁹ Barach

²³⁰ Θύουσι δὲ καὶ ὑπὲρ ἁμαρτάδων καὶ ὁμοίως τῷ προειρημένῳ τὸ περὶ τῶν ἁμαρτάδων τῆς ἱερουργίας τρόπῳ γίνεται . οἱ δὲ ἀδύνατοι πορίζειν τὰ τέλεια θύματα περιστερὰς ἢ τρυγόνας δύο , ὧν τὸ μὲν ὁλοκαυτεῖται τῷ θεῷ , τὸ δὲ τοῖς ἱερεῦσιν εἰς βρῶσιν διδόασιν . ἀκριβέστερον δὲ περὶ τῆς θυσίας τῶνδε τῶν ζῴων ἐν τοῖς περὶ θυσιῶν ἐροῦμεν .
²³⁰ The sacrifices for sins are offered in the same manner as is the thank-offering. But those who are unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the one of which is made a burnt-offering to God, the other they give as food to the priests. But we shall treat more accurately about the oblation of these creatures in our discourse concerning sacrifices.	²³⁰ There are also sacrifices for sins, which are offered in the same way as was described. But those unable to purchase complete sacrifices offer two pigeons, or turtle doves, one of which is burned in worship to God and the other they give as food to the priests. When discussing sacrifices we shall speak more fully of the offering of these animals.
²³⁰ Barach

²³¹ ὁ μὲν γὰρ κατὰ ἄγνοιαν εἰς τοῦτο προπεσὼν ἄρνα καὶ ἔριφον θήλειαν τῶν αὐτοετῶν προσφέρει , καὶ τῷ μὲν αἵματι δεύει τὸν βωμὸν ὁ ἱερεὺς οὐχ ὡς τὸ πρῶτον ἀλλὰ τῶν γωνιῶν τὰς ἐξοχάς , καὶ τούς τε νεφροὺς καὶ τὴν‎ ἄλλην πιμελὴν σὺν τῷ λοβῷ τοῦ ἥπατος ἐπιφέρουσι τῷ βωμῷ , οἱ δὲ ἱερεῖς τάς τε δορὰς ἀποφέρονται καὶ τὰ κρέα ἐπ᾽ ἐκείνης δαπανήσοντες τῆς ἡμέρας ἐν τῷ ἱερῷ · ὁ γὰρ νόμος εἰς τὴν‎ αὔριον ἀπολιπεῖν οὐκ ἐᾷ .
²³¹ But if a person fall into sin by ignorance, he offers an ewe lamb, or a female kid of the goats, of the same age; and the priests sprinkle the blood at the altar, not after the former manner, but at the corners of it. They also bring the kidneys and the rest of the fat, together with the lobe of the liver, to the altar, while the priests bear away the hides and the flesh, and spend it in the holy place, on the same day; for the law does not permit them to leave of it until the morning.	²³¹ If a person sins by ignorance, he offers an ewe lamb, or a female kid goat of the same age, and the priests sprinkle the blood on the altar, not as before, but at its corners. They also bring the kidneys and the rest of the fat, along with the lobe of the liver, to the altar, and the priests take away the hides and the flesh and use it that same day in the holy place, for the law does not allow them to leave it until morning.
²³¹ Barach

²³² ὁ δὲ ἁμαρτὼν μὲν αὑτῷ δὲ συνειδὼς καὶ μηδένα ἔχων τὸν ἐξελέγχοντα κριὸν θύει τοῦ νόμου τοῦτο κελεύοντος , οὗ τὰ κρέα κατὰ τὸ ἱερὸν ὁμοίως οἱ ἱερεῖς αὐθημερὸν σιτοῦνται . οἱ δὲ ἄρχοντες ἐφ᾽ οἷς ἡμάρτανον ἐκθυόμενοι ταὐτὰ μὲν κομίζουσι τοῖς ἰδιώταις , διαλλάσσουσι δὲ τῷ προσάγειν θύματα ταῦρον ἔριφον ἄρσενας .
²³² But if any one sin, and is conscious of it himself, but hath nobody that can prove it upon him, he offers a ram, the law enjoining him so to do; the flesh of which the priests eat, as before, in the holy place, on the same day. And if the rulers offer sacrifices for their sins, they bring the same oblations that private men do; only they so far differ, that they are to bring for sacrifices a bull or a kid of the goats, both males.	²³² If one sins consciously but has no one accusing him of it, he offers a ram, as the law commands, and as before the priests eat the flesh of it in the holy place that same day. If the leaders sacrifice for their sins, they bring the same offerings as private citizens except that theirs must be a bull or a kid goat, both males.
²³² Barach

²³³ Νόμος δὲ ταῖς ἰδιωτικαῖς καὶ ταῖς δημοσίαις θυσίαις καὶ ἄλευρον ἐπιφέρεσθαι καθαρώτατον , ἀρνὶ μὲν ἀσσαρῶνος μέτρον κριῷ δὲ δυοῖν ταύρῳ δὲ τριῶν . τοῦτο καθαγνίζουσιν ἐπὶ τῷ βωμῷ μεμαγμένον ἐλαίου ·
²³³ Now the law requires, both in private and public sacrifices, that the finest flour be also brought; for a lamb the measure of one tenth deal,—for a ram two,—and for a bull three. This they consecrate upon the altar, when it is mingled with oil;	²³³ Both for private and public sacrifices, the law requires that the finest flour be brought, for a lamb one tenth of an assar, for a ram two, and for a bull three. This they purify with a mixture of oil on the altar.
²³³ Barach

²³⁴ κομίζεται γὰρ δὴ καὶ ἔλαιον ὑπὸ τῶν τεθυκότων ἐπὶ μὲν βοὶ ἰνὸς ἥμισυ , ἐπὶ δὲ κριῷ μέρος τούτου τρίτον τοῦ μέτρου , καὶ τετάρτη μερὶς ἐπ᾽ ἀρνί · ὁ δὲ ἲν μέτρον ἀρχαῖον ἙβραίωνHebrews δύναται δύο χόας ἈττικούςAthenian . τὸ δ᾽ αὐτὸ μέτρον τῷ ἐλαίου καὶ οἴνου παρῆγον , σπένδουσι δὲ περὶ τὸν βωμὸν τὸν οἶνον .
²³⁴ for oil is also brought by those that sacrifice; for a bull the half of an hin, and for a ram the third part of the same measure, and one quarter of it for a lamb. This hin is an ancient Hebrew measure, and is equivalent to two Athenian choas (or congiuses). They bring the same quantity of oil which they do of wine, and they pour the wine about the altar;	²³⁴ Oil is also brought by those who sacrifice, half a hin for a bull, a third of the same measure for a ram and a quarter for a lamb. This hin is an ancient Hebrew measure equivalent to two Athenian choas. They bring the same amount of oil and wine, but they pour the wine around the altar.
²³⁴ Barach

²³⁵ εἰ δέ τις θυσίαν οὐκ ἐπιτελῶν ἐπήνεγκε κατ᾽ εὐχὴν σεμίδαλιν , ταύτης ἀπαρχὴν μίαν ἐπιβάλλει τῷ βωμῷ δράκα , τὴν‎ δὲ λοιπὴν οἱ ἱερεῖς πρὸς τροφὴν λαμβάνουσιν ἢ ἑψηθεῖσαν , ἐλαίου γὰρ συμπεφύραται , ἢ γενομένων ἄρτων . ἱερέως δὲ κομίσαντος καὶ ὁποσονοῦν ὁλοκαυτεῖν ἀναγκαῖον .
²³⁵ but if any one does not offer a complete sacrifice of animals, but brings fine flour only for a vow, he throws a handful upon the altar as its first-fruits, while the priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But whatsoever it be that a priest himself offers, it must of necessity be all burnt.	²³⁵ One who instead of an animal sacrifice brings only fine flour to fulfill a vow, throws a handful upon the altar as its first-fruits, while the priests take the rest for food, either boiled or mixed with oil, or baked into loaves. The sacrifice of a priest himself must be a holocaust.
²³⁵ Barach

²³⁶ κωλύει δὲ ὁ νόμος θύειν ζῷον αὐθημερὸν μετὰ τοῦ γεγεννηκότος ἐπὶ ταὐτό , οὐδ᾽ ἄλλως δὲ πρὶν ὀγδόην ἡμέραν γεννηθέντι διελθεῖν . γίνονται δὲ ἄλλαι θυσίαι ὑπὲρ τοῦ τὰς νόσους διαφυγεῖν ἢ κατ᾽ ἄλλας αἰτίας , εἰς ἃς πέμματα σὺν ἱερείοις ἀναλίσκεται , ὧν εἰς τὴν‎ ὑστέραν οὐδὲν ὑπολιπεῖν ἐστι νόμιμον , τῶν ἱερέων μέρος ἴδιον λαβόντων .
²³⁶ Now the law forbids us to sacrifice any animal at the same time with its dam; and, in other cases, not till the eighth day after its birth. Other sacrifices there are also appointed for escaping distempers, or for other occasions, in which meat-offerings are consumed, together with the animals that are sacrificed; of which it is not lawful to leave any part till the next day, only the priests are to take their own share.	²³⁶ The law forbids the sacrifice of an animal within eight days after its birth, or on the same day and place as its parent. Other sacrifices are appointed for avoiding sickness or for other reasons, when pieces of meat are consumed along with the victims, no part of which may be left until the next day, and the priests get their share.
²³⁶ Barach

Chapter 10
[237-257]
The festivals, their dates, and how they must be observed

☜ ☞

²³⁷ Ἐκ δὲ τοῦ δημοσίου ἀναλώματος νόμος ἐστὶν ἄρνα καθ᾽ ἑκάστην ἡμέραν σφάζεσθαι τῶν αὐτοετῶν ἀρχομένης τε ἡμέρας καὶ ληγούσης , κατὰ δὲ ἑβδόμην ἡμέραν , ἥτις σάββατα καλεῖται , δύο σφάττουσι τὸν αὐτὸν τρόπον ἱερουργοῦντες .
²³⁷ The law requires, that out of the public expenses a lamb of the first year be killed every day, at the beginning and at the ending of the day; but on the seventh day, which is called the Sabbath, they kill two, and sacrifice them in the same manner.	²³⁷ By law, at public expense, a yearling lamb must be killed every day, at the day's beginning and end; but on the seventh day, called the Sabbath, they kill two and sacrifice them in the same way.
²³⁷ Barach

²³⁸ τῇ δὲ νουμηνίᾳ τάς τε καθημερινὰς θυσίας ἐπιτελοῦσι καὶ δύο βόας σὺν ἀρνάσιν ἐνιαυσιαίοις ἑπτὰ καὶ κριόν , ἔριφον δὲ ἐπὶ παραιτήσεσιν ἁμαρτάδων , εἴ τι κατὰ λήθην γένοιτο .
²³⁸ At the new moon, they both perform the daily sacrifices, and slay two bulls, with seven lambs of the first year, and a kid of the goats also, for the expiation of sins; that is, if they have sinned through ignorance.	²³⁸ At the new moon, they perform the daily sacrifices and kill two bulls, with seven year-old lambs and a kid goat, to expiate sins committed through ignorance.
²³⁸ Barach

²³⁹ Τῷ δ᾽ ἑβδόμῳ μηνί , ὃν ΜακεδόνεςMacedonians ὙπερβερεταῖονHyperberetaeus καλοῦσι , προσθέντες τοῖς εἰρημένοις ταῦρον καὶ κριὸν καὶ ἄρνας ἑπτὰ θύουσι καὶ ἔριφον ὑπὲρ ἁμαρτάδων .
²³⁹ But on the seventh month, which the Macedonians call Hyperberetaeus, they make an addition to those already mentioned, and sacrifice a bull, a ram, and seven lambs, and a kid of the goats, for sins.	²³⁹ On the seventh month, which the Macedonians call Hyperberetaeus, in addition to the above they sacrifice a bull, a ram, seven lambs and a kid goat, for sins.
²³⁹ Barach

²⁴⁰ Δεκάτῃ δὲ τοῦ αὐτοῦ‎ μηνὸς κατὰ σελήνην διανηστεύοντες ἕως ἑσπέρας θύουσι δ᾽ ἐν ταύτῃ τῇ ἡμέρᾳ ταῦρόν τε καὶ κριοὺς δύο καὶ ἄρνας ἑπτὰ καὶ ὑπὲρ ἁμαρτάδων ἔριφον .
²⁴⁰ On the tenth day of the same lunar month, they fast till the evening; and this day they sacrifice a bull, and two rams, and seven lambs, and a kid of the goats, for sins.	²⁴⁰ On the tenth day of the same lunar month, after fasting until evening they sacrifice a bull and two rams and seven lambs and a kid goat, for sins.
²⁴⁰ Barach

²⁴¹ προσάγουσι δὲ δύο πρὸς τούτοις ἐρίφους , ὧν ὁ μὲν ζῶν εἰς τὴν‎ ὑπερόριον ἐρημίαν πέμπεται ἀποτροπιασμὸς καὶ παραίτησις τοῦ πλήθους παντὸς ὑπὲρ ἁμαρτημάτων ἐσόμενος , τὸν δ᾽ ἐν τοῖς προαστείοις εἰς καθαρώτατον ἄγοντες χωρίον αὐτόθι σὺν αὐτῇ καίουσι τῇ δορᾷ μηδὲν ὅλως καθάραντες .
²⁴¹ And, besides these, they bring two kids of the goats; the one of which is sent alive out of the limits of the camp into the wilderness for the scapegoat, and to be an expiation for the sins of the whole multitude; but the other is brought into a place of great cleanness, within the limits of the camp, and is there burnt, with its skin, without any sort of cleansing.	²⁴¹ Besides, they bring two goat kids, one of which is sent alive into the wilderness outside the camp as a scapegoat, to expiate the sins of the whole people, while they bring the other to a most pure place within the camp, and burn it there, with its skin, with no sort of cleansing.
²⁴¹ Barach

²⁴² συγκατακαίεται δὲ ταῦρος οὐχ ὑπὸ τοῦ δήμου προσαχθείς , ἀλλ᾽ ἐκ τῶν ἰδίων ἀναλωμάτωνexpense, cost τοῦ ἀρχιερέως παρασχόντος · οὗ δὴ σφαγέντος εἰσκομίσας εἰς τὸν ναὸν τοῦ αἵματος ἅμα καὶ τοῦ ἐρίφου ῥαίνει τῷ δακτύλῳ τὸν ὄροφονroof reeds, roof ἑπτάκις ,
²⁴² With this goat was burnt a bull, not brought by the people, but by the high priest, at his own charges; which, when it was slain, he brought of the blood into the holy place, together with the blood of the kid of the goats, and sprinkled the ceiling with his finger seven times,	²⁴² With it is burned a bull, not provided by the people, but by the high priest at his own expense. When it is killed, he brings its blood with that of the kid goat into the holy place and with his finger sprinkles seven times toward the ceiling.
²⁴² Barach

²⁴³ τοῦ δ᾽ αὐτοῦ‎ καὶ τὸ ἔδαφος καὶ τοσαυτάκιςso great, so large, so many εἰς τὸν ναὸν καὶ περὶ τὸν χρύσεον βωμὸν καὶ τὸ λοιπὸν περὶ τῷ μείζονι κομίσας εἰς τὸ αἴθριον · πρὸς τούτοις τὰς ἐξοχὰς καὶ τοὺς νεφροὺς καὶ τὴν‎ πιμελὴν σὺν τῷ λοβῷ τοῦ ἥπατος ἐπιφέρουσι τῷ βωμῷ . παρέχεται δὲ καὶ κριὸν ὁ ἀρχιερεὺς ὁλοκαύτωσιν τῷ θεῷ .
²⁴³ as also its pavement, and again as often toward the most holy place, and about the golden altar: he also at last brings it into the open court, and sprinkles it about the great altar. Besides this, they set the extremities, and the kidneys, and the fat, with the lobe of the liver, upon the altar. The high priest likewise presents a ram to God as a burnt-offering.	²⁴³ He does the same to the pavement and as often again to the sanctuary and around the golden altar, and finally brings it out of doors. Besides, they set upon the altar the extremities and the kidneys and the fat, with the lobe of the liver. Then the high priest presents a ram as a holocaust to God.
²⁴³ Barach

²⁴⁴ Τῇ δὲ πέμπτῃ τοῦ αὐτοῦ‎ μηνὸς καὶ δεκάτῃ τρεπομένου τὸ λοιπὸν τοῦ καιροῦ πρὸς τὴν‎ χειμερινὴν ὥραν σκηνὰς πήγνυσθαι κελεύει κατὰ οἰκίαν ἕκαστον , τό τε κρύος ὑφορωμένους ἐπὶ φυλακῇ τοῦ ἔτους ,
²⁴⁴ Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year;	²⁴⁴ On the fifteenth day of the same month, when the season is changing to winter, he commands us to pitch tents in each of our houses, as a protection from the cold of that time of the year,
²⁴⁴ Barach

²⁴⁵ ὅταν πατρίδων ἐπιτύχοιεν , παραγινομένους εἰς ἐκείνην τὴν‎ πόλιν , ἣν διὰ τὸν ναὸν μητρόπολιν ἕξουσιν , ἐφ᾽ ἡμέρας ὀκτὼ ἑορτὴν ἄγοντας ὁλοκαυτεῖν τε καὶ θύειν τῷ θεῷ τότε χαριστήρια , φέροντας ἐν ταῖς χερσὶν εἰρεσιώνην μυρσίνης καὶ ἰτέας σὺν κράδῃ φοίνικος πεποιημένην τοῦ μήλου τοῦ τῆς περσέας προσόντος .
²⁴⁵ as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron:	²⁴⁵ and that when we reach our fatherland and the city to be our metropolis on account of the temple, we should keep a festival for eight days and offer holocausts and thank-offerings, and carry in our hands a bouquet of myrtle and willow and a palm branch, and some persea fruit.
²⁴⁵ Barach

²⁴⁶ εἶναι δὲ τῇ πρώτῃ τῶν ἡμερῶν τὴν‎ τῆς ὁλοκαυτώσεως θυσίαν ἐκ τριῶν καὶ δέκα βοῶν καὶ ἀρνῶν ἑνὶ πλειόνων καὶ κριῶν δύο κατὰ παραίτησιν ἁμαρτιῶν ἐρίφου προστιθεμένου . ταῖς δ᾽ ἑξῆς ἡμέραις ὁ μὲν αὐτὸς ἀριθμὸς τῶν ἀρνῶν καὶ τῶν κριῶν σὺν τῷ ἐρίφῳ θύεται , ὑφαιροῦντες δὲ ἑκάστης ἡμέρας ἕνα τῶν βοῶν εἰς ἑπτὰ καταντῶσιν .
²⁴⁶ That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only.	²⁴⁶ The holocaust on the first of those days must be a sacrifice of thirteen bulls and fourteen lambs and fifteen rams, and a kid goat, to expiate for sins. On the following days the same number of lambs and of rams, with the kid goats, with one bull less every day, until they came down to seven.
²⁴⁶ Barach

²⁴⁷ ἀνίενται δὲ ἀπὸ παντὸς ἔργου κατὰ τὴν‎ ὀγδόην ἡμέραν καὶ τῷ θεῷ , καθάπερ εἰρήκαμεν , μόσχον τε θύομεν καὶ κριὸν καὶ ἄρνας ἑπτά , ὑπὲρ δὲ ἁμαρτημάτων παραιτήσεως ἔριφον . Καὶ ταῦτα μὲν ἙβραίοιςHebrews τὰς σκηνὰς πηγνύουσιν ἐπιτελεῖν ἐστι πάτριον.
²⁴⁷ On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles.	²⁴⁷ On the eighth day all work was put aside and then, as we said before, they sacrificed to God a bullock, a ram and seven lambs, with a kid goat, as an expiation of sins. This is the practice of the Hebrews, when they set up their tents.
²⁴⁷ Barach

²⁴⁸ Τῷ δὲ μηνὶ τῷ ΞανθικῷXanthicus , ὃς ΝισὰνNisan παρ᾽ ἡμῖν καλεῖται καὶ τοῦ ἔτους ἐστὶν ἀρχή , τεσσαρεσκαιδεκάτῃ κατὰ σελήνην ἐν κριῷ τοῦ ἡλίου καθεστῶτος , τούτῳ γὰρ τῷ μηνὶ τῆς ὑπ᾽ ΑἰγυπτίουςEgyptians δουλείας ἠλευθερώθημεν , καὶ τὴν‎ θυσίαν , ἣν τότ᾽ ἐξιόντας ἀπ᾽ ΑἰγύπτουEgypt θῦσαι προεῖπον ἡμᾶς πάσχα λεγομένην , δι᾽ ἔτους ἑκάστου θύειν ἐνόμισενto use by custom, practise , καὶ δὴ τελοῦμεν αὐτὴν κατὰ φατρίας μηδενὸς τῶν τεθυμένων εἰς τὴν‎ ἐπιοῦσανthe next day τηρουμένου .
²⁴⁸ In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following.	²⁴⁸ In the month of Xanthicus, which is called Nisan by us and begins our year, on the fourteenth day of the lunar month, when the sun is in Aries, this month when we were saved from slavery under the Egyptians, every year by law we offer that sacrifice, called the Passover, as we did when we came from Egypt, and so we celebrate it in companies, preserving no part of what is sacrificed until the following day.
²⁴⁸ Barach

²⁴⁹ πέμπτῃ δὲ καὶ δεκάτῃ διαδέχεται τὴν‎ πάσχα ἡ τῶν ἀζύμων ἑορτὴ ἑπτὰ ἡμέρας οὖσα , καθ᾽ ἣν ἀζύμοις τρέφονται καὶ καθ᾽ ἑκάστην ἡμέραν ταῦροι σφάζονται δύο καὶ κριὸς μὲν εἷς ἑπτὰ δὲ ἄρνες . Καὶ ταῦτα μὲν ὁλοκαυτεῖται προστιθεμένου τοῖς πᾶσι καὶ ἐρίφου ὑπὲρ ἁμαρτάδων εἰς εὐωχίαν κατὰ ἡμέραν ἑκάστην τοῖς ἱερεῦσιν .
²⁴⁹ The feast of unleavened bread succeeds that of the passover, and falls on the fifteenth day of the month, and continues seven days, wherein they feed on unleavened bread; on every one of which days two bulls are killed, and one ram, and seven lambs. Now these lambs are entirely burnt, besides the kid of the goats which is added to all the rest, for sins; for it is intended as a feast for the priest on every one of those days.	²⁴⁹ After the Passover, on the fifteenth comes the feast of the Azymes, lasting for seven days, when they eat unleavened bread. On each of these days two bulls are killed and one ram and seven lambs. These are entirely burned, with the kid goat added in as a sin-offering, as a treat for the priest on each of those days.
²⁴⁹ Barach

²⁵⁰ τῇ δὲ δευτέρᾳ τῶν ἀζύμων ἡμέρᾳ , ἕκτη δ᾽ ἐστὶν αὕτη καὶ δεκάτη , τῶν καρπῶν οὓς ἐθέρισαν , οὐ γὰρ ἥψαντο πρότερον αὐτῶν , μεταλαμβάνουσι καὶ τὸν θεὸν ἡγούμενοι τιμᾶν δίκαιον εἶναι πρῶτον , παρ᾽ οὗ τῆς εὐπορίας τούτων ἔτυχον , τὰς ἀπαρχὰς αὐτῷ τῆς κριθῆς ἐπιφέρουσι τρόπον τοιοῦτον .
²⁵⁰ But on the second day of unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, for before that day they do not touch them. And while they suppose it proper to honor God, from whom they obtain this plentiful provision, in the first place, they offer the first-fruits of their barley, and that in the manner following:	²⁵⁰ On the second day of unleavened bread, which is the sixteenth day of the month, they first partake of the fruits of the earth, and up to then they do not touch them. They think it right to honour God, from whom they receive this bounty, by first of all offering the first-fruits of their barley in this way.
²⁵⁰ Barach

²⁵¹ φρύξαντες τῶν ἀσταχύων τὸ δράγμα καὶ πτίσαντες καὶ καθαρὰς πρὸς ἄλεστον τὰς κριθὰς ποιήσαντες τῷ βωμῷ ἀσσαρῶνα προσφέρουσι τῷ θεῷ , καὶ μίαν ἐξ αὐτοῦ‎ δράκα ἐπιβαλόντες τὸ λοιπὸν ἀφιᾶσιν εἰς χρῆσιν τοῖς ἱερεῦσι · καὶ τότε λοιπὸν δημοσίᾳ ἔξεστιto be allowed πᾶσι καὶ ἰδίᾳ θερίζειν . θύουσι δ᾽ ἐπὶ ταῖς ἀπαρχαῖς τῶν καρπῶν ἀρνίον εἰς ὁλοκαύτωσιν τῷ θεῷ .
²⁵¹ They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire, they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their harvest. They also at this participation of the first-fruits of the earth, sacrifice a lamb, as a burnt-offering to God.	²⁵¹ They take a handful of the ears and dry them and thresh them, to separate the barley from the bran. They then bring one assar to the altar, to God, and throw a handful of it upon the fire, leaving the rest for the use of the priests. Then they may reap their harvest, whether publicly or privately. At this time of first-fruits they also sacrifice a lamb in holocaust to God.
²⁵¹ Barach

²⁵² Ἑβδόμης ἑβδομάδος διαγεγενημένης μετὰ ταύτην τὴν‎ θυσίαν , αὗται δ᾽ εἰσὶν αἱ τῶν ἑβδομάδων ἡμέρᾳ τεσσαράκοντα καὶ ἐννέα , [τῇ πεντηκοστῇ ] , ἣν ἙβραῖοιHebrews ἀσαρθὰ καλοῦσι , σημαίνει δὲ τοῦτο πεντηκοστήν , καθ᾽ ἣν προσάγουσι τῷ θεῷ ἄρτον ἀλφίτων μὲν πυρίνων ἀσσαρῶνας δύο μετὰ ζύμης γεγονότων , θυμάτων δὲ ἄρνας δύο ·
²⁵² When a week of weeks has passed over after this sacrifice, (which weeks contain forty and nine days,) on the fiftieth day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they bring to God a loaf, made of wheat flour, of two tenth deals, with leaven; and for sacrifices they bring two lambs;	²⁵² When after this sacrifice a week of weeks has passed, that is forty-nine days, on the fiftieth day, called by the Hebrews Asartha, which means Pentecost, they bring to God a loaf of wheat flour, of two assars, with leaven, and a sacrifice of two lambs.
²⁵² Barach

²⁵³ ταῦτα μὲν γὰρ τῷ θεῷ προσάγειν νόμιμον μόνον , εἰς δὲ δεῖπνον τοῖς ἱερεῦσι σκευάζεται καὶ καταλιπεῖν οὐδέν ἐστιν ἐξ αὐτῶν εἰς τὴν‎ ἐπιοῦσανthe next day συγκεχωρημένον · ὁλοκαυτωθησομένους μόσχους τε θύουσι τρεῖς καὶ κριοὺς δύο καὶ ἄρνας τεσσαρεσκαίδεκα , ἐρίφους δὲ δύο ὑπὲρ ἁμαρτημάτων .
²⁵³ and when they have only presented them to God, they are made ready for supper for the priests; nor is it permitted to leave any thing of them till the day following. They also slay three bullocks for a burnt-offering, and two rams; and fourteen lambs, with two kids of the goats, for sins;	²⁵³ After these are duly presented to God, they are made ready as supper for the priests, and nothing of them may be left until the morrow. They also offer in holocaust three bullocks and two rams, and fourteen lambs, with two kid goats, for sins.
²⁵³ Barach

²⁵⁴ ἔστι δ᾽ οὐδεμία τῶν ἑορτῶν , καθ᾽ ἣν οὐχ ὁλοκαυτοῦσιν οὐδὲ τῶν πόνων τῶν ἐπὶ τοῖς ἔργοις ἄνεσιν οὐ διδόασιν , ἀλλ᾽ ἐν πάσαις νόμιμον τό τε τῆς θυσίας εἶδος καὶ τὸ τῆς ἀργίας ἀταλαίπωρον καὶ πρὸς εὐωχίαις εἰσὶ τεθυκότες .
²⁵⁴ nor is there anyone of the festivals but in it they offer burnt-offerings; they also allow themselves to rest on every one of them. Accordingly, the law prescribes in them all what kinds they are to sacrifice, and how they are to rest entirely, and must slay sacrifices, in order to feast upon them.	²⁵⁴ None of the festivals is without holocausts, and on each of them they also allow themselves to rest from work. The law prescribes for all what kinds of sacrifice to offer and how to be at ease and to rejoice in their sacrifices.
²⁵⁴ Barach

²⁵⁵ Ἐκ μέντοι τοῦ κοινοῦ σῖτος ὀπτὸς ζύμης ἄμοιρος , ἀσσαρῶνες δ᾽ εἴκοσι καὶ τέσσαρες εἰς τοῦτο ἀναλοῦνται . ὀπτῶνται δὲ ἀνὰ δύο διαιρεθέντες μὲν τῇ πρὸ τοῦ σαββάτου , τῷ δὲ σαββάτῳ πρωὶ κομισθέντες ἐπὶ τῆς ἱερᾶς τραπέζης τίθενται κατὰ ἓξ εἰς ἀλλήλους τετραμμένοι .
²⁵⁵ However, out of the common charges, baked bread (was set on the table of shew-bread), without leaven, of twenty-four tenth deals of flour, for so much is spent upon this bread; two heaps of these were baked, they were baked the day before the Sabbath, but were brought into the holy place on the morning of the Sabbath, and set upon the holy table, six on a heap, one loaf still standing over against another;	²⁵⁵ Twenty-four assars of unleavened bread was set on view at public expense; two batches of which were baked the day before the sabbath, but were brought into the holy place on the sabbath morning and set on the holy table, six loaves per heap.
²⁵⁵ Barach

²⁵⁶ δύο δὲ χρυσέων ὑπερκειμένων πινάκων λιβανωτοῦ γεμόντων διαμένουσιν ἕως τοῦ ἑτέρου σαββάτου · καὶ τότε μὲν ἀντ᾽ ἐκείνων ἄλλοι κομίζονται , οἱ δὲ τοῖς ἱερεῦσι πρὸς τροφὴν δίδονται , καὶ τοῦ λιβανωτοῦ θυμιωμένου ἐπὶ τῷ ἱερῷ πυρί , ἐφ᾽ ᾧ καὶ ὁλοκαυτοῦσι τὰ πάντα , λιβανωτὸς ὑπὲρ ἐκείνου ἄλλος ὑπὲρ τῶν ἄρτων προστίθεται .
²⁵⁶ where two golden cups full of frankincense were also set upon them, and there they remained till another Sabbath, and then other loaves were brought in their stead, while the loaves were given to the priests for their food, and the frankincense was burnt in that sacred fire wherein all their offerings were burnt also; and so other frankincense was set upon the loaves instead of what was there before.	²⁵⁶ Two golden cups of frankincense were set upon them and there they remained until the next sabbath, when other loaves were put in their place, while those were given to the priests as food and the frankincense was burned in that sacred fire where all their offerings were burned, and other frankincense was set upon the loaves in place of what was there before.
²⁵⁶ Barach

²⁵⁷ θύει δ᾽ ὁ ἱερεὺς ἐκ τῶν ἰδίων ἀναλωμάτωνexpense, cost , καὶ δὶς ἑκάστης ἡμέρας τοῦτο ποιεῖ , ἄλευρον ἐλαίου μεμαγμένον καὶ πεπηγὸς ὀπτήσει βραχείᾳ , καὶ εἷς μέν ἐστιν ἀσσάρων τοῦ ἀλεύρου , τούτου δὲ τὸ μὲν ἥμισυ τὸ πρωί , τὸ δ᾽ ἕτερον δείλης ἐπιφέρει τῷ πυρί . τὸν μὲν οὖν περὶ τούτων λόγον ἀκριβέστερον αὖθις δηλώσομεν , ἱκανὰ δέ μοι δοκεῖ καὶ νῦν περὶ αὐτῶν προειρῆσθαι .
²⁵⁷ The high priest also, of his own charges, offered a sacrifice, and that twice every day. It was made of flour mingled with oil, and gently baked by the fire; the quantity was one tenth deal of flour; he brought the half of it to the fire in the morning, and the other half at night. The account of these sacrifices I shall give more accurately hereafter; but I think I have premised what for the present may be sufficient concerning them.	²⁵⁷ Twice every day, at his own expense, the priest offered a sacrifice of one assar of flour, mixed with oil and lightly baked. He brought half of it to the fire in the morning and the other half at night. I shall describe these sacrifices more fully later, but I think that for the present I have said enough about them.
²⁵⁷ Barach

Chapter 11
[257-273]
Purification laws for Levites, "unclean" animals,
isolation of lepers, purification of women after childbirth

☜ ☞

²⁵⁸ ΜωυσῆςMoses δὲ τοῦ ΛευὶLevi τὴν‎ φυλὴν τῆς πρὸς τὸν λαὸν κοινωνίας ὑπεξελόμενος ἱερὰν ἐσομένην ἥγνιζε πηγαίοις ὕδασι καὶ ἀενάοις καὶ θυσίαις , ἃς ἐπὶ τοῖς τοιούτοις νομίμους παρέχονται τῷ θεῷ , τήν τε σκηνὴν αὐτοῖς καὶ τὰ σκεύη τὰ ἱερὰ καὶ τὰ ἄλλ᾽ ὅσα πρὸς σκέπην τῆς σκηνῆς ἐπεποίητο παρέδωκεν , ὅπως ὑφηγουμένων τῶν ἱερέων ὑπηρετήσωσιν · ἤδη γὰρ τῷ θεῷ καθιέρωτο .
²⁵⁸ Moses took out the tribe of Levi from communicating with the rest of the people, and set them apart to be a holy tribe; and purified them by water taken from perpetual springs, and with such sacrifices as were usually offered to God on the like occasions. He delivered to them also the tabernacle, and the sacred vessels, and the other curtains, which were made for covering the tabernacle, that they might minister under the conduct of the priests, who had been already consecrated to God.	²⁵⁸ Moses set the tribe of Levi apart from the rest of the people as a holy tribe, and purified them with water from perennial springs and with such sacrifices to God as the law prescribes, and entrusted to them the Tent and the sacred vessels and the curtains for covering the Tent, to minister under the guidance of the priests who were already consecrated to God.
²⁵⁸ Barach

²⁵⁹ Καὶ περὶ τῶν ζῴων δὲ διέκρινεν ἕκαστον , ὅτι τρέφοιντο καὶ οὗ πάλιν ἀπεχόμενοι διατελοῖεν , περὶ ὧν ἐν οἷς ἂν ἡμῖν ἀφορμὴ τῆς γραφῆς γένηται διελευσόμεθα τὰς αἰτίας προστιθέντες , ἀφ᾽ ὧν κινηθεὶς τὰ μὲν αὐτῶν βρωτὰ ἡμῖν ἐκέλευσεν εἶναι , τῶν δὲ προσέταξεν ἀπέχεσθαι .
²⁵⁹ He also determined concerning animals; which of them might be used for food, and which they were obliged to abstain from; which matters, when this work shall give me occasion, shall be further explained; and the causes shall be added by which he was moved to allot some of them to be our food, and enjoined us to abstain from others.	²⁵⁹ He also decided about which animals may be used for food and which they must not use. When occasion arises later in this work, this will be further explained, as well as the reasons which moved him to allot some as our food while bidding us abstain from others.
²⁵⁹ Barach

²⁶⁰ αἵματος μέντοι παντὸς εἰς τροφὴν ἀπηγόρευσε τὴν‎ χρῆσιν ψυχὴν αὐτὸ καὶ πνεῦμα νομίζων , καὶ κρέως τοῦ τεθνηκότος αὐτομάτως ζῴου τὴν‎ βρῶσιν διεκώλυσεν , ἐπίπλου τε καὶ στέατος αἰγείου καὶ προβατείου καὶ τοῦ τῶν βοῶν ἀπέχεσθαι προεῖπεν .
²⁶⁰ However, he entirely forbade us the use of blood for food, and esteemed it to contain the soul and spirit. He also forbade us to eat the flesh of an animal that died of itself, as also the caul, and the fat of goats, and sheep, and bulls.	²⁶⁰ He entirely forbade us to use blood as food, reckoning it to hold the soul and spirit. He also forbade us to eat the flesh of any animal that dies of itself, and the membrane and the fat of goats and sheep and bulls.
²⁶⁰ Barach

²⁶¹ ἀπήλασεto drive away δὲ τῆς πόλεως καὶ τοὺς λέπρᾳ τὰ σώματα κακωθέντας καὶ τοὺς περὶ τὴν‎ γονὴν ῥεομένους καὶ τὰς γυναῖκας δ᾽ αἷς ἡ τῶν κατὰ φύσιν ἔκκρισις ἔπεισι μετέστησε πρὸς ἡμέραν ἑβδόμην , μεθ᾽ ἣν ὡς ἤδη καθαραῖς ἐνδημεῖν ἐφίησιν .
²⁶¹ He also ordered that those whose bodies were afflicted with leprosy, and that had a gonorrhea, should not come into the city; nay, he removed the women, when they had their natural purgations, till the seventh day; after which he looked on them as pure, and permitted them to come in again.	²⁶¹ He banned from the city any with bodies afflicted by leprosy or who had gonorrhea, and had women set apart, during their periods, until the seventh day, after which they were allowed back as pure again.
²⁶¹ Barach

²⁶² ὁμοίως δὲ καὶ τοῖς κηδεύσασι νεκρὸν μετὰ τοσαύτας ἡμέρας νόμιμον τὸ ἐνδημεῖν · τὸν δ᾽ ὑπὲρ τὸν ἀριθμὸν τούτων τῶν ἡμερῶν ἐνεχόμενον ἐν τῷ μιάσματι θύειν νόμιμον ἀμνάδας δύο , ὧν τὴν‎ μὲν ἑτέραν καθαγνίζειν δεῖ , τὴν‎ δ᾽ ἑτέραν οἱ ἱερεῖς λαμβάνουσιν .
²⁶² The law permits those also who have taken care of funerals to come in after the same manner, when this number of days is over; but if any continued longer than that number of days in a state of pollution, the law appointed the offering two lambs for a sacrifice; the one of which they are to purge by fire, and for the other, the priests take it for themselves.	²⁶² The law also allows those who have buried a corpse to rejoin society after that number of days. But a person who stayed defiled for more days than this must by law offer two lambs, one for purification and the other for the priests.
²⁶² Barach

²⁶³ ὁμοίως δὲ θύουσι καὶ περὶ τοῦ τὴν‎ γονὴν ῥεομένου . ὃς δ᾽ ἂν κατὰ τοὺς ὕπνους ἀποκρίνῃ γονήν , καθεὶς αὑτὸν εἰς ὕδωρ ψυχρὸν ὁμοίως τοῖς κατὰ νόμον γυναικὶ πλησιάζουσιν ἐξουσίαν ἔχει .
²⁶³ In the same manner do those sacrifice who have had the gonorrhea. But he that sheds his seed in his sleep, if he go down into cold water, has the same privilege with those that have lawfully accompanied with their wives.	²⁶³ The same sacrifice applies for those with gonorrhea, but whoever has a flow of seed during sleep may, by bathing in cold water, purge himself, just like those who have had legitimate intercourse with their wives.
²⁶³ Barach

²⁶⁴ τοὺς δὲ λεπροὺς εἰς τὸ παντελὲς ἐξήλασε τῆς πόλεως μηδενὶ συνδιαιτωμένους καὶ νεκροῦ μηδὲν διαφέροντας · ἂν δέ τις ἐξικετεύσας τὸν θεὸν ἀπολυθῇ τῆς νόσου καὶ τὴν‎ ἐρρωμένην κομίσηται χρόαν , ὁ δὴ τοιοῦτος ποικίλαις ἀμείβεταιto change, exchange θυσίαις τὸν θεόνGod , περὶ ὧν ὕστερον ἐροῦμεν .
²⁶⁴ And for the lepers, he suffered them not to come into the city at all, nor to live with any others, as if they were in effect dead persons; but if any one had obtained by prayer to God, the recovery from that distemper, and had gained a healthful complexion again, such a one returned thanks to God, with several sorts of sacrifices; concerning which we will speak hereafter.	²⁶⁴ He banished lepers from the city, not letting them live in society, almost as if they were dead. But if, by prayer to God, one recovers from that sickness and regains a healthy skin, such a one is to thank God by means of various sacrifices, about which we will speak later.
²⁶⁴ Barach

²⁶⁵ Ὅθεν καὶ καταγελάσειεν ἄν τις τῶν λεγόντων ΜωυσῆνMoses λέπρᾳ κεκακωμένον αὐτόν τε ἀπ᾽ ΑἰγύπτουEgypt φυγεῖν καὶ τῶν ἐκπεσόντων διὰ ταύτην τὴν‎ αἰτίαν ἡγησάμενονto go before, lead εἰς τὴν‎ ΧαναναίανCanaan ἀγαγεῖν αὐτούς .
²⁶⁵ Whence one cannot but smile at those who say that Moses was himself afflicted with the leprosy when he fled out of Egypt, and that he became the conductor of those who on that account left that country, and led them into the land of Canaan;	²⁶⁵ So one can only laugh at the claim that Moses himself suffered from leprosy when he fled from Egypt and he became leader of those who were banished for it, to bring them into Canaan.
²⁶⁵ Barach

²⁶⁶ εἰ γὰρ τοῦτ᾽ ἦν ἀληθές , οὐκ ἂν ἐπὶ τῇ αὑτοῦ ΜωυσῆςMoses ἀτιμίᾳ τοιαῦτ᾽ ἐνομοθέτησεν , οἷς εὔλογον ἦν αὐτὸν καὶ ἑτέρων εἰσηγουμένων ἀντειρηκέναι , καὶ ταῦτα παρὰ πολλοῖς ὄντων λεπρῶν ἔθνεσι καὶ τιμῆς ἀπολαυόντων , οὐ μόνον ὕβρεως καὶ φυγῆς ἀπηλλαγμένων , ἀλλὰ καὶ τὰς ἐπισημοτάτας στρατείας στρατευομένων καὶ τὰς πολιτικὰς ἀρχὰς πιστευομένων καὶ εἰς ἱερὰ καὶ ναοὺς ἐχόντων ἐξουσίαν εἰσιέναι ·
²⁶⁶ for had this been true, Moses would not have made these laws to his own dishonor, which indeed it was more likely he would have opposed, if others had endeavored to introduce them; and this the rather, because there are lepers in many nations, who yet are in honor, and not only free from reproach and avoidance, but who have been great captains of armies, and been intrusted with high offices in the commonwealth, and have had the privilege of entering into holy places and temples;	²⁶⁶ If this were true, Moses would not have made such laws which could dishonour himself, and would more likely have objected if others tried to introduce them. In many nations there are lepers who are held in honour and far from being reproached or avoided, have led eminent campaigns and been entrusted with high offices of state, with the right to enter holy places and temples.
²⁶⁶ Barach

²⁶⁷ ὥστ᾽ οὐδὲν ἐκώλυε καὶ ΜωυσῆνMoses , εἰ τοιούτῳ τινὶ συμπτώματι περὶ τὴν‎ χρόαν ἢ τὸ σὺν αὐτῷ πλῆθος ἠλάττωτο , νομοθετῆσαι περὶ αὐτῶν τὰ κάλλιστα καὶ μηδεμίαν τοιαύτην ὁρίσαι ζημίαν .
²⁶⁷ so that nothing hindered, but if either Moses himself, or the multitude that was with him, had been liable to such a misfortune in the color of his skin, he might have made laws about them for their credit and advantage, and have laid no manner of difficulty upon them.	²⁶⁷ Hence, if either Moses himself, or those with him, had been afflicted with any such skin ailment, there was nothing to prevent him from making favourable laws about it and imposing no such penalty upon them.
²⁶⁷ Barach

²⁶⁸ ἀλλὰ δῆλον μέν , ὡς ταῦτα περὶ ἡμῶν λέγουσιν ὑπὸ βασκανίας προαγόμενοι , ΜωυσῆςMoses δὲ τούτων καθαρὸς ὢν ἐν καθαροῖς τοῖς ὁμοφύλοις περὶ τῶν νενοσηκότων ἐνομοθέτει κατὰ τιμὴν τοῦ θεοῦ τοῦτο ποιῶν . ἀλλὰ περὶ μὲν τούτων ἕκαστος ὡς αὐτῷ δοκεῖ σκοπείτω .
²⁶⁸ Accordingly, it is a plain case, that it is out of violent prejudice only that they report these things about us. But Moses was pure from any such distemper, and lived with countrymen who were pure of it also, and thence made the laws which concerned others that had the distemper. He did this for the honor of God. But as to these matters, let every one consider them after what manner he pleases.	²⁶⁸ Clearly it is only from prejudice that they report these things about us. Moses was clear of such sickness and lived within a clean people, and legislated for others who really were sick, acting in this for the honour of God. But on these matters let each one judge as he pleases.
²⁶⁸ Barach

²⁶⁹ Τὰς δὲ γυναῖκας ἐπειδὰν τέκωσιν εἰς τὸ ἱερὸν εἰσιέναι κεκώλυκε καὶ θυσιῶν ἅπτεσθαι μέχρι τεσσαράκοντα ἡμερῶν , ἂν ἄρρεν τὸ τεχθὲν ᾖ · διπλασίονας γὰρ εἶναι τὰς ἡμέρας ἐπὶ θηλυτοκίαις συμβέβηκεν . εἰσιοῦσαι μέντοι μετὰ τὴν‎ προειρημένην προθεσμίαν θυσίας ἐπιτελοῦσιν , ἃς οἱ ἱερεῖς πρὸς τὸν θεὸν διανέμονται .
²⁶⁹ As to the women, when they have born a child, Moses forbade them to come into the temple, or touch the sacrifices, before forty days were over, supposing it to be a boy; but if she hath born a girl, the law is that she cannot be admitted before twice that number of days be over. And when after the before-mentioned time appointed for them, they perform their sacrifices, the priests distribute them before God.	²⁶⁹ He forbade women after childbirth to come into the temple, or touch the sacrifices, until forty days had passed, in the case of a boy, and twice that in the case of a girl, after which they can enter to offer sacrifices which the priests then dedicate to God.
²⁶⁹ Barach

²⁷⁰ Ἂν δ᾽ ὑπονοήσῃ μεμοιχεῦσθαί τις αὐτῷ τὴν‎ γυναῖκα , κομίζει κριθῆς ἀληλεσμένης ἀσσάρωνα , καὶ μίαν αὐτῆς δράκα ἐπιβαλόντες τῷ θεῷ τὸ λοιπὸν τοῖς ἱερεῦσι διδόασιν εἰς τροφήν . τὴν‎ δὲ γυναῖκα στήσας τις τῶν ἱερέων κατὰ τὰς πύλας , αἱ δ᾽ εἰσὶ τετραμμέναι πρὸς τὸν νεών , καὶ τῆς κεφαλῆς τὸ ἱμάτιον ἀφελὼν ἐπιγράφει μὲν τοῦ θεοῦ τὴν‎ προσηγορίαν διφθέρᾳ ,
²⁷⁰ But if any one suspect that his wife has been guilty of adultery, he was to bring a tenth deal of barley flour; they then cast one handful to God and gave the rest of it to the priests for food. One of the priests set the woman at the gates that are turned towards the temple, and took the veil from her head, and wrote the name of God on parchment,	²⁷⁰ If a man suspects his wife of adultery, he brings an assaron of barley flour, of which one handful is set before God and the rest given as food to the priests. One of the priests sets the woman at the gates facing the temple and taking the veil from her head, writes the name of God on parchment,
²⁷⁰ Barach

²⁷¹ κελεύει δὲ ὀμνύειν μηδὲν ἠδικηκέναι τὸν ἄνδρα , παραβᾶσαν δὲ τὸ σῶφρον τοῦ δεξιοῦ σκέλους ἔξαρθρον γενέσθαι καὶ τὴν‎ γαστέρα πρησθεῖσαν οὕτως ἀποθανεῖν · ἂν δ᾽ ὑπὸ πολλοῦ τοῦ ἔρωτος καὶ τῆς διὰ τοῦτον ζηλοτυπίας προπετῶς ὁ ἀνὴρ διὰ τὴν‎ ὑπόνοιαν εἴη κεκινημένος , μηνὶ δεκάτῳ γενέσθαι παιδίον ἄρρεν αὐτῇ .
²⁷¹ and enjoined her to swear that she had not at all injured her husband; and to wish that, if she had violated her chastity, her right thigh might be put out of joint; that her belly might swell; and that she might die thus: but that if her husband, by the violence of his affection, and of the jealousy which arose from it, had been rashly moved to this suspicion, that she might bear a male child in the tenth month.	²⁷¹ and bids her to swear that she has done her husband no wrong, but if she has violated her chastity, that her right leg should go out of joint and her belly swell up and she die like that; but that if, by excess of love and ensuing jealousy, her husband had been too quickly suspicious, that she might bear a male child nine months later.
²⁷¹ Barach

²⁷² τῶν δ᾽ ὅρκων τελειωθέντων τῆς διφθέρας ἀπαλείψας τοὔνομα εἰς φιάλην ἐκπιέζει , προκομίσας τε ἐκ τοῦ ἱεροῦ γῆς εἴ τι προστύχοι καὶ καταπάσας ἐκπιεῖν δίδωσιν · ἡ δ᾽ εἰ μὲν ἀδίκως ἐνεκλήθη , ἐγκύμων τε γίνεται καὶ τελεσφορεῖται κατὰ τὴν‎ γαστέρα ·
²⁷² Now when these oaths were over, the priest wiped the name of God out of the parchment, and wrung the water into a vial. He also took some dust out of the temple, if any happened to be there, and put a little of it into the vial, and gave it her to drink; whereupon the woman, if she were unjustly accused, conceived with child, and brought it to perfection in her womb:	²⁷² When the oaths are sworn, he wipes the name of God from the parchment and wrings the water into a bowl. Then taking some temple clay lying to hand, he puts it into the bowl and gives it her to drink. If she was unjustly accused, she becomes pregnant and bears a child in her womb.
²⁷² Barach

²⁷³ ψευσαμένη δὲ τὸν ἄνδρα ἐπὶ τοῖς γάμοις καὶ τὸν θεὸν ἐπὶ τοῖς ὅρκοις μετ᾽ αἰσχύνης καταστρέφει τὸν βίον τοῦ τε σκέλους ἐκπεσόντος αὐτῇ καὶ τὴν‎ κοιλίαν ὑδέρου καταλαβόντος . Καὶ περὶ μὲν τῶν θυσιῶν καὶ τῆς ἁγνείας τῆς ἐπ᾽ αὐταῖς ταῦτα ΜωυσῆςMoses τοῖς ὁμοφύλοις προενόησε , νόμους δὲ αὐτοῖς τοιούτους ἔθετο .
²⁷³ but if she had broken her faith of wedlock to her husband, and had sworn falsely before God, she died in a reproachful manner; her thigh fell off from her, and her belly swelled with a dropsy. And these are the ceremonies about sacrifices, and about the purifications thereto belonging, which Moses provided for his countrymen. He also prescribed the following laws to them:—	²⁷³ But if she has deceived her husband and sworn falsely to God, she dies shamefully, her leg falling off and her belly swollen with dropsy. Such rites of sacrifice and accompanying purifications Moses provided for his countrymen, and added the following laws :
²⁷³ Barach

Chapter 12
[274-294]
Laws against adultery and incest;
requirement of priestly purity;
the musical innovations of Moses

☜ ☞

²⁷⁴ Μοιχείαν μὲν εἰς τὸ παντελὲς ἀπεῖπε νομίσας εὔδαιμον τὸ περὶ τοὺς γάμους ὑγιαίνειν τοὺς ἄνδρας , καὶ ταῖς τε πόλεσι καὶ τοῖς οἴκοις συμφέρειν τὸ τοὺς παῖδας εἶναι γνησίους . Καὶ μίσγεσθαι δὲ μητράσι κακὸν μέγιστον ὁ νόμος ἀπεῖπεν , ὁμοίως δὲ καὶ πατρὸς συνεῖναι γαμετῇ καὶ τηθίσι καὶ ἀδελφαῖς καὶ παίδων γυναιξὶν ὡς ἔκφυλον ἔχονto have, hold τὴν‎ ἀδικίαν μεμίσηκεν .
²⁷⁴ As for adultery, Moses forbade it entirely, as esteeming it a happy thing that men should be wise in the affairs of wedlock; and that it was profitable both to cities and families that children should be known to be genuine. He also abhorred men’s lying with their mothers, as one of the greatest crimes; and the like for lying with the father’s wife, and with aunts, and sisters, and sons’ wives, as all instances of abominable wickedness.	²⁷⁴ He ruled out adultery entirely, reckoning it right for men to be faithful in wedlock, and good for both cities and families alike that children should be legitimate. The Law outlaws intercourse with one’s mother as the worst of evils, and likewise intercourse with a step-mother or aunts or sisters or the wives of one’s sons, as a major wrong.
²⁷⁴ Barach

²⁷⁵ ἐκώλυσε δὲ καὶ γυναικὶ μεμιασμένῃ τοῖς κατὰ φύσιν πλησιάζειν μηδὲ κτήνεσιν εἰς συνουσίαν φοιτᾶν μηδὲ τὴν‎ πρὸς τὰ ἄρρενα μῖξιν τιμᾶν διὰ τὴν‎ ἐπ᾽ αὐτοῖς ὥραν ἡδονὴν θηρωμένους παράνομον . κατὰ δὲ τῶν εἰς ταῦτ᾽ ἐξυβρισάντων θάνατον ὥρισε τὴν‎ τιμωρίαν .
²⁷⁵ He also forbade a man to lie with his wife when she was defiled by her natural purgation: and not to come near brute beasts; nor to approve of the lying with a male, which was to hunt after unlawful pleasures on account of beauty. To those who were guilty of such insolent behavior, he ordained death for their punishment.	²⁷⁵ He also forbade intercourse with a menstruous woman, mating with a beast, or sodomy for lawless pleasure. For offences against these he decreed the death penalty.
²⁷⁵ Barach

²⁷⁶ Τῶν δ᾽ ἱερέων καὶ διπλασίονα τὴν‎ ἁγνείαν ἐποίησε · τούτων τε γὰρ αὐτοὺς ὁμοίως τοῖς ἄλλοις εἴργει καὶ προσέτι γαμεῖν τὰς ἡταιρηκυίας ἐκώλυσε , μήτε δούλην μήτ᾽ αἰχμάλωτον γαμεῖν αὐτοὺς κεκώλυκε καὶ τὰς ἐκ καπηλείας καὶ τοῦ πανδοκεύειν πεπορισμένας τὸν βίον μηδὲ τὰς τῶν προτέρων ἀνδρῶν ἐφ᾽ αἱσδηποτοῦν αἰτίαις ἀπηλλαγμένας .
²⁷⁶ As for the priests, he prescribed to them a double degree of purity for he restrained them in the instances above, and moreover forbade them to marry harlots. He also forbade them to marry a slave, or a captive, and such as got their living by cheating trades, and by keeping inns; as also a woman parted from her husband, on any account whatsoever.	²⁷⁶ For the priests he set a double level of purity, not only barring them from the above practices but also forbidding them to marry a prostitute, a slave, or a prisoner-of-war, or women who earned their living by hawkers or inn-keepers, or a woman separated from her husband, on whatever grounds.
²⁷⁶ Barach

²⁷⁷ τὸν ἀρχιερέα μέντοι οὐδὲ τεθνηκότος ἀνδρὸς ἠξίωσε γυναῖκα τοῦτο τοῖς ἄλλοις ἱερεῦσι συγχωρῶν , μόνην δ᾽ αὐτῷ [δέδωκε ] γαμεῖν παρθένον καὶ ταύτην φυλάττειν · ὅθεν οὐδὲ νεκρῷ πρόσεισιν ὁ ἀρχιερεὺς τῶν λοιπῶν οὐ κεκωλυμένων ἀδελφοῖς καὶ γονεῦσι καὶ παισὶ τοῖς αὑτῶν προσιέναι μεταστᾶσιν .
²⁷⁷ Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead;	²⁷⁷ He deemed it unsuitable for the high priest to marry even one whose husband had died, though it was allowed to the other priests, but allowed him to marry only a virgin of his own tribe. While others may not approach a deceased brother or parent or child, the high priest must never approach a corpse.
²⁷⁷ Barach

²⁷⁸ ἀφελεῖς δὲ εἶναι πᾶσαν ἀφέλειαν · τὸν δὲ μὴ ὁλόκληρον τῶν ἱερέων νέμεσθαι πρὸς τοὺς ἱερεῖς ἐκέλευσε τὰ γέρα , ἀναβαίνειν δὲ ἐπὶ τὸν βωμὸν καὶ εἰσιέναι εἰς τὸν ναὸν ἐκώλυσε · μὴ μόνον δὲ περὶ τὰς ἱερουργίας καθαροὺς εἶναι , σπουδάζειν δὲ καὶ περὶ τὴν‎ αὐτῶν δίαιταν , ὥστ᾽ αὐτὴν ἄμεμπτον εἶναι .
²⁷⁸ but they are to be unblemished in all respects. He ordered that the priest who had any blemish, should have his portion indeed among the priests, but he forbade him to ascend the altar, or to enter into the holy house. He also enjoined them, not only to observe purity in their sacred ministrations, but in their daily conversation, that it might be unblamable also.	²⁷⁸ They must also be unblemished in all respects; so he ordered that a priest with a blemish could indeed have his portion among the priests but could not ascend the altar, or to enter into the sacred building. And they must observe purity not only in their sacred ministries, but also must take care that their private life be blameless too.
²⁷⁸ Barach

²⁷⁹ καὶ διὰ ταύτην τὴν‎ αἰτίαν οἱ τὴν‎ ἱερατικὴν στολὴν φοροῦντες ἄμωμοί τέ εἰσι καὶ περὶ πάντα καθαροὶ καὶ νηφάλιοι , πίνειν οἶνον ἕως οὗ τὴν‎ στολὴν ἔχουσι κεκωλυμένοι · ἔτι δὲ καὶ τὰ ἱερεῖα θύουσιν ὁλόκληρα καὶ κατὰ μηδὲν λελωβημένα .
²⁷⁹ And on this account it is that those who wear the sacerdotal garments are without spot, and eminent for their purity and sobriety: nor are they permitted to drink wine so long as they wear those garments. Moreover, they offer sacrifices that are entire, and have no defect whatsoever.	²⁷⁹ That is why those who wear the priestly robes are spotless, eminently pure and faultless, nor may they drink wine while they are wearing that vesture. Moreover, the very sacrifices they offer are entire and free from mutilation.
²⁷⁹ Barach

²⁸⁰ Ταῦτα μὲν οὖν ἤδη καὶ κατὰ τὸν ζωῆς χρόνον τῆς αὐτοῦ‎ γινόμενα παρέδωκε ΜωυσῆςMoses , τῶν δὲ αὖθις καίπερ ἐπὶ τῆς ἐρημίας διαιτώμενος προενόησεν , ὅπως ἐπειδὰν τὴν‎ ΧαναναίανCanaan λάβωσι τάδε ποιῶσι ·
²⁸⁰ And truly Moses gave them all these precepts, being such as were observed during his own lifetime; but though he lived now in the wilderness, yet did he make provision how they might observe the same laws when they should have taken the land of Canaan.	²⁸⁰ These precepts that Moses gave them were already observed during his lifetime, for while living in the wilderness, he still made provision in advance for when they had captured the land of Canaan.
²⁸⁰ Barach

²⁸¹ δι᾽ ἑβδόμου ἔτους ἄνεσιν δίδωσι τῇ γῇ ἀπό τε ἀρότρου καὶ φυτείας , ὥσπερ καὶ αὐτοῖς δι᾽ ἑβδόμης ἡμέρας τὴν‎ ἀπὸ τῶν ἔργων προεῖπεν ἀνάπαυσιν . Καὶ τῶν αὐτομάτως ἀναδοθέντων ἀπὸ τῆς γῆς κοινὴν εἶναι τοῖς θέλουσι τὴν‎ χρῆσιν τῶν τε ὁμοφύλωνof the same race καὶ τῶν ἀλλοτριοχώρων , μηδὲν ἐξ αὐτῶν φυλάττοντας · ποιεῖν δὲ τοῦτο καὶ μεθ᾽ ἑβδόμην ἐτῶν ἑβδομάδα .
²⁸¹ He gave them rest to the land from ploughing and planting every seventh year, as he had prescribed to them to rest from working every seventh day; and ordered, that then what grew of its own accord out of the earth should in common belong to all that pleased to use it, making no distinction in that respect between their own countrymen and foreigners: and he ordained, that they should do the same after seven times seven years,	²⁸¹ So every seventh year he rested the land from plowing and planting just as he had prescribed for them to rest from working every seventh day, and said that what grows of itself from the earth belongs equally to all who wish to use it, making no distinction there between their own countrymen and foreigners. The same was to be observed after seven times seven years,
²⁸¹ Barach

²⁸² ταῦτα πεντήκοντα μέν ἐστιν ἔτη τὰ πάντα , καλεῖται δὲ ὑπὸ ἙβραίωνHebrews ὁ πεντηκοστὸς ἐνιαυτὸς ἰώβηλοςJobel, Jubilee , ἐν ᾧ οἵ τε χρεῶσται τῶν δανείων ἀπολύονται καὶ οἱ δουλεύοντες ἐλεύθεροι ἀφίενται , οὓς ὄντας ὁμοφύλους καὶ παραβάντας τι τῶν νομίμων τῷ σχήματι τῆς δουλείας ἐκόλασε θάνατον οὐκ ἐκδεχομένους .
²⁸² which in all are fifty years; and that fiftieth year is called by the Hebrews The Jubilee, wherein debtors are freed from their debts, and slaves are set at liberty; which slaves became such, though they were of the same stock, by transgressing some of those laws the punishment of which was not capital, but they were punished by this method of slavery.	²⁸² which amount to fifty years, and that fiftieth year the Hebrews call a Jubilee, when debtors are freed from their debts and slaves are set free, that is to say, slaves of our race, who for transgressing some law were punished with slavery rather than the death penalty.
²⁸² Barach

²⁸³ ἀποδίδωσι δὲ καὶ τοὺς ἀγροὺς τοῖς ἀρχῆθεν αὐτῶν δεσπόταις τοῦτον τὸν τρόπον · ἐνστάντος τοῦ ἰωβήλου , ἐλευθερίαν σημαίνει τοὔνομα , συνέρχονται ὅ τε ἀποδόμενος τὸ χωρίον καὶ ὁ πριάμενος , καὶ λογισάμενοι τοὺς καρποὺς καὶ τὰς εἰς τὸ χωρίον δαπάνας γεγενημένας τῶν μὲν καρπῶν πλεονάζειν εὑρεθέντων προσδέχεται τὸν ἀγρὸν ὁ ἀποδόμενος ,
²⁸³ This year also restores the land to its former possessors in the manner following:—When the Jubilee is come, which name denotes liberty, he that sold the land, and he that bought it, meet together, and make an estimate, on one hand, of the fruits gathered; and, on the other hand, of the expenses laid out upon it. If the fruits gathered come to more than the expenses laid out, he that sold it takes the land again;	²⁸³ He also restores fields to their original owners as follows. At the time of the Jubilee, which means liberty, the seller of the land meets the buyer, and together they make an estimate of the fruits gathered, and of the amount spent for it. If the fruits gathered come to more than the amount expended, the seller must get the land back,
²⁸³ Barach

²⁸⁴ τοῦ δ᾽ ἀναλώματος ὑπερβάλλοντος ὑπὲρ τοῦ λείποντος καταβαλὼν τὸ ἱκνούμενον ἐξέχεται τῆς κτήσεως , ἴσων δὲ συναριθμουμένων τῶν τε καρπῶν καὶ τῶν ἀναλωμάτωνexpense, cost ἀποδίδωσι τοῖς καὶ πρότερον νεμηθεῖσι .
²⁸⁴ but if the expenses prove more than the fruits, the present possessor receives of the former owner the difference that was wanting, and leaves the land to him; and if the fruits received, and the expenses laid out, prove equal to one another, the present possessor relinquishes it to the former owners.	²⁸⁴ but if the expenditure is more than the fruits, the present owner receives from the seller the difference of value and leaves the land to him and if the fruits received and the expenditure prove equal, the present owner relinquishes it to the seller.
²⁸⁴ Barach

²⁸⁵ τὸ αὐτὸ δὲ καὶ ἐπὶ ταῖς οἰκίαις νόμιμον ἰσχύειν ἠθέλησε ταῖς κατὰ κώμας πεπραμέναις · περὶ γὰρ τῶν ἐν τῇ πόλει πεπραμένων ἔγνωκεν ἑτέρως . εἰ μὲν γὰρ πρὸ τοῦ τελειωθῆναι τὸν ἐνιαυτὸν καταβάλοι τὸ ἀργύριον , ἀναγκάζει τὸν πριάμενον ἀποδοῦναι , εἰ δὲ πλῆρες γένοιτο τὸ ἔτος , βεβαιοῖ τὴν‎ κτῆσιν τῷ πριαμένῳ .
²⁸⁵ Moses would have the same law obtain as to those houses also which were sold in villages; but he made a different law for such as were sold in a city; for if he that sold it tendered the purchaser his money again within a year, he was forced to restore it; but in case a whole year had intervened, the purchaser was to enjoy what he had bought.	²⁸⁵ He applied the same law also to houses sold in villages, but he made a different law for those sold in the city, for if he who sold it tendered the purchaser his money again within a year, he was bound to restore it, but if a year had passed, the purchaser would own the property outright.
²⁸⁵ Barach

²⁸⁶ ταύτην ΜωυσῆςMoses τὴν‎ διάταξιν τῶν νόμων , ὅθ᾽where, who, when, that ὑπὸ τὸ ΣιναῖονSinai καθιδρύκει τὴν‎ στρατιάν , ἐξέμαθε παρὰ τοῦ θεοῦ καὶ τοῖς ἙβραίοιςHebrews γεγραμμένην παραδίδωσιν .
²⁸⁶ This was the constitution of the laws which Moses learned of God when the camp lay under Mount Sinai, and this he delivered in writing to the Hebrews.	²⁸⁶ This was the code of laws which Moses learned from God when they camped beneath Mount Sinai and this he delivered in writing to the Hebrews.
²⁸⁶ Barach

²⁸⁷ Ἐπειδὴ δὲ καλῶς αὐτῷ τὰ περὶ τὴν‎ νομοθεσίαν ἔχειν ἐδόκει , πρὸς ἐξέτασινa close exam τοῦ στρατοῦ τὸ λοιπὸν ἐτράπη τῶν πολεμικῶν ἤδη κατὰ νοῦν ἔχων ἅπτεσθαι , προστάσσει τε τοῖς φυλάρχοις πλὴν τῆς ΛευίτιδοςLevites φυλῆς ἀκριβῶς τὸν ἀριθμὸν ἐκμαθεῖν τῶν στρατεύεσθαι δυναμένων · ἱεροὶ γὰρ ἦσαν οἱ ΛευῖταιLevites καὶ πάντων ἀτελεῖς .
²⁸⁷ Now when this settlement of laws seemed to be well over, Moses thought fit at length to take a review of the host, as thinking it proper to settle the affairs of war. So he charged the heads of the tribes, excepting the tribe of Levi, to take an exact account of the number of those that were able to go to war; for as to the Levites, they were holy, and free from all such burdens.	²⁸⁷ When he was satisfied with the legislation, he finally decided to review the troops with an eye to warfare. So he instructed the heads of the tribes, except the tribe of Levi, to gauge exactly the number of those who were fit to go to war. The Levites were set apart and free from all such things.
²⁸⁷ Barach

²⁸⁸ γενομένης δὲ τῆς ἐξετάσεως εὑρέθησαν μυριάδες ἑξήκοντα τῶν ὁπλιτεύειν δυναμένων ὄντων ἀπὸ εἴκοσι ἐτῶν ἕως πεντήκοντα καὶ τρισχίλιοι πρὸς ἑξακοσίοις καὶ πεντήκοντα . ἀντὶ δὲ ΛευὶLevi κατέλεξεν εἰς τοὺς φυλάρχους ΜανασσῆνManasses τὸν ἸωσήπουJoseph παῖδα καὶ ἘφράηνEphraim ἀντὶ τοῦ ἸωσήπουJoseph · δέησις δὲ ἦν αὕτη ἸακώβουJacob πρὸς ἸώσηπονJoseph ποιητοὺς αὐτῷ παρασχεῖν τοὺς παῖδας , ὡς καὶ προεῖπον .
²⁸⁸ Now when the people had been numbered, there were found six hundred thousand that were able to go to war, from twenty to fifty years of age, besides three thousand six hundred and fifty. Instead of Levi, Moses took Manasseh, the son of Joseph, among the heads of tribes; and Ephraim instead of Joseph. It was indeed the desire of Jacob himself to Joseph, that he would give him his sons to be his own by adoption, as I have before related.	²⁸⁸ When the people were examined, six hundred and three thousand, six hundred and fifty were found who were fit for war, from twenty to fifty years old. In place of Levi, Moses listed Manasses, son of Joseph, among the heads of tribes, and Ephraim in place of Joseph, for Jacob had asked Joseph to let him adopt his sons as his own, as I have already said.
²⁸⁸ Barach

²⁸⁹ Πηγνύντες δὲ τὴν‎ σκηνὴν μέσην ἀπελάμβανονto take from another τριῶν φυλῶν κατὰ πλευρὰν ἑκάστην παρασκηνουμένων · ὁδοὶ δὲ διὰ μέσων ἐτέτμηντο , καὶ κόσμος ἦν ἀγορᾶς , καὶ τῶν πωλουμένων ἕκαστον ἐν τάξει διέκειτο , καὶ δημιουργοὶ τέχνης ἁπάσης ἐν τοῖς ἐργαστηρίοις ἦσαν , οὐδενί τε ἄλλῳ ἢ πόλει μετανισταμένῃ καὶ καθιδρυμένῃ ἐῴκει .
²⁸⁹ When they set up the tabernacle, they received it into the midst of their camp, three of the tribes pitching their tents on each side of it; and roads were cut through the midst of these tents. It was like a well-appointed market; and every thing was there ready for sale in due order; and all sorts of artificers were in the shops; and it resembled nothing so much as a city that sometimes was movable, and sometimes fixed.	²⁸⁹ When they set up the Tent, they kept it in the middle of their camp, three tribes on each side of it, and paths were made though the centre. It was ordered like a market with things for sale laid in lines, and artisans in all the shops, and looked like a city that is sometimes shifted and sometimes fixed.
²⁸⁹ Barach

²⁹⁰ τὰ δὲ περὶ τὴν‎ σκηνὴν πρῶτοι μὲν οἱ ἱερεῖς κατεῖχον , ἔπειτα δὲ οἱ ΛευῖταιLevites πάντες ὄντες τὸ πλῆθος , ἐξητάσθησαν γὰρ καὶ αὐτοὶ τοῦ μὲν ἄρρενος ὅσον τριακοστὴν εἶχεν ἡμέραν γενόμενον , δισμύριοι καὶ δισχίλιοι πρὸς τοῖς ὀκτακοσίοις ὀγδοήκοντα . Καὶ ἐφ᾽ ὅσον μὲν ὑπὲρ τὴν‎ σκηνὴν συνέβαινεν ἑστάναι τὴν‎ νεφέλην , μένειν αὐτοῖς ὡς ἐπιδημοῦντος ἐδόκει τοῦ θεοῦ , τρεπομένης δὲ ταύτης μετανίστασθαι .
²⁹⁰ The priests had the first places about the tabernacle; then the Levites, who, because their whole multitude was reckoned from thirty days old, were twenty-three thousand eight hundred and eighty males; and during the time that the cloud stood over the tabernacle, they thought proper to stay in the same place, as supposing that God there inhabited among them; but when that removed, they journeyed also.	²⁹⁰ The priests had the first places around the Tent, and next the Levites, who, as they were all counted starting from thirty days old, were twenty-three thousand eight hundred and eighty males. So long as the cloud stood above the Tent, they thought they ought to stay in that place, thinking that God dwelt there among them, but when it moved, they journeyed too.
²⁹⁰ Barach

²⁹¹ Εὗρε δὲ καὶ βυκάνης τρόπον ἐξ ἀργύρου ποιησάμενος , ἔστι δὲ τοιαύτη · μῆκος μὲν ἔχει πηχυαῖον ὀλίγῳ λεῖπον , στενὴ δ᾽ ἐστὶ σύριγξ αὐλοῦ βραχεῖ παχυτέρα , παρέχουσα δὲ εὖρος ἀρκοῦν ἐπὶ τῷ στόματι πρὸς ὑποδοχὴνa reception πνεύματος εἰς κώδωνα ταῖς σάλπιγξι παραπλησίως τελοῦντα · ἀσώσρα καλεῖται κατὰ τὴν‎ ἙβραίωνHebrews γλῶσσαν .
²⁹¹ Moreover, Moses was the inventor of the form of their trumpet, which was made of silver. Its description is this:—In length it was little less than a cubit. It was composed of a narrow tube, somewhat thicker than a flute, but with so much breadth as was sufficient for admission of the breath of a man’s mouth: it ended in the form of a bell, like common trumpets. Its sound was called in the Hebrew tongue Asosra.	²⁹¹ Moses invented the form of their trumpet, which was made of silver in this way. In length little less than a foot, composed of a narrow tube, rather thicker than a flute and wide enough to admit the breath of one’s mouth and ending in the shape of a bell, like an ordinary trumpet. It was called in the Hebrew tongue an Asosra.
²⁹¹ Barach

²⁹² γίνονται δὲ δύο , καὶ τῇ μὲν ἑτέρᾳ πρὸς παρακέλευσιν καὶ συλλογὴν ἐχρῶντο τοῦ πλήθους εἰς τὰς ἐκκλησίας · καὶ μιᾷ μὲν ἀποσημάναντος ἔδει τὰς ἀρχὰς συνελθεῖν σκεψομένας περὶ τῶν οἰκείων , ἀμφοτέραις δὲ συνῆγε τὸ πλῆθος .
²⁹² Two of these being made, one of them was sounded when they required the multitude to come together to congregations. When the first of them gave a signal, the heads of the tribes were to assemble, and consult about the affairs to them properly belonging; but when they gave the signal by both of them, they called the multitude together.	²⁹² There were two of these and one of them was sounded to call the people to assembly. When the first trumpet sounded, the heads of the tribes assembled to consult about matters relating to them, but when both of them signalled they called the people together.
²⁹² Barach

²⁹³ τῆς δὲ σκηνῆς μετακινουμένης ταῦτα ἐγίνετο · ἀποσημήναντος γὰρ τὸ πρῶτον οἱ παρὰ ταῖς ἀνατολαῖς ἐσκηνωκότες ἀνίσταντο , καὶ πρὸς τὴν‎ δευτέραν οἱ πρὸς τὸν νότον αὖθις καθεστῶτες . εἶθ᾽ ἡ σκηνὴ λυομένη μέση τῶν προιουσῶν ἓξ φυλῶν ἐκομίζετο καὶ τῶν ἑπομένωνto follow, obey ἕξ , ΛευῖταιLevites δὲ περὶ τὴν‎ σκηνὴν πάντες ἦσαν .
²⁹³ Whenever the tabernacle was removed, it was done in this solemn order:—At the first alarm of the trumpet, those whose tents were on the east quarter prepared to remove; when the second signal was given, those that were on the south quarter did the like; in the next place, the tabernacle was taken to pieces, and was carried in the midst of six tribes that went before, and of six that followed, all the Levites assisting about the tabernacle;	²⁹³ Whenever the Tent was moved, it was done in this order. At the first trumpet sound, those camped on the east side prepared to move; at the second those who were on the south did so; next, the Tent was taken apart and carried with six tribes going before and six following, and all the Levites around the Tent.
²⁹³ Barach

²⁹⁴ τρίτον δὲ σημήναντος τὸ κατὰ λίβα τετραμμένον τῶν ἐσκηνωκότων μέρος ἐκινεῖτο , καὶ τέταρτον τὸ κατὰ βορρᾶν . ταῖς δὲ βυκάναις ἐχρῶντο καὶ ἐπὶ ταῖς ἱερουργίαις προσάγοντες τὰς θυσίας καὶ τοῖς σαββάτοις καὶ ταῖς λοιπαῖς ἡμέραις . θύει δὲ τότε πρῶτον μετὰ τὴν‎ ἀναχώρησινa retreat; to go back τὴν‎ ἐξ ΑἰγύπτουEgypt τὴν‎ πάσχα λεγομένην ἐπὶ τῆς ἐρήμου .
²⁹⁴ when the third signal was given, that part which had their tents towards the west put themselves in motion; and at the fourth signal those on the north did so likewise. They also made use of these trumpets in their sacred ministrations, when they were bringing their sacrifices to the altar as well on the Sabbaths as on the rest of the [festival] days; and now it was that Moses offered that sacrifice which was called the Passover in the Wilderness, as the first he had offered after the departure out of Egypt.	²⁹⁴ At the third signal those camped on the west side set off, and at the fourth those on the north did likewise. They also used these trumpets in their liturgies, when they were bringing their sacrifices to the altar on Sabbaths and on other days. And now he offered the sacrifice which was called the Passover, the first since leaving Egypt, there in the wilderness.
²⁹⁴ Barach

Chapter 13
[295-299]
Journey from Mount Sinai to the borders of Canaan

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²⁹⁵ Καὶ βραχὺ διαλιπὼν ἀπανίσταται τοῦ ΣιναίουMt. Sinai ὄρους καὶ τόπους τινὰς ἀμείψας , περὶ ὧν δηλώσομεν , εἴς τι χωρίον ἘσερμὼθEsermoth λεγόμενον παρῆν , κἀκεῖ τὸ πλῆθος πάλιν στασιάζειν ἄρχεται , καὶ τὸν ΜωυσῆνMoses αἰτιᾶσθαι τῶν τε κατὰ τὴν‎ ἀποδημίαν αὐτῷ πεπειραμένων ,
²⁹⁵ A little while afterwards he rose up, and went from Mount Sinai; and, having passed through several mansions, of which we will speak anon, he came to a place called Hazeroth, where the multitude began again to be mutinous, and to blame Moses for the misfortunes they had suffered in their travels;	²⁹⁵ Shortly afterward he rose and left Mount Sinai, and, touching on several places of which we will speak, he came to a place called Esermoth, where the people again began to mutiny and blame Moses for all they endured in their travels.
²⁹⁵ Barach

²⁹⁶ καὶ ὅτι γῆς ἀγαθῆς αὐτοὺς πείσαντος ἀπαναστῆναι τὴν‎ μὲν ἀπολέσειαν , ἀντὶ δὲ ἧς ὑπέσχετο παρέξειν εὐδαιμονίας ἐν ταύταις ἀλῶνται ταῖς ταλαιπωρίαις , ὕδατος μὲν σπανίζοντες , εἰ δὲ καὶ τὴν‎ μάνναν ἐπιλιπεῖν συμβαίη τέλεον ἀπολούμενοι .
²⁹⁶ and that when he had persuaded them to leave a good land, they at once had lost that land, and instead of that happy state he had promised them, they were still wandering in their present miserable condition, being already in want of water; and if the manna should happen to fail, they must then utterly perish.	²⁹⁶ For they had lost the good land they left at his persuasion and instead of the happiness he had promised them, they were still miserably wandering, already in want of water, and if the manna should happen to fail, they would perish utterly.
²⁹⁶ Barach

²⁹⁷ πολλὰ δὲ εἰς τὸν ἄνδρα καὶ δεινὰ λεγόντων , εἷς δέ τις αὐτοῖς παρῄνει , μήτε ΜωυσέοςMoses καὶ τῶν πεπονημένων αὐτῷ περὶ τῆς κοινῆς σωτηρίας ἀμνημονεῖν μήτ᾽ ἀπογινώσκειν τῆς τοῦ θεοῦ βοηθείας . τὸ δὲ πλῆθος πρὸς τοῦτο μᾶλλον ἐκινήθη καὶ θορυβῆσαν ἔτι μᾶλλον πρὸς τὸν ΜωυσῆνMoses ἐπετείνετο .
²⁹⁷ Yet while they generally spake many and sore things against the man, there was one of them who exhorted them not to be unmindful of Moses, and of what great pains he had been at about their common safety; and not to despair of assistance from God. The multitude thereupon became still more unruly, and more mutinous against Moses than before.	²⁹⁷ Even while they were hurling such abuse at him there was one who warned them that they should not forget Moses and the trouble he had taken to save them all, and not to despair of help from God; but the people were becoming fiercer and louder and more riled than ever against Moses.
²⁹⁷ Barach

²⁹⁸ ΜωυσῆςMoses δὲ παραθαρσύνων αὐτοὺς οὕτως ἀπεγνωκότας ὑπέσχετο καίπερ αἰσχρῶς ὑπ᾽ αὐτῶν περιυβρισμένος πλῆθος αὐτοῖς παρέξειν κρεῶν οὐκ εἰς μίαν ἡμέραν ἀλλ᾽ εἰς πλείονας . ἀπιστούντων δ᾽ ἐπὶ τούτῳ καί τινος ἐρομένου , πόθεν ἂν τοσαύταις εὐπορήσειε μυριάσι τῶν προειρημένων , " ὁ θεός , εἶπε , κἀγὼ καί τοι κακῶς ἀκούοντες πρὸς ὑμῶν οὐκ ἂν ἀποσταίημεν κάμνοντες ὑπὲρ ὑμῶν , καὶ ταῦτα οὐκ εἰς μακρὰν
²⁹⁸ Hereupon Moses, although he was so basely abused by them, encouraged them in their despairing condition, and promised that he would procure them a great quantity of flesh-meat, and that not for a few days only, but for many days. This they were not willing to believe; and when one of them asked whence he could obtain such a vast plenty of what he promised, he replied, “Neither God nor I, although we hear such opprobrious language from you, will leave off our labors for you; and this shall soon appear also.”	²⁹⁸ Despite their shameful jeering of him, to rouse them from their despair Moses promised to provide them with plenty of meat, not just for a few days but for many. As they disbelieved this and one of them asked how he could obtain such an amount as he foretold he replied, "Neither God nor I, who hear such insulting language from you, will cease working on your behalf, and this will happen before long."
²⁹⁸ Barach

²⁹⁹ ἔσται‎ . ἅμα ταῦτ᾽ ἔλεγε καὶ πίμπλαται τὸ στρατόπεδον ὀρτύγων ἅπαν καὶ ἤθροιζον αὐτοὺς περιστάντες . ὁ μέντοι θεὸς οὐκ εἰς μακρὰν μετέρχεται τοὺς ἙβραίουςHebrews τῆς εἰς αὐτὸν θρασύτητος καὶ λοιδορίας · ἀπέθανε γὰρ οὐκ ὀλίγον πλῆθος αὐτῶν , καὶ νῦν ἔτι κατ᾽ ἐπωνυμίαν ὁ χῶρος ὀνομάζεται ΚαβρωθαβάKabrothavah , ἐπιθυμίας μνημεῖα λέγοιτο ἄν .
²⁹⁹ As soon as ever he had said this, the whole camp was filled with quails, and they stood round about them, and gathered them in great numbers. However, it was not long ere God punished the Hebrews for their insolence, and those reproaches they had used towards him, for no small number of them died; and still to this day the place retains the memory of this destruction, and is named Kibroth-hattaavah, which is, The Graves of Lust.	²⁹⁹ When he had said this, the whole camp was full of quails, which they surrounded and collected. But a little later God punished the Hebrews for their insolence and insults and a large number of them died. Still to this day the place retains the memory of this and is named Kabrothavah, the Tomb of Lust.
²⁹⁹ Barach

Chapter 14
[300-310]
Hebrew spies report on the Canaanite's strength.
The people turn against Moses and want to return to Egypt

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³⁰⁰ Ἀναγαγὼν δὲ αὐτοὺς ἐκεῖθεν ὁ ΜωυσῆςMoses εἰς τὴν‎ καλουμένην Φάραγγα πλησίον οὖσαν τοῖς ΧαναναίωνCanaanites ὁρίοις καὶ χαλεπὴν ἐνδιαιτᾶσθαι εἰς ἐκκλησίαν ἀθροίζει τὸ πλῆθος καὶ καταστάς , " δύο , φησί , τοῦ θεοῦ κρίναντος ἡμῖν παρασχεῖν ἀγαθά , ἐλευθερίαν καὶ γῆς κτῆσιν εὐδαίμονος , τὴν‎ μὲν ἤδη δόντος ἔχετε , τὴν‎ δὲ ἤδη λήψεσθε .
³⁰⁰ When Moses had led the Hebrews away from thence to a place called Paran, which was near to the borders of the Canaanites, and a place difficult to be continued in, he gathered the multitude together in a congregation; and standing in the midst of them, he said, “Of the two things that God determined to bestow upon us, liberty, and the possession of a Happy Country, the one of them ye already are partakers of, by the gift of God, and the other you will quickly obtain;	³⁰⁰ When Moses had led the Hebrews away from there to a place called the Ravine, near the borders of Canaan, a place difficult to stay in, he gathered the people to a meeting and stood up and said, "God has determined to give us two things : freedom and to own a happy land. One of these you have already by the gift of God and the other you will have soon.
³⁰⁰ Barach

³⁰¹ ΧαναναίωνCanaanites γὰρ ἐπὶ τοῖς ὅροις καθήμεθα , καὶ κωλύσει τὸ λοιπὸν ἐπιόντας οὐ μόνον οὐ βασιλεὺς οὐ πόλις ἡμᾶς , ἀλλ᾽ οὐδὲ τὸ πᾶν ἀθροισθέντων ἔθνος . παρασκευαζώμεθα οὖν πρὸς τὸ ἔργον · οὐ γὰρ ἀμαχητὶ παραχωρήσουσιν ἡμῖν τῆς γῆς , ἀλλὰ μεγάλοις αὐτὴν ἀγῶσιν ἀφαιρεθέντες .
³⁰¹ for we now have our abode near the borders of the Canaanites, and nothing can hinder the acquisition of it, when we now at last are fallen upon it: I say, not only no king nor city, but neither the whole race of mankind, if they were all gathered together, could do it. Let us therefore prepare ourselves for the work, for the Canaanites will not resign up their land to us without fighting, but it must be wrested from them by great struggles in war.	³⁰¹ For we are now poised at the borders of Canaan and nothing can stop us from taking possession of it, now that we have finally reached it. No king or city, not even the whole human race of mankind all together, can stop us; so let us prepare ourselves for the task, for the Canaanites will not give up their land to us without a fight and it must be wrested from them by mighty struggles.
³⁰¹ Barach

³⁰² πέμψωμεν δὲ κατασκόπους , οἳ τῆσδε τῆς γῆς ἀρετὴν κατανοήσουσι καὶ πόση δύναμις αὐτοῖς . πρὸ δὲ πάντων ὁμονοῶμεν καὶ τὸν θεόνGod , ὅς ἐστιν ἐπὶ πᾶσιν ἡμῖν βοηθὸς καὶ σύμμαχοςally , διὰ τιμῆς ἔχωμεν ."
³⁰² Let us then send spies, who may take a view of the goodness of the land, and what strength it is of; but, above all things, let us be of one mind, and let us honor God, who above all is our helper and assister.”	³⁰² We should send spies to survey the goodness of the land and its strength, but above all things, let us be of one mind and honour the One who is our helper and ally over all."
³⁰² Barach

³⁰³ ΜωυσέοςMoses δὲ ταῦτ᾽ εἰπόντος τὸ πλῆθος αὐτὸν τιμαῖς ἀμείβεταιto change, exchange , καὶ κατασκόπους αἱρεῖται δώδεκα τῶν γνωριμωτάτων ἐξ ἑκάστης φυλῆς ἕνα , οἳ διεξελθόντες ἀπὸ τῶν πρὸς ΑἰγύπτῳEgypt τὴν‎ ΧαναναίανCanaan ἅπασαν ἐπί τε ἈμάθηνHamath πόλιν καὶ ΛίβανονLibanus ἀφικνοῦνταιto arrive at, reach τὸ ὄρος , καὶ τήν τε τῆς γῆς φύσιν καὶ τὴν‎ τῶν ἐνοικούντων ἀνθρώπων ἐξιστορήσαντες παρῆσαν τεσσαράκοντα ἡμέραις εἰς πᾶν καταχρησάμενοι τὸ ἔργον ,
³⁰³ When Moses had said thus, the multitude requited him with marks of respect; and chose twelve spies, of the most eminent men, one out of each tribe, who, passing over all the land of Canaan, from the borders of Egypt, came to the city Hamath, and to Mount Lebanon; and having learned the nature of the land, and of its inhabitants, they came home, having spent forty days in the whole work.	³⁰³ When Moses had said this, the people listened with respect and chose twelve spies, one of the most eminent from each tribe, who traversed all the land of Canaan, from the borders of Egypt to the city of Hamath and Mount Lebanon, and having learned the nature of the land and its inhabitants, returned after a total of forty days.
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³⁰⁴ ἔτι τε καρποὺς ὧν ἔφερεν ἡ γῆ κομίζοντες τῇ τε τούτων εὐπρεπείᾳ καὶ τῷ πλήθει τῶν ἀγαθῶν , ἃ τὴν‎ γῆν ἔχειν διηγοῦντο , πολεμεῖν ἐπαίροντες τὸ πλῆθος , φοβοῦντες δὲ πάλιν αὐτὸ τῷ τῆς κτήσεως ἀπόρῳ ποταμούς τε διαβῆναι λέγοντες ἀδυνάτους ὑπὸ μεγέθους ἅμα καὶ βάθους καὶ ὄρη ἀμήχανα τοῖς ὁδεύουσι καὶ πόλεις καρτερὰς τείχεσι καὶ περιβόλων ὀχυρότητι ·
³⁰⁴ They also brought with them of the fruits which the land bare; they also showed them the excellency of those fruits, and gave an account of the great quantity of the good things that land afforded, which were motives to the multitude to go to war. But then they terrified them again with the great difficulty there was in obtaining it; that the rivers were so large and deep that they could not be passed over; and that the hills were so high that they could not travel along for them; that the cities were strong with walls, and their firm fortifications round about them.	³⁰⁴ They brought with them some of the fruits that the land bears and described the many excellent things it contains, to rouse the people to go to war. But then they made them afraid of the great difficulty of taking it: that the rivers were too large and deep to cross; that there were mountains one could not get past, and that the cities were strong, with walls and fortifications all around them.
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³⁰⁵ ἐν δ᾽ ἘβρῶνιHebron καὶ τῶν γιγάντων ἔφασκονto say, affirm τοὺς ἀπογόνους καταλαβεῖν . Καὶ οἱ μὲν κατάσκοποι τεθεαμένοι πάντων οἷς μετὰ τὴν‎ ἔξοδον τὴν‎ ἀπ᾽ ΑἰγύπτουEgypt ἐνέτυχον μείζω τὰ κατὰ τὴν‎ ΧαναναίανCanaan αὐτοί τε κατεπλάγησαν καὶ τὸ πλῆθος οὕτως ἔχειν ἐπειρῶντο .
³⁰⁵ They told them also, that they found at Hebron the posterity of the giants. Accordingly these spies, who had seen the land of Canaan, when they perceived that all these difficulties were greater there than they had met with since they came out of Egypt, they were affrighted at them themselves, and endeavored to affright the multitude also.	³⁰⁵ They even claimed that they had found the descendants of the giants in Hebron! So, having made their survey and seen that the obstacles in Canaan were greater than they had met since coming out of Egypt, they were fearful themselves and tried to frighten the people too.
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³⁰⁶ Οἱ δὲ ἄπορονwithout passage ἐξ ὧν ἠκροάσαντο τὴν‎ κτῆσιν τῆς γῆς ὑπελάμβανον καὶ διαλυθέντες ἐκ τῆς ἐκκλησίας σὺν γυναιξὶ καὶ παισὶν ὀλοφυρόμενοι διῆγον , ὡς οὐδὲν ἔργωιdeed τοῦ θεοῦ βοηθοῦντος λόγῳ δὲ μόνον ὑπισχνουμένουto promise to do .
³⁰⁶ So they supposed, from what they had heard, that it was impossible to get the possession of the country. And when the congregation was dissolved, they, their wives and children, continued their lamentation, as if God would not indeed assist them, but only promised them fair.	³⁰⁶ From what they had heard the latter thought that it impossible to take the region and after the assembly ended continued with their wives and children to complain as though God gave them no help, but had only made false promises to them.
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³⁰⁷ καὶ τὸν ΜωυσῆνMoses πάλιν ᾐτιῶντο καὶ κατεβόων αὐτοῦ‎ καὶ τοῦ ἀδελφοῦ ἈαρῶνοςAaron τοῦ ἀρχιερέως καὶ πονηρὰν μὲν καὶ μετὰ τῶν εἰς τοὺς ἄνδρας βλασφημιῶν διάγουσι τὴν‎ νύκτα . πρωὶ δ᾽ εἰς τὴν‎ ἐκκλησίαν συντρέχουσι , δι᾽ ἐννοίας ἔχοντες καταλεύσαντες τόν τε ΜωυσῆνMoses καὶ τὸν ἈαρῶναAaron ἐπὶ τὴν‎ ΑἴγυπτονEgypt ὑποστρέφειν .
³⁰⁷ They also again blamed Moses, and made a clamor against him and his brother Aaron, the high priest. Accordingly they passed that night very ill, and with contumelious language against them; but in the morning they ran to a congregation, intending to stone Moses and Aaron, and so to return back into Egypt.	³⁰⁷ Again they blamed Moses and complained of him and his brother, Aaron the high priest, and spent the night hurling abuse at them. In the morning they held a meeting with the intention of stoning Moses and Aaron and then returning to Egypt.
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³⁰⁸ Τῶν δὲ κατασκόπων ἸησοῦςJesus, Joshua τε ὁ ΝαυήχουNun παῖς φυλῆς ἘφραιμίτιδοςEphraim καὶ ΧάλεβοςCaleb τῆς ἸούδαJudas φυλῆς φοβηθέντες χωροῦσιν εἰς μέσους καὶ τὸ πλῆθος κατεῖχον θαρσεῖν δεόμενοι καὶ μήτε ψευδολογίαν κατακρίνειν τοῦ θεοῦ μήτε πιστεύειν τοῖς ἐκ τοῦ μὴ τἀληθῆ περὶ τῶν ΧαναναίωνCanaanites εἰρηκέναι καταπληξαμένοις , ἀλλὰ τοῖς ἐπὶ τὴν‎ εὐδαιμονίαν καὶ τὴν‎ κτῆσιν αὐτοὺς τῶν ἀγαθῶν παρορμῶσιν ·
³⁰⁸ But of the spies, there were Joshua the son of Nun, of the tribe of Ephraim, and Caleb of the tribe of Judah, that were afraid of the consequence, and came into the midst of them, and stilled the multitude, and desired them to be of good courage; and neither to condemn God, as having told them lies, nor to hearken to those who had affrighted them, by telling them what was not true concerning the Canaanites, but to those that encouraged them to hope for good success; and that they should gain possession of the happiness promised them,	³⁰⁸ But among the spies, Joshua the son of Nun, of the tribe of Ephraim, and Caleb of the tribe of Judas, fearing that outcome, came among them and calmed the people and implored them to take heart, and not to condemn God as a liar or heed those who had scared them by telling them untruths about the Canaanites. They should rather listen to those who encouraged them to hope for success, and that they would take and win the prosperity promised to them.
³⁰⁸ Barach

³⁰⁹ οὔτε γὰρ τῶν ὀρῶνto see τὸ μέγεθος οὔτε τῶν ποταμῶν τὸ βάθος τοῖς ἀρετὴν ἠσκηκόσιν ἐμποδὼν στήσεσθαι πρὸς τὰ ἔργα καὶ ταῦτα τοῦ θεοῦ συμπροθυμουμένου καὶ ὑπερμαχοῦντος αὐτῶν . " ἴωμεν οὖν , ἔφασανto affirm, say , ἐπὶ τοὺς πολεμίους μηδὲν ἔχοντες δι᾽ ὑποψίαςsuspicion, jealousy ἡγεμόνι τε τῷ θεῷ πεπιστευκότες καὶ ὁδηγοῦσιν ἡμῖν ἑπόμενοι .
³⁰⁹ because neither the height of mountains, nor the depth of rivers, could hinder men of true courage from attempting them, especially while God would take care of them beforehand, and be assistant to them. “Let us then go,” said they, “against our enemies, and have no suspicion of ill success, trusting in God to conduct us, and following those that are to be our leaders.”	³⁰⁹ Neither the height of mountains, nor the depth of the rivers could stop brave men from attempting them, since God would take care of them and fight on their behalf. "Let us go then," they said, "against our enemies with no thought of failure, trusting in God to conduct us and following those who will show us the way."
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³¹⁰ καὶ οἱ μὲν ταῦτα λέγοντες ἐπεχείρουν τὴν‎ ὀργὴν καταπραύνειν τοῦ πλήθους , ΜωυσῆςMoses δὲ καὶ ἈαρὼνAaron πεσόντες ἐπὶ τὴν‎ γῆν τὸν θεὸν ἱκέτευον οὐχ ὑπὲρ τῆς ἑαυτῶν σωτηρίας , ἀλλ᾽ ὅπως τῆς ἀμαθίας παύσῃ τὸ πλῆθος καὶ καταστήσῃ τὴν‎ διάνοιαν αὐτῶν ὑπὸ τῆς ἀμηχανίας τοῦ παραστάντος αὐτοῖς πάθους τεταραγμένην , παρῆν δ᾽ ἡ νεφέλη καὶ στᾶσα ὑπὲρ τὴν‎ σκηνὴν ἐσήμαινε τὴν‎ ἐπιφάνειαν τοῦ θεοῦ .
³¹⁰ Thus did these two exhort them, and endeavor to pacify the rage they were in. But Moses and Aaron fell on the ground, and besought God, not for their own deliverance, but that he would put a stop to what the people were unwarily doing, and would bring their minds to a quiet temper, which were now disordered by their present passion. The cloud also did now appear, and stood over the tabernacle, and declared to them the presence of God to be there.	³¹⁰ That is how they tried to pacify the rage of the crowd. Moses and Aaron fell on the ground and begged God, not for their own safety, but to end the foolishness of the people and bring them to a peaceful spirit, instead of the disorder of their present passion. The cloud then appeared and stopped above the Tent, showing that the presence of God was there.
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Chapter 15
[311-322]
For their sin, the people must wander for forty years in the desert, before entering Canaan

☜ ☞

³¹¹ ΜωυσῆςMoses δὲ θαρρήσας πάρεισιν εἰς τὸ πλῆθος καὶ τὸν θεὸν ἐδήλου κινηθέντα ὑπὸ τῆς ὕβρεως αὑτῷ λήψεσθαι τιμωρίαν , οὐκ ἀξίαν μὲν τῶν ἁμαρτημάτων , οἵαν δὲ οἱ πατέρες ἐπὶ νουθεσίᾳ τοῖς τέκνοις ἐπιφέρουσι .
³¹¹ Moses came now boldly to the multitude, and informed them that God was moved at their abuse of him, and would inflict punishment upon them, not indeed such as they deserved for their sins, but such as parents inflict on their children, in order to their correction.	³¹¹ Moses took heart and went among the people and told them God was angry with their despising Him and would punish them, though not as much as their sins deserved, but rather as parents punish their children, to correct them.
³¹¹ Barach

³¹² παρελθόντι γὰρ εἰς τὴν‎ σκηνὴν αὐτῷ καὶ περὶ τῆς μελλούσης ὑπ᾽ αὐτῶν ἀπωλείας ἀποκλαιομένῳ τὸν θεὸν ὑπομνῆσαι μέν , ὅσα παθόντες ἐξ αὐτοῦ‎ καὶ πηλίκων εὐεργεσιῶν μεταλαβόντες ἀχάριστοι πρὸς αὐτὸν γένοιντο , ὅτι τε τῇ νῦν τῶν κατασκόπων ὑπαχθέντες δειλίᾳ τοὺς ἐκείνων λόγους ἀληθεστέρους τῆς ὑποσχέσεως ἡγήσαντο τῆς αὐτοῦ‎ .
³¹² For, he said, that when he was in the tabernacle, and was bewailing with tears that destruction which was coming upon them God put him in mind what things he had done for them, and what benefits they had received from him, and yet how ungrateful they had been to him that just now they had been induced, through the timorousness of the spies, to think that their words were truer than his own promise to them;	³¹² When he was in the Tent weeping for the destruction that was imminent because of them, God reminded him of all he had done for them and the blessings they had received from him and how ungrateful they were, so that even recently, through the fear of the spies, they had been led to think their report was truer than His own promise to them.
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³¹³ καὶ διὰ ταύτην τὴν‎ αἰτίαν οὐκ ἀπολεῖ μὲν ἅπαντας οὐδ᾽ ἐξαφανίσει τὸ γένος αὐτῶν , ὃ πάντων μᾶλλον ἀνθρώπων ἔσχε διὰ τιμῆς , τὴν‎ μέντοι ΧαναναίανCanaan οὐ παρέξειν γῆν αὐτοῖς λαβεῖν οὐδὲ τὴν‎ ἀπ᾽ αὐτῆς εὐδαιμονίαν ,
³¹³ and that on this account, though he would not indeed destroy them all, nor utterly exterminate their nation, which he had honored more than any other part of mankind, yet he would not permit them to take possession of the land of Canaan, nor enjoy its happiness;	³¹³ On this account, though he would not destroy them all or annihilate their nation which he honoured above the rest of mankind, he would not let them take possession of the land of Canaan or enjoy its prosperity.
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³¹⁴ ἀνεστίους δὲ ποιήσειν καὶ ἀπόλιδας ἐπὶ τῆς ἐρημίας ἐπ᾽ ἔτη τεσσαράκοντα καταβιῶναι τῆς παρανομίας ποινὴν ταύτην ἐκτίνοντας · παισὶ μέντοι τοῖς ὑμετέροις παραδώσειν τὴν‎ γῆν ὑπέσχετο κἀκείνους τῶν ἀγαθῶν , ὧν ἑαυτοῖς ὑπὸ ἀκρασίας ἐφθονήσατε μετασχεῖν , ποιήσειν δεσπότας ."
³¹⁴ but would make them wander in the wilderness, and live without a fixed habitation, and without a city, for forty years together, as a punishment for this their transgression; but that he had promised to give that land to our children, and that he would make them the possessors of those good things which, by your ungoverned passions, you have deprived yourselves of.	³¹⁴ To punish their fault, He would make them wander in the wilderness, without a fixed abode or city, for forty years. "But He still promised to give that land to your children and make them masters of the good things of which, by your lack of discipline, have robbed yourselves."
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³¹⁵ Ταῦτα δὲ ΜωυσέοςMoses κατὰ τὴν‎ τοῦ θεοῦ γνώμην διαλεχθέντος ἐν λύπῃ καὶ συμφορᾷ τὸ πλῆθος ἐγένετο , καὶ τὸν ΜωυσῆνMoses παρεκάλει καταλλάκτην αὐτῶν γενέσθαι πρὸς τὸν θεὸν καὶ τῆς ἄλης τῆς κατὰ τὴν‎ ἐρημίαν ἀπαλλάξαντα πόλεις αὐτοῖς παρασχεῖν . ὁ δ᾽ οὐκ ἔφασκε τὸν θεὸν τοιαύτην πεῖραν προσήσεσθαι , μὴ γὰρ κατὰ κουφότητα προαχθῆναι τὸν θεὸν ἀνθρωπίνην εἰς τὴν‎ ὀργὴν τὴν‎ πρὸς αὐτοὺς ἀλλὰ γνώμῃ καταψηφισάμενον αὐτῶν .
³¹⁵ When Moses had discoursed thus to them according to the direction of God, the multitude, grieved, and were in affliction; and entreated Moses to procure their reconciliation to God, and to permit them no longer to wander in the wilderness, but to bestow cities upon them. But he replied, that God would not admit of any such trial, for that God was not moved to this determination from any human levity or anger, but that he had judicially condemned them to that punishment.	³¹⁵ When Moses had told them this by the will of God, the people were grieved and dejected and begged Moses to reconcile them with God and no longer have them wander in the wilderness, but to give them cities to live in. He replied that God could not be tested like this, as He had not decided this through any human levity or anger, but had sentenced them in right judgment.
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³¹⁶ οὐ δεῖ δὲ ἀπιστεῖνto disbelieve, distrust , εἰ ΜωυσῆςMoses εἷς ἀνὴρ ὢν τοσαύτας μυριάδας ὀργιζομένας ἐπράυνε καὶ μετήγαγε πρὸς τὸ ἥμερον · ὁ γὰρ θεὸς αὐτῷ συμπαρὼν ἡττᾶσθαι τοῖς λόγοις αὐτοῦ‎ τὸ πλῆθος παρεσκεύαζε , καὶ πολλάκις παρακούσαντες ἀσύμφορον ἑαυτοῖς τὴν‎ ἀπείθειαν ἐπέγνωσαν ἐκ τοῦ συμφορᾷ περιπεσεῖν .
³¹⁶ Now we are not to disbelieve that Moses, who was but a single person, pacified so many ten thousands when they were in anger, and converted them to a mildness of temper; for God was with him, and prepared the way to his persuasions of the multitude; and as they had often been disobedient, they were now sensible that such disobedience was disadvantageous to them and that they had still thereby fallen into calamities.	³¹⁶ It is no surprise that Moses, though just one man among many thousands of angry people, calmed them and brought them to a milder temper, for God was with him, making the people yield to his words. Though they had often disobeyed, they now realized that disobedience was harmful and was the cause of their troubles.
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³¹⁷ Θαυμαστὸς δὲ τῆς ἀρετῆς ὁ ἀνὴρ καὶ τῆς ἰσχύος τῆς τοῦ πιστεύεσθαι περὶ ὧν ἂν εἴπῃ οὐ παρ᾽ ὃν ἔζη χρόνον ὑπῆρξε μόνον , ἀλλὰ καὶ νῦν · ἔστι γοῦν οὐδεὶς ἙβραίωνHebrews , ὃς οὐχὶ καθάπερ παρόντος αὐτοῦ‎ καὶ κολάσοντος ἂν ἀκοσμῇ πειθαρχεῖ τοῖς ὑπ᾽ αὐτοῦ‎ νομοθετηθεῖσι , κἂν λαθεῖν δύνηται .
³¹⁷ But this man was admirable for his virtue, and powerful in making men give credit to what he delivered, not only during the time of his natural life, but even there is still no one of the Hebrews who does not act even now as if Moses were present, and ready to punish him if he should do any thing that is indecent; nay, there is no one but is obedient to what laws he ordained, although they might be concealed in their transgressions.	³¹⁷ This man was admirable in virtue and in the power to gain people's trust in what he said, and not only during his own lifetime. Even now there is no Hebrew who does not obey the laws he laid down, as though Moses were present, ready to punish him if he should do anything wrong, even if he could keep it a secret.
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³¹⁸ καὶ πολλὰ μὲν καὶ ἄλλα τεκμήρια τῆς ὑπὲρ ἄνθρωπόν ἐστι δυνάμεως αὐτοῦ‎ , ἤδη δέ τινες καὶ τῶν ὑπὲρ ΕὐφράτηνEuphrates μηνῶν ὁδὸν τεσσάρων ἐλθόντες κατὰ τιμὴν τοῦ παρ᾽ ἡμῖν ἱεροῦ μετὰ πολλῶν κινδύνων καὶ ἀναλωμάτωνexpense, cost καὶ θύσαντες οὐκ ἴσχυσαν τῶν ἱερῶν μεταλαβεῖν ΜωυσέοςMoses ἀπηγορευκότος ἐπί τινι τῶν οὐ νομιζομένων οὐδ᾽ ἐκ τῶν πατρίων ἡμῖν αὐτοῖς συντυχόντων .
³¹⁸ There are also many other demonstrations that his power was more than human, for still some there have been, who have come from the parts beyond Euphrates, a journey of four months, through many dangers, and at great expenses, in honor of our temple; and yet, when they had offered their oblations, could not partake of their own sacrifices, because Moses had forbidden it, by somewhat in the law that did not permit them, or somewhat that had befallen them, which our ancient customs made inconsistent therewith;	³¹⁸ There are many other proofs that his power was more than human. Some people travel the four-month journey from beyond the Euphrates, through many dangers and at great expense, to worship in our temple, even if, after making their offerings, they could not partake of their own sacrifices, because something had happened that is forbidden by the law of Moses or by our ancestral customs.
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³¹⁹ καὶ οἱ μὲν μηδὲ θύσαντες , οἱ δὲ ἡμιέργους τὰς θυσίας καταλιπόντες , πολλοὶ δ᾽ οὐδ᾽ ἀρχὴν εἰσελθεῖν εἰς τὸ ἱερὸν δυνηθέντες ἀπίασιν ὑπακούειν τοῖς ΜωυσέοςMoses προστάγμασιan order, command μᾶλλον ἢ ποιεῖν τὰ κατὰ βούλησιν τὴν‎ ἑαυτῶν προτιμῶντες , καὶ τὸν ἐλέγξοντα περὶ τούτων αὐτοὺς οὐ δεδιότες , ἀλλὰ μόνον τὸ συνειδὸς ὑφορώμενοι .
³¹⁹ some of these did not sacrifice at all, and others left their sacrifices in an imperfect condition; nay, many were not able, even at first, so much as to enter into the temple, but went their ways in this state, as preferring a submission to the laws of Moses before the fulfilling of their own inclinations, even when they had no fear upon them that anybody could convict them, but only out of a reverence to their own conscience.	³¹⁹ Some did not sacrifice at all while others left their sacrifices incomplete, and many were unable, in principle, even to enter the temple, but went their way, preferring to submit to the laws of Moses than to follow their own inclinations, not out of fear of anyone accusing them, but guided solely by conscience.
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³²⁰ οὕτως ἡ νομοθεσία τοῦ θεοῦ δοκοῦσα τὸν ἄνδρα πεποίηκε τῆς αὐτοῦ‎ φύσεως κρείττονα νομίζεσθαι . οὐ μὴν ἀλλὰ καὶ τοῦδε τοῦ πολέμου μικρὸν ἔμπροσθεν ΚλαυδίουClaudius ῬωμαίωνRoman, Latin ἄρχοντος ἸσμαήλουIshmael δὲ παρ᾽ ἡμῖν ἀρχιερέως ὄντος , καὶ λιμοῦ τὴν‎ χώραν ἡμῶν καταλαβόντος , ὡς τεσσάρων δραχμῶν πωλεῖσθαι τὸν ἀσσάρωνα ,
³²⁰ Thus this legislation, which appeared to be divine, made this man to be esteemed as one superior to his own nature. Nay, further, a little before the beginning of this war, when Claudius was emperor of the Romans, and Ismael was our high priest, and when so great a famine was come upon us, that onetenth deal [of wheat] was sold for four drachmae,	³²⁰ This legislation was so clearly from God that this man is revered as supernatural. A little before the beginning of this war, when Claudius was emperor of the Romans and Ismael was our high priest, such famine afflicted our land that an assar was sold for four drachmae.
³²⁰ Barach

³²¹ κομισθέντος ἀλεύρου κατὰ τὴν‎ ἑορτὴν τῶν ἀζύμων εἰς κόρους ἑβδομήκοντα , μέδιμνοι δὲ οὗτοι ΣικελοὶSicilian μέν εἰσιν εἷς καὶ τριακόσιοι ἈττικοὶAthenian δὲ τεσσαράκοντα εἷς , οὐδεὶς ἐτόλμησε τῶν ἱερέων κρίμνον ἓν φαγεῖν τοσαύτης ἀπορίαςperplexity τὴν‎ γῆν κατεχούσης , δεδιὼς τὸν νόμον καὶ τὴν‎ ὀργήν , ἣν καὶ ἐπὶ ἀνεξελέγκτοις ἀεὶ τὸ θεῖον τοῖς ἀδικήμασιν ἔχει .
³²¹ and when no less than seventy cori of flour were brought into the temple, at the feast of unleavened bread, (these cori are thirty-one Sicilian, but forty-one Athenian medimni,) not one of the priests was so hardy as to eat one crumb of it, even while so great a distress was upon the land; and this out of a dread of the law, and of that wrath which God retains against acts of wickedness, even when no one can accuse the actors.	³²¹ At that time at the feast of unleavened bread no less than seventy cors of flour were brought into the temple, each weighing thirty-one Sicilian or forty-one Athenian medimni, and none of the priests dared to eat a crumb of it, despite the distress in the land, out of respect for the law and for the wrath of God against unlawful acts, even when there is no one to accuse the doers.
³²¹ Barach

³²² ὥστ᾽ οὐ δεῖ θαυμάζειν περὶ τῶν τότε πεπραγμένων , ὁπότεwhen καὶ μέχρι τοῦ νῦν τὰ καταλειφθέντα ὑπὸ ΜωυσέοςMoses γράμματα τηλικαύτην ἰσχὺν ἔχει , ὥστε καὶ τοὺς μισοῦντας ἡμᾶς ὁμολογεῖν , ὅτι καὶ τὴν‎ πολιτείαν ἡμῖν ὁ καταστησάμενός ἐστι θεὸς διὰ ΜωυσέοςMoses καὶ τῆς ἀρετῆς τῆς ἐκείνου . ἀλλὰ περὶ μὲν τούτων ὡς αὐτῷ τινι δοκεῖ διαλήψεται .
³²² Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit.	³²² So we need not wonder at what was done in those days, when even today the writings of Moses have such force that even those who hate us have to admit that this system was established by God, through Moses and his virtue. But let each one assess these matters as he thinks fit.
³²² Barach

FLAVIUS JOSEPHUSJEWISH ANTIQUITIESBook 3

Exodus. Desert wanderings.Food-laws, priests, festivals

Chapter 1[001-038] The Journey to Mount Sinai, amid many difficulties

Chapter 2 [039-062] Israel defeats the Amalekites and other enemy nations

Chapter 3 [063-065] Raguel, Moses' father-in-law, visits him at Mount Sinai

Chapter 4 [066-074] Moses accepts Raguel's advice, on organizing the people

Chapter 5 [075-101] Moses ascends Mount Sinai to receive the Divine Torah

Chapter 6 [102-150] Moses builds a tent for God's honour,forerunner of the Temple; its furnishings

Chapter 7 [151-187] The priestly vestments and the high priest's mitre

Chapter 8 [188-223] Aaron and sons are consecrated as priests.Moses receives God's laws, in the Tent of Meeting

Chapter 9 [224-236] Instructions about various kinds of sacrifice: Holocausts, Sin-offerings, Thank-offerings

Chapter 10 [237-257] The festivals, their dates, and how they must be observed

Chapter 11 [257-273] Purification laws for Levites, "unclean" animals,isolation of lepers, purification of women after childbirth

Chapter 12 [274-294] Laws against adultery and incest;requirement of priestly purity;the musical innovations of Moses

Chapter 13 [295-299] Journey from Mount Sinai to the borders of Canaan

Chapter 14 [300-310] Hebrew spies report on the Canaanite's strength. The people turn against Moses and want to return to Egypt

Chapter 15 [311-322] For their sin, the people must wander for forty years in the desert, before entering Canaan

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 3