FLAVIUS JOSEPHUS, JEWISH ANTIQUITIES<br>Book 4

Journey from Sinai, up to the death of Moses

Chapter 1 Against Moses' advice the Hebrews fight Canaan, and are defeated
Chapter 2 Sedition of Korah against Moses and his brother, about the priesthood.
Chapter 3 How the rebels were destroyed, and how Aaron kept the priesthood
Chapter 4 The Hebrews during thirty-eight years in the wilderness
Chapter 5 Amorites Sihon and Og are defeated by Moses, who divides up their land
Chapter 6 Balaam the Moabite prophet is inspired to bless the Israelites
Chapter 7 How the Hebrews overcame the Madianites
Chapter 8 Moses' final dispositions, and how he disappeared

Chapter 1
[001-010]
Against Moses' advice,
the Hebrews fight Canaan, and are defeated

☞

¹ ἙβραίουςHebrews δ᾽ ὁ κατὰ τὴν‎ ἐρημίαν βίος ἀηδὴς καὶ χαλεπὸς ὢν ἐπόνει καὶ κωλύοντος τοῦ θεοῦ τῶν ΧαναναίωνCanaanites πεῖραν λαμβάνειν · οὐ γὰρ ἠξίουν τοῖς ΜωυσέοςMoses πειθαρχοῦντες λόγοις ἠρεμεῖν , ἀλλὰ καὶ δίχα τῆς παρ᾽ ἐκείνου προθυμίας κρατήσεινto be strong αὐτοὶ τῶν πολεμίων νομίζοντες κατηγόρουν μὲν αὐτοῦ‎ καὶ πραγματεύεσθαι μένειν αὐτοὺς ἀπόρους ὑπενόουν , ἵν᾽ ἀεὶ τῆς ἐξ αὐτοῦ‎ βοηθείας δέωνται ,
¹ Now this life of the Hebrews in the wilderness was so disagreeable and troublesome to them, and they were so uneasy at it, that although God had forbidden them to meddle with the Canaanites, yet could they not be persuaded to be obedient to the words of Moses, and to be quiet; but supposing they should be able to beat their enemies, even without his approbation, they accused him, and suspected that he made it his business to keep them in a distressed condition, that they might always stand in need of his assistance.	¹ The Hebrews found this life in the wilderness so disagreeable and hard that they took the risk of attacking the Canaanites, contrary to God's command. They refused Moses' advice to keep the peace and thought they could defeat the enemy without him, even suspecting and accusing him of scheming to keep them dependant, that they would always be in need of his help.
¹ Barach

² πολεμεῖν δὲ τοῖς ΧαναναίοιςCanaanites ὡρμήκεσαν λέγοντες τὸν θεὸν οὐχὶ ΜωυσεῖMoses χαριζόμενον ἐπικουρεῖν αὐτοῖς , ἀλλὰ καὶ κοινῇ κηδόμενον αὐτῶν τοῦ ἔθνους διὰ τοὺς προγόνους ὧν ἐπετρόπευσε καὶ διὰ τὴν‎ αὐτῶν ἀρετὴν πρότερόν τε παρασχεῖν τὴν‎ ἐλευθερίαν καὶ νῦν βουλομένοις πονεῖν ἀεὶ παρέσεσθαι σύμμαχον ·
² Accordingly they resolved to fight with the Canaanites, and said that God gave them his assistance, not out of regard to Moses’s intercessions, but because he took care of their entire nation, on account of their forefathers, whose affairs he took under his own conduct; as also, that it was on account of their own virtue that he had formerly procured them their liberty, and would be assisting to them, now they were willing to take pains for it.	² So they resolved to make war on the Canaanites, saying that God had helped them before, not because of Moses' intercession but because of his general care for their entire nation, due to their ancestors, whom he had taken under his special protection. It was due to this and their own merit that he had granted them liberty in the past and if they now made an effort he would still be present as their ally.
² Barach

³ εἶναί τε καὶ κατ᾽ αὐτοὺς ἱκανοὶ κρατεῖν τῶν ἐθνῶν ἔφασκονto say, affirm , κἂν ἀπαλλοτριοῦν αὐτῶν ΜωυσῆςMoses ἐθελήσῃ τὸν θεόνGod · ὅλως τε συμφέρειν αὐτοῖς τὸ αὐτοκράτορσιν εἶναι , καὶ μὴ χαίροντας ἐπὶ τῷ τῆς παρ᾽ ΑἰγυπτίωνEgyptians ἐξελθεῖν ὕβρεως ΜωυσῆνMoses τύραννος ἀνέχεσθαι καὶ ζῆν πρὸς τὴν‎ τούτου βούλησιν ἐξαπατωμένους ,
³ They also said that they were possessed of abilities sufficient for the conquest of their enemies, although Moses should have a mind to alienate God from them; that, however, it was for their advantage to be their own masters, and not so far to rejoice in their deliverance from the indignities they endured under the Egyptians, as to bear the tyranny of Moses over them, and to suffer themselves to be deluded, and live according to his pleasure,	³ They claimed to be strong enough to defeat their enemies, even if Moses wished to cut them off from God. They wanted to be their own masters and not so highly esteem their being saved from the burden of the Egyptians as to let Moses be a tyrant over them and force them to live according to his pleasure,
³ Barach

⁴ ὅτι μόνῳ τὸ θεῖον αὐτῷ προδηλοῖ περὶ τῶν ἡμετέρων κατὰ τὴν‎ πρὸς αὐτὸν εὔνοιαν , ὡς οὐχ ἁπάντων ἐκ τῆς ἉβράμουAbraham γενεᾶς ὄντων , ἀλλ᾽ αἴτιον ἕνα τούτων τοῦ θεοῦ παρεσχηκότος εἰς τὸ πάντ᾽ αὐτὸν εἰδέναι τὰ μέλλοντα παρ᾽ αὐτοῦ‎ μανθάνοντα ·
⁴ as though God did only foretell what concerns us out of his kindness to him, as if they were not all the posterity of Abraham; that God made him alone the author of all the knowledge we have, and we must still learn it from him;	⁴ "as though God reveals our destiny to him alone, and we were not all of Abraham's stock, but only to him did God give knowledge of the future, so that we must learn it from him."
⁴ Barach

⁵ δόξειν τε συνετοὺς εἶναι τῆς ἀλαζονείας αὐτοῦ‎ καταγνόντες καὶ τῷ θεῷ πιστεύσαντες κτήσασθαι γῆν ἣν αὐτοῖς ὑπέσχηται θελήσασιν , ἀλλὰ μὴ τῷ διὰ τὴν‎ αἰτίαν ταύτην ἐπ᾽ ὀνόματι τοῦ θεοῦ κωλύοντι προσσχοῖεν .
⁵ that it would be a piece of prudence to oppose his arrogant pretenses, and to put their confidence in God, and to resolve to take possession of that land which he had promised them, and not to give ear to him, who on this account, and under the pretense of divine authority, forbade them so to do.	⁵ They ought to ignore his arrogant pretenses and put their trust in God, and take possession of the land He had promised them, not heeding the man who in God's name forbade them to do so.
⁵ Barach

⁶ τὴν‎ ἀπορίαν οὖν λογιζόμενοι καὶ τὴν‎ ἐρημίαν , ὑφ᾽ ἧς ἔτι ταύτην αὐτοῖς χείρω συνέβαινεν εἶναι δοκεῖν , ἐπὶ τὴν‎ πρὸς τοὺς ΧαναναίουςCanaanites μάχην ἦσαν ὡρμημένοι , τὸν θεὸν προστησάμενοι στρατηγὸν ἀλλ᾽ οὐχὶ τὴν‎ παρὰ τοῦ νομοθέτου συνεργίαν περιμένοντες .
⁶ Considering, therefore, the distressed state they were in at present, and that in those desert places they were still to expect things would be worse with them, they resolved to fight with the Canaanites, as submitting only to God, their supreme Commander, and not waiting for any assistance from their legislator.	⁶ So, considering their plight and this desert which made it seem even worse, they rushed to battle with the Canaanites, with God as their leader and expecting no help from their Legislator.
⁶ Barach

⁷ ὡς οὖν ταῦτ᾽ ἄμεινον αὐτοῖς ἕξειν ἔκριναν καὶ τοῖς πολεμίοις ἐπῆλθον , οἱ μὲν οὐ καταπλαγέντες αὐτῶν τὴν‎ ἔφοδον οὐδὲ τὴν‎ πληθὺν γενναίως αὐτοὺς ἐδέξαντο , τῶν δὲ ἙβραίωνHebrews ἀποθνήσκουσί τε πολλοὶ καὶ τὸ λοιπὸν στράτευμα τῆς φάλαγγος αὐτῶν διαλυθείσης ἀκόσμως διωκόμενον εἰς τὴν‎ παρεμβολὴν συνέφυγε ,
⁷ When, therefore, they had come to this resolution, as being best for them, they went against their enemies; but those enemies were not dismayed either at the attack itself, or at the great multitude that made it, and received them with great courage. Many of the Hebrews were slain; and the remainder of the army, upon the disorder of their troops, were pursued, and fled, after a shameful manner, to their camp.	⁷ Judging this their best plan, they marched against the enemy, but these, undaunted by the attack or by their large numbers, opposed them bravely. Many of the Hebrews were killed, and the rest of the army, with their line in disorder, were pursued and shamefully fled to their camp.
⁷ Barach

⁸ καὶ τῷ παρ᾽ ἐλπίδας ἀτυχῆσαι παντάπασιν ἀθυμοῦν οὐδὲν ἔτι χρηστὸν προσεδόκα λογιζόμενον , ὅτι καὶ ταῦτα κατὰ μῆνιν θεοῦ πάθοιεν προεξορμήσαντες ἐπὶ τὸν πόλεμον τῆς ἐκείνου βουλήσεως .
⁸ Whereupon this unexpected misfortune made them quite despond; and they hoped for nothing that was good; as gathering from it, that this affliction came from the wrath of God, because they rashly went out to war without his approbation.	⁸ This unexpected misfortune put them in total dismay and made their future look bleak, as they gathered from it that this misfortune came from the wrath of God, for rushing out to war before he gave his approval.
⁸ Barach

⁹ ΜωυσῆςMoses δὲ τοὺς μὲν οἰκείους ὁρῶν ὑπὸ τῆς ἥττης καταπεπληγότας , φοβούμενος δὲ μὴ θαρσήσαντες ἐπὶ τῇ νίκῃ οἱ πολέμιοι καὶ μειζόνων ὀρεχθέντες ἐπ᾽ αὐτοὺς ἔλθοιεν , ἔγνω δεῖν τὴν‎ στρατιὰν ἀπαγαγεῖν πορρωτέρω τῶν ΧαναναίωνCanaanites εἰς τὴν‎ ἔρημον .
⁹ But when Moses saw how deeply they were affected with this defeat, and being afraid lest the enemies should grow insolent upon this victory, and should be desirous of gaining still greater glory, and should attack them, he resolved that it was proper to withdraw the army into the wilderness to a further distance from the Canaanites:	⁹ When Moses saw his people stricken by this defeat, fearing that the enemy would attack them, emboldened by their victory and seeking further glory, he saw that he should lead the army farther from the Canaanites and into the desert.
⁹ Barach

¹⁰ καὶ τοῦ πλήθους ἐπιτρέψαντος ἑαυτὸ πάλιν ἐκείνῳ , συνῆκε γὰρ δίχα τῆς αὐτοῦ‎ προνοίας οὐ δυνησόμενον ἐρρῶσθαι τοῖς πράγμασιν , ἀναστήσας τὸ στράτευμα προῆλθεν εἰς τὴν‎ ἔρημον , ἐνταῦθα νομίζων ἡσυχάσειν αὐτοὺς καὶ μὴ πρότερον τοῖς ΧαναναίοιςCanaanites εἰς χεῖρας ἥξειν πρὶν ἢ παρὰ τοῦ θεοῦ τὸν εἰς τοῦτο καιρὸν λάβωσιν .
¹⁰ so the multitude gave themselves up again to his conduct, for they were sensible that, without his care for them, their affairs could not be in a good condition; and he caused the host to remove, and he went further into the wilderness, as intending there to let them rest, and not to permit them to fight the Canaanites before God should afford them a more favorable opportunity.	¹⁰ The people turned to him again, aware that their affairs could not prosper without his care for them; so he led the army farther into the wilderness, intending to rest them there and not come to grips with the Canaanites until God gave them a more favourable opportunity.
¹⁰ Barach

Chapter 2
[011-034]
Korah strives against Moses about the priesthood

☜ ☞

¹¹ Ὅπερ δὲ τοῖς μεγάλοις συμβαίνει στρατοπέδοις καὶ μάλιστα παρὰ τὰς κακοπραγίας δυσάρκτοις εἶναι καὶ δυσπειθέσι , τοῦτο καὶ τοῖς ἸουδαίοιςJews συνέπεσεν · ἑξήκοντα γὰρ ὄντες μυριάδες καὶ διὰ τὸ πλῆθος ἴσως ἂν μηδ᾽ ἐν ἀγαθοῖς ὑποταγέντες τοῖς κρείττοσι , τότε μᾶλλον ὑπὸ τῆς ἀπορίαςperplexity καὶ συμφορᾶς ἐξηγανάκτουν καὶ πρὸς ἀλλήλους καὶ πρὸς τὸν ἡγεμόνα .
¹¹ That which is usually the case of great armies, and especially upon ill success, to be hard to be pleased, and governed with difficulty, did now befall the Jews; for they being in number six hundred thousand, and by reason of their great multitude not readily subject to their governors, even in prosperity, they at this time were more than usually angry, both against one another and against their leader, because of the distress they were in, and the calamities they then endured.	¹¹ As it often happens with large groups and especially after failure, that they are hard to please and to persuade, so it was with the Jews. For being six hundred thousand, and because of their large numbers not readily subject to their betters even in good times, now in their plight and calamities they were even worse, both to each other and to their leader.
¹¹ Barach

¹² στάσις οὖν αὐτοὺς οἵαν ἴσμεν οὔτε παρ᾽ ἝλλησινGreek οὔτε παρὰ βαρβάροις γενομένην κατέλαβεν , ὑφ᾽ ἧς ἅπαντας ἀπολέσθαι κινδυνεύσαντας ἔσωσε ΜωυσῆςMoses οὐ μνησικακῶν , ὅτι παρ᾽ ὀλίγον ἦλθε καταλευσθεὶς ὑπ᾽ αὐτῶν ἀποθανεῖν .
¹² Such a sedition overtook them, as we have not the like example either among the Greeks or the Barbarians, by which they were in danger of being all destroyed, but were notwithstanding saved by Moses, who would not remember that he had been almost stoned to death by them.	¹² Such disunity took hold of them as was never among the Greeks or the Barbarians, and they were in danger of being destroyed by it, until they were saved by Moses, who set aside their abuse and the fact that they had almost put him to death.
¹² Barach

¹³ οὐδ᾽ ὁ θεὸς δὲ ἠμέλησε τοῦ μηδὲν αὐτοὺς παθεῖν τῶν δεινῶν , ἀλλὰ καίπερ εἰς τὸν νομοθέτην αὐτῶν ἐξυβρισάντων καὶ τὰς ἐντολάς , ἃς αὐτὸς διὰ ΜωυσέοςMoses αὐτοῖς ἐπέστειλεν , ἐρρύσατο τῶν ἐκ τοῦ στασιάζειν αὐτοῖς ἂν γενομένων δεινῶν , εἰ μὴ προενόησε . τήν τε οὖν στάσιν καὶ ὅσα μετ᾽ αὐτὴν ΜωυσῆςMoses ἐπολιτεύσατο διηγήσομαι προδιελθὼν τὴν‎ αἰτίαν ἀφ᾽ ἧς ἐγένετο .
¹³ Nor did God neglect to prevent their ruin; but, notwithstanding the indignities they had offered their legislator and the laws, and their disobedience to the commandments which he had sent them by Moses, he delivered them from those terrible calamities, which, without his providential care, had been brought upon them by this sedition. So I will first explain the cause whence this sedition arose, and then will give an account of the sedition itself; as also of what settlements Moses made for their government, after it was over.	¹³ God did not want them to be ruined, and despite their disregard for their Legislator and the commandments he had given them by Moses, he saved them from the troubles of this sedition which, without his providential care, would have overwhelmed them. First I will explain the cause of the sedition and then how Moses dealt with it.
¹³ Barach

¹⁴ ΚορῆςKorah τις ἙβραίωνHebrews ἐν τοῖς μάλιστα καὶ γένει καὶ πλούτῳ διαφόρων ἱκανὸς δ᾽ εἰπεῖν καὶ δήμοις ὁμιλεῖν πιθανώτατος , ὁρῶν ἐν ὑπερβαλλούσῃ τιμῇ τὸν ΜωυσῆνMoses καθεστῶτα χαλεπῶς εἶχεν ὑπὸ φθόνου , καὶ γὰρ φυλέτης ὢν ἐτύγχανεν αὐτοῦ‎ καὶ συγγενής , ἀχθόμενος ὅτι ταύτης τῆς δόξης δικαιότερον ἂν τῷ πλουτεῖν ἐκείνου μᾶλλον μὴ χείρων ὢν κατὰ γένος αὐτὸς ἀπέλαυε .
¹⁴ Corah, a Hebrew of principal account both by his family and by his wealth, one that was also able to speak well, and one that could easily persuade the people by his speeches, saw that Moses was in an exceeding great dignity, and was uneasy at it, and envied him on that account (he was of the same tribe with Moses, and of kin to him), was particularly grieved, because he thought he better deserved that honorable post on account of his great riches, and not inferior to him in his birth.	¹⁴ Korah, a Hebrew of notable family and wealth, was an eloquent man, gifted in persuading the people by his speeches. Seeing the great dignity enjoyed by Moses, he envied him bitterly, being of the same tribe and kin, and thinking himself more worthy of that honour, due to his wealth and not being his inferior by birth.
¹⁴ Barach

¹⁵ παρά τε τοῖς ΛευίταιςLevites , φυλέται δ᾽ ἦσαν , καὶ μάλιστα παρὰ τοῖς συγγενέσι κατεβόα δεινὸν εἶναι λέγων ΜωυσῆνMoses δόξαν αὑτῷ θηρώμενον κατασκευάσαι καὶ κακουργοῦντα κτήσασθαι ταύτην ἐπὶ προφάσει τοῦ θεοῦ περιορᾶν , παρὰ τοὺς νόμους μὲν τἀδελφῷ τὴν‎ ἱερωσύνην ἈαρῶνιAaron δόντα , μὴ τῷ κοινῷ δόγματι τοῦ πλήθους ἀλλ᾽ αὐτοῦ‎ ψηφισαμένου ,
¹⁵ So he raised a clamor against him among the Levites, who were of the same tribe, and especially among his kindred, saying, “That it was a very sad thing that they should overlook Moses, while he hunted after, and paved the way to glory for himself, and by ill arts should obtain it, under the pretense of God’s command, while, contrary to the laws, he had given the priesthood to Aaron, not by the common suffrage of the multitude, but by his own vote,	¹⁵ So he raised discontent against him among his tribesmen the Levites, and especially among his relatives, saying that it was a shame to let Moses seek glory for himself and abuse it, under a pretense of God's orders, and unlawfully give the priesthood to his brother Aaron, not by the will of the people, but by his own will,
¹⁵ Barach

¹⁶ τυράννων δὲ τρόπῳ καταχαριζομένου τὰς τιμὰς οἷς ἂν ἐθελήσῃ χαλεπώτερον ἤδη τυγχάνειν τοῦ βιάζεσθαι τό τε λεληθότως ἐξυβρίζειν , ὅτι μὴ μόνον ἄκοντας μηδὲ συνιέντας τῆς ἐπιβουλῆς τὴν‎ ἰσχὺν ἀφαιρεῖται ·
¹⁶ as bestowing dignities in a tyrannical way on whom he pleased.” He added, “That this concealed way of imposing on them was harder to be borne than if it had been done by an open force upon them, because he did now not only take away their power without their consent, but even while they were unapprised of his contrivances against them;	¹⁶ like a tyrant bestowing dignities just as he pleased, and that his secrecy was more insulting than open violence, for not only had he taken the power without their consent, but also they were even unaware of his plans.
¹⁶ Barach

¹⁷ ὅστις γὰρ αὐτῷ σύνοιδεν ὄντι λαβεῖν ἀξίῳ πείθει τυγχάνειν αὐτὸν καὶ τότε βιάσασθαι μὴ θρασυνόμενος , οἷς δὲ ἄπορονwithout passage ἐκ τοῦ δικαίου τιμᾶσθαι , βίαν μὲν ἀγαθοὶ βουλόμενοι δοκεῖν οὐ προσφέρουσι , τέχνῃ δ᾽ εἶναι κακουργοῦσι δυνατοί .
¹⁷ for whosoever is conscious to himself that he deserves any dignity, aims to get it by persuasion, and not by an arrogant method of violence; but those that believe it impossible to obtain those honors justly, make a show of goodness, and do not introduce force, but by cunning tricks grow wickedly powerful.	¹⁷ Whoever knows himself worthy of some dignity should seek it by persuasion and not by sheer force, but those who are unable to obtain such honours justly, make a show of goodness and grow powerful by using cunning instead of force.
¹⁷ Barach

¹⁸ συμφέρειν δὲ τῷ πλήθει τοὺς τοιούτους ἔτι λανθάνειν οἰομένους κολάζειν καὶ μὴ παρελθεῖν εἰς δύναμιν ἐάσαντας φανεροὺς ἔχειν πολεμίους . τίνα γὰρ καὶ λόγον ἀποδοῦναι δυνάμενος ΜωυσῆςMoses ἈαρῶνιAaron καὶ τοῖς υἱέσιν αὐτοῦ‎ τὴν‎ ἱερωσύνην παρέδωκεν ;
¹⁸ That it was proper for the multitude to punish such men, even while they think themselves concealed in their designs, and not suffer them to gain strength till they have them for their open enemies. For what account,” added he, “is Moses able to give, why he has bestowed the priesthood on Aaron and his sons?	¹⁸ The people should punish such men, even if they think their plans secret, and not let them gain strength until they became their enemies in public. "For what justification can Moses give, for bestowing the priesthood on Aaron and his sons?
¹⁸ Barach

¹⁹ εἰ μὲν γὰρ ἐκ τῆς ΛευίτιδοςLevites φυλῆς τὴν‎ τιμὴν ὁ θεός τινι παρασχεῖν ἔκρινεν , ἐγὼ ταύτης δικαιότερος τυγχάνειν γένει μὲν ὁ αὐτὸς ὢν ΜωυσεῖMoses , πλούτῳ δὲ καὶ ἡλικίᾳ διαφέρων · εἰ δὲ τῇ πρεσβυτάτῃ τῶν φυλῶν , εἰκότως ἂν ἡ ῬουβήλουRubel, Rouben τὴν‎ τιμὴν ἔχοι λαμβανόντων αὐτὴν ΔαθάμουDatham καὶ ἈβιράμουAbiram καὶ ΦαλαοῦςPeleth · πρεσβύτατοι γὰρ οὗτοι τῶν ταύτην τὴν‎ φυλὴν νεμομένων καὶ δυνατοὶ χρημάτων περιουσίᾳabundance; surplus .
¹⁹ for if God had determined to bestow that honor on one of the tribe of Levi, I am more worthy of it than he is; I myself being equal to Moses by my family, and superior to him both in riches and in age: but if God had determined to bestow it on the eldest tribe, that of Reuben might have it most justly; and then Dathan, and Abiram, and [On, the son of] Peleth, would have it; for these are the oldest men of that tribe, and potent on account of their great wealth also.”	¹⁹ If God chose to bestow that honour on one of the tribe of Levi, I am more worthy of it than Moses, being his equal in family and above him in wealth and in age. If He bestowed it on the eldest, Rubel's tribe should properly have it, in Datham and Abiram and Peleth, the oldest men of that tribe and powerful too, in their great wealth."
¹⁹ Barach

²⁰ Ἐβούλετο μὲν οὖν ταῦτα λέγων ὁ ΚορῆςKorah τοῦ κοινοῦ προνοεῖσθαι δοκεῖν , ἔργωιdeed δὲ εἰς ἑαυτὸν ἐπραγματεύετο τὴν‎ παρὰ τοῦ πλήθους τιμὴν μεταστῆσαι . Καὶ ὁ μὲν ταῦτα κακοήθως μετ᾽ εὐπρεπείας πρὸς τοὺς φυλέτας ἔλεγε .
²⁰ Now Corah, when he said this, had a mind to appear to take care of the public welfare, but in reality he was endeavoring to procure to have that dignity transferred by the multitude to himself. Thus did he, out of a malignant design, but with plausible words, discourse to those of his own tribe;	²⁰ In saying this, Korah wished to seem concerned for the people's welfare, but in reality he wanted to have the people transfer the dignity to himself, acting with malice as he spoke to his own tribesfolk.
²⁰ Barach

²¹ προιόντος δ᾽ εἰς τοὺς πλείονας κατ᾽ ὀλίγον τοῦ λόγου καὶ τῶν ἀκροωμένων προστιθεμένων ταῖς κατὰ ἈαρῶνοςAaron διαβολαῖς ἀναπίμπλαται τούτων ἅπας ὁ στρατός . ἦσαν δὲ οἱ συντεταγμένοι τῷ ΚορῇKorah πεντήκοντα καὶ διακόσιοι τῶν πρώτων ἄνδρες σπεύδοντες ἀφελέσθαι τὴν‎ ἱερωσύνην τὸν ΜωυσέοςMoses ἀδελφὸν καὶ τοῦτον αὐτὸν ἀτιμοῦν .
²¹ and when these words did gradually spread to more of the people, and when the hearers still added to what tended to the scandals that were cast upon Aaron, the whole army was full of them. Now of those that conspired with Corah, there were two hundred and fifty, and those of the principal men also, who were eager to have the priesthood taken away from Moses’s brother, and to bring him into disgrace:	²¹ When his words gradually spread to more people and the hearers added further to the scandal about Aaron, the whole army was full of it. Along with Korah were two hundred and fifty notables, who wanted the priesthood taken from Moses' brother and to dishonour the man himself.
²¹ Barach

²² ἀνηρέθιστο δὲ καὶ τὸ πλῆθος καὶ βάλλειν τὸν ΜωυσῆνMoses ὡρμήκεσαν , εἴς τε ἐκκλησίαν ἀκόσμως μετὰ θορύβου καὶ ταραχῆς συνελέγοντο , καὶ πρὸ τῆς σκηνῆς τοῦ θεοῦ στάντες ἐβόων ἥκειν τὸν τύραννος καὶ τῆς ἀπ᾽ αὐτοῦ‎ δουλείας ἀπηλλάχθαι τὸ πλῆθος , τῇ τοῦ θεοῦ προφάσει βίαια προστάγματα κελεύοντος ·
²² nay, the multitude themselves were provoked to be seditious, and attempted to stone Moses, and gathered themselves together after an indecent manner, with confusion and disorder. And now they all were, in a tumultuous manner, raising a clamour before the tabernacle of God, to prosecute the tyrant, and to relieve the multitude from their slavery under him who, under color of the divine commands, laid violent injunctions upon them;	²² The populace was so roused that they tried to stone Moses, and were indecently assembled, in noisy disorder before the Tent of God, and shouted to remove the tyrant and rid the people from their slavery under one who claims the name of God to impose his own commands.
²² Barach

²³ τὸν γὰρ θεόνGod , εἴπερ αὐτὸς ἦν ὁ τὸν ἱερωσόμενον ἐκλεγόμενος , τὸν ἄξιον ἂν εἰς τὴν‎ τιμὴν παράγειν , οὐχὶ τοῖς πολλῶν ὑποδεεστέροις ταύτην φέροντα προσνεῖμαι , κρίνοντά τε παρασχεῖν ἈαρῶνιAaron ταύτην ἐπὶ τῷ πλήθει ποιήσασθαι τὴν‎ δόσιν , ἀλλ᾽ οὐκ ἐπὶ τἀδελφῷ καταλιπεῖν .
²³ for that had it been God who chose one that was to perform the office of a priest, he would have raised a worthy person to that dignity, and would not have produced such a one as was inferior to many others, nor have given him that office; and that in case he had judged it fit to bestow it on Aaron, he would have permitted it to the multitude to bestow it, and not have left it to be bestowed by his own brother.	²³ If God were to chose someone as priest, he would have given it to someone worthy of the honour, not one inferior to many others, and even if God had seen fit to bestow it on Aaron, he would have allowed the people to confer it and not have left this to his own brother.
²³ Barach

²⁴ ΜωυσῆςMoses δὲ τὴν‎ ΚορέουKorah διαβολὴν ἐκ πολλοῦ προειδὼς καὶ τὸν λαὸν παροξυνόμενον ἰδὼν οὐκ ἔδεισεν , ἀλλὰ θαρρῶν οἷς περὶ τῶν πραγμάτων καλῶς ἐβουλεύετο καὶ τὸν ἀδελφὸν εἰδὼς κατὰ τὴν‎ τοῦ θεοῦ προαίρεσιν τῆς ἱερωσύνης τυχεῖν , ἀλλ᾽ οὐ κατὰ τὴν‎ αὐτοῦ‎ χάριν , ἧκεν εἰς τὴν‎ ἐκκλησίαν .
²⁴ Now although Moses had a great while ago foreseen this calumny of Corah, and had seen that the people were irritated, yet was he not affrighted at it: but being of good courage, because he had given them right advice about their affairs, and knowing that his brother had been made partaker of the priesthood at the command of God, and not by his own favor to him, he came to the assembly;	²⁴ Though Moses had long foreseen this calumny of Korah and knew the people's fury, he was not frightened but came to the assembly full of courage, since he had advised them well about their affairs and knew that his brother had been given the priesthood by God's choice and not by his own favour to him.
²⁴ Barach

²⁵ καὶ πρὸς μὲν τὸ πλῆθος οὐδένα ἐποιήσατο λόγον , πρὸς δὲ τὸν ΚορῆKorah βοῶν ἐφ᾽ ὅσον ἐδύνατο , δεξιὸς ὢν καὶ κατὰ τἆλλα καὶ πλήθεσιν ὁμιλεῖν εὐφυής , " ἐμοί , φησίν , ὦ ΚορῆKorah , καὶ σὺ καὶ τούτων ἕκαστος ," ἀπεδήλου δὲ τοὺς πεντήκοντα καὶ διακοσίους ἄνδρας , " τιμῆς ἄξιοι δοκεῖτε , καὶ τὸν ὅμιλον δὲ πάντα τῆς ὁμοίαςlike, similar οὐκ ἀποστερῶ τιμῆς , κἂν ὑστερῶσιν ὧν ὑμῖν ἐκ πλούτου καὶ τῆς ἄλλης ἀξιώσεωςthinking worthy ὑπάρχει .
²⁵ and, as for the multitude, he said not a word to them, but spake as loud to Corah as he could; and being very skillful in making speeches, and having this natural talent, among others, that he could greatly move the multitude with his discourses, he said, “O Corah, both thou and all these with thee (pointing to the two hundred and fifty men) seem to be worthy of this honor; nor do I pretend but that this whole company may be worthy of the like dignity, although they may not be so rich or so great as you are:	²⁵ He said not a word to the people, but spoke as loudly as he could to Korah, and being very skilful in speech, with an ability to address people, he said, "Korah, you and each of these ( pointing to the two hundred and fifty men ) seem worthy of this honour; nor do I rule out that the whole company may deserve it, even if not be so rich or powerful as you.
²⁵ Barach

²⁶ καὶ νῦν ἈαρῶνιAaron τὴν‎ ἱερωσύνην οὐκ ἐπειδὴ πλούτῳ προεῖχε , σὺ γὰρ καὶ ἀμφοτέρους ἡμᾶς μεγέθει χρημάτων ὑπερβάλλεις , οὐ μὴν οὐδ᾽ εὐγενείᾳ , κοινὸν γὰρ ἡμῖν τοῦτο ἐποίησεν ὁ θεὸς τὸν αὐτὸν δοὺς προπάτορα , οὐδὲ διὰ φιλαδελφίαν ὃ δικαίως ἂν ἕτερος εἶχε τοῦτο φέρων ἔδωκα τἀδελφῷ ·
²⁶ nor have I taken and given this office to my brother because he excelled others in riches, for thou exceedest us both in the greatness of thy wealth; nor indeed because he was of an eminent family, for God, by giving us the same common ancestor, has made our families equal: nay, nor was it out of brotherly affection, which another might yet have justly done;	²⁶ But Aaron did not get the priesthood because he excelled in wealth, for you surpass us both in the greatness of your riches; nor because of his breeding, for God has given us all the same forefather; nor was it from brotherly love, as another might justly have done, giving it to his brother.
²⁶ Barach

²⁷ καὶ γὰρ εἰ μὴ φροντίζων τοῦ θεοῦ καὶ τῶν νόμων τὴν‎ τιμὴν ἐχαριζόμην , οὐκ ἂν ἐμαυτῷ παρεὶς δοῦναι παρέσχον ἑτέρῳ συγγενέστερος ὢν ἐμαυτῷ τἀδελφοῦ , καὶ πρὸς ἐμαυτὸν οἰκειότερον ἢ πρὸς ἐκεῖνον διακείμενος · καὶ γὰρ οὐδὲ συνετὸν ἦν τοῖς κινδύνοις ἐμαυτὸν ὑποτιθέντα τοῖς ἐκ τοῦ παρανομεῖν ἄλλῳ τὴν‎ διὰ τούτου εὐδαιμονίαν χαρίζεσθαι .
²⁷ for certainly, unless I had bestowed this honor out of regard to God, and to his laws, I had not passed by myself, and given it to another, as being nearer of kin to myself than to my brother, and having a closer intimacy with myself than I have with him; for surely it would not be a wise thing for me to expose myself to the dangers of offending, and to bestow the happy employment on this account upon another.	²⁷ If I were not subject to God and his laws in bestowing this honour, would I have bypassed myself and given it to another, being nearer of kin to myself than to my brother, and closer to myself than to him? For surely it would be unwise for me to risk the danger of giving offence by bestowing the blessing upon another in this way.
²⁷ Barach

²⁸ ἀλλ᾽ ἐγώ τε κρείττων ἢ κακουργεῖν ὅ τε θεὸς οὐκ ἂν περιεῖδεν ἑαυτὸν καταφρονούμενον οὐδ᾽ ὑμᾶς ἀγνοοῦντας ὅτι καὶ ποιοῦντες αὐτῷ χαρίζεσθε , ἀλλ᾽ αὐτὸς ἐπιλεξάμενος τὸν ἱερωσόμενον αὐτῷ τῆς κατὰ τοῦτ᾽ αἰτίας ἡμᾶς ἠλευθέρωσεν .
²⁸ But I am above such base practices: nor would God have overlooked this matter, and seen himself thus despised; nor would he have suffered you to be ignorant of what you were to do, in order to please him; but he hath himself chosen one that is to perform that sacred office to him, and thereby freed us from that care.	²⁸ But I am above such base motives, and God would not let himself be so despised; nor would he leave you unaware of what to do, in order to please him, but he has chosen for himself the one to minister to him and has freed us from that care.
²⁸ Barach

²⁹ οὐ μὴν ἐξ ἐμῆς χάριτος λαβεῖν ἀλλὰ μὴ κατὰ κρίσιν θεοῦ , κατατίθησιν αὐτὴν εἰς μέσον ἐπιδικάσιμον τοῖς βουλομένοις , οὐκ ἐκ τοῦ προκριθεὶς ἤδη τυχεῖν αὐτῆς ἀξιῶν ἐπιτραπῆναι καὶ τοῦτο νῦν αὐτῷ [ συγχωρηθῆναι ] περὶ αὐτῆς σπουδάσαι ,
²⁹ So that it was not a thing that I pretend to give, but only according to the determination of God; I therefore propose it still to be contended for by such as please to put in for it, only desiring that he who has been already preferred, and has already obtained it, may be allowed now also to offer himself for a candidate.	²⁹ As it is not to be received by my favour, but only by God's judgment, I propose it be competed for by those who wish, provided that he who was already nominated and was given it, may be allowed now to be a candidate.
²⁹ Barach

³⁰ προτιμῶν τοῦ τὸ γέρας ἔχειν τὸ μὴ στασιάζοντας ὑμᾶς ὁρᾶν καί τοι κατὰ τὴν‎ ὑμετέραν γνώμην αὐτοῦ‎ τυγχάνων · ὃ γὰρ ἔδωκεν ὁ θεὸς οὐχ ἡμάρτομεν τοῦτο καὶ μὴ βουλομένων ὑμῶν λαμβάνοντες .
³⁰ He prefers your peace, and your living without sedition, to this honorable employment, although in truth it was with your approbation that he obtained it; for though God were the donor, yet do we not offend when we think fit to accept it with your good-will;	³⁰ He prefers to hold this honour without seeing you in uproar, though it was with your approval that he got it, for while the donor was God, we did no wrong in agreeing to accept it with your goodwill.
³⁰ Barach

³¹ ἦν δὲ καὶ τὸ μὴ προσέσθαι παρέχοντος ἐκείνου τὴν‎ τιμὴν ἀσεβές , καὶ πάλιν ἀξιοῦντ᾽ ἔχειν εἰς ἅπαντα χρόνον μὴ τὴν‎ ἀσφάλειαν τὴν‎ ἐπ᾽ αὐτῇ βεβαιοῦντος ἡμῖν τοῦ θεοῦ παντάπασιν ἀλόγιστον . κρινεῖ τοίνυν πάλιν αὐτός , τίνας βούλεται τὰς ὑπὲρ ἡμῶν αὐτῷ θυσίας ἐπιτελεῖν καὶ προεστάναι τῆς εὐσεβείας ·
³¹ yet would it have been an instance of impiety not to have taken that honorable employment when he offered it; nay, it had been exceedingly unreasonable, when God had thought fit any one should have it for all time to come, and had made it secure and firm to him, to have refused it. However, he himself will judge again who it shall be whom he would have to offer sacrifices to him, and to have the direction of matters of religion;	³¹ It would be impious not to have accepted the dignity when he offered it; indeed it would be wrong to refuse it, when God saw fit to give it to someone for all time to come and confirmed it to him. But let him again judge who he wishes to offer sacrifices to him on our behalf, and preside over our religion.
³¹ Barach

³² ἄτοπον γὰρ ΚορῆνKorah ἐφιέμενον τῆς τιμῆς τὴν‎ ἐξουσίαν τοῦ τίνι παράσχῃ ταύτην ἀφελέσθαι τὸν θεόνGod . τῆς οὖν στάσεως καὶ τῆς διὰ τοῦτο ταραχῆς παύσασθε , πρωὶ δὲ ὅσοι τῆς ἱερωσύνης ἀντιποιεῖσθε κομίζων ἕκαστος θυμιατήριον οἴκοθεν σὺν θυμιάμασι καὶ πῦρ πάριτε .
³² for it is absurd that Corah, who is ambitious of this honor, should deprive God of the power of giving it to whom he pleases. Put an end, therefore, to your sedition and disturbance on this account; and tomorrow morning do every one of you that desire the priesthood bring a censer from home, and come hither with incense and fire:	³² It is absurd that Korah, coveting this honour, to rob God of the power of giving it to whom he pleases. So cease your revolt and upheaval about this matter, and tomorrow morning let each of you who desires the priesthood bring a censer from home and come here with incense and fire.
³² Barach

³³ καὶ σὺ δέ , ΚορῆKorah , παραχώρησον τὴν‎ κρίσιν τῷ θεῷ καὶ τὴν‎ ἐπὶ τούτοις αὐτοῦ‎ μένε ψηφοφορίαν , ἀλλὰ μὴ σαυτὸν ποίει τοῦ θεοῦ κρείττονα , παραγίνου δὲ κριθησόμενος οὕτως περὶ τοῦ γέρως . ἀνεμέσητον δ᾽ οἶμαι καὶ ἈαρῶναAaron προσδέξασθαι συγκριθησόμενον , γένους μὲν ὄντα τοῦ αὐτοῦ‎ μηδὲν δὲ μεμφθῆναι τοῖς παρὰ τὴν‎ ἱερωσύνην πεπραγμένοις δυνάμενον .
³³ and do thou, O Corah, leave the judgment to God, and await to see on which side he will give his determination upon this occasion, but do not thou make thyself greater than God. Do thou also come, that this contest about this honorable employment may receive determination. And I suppose we may admit Aaron without offense, to offer himself to this scrutiny, since he is of the same lineage with thyself, and has done nothing in his priesthood that can be liable to exception.	³³ Now, Korah, leave the judgment to God and await his judgment on this matter, and do not make yourself greater than God, but you too should come to judgment about this honour. I suppose we may allow Aaron to offer himself to this judgment, since he is of the same lineage with yourself and has done nothing in his priesthood that is subject to blame.
³³ Barach

³⁴ θυμιάσετε οὖν συνελθόντες ἐν φανερῷ παντὶ τῷ λαῷ , καὶ θυμιωμένων ὑμῶν οὗπερ ἂν τὴν‎ θυσίαν ἡδίω κρίνῃ ὁ θεός , οὗτος ὑμῖν ἱερεὺς κεχειροτονήσεται , τῆς ἐπὶ τἀδελφῷ διαβολῆς ὡς κεχαρισμένου τὴν‎ τιμὴν αὐτῷ ῥυόμενος ."
³⁴ Come ye therefore together, and offer your incense in public before all the people; and when you offer it, he whose sacrifice God shall accept shall be ordained to the priesthood, and shall be clear of the present calumny on Aaron, as if I had granted him that favor because he was my brother.”	³⁴ Come together then, and publicly offer your incense before all the people, and when you offer it, he whose sacrifice God accepts shall be ordained to the priesthood and shall be clear of this calumny, as though I had given him the honour because he is my brother."
³⁴ Barach

Chapter 3
[035-058]
God punishes the rebels with death.
Aaron retains the priesthood

☜ ☞

³⁵ Ταῦτα ΜωυσέοςMoses εἰπόντος παύεται καὶ τῆς ταραχῆς τὸ πλῆθος καὶ τῆς εἰς ΜωυσῆνMoses ὑποψίαςsuspicion, jealousy , ἐπένευσαν δὲ τοῖς εἰρημένοις · καὶ γὰρ ἦν καὶ ἐδόκει χρηστὰ τῷ λαῷ . τότε μὲν οὖν διαλύουσι τὸν σύλλογον , τῇ δ᾽ ἐπιούσῃ συνῆλθον εἰς τὴν‎ ἐκκλησίαν παρατευξόμενοι τῇ θυσίᾳ καὶ τῇ δι᾽ αὐτῆς κρίσει τῶν περὶ τῆς ἱερωσύνης ἀγωνιζομένων .
³⁵ When Moses had said this, the multitude left off the turbulent behavior they had indulged, and the suspicion they had of Moses, and commended what he had said; for those proposals were good, and were so esteemed of the people. At that time therefore they dissolved the assembly. But on the next day they came to the congregation, in order to be present at the sacrifice, and at the determination that was to be made between the candidates for the priesthood.	³⁵ When Moses had spoken, the crowd gave up their turbulence and their suspicions of him and agreed to what he had said, as it made sense to the people. So they dissolved the meeting but gathered again the next day to be present at the sacrifice and at the judgment to be made about the priesthood.
³⁵ Barach

³⁶ συνέβαινε δ᾽ εἶναι θορυβώδη τὴν‎ ἐκκλησίαν μετεώρου τοῦ πλήθους ὄντος ἐπ᾽ ἐλπίδι τῶν ἐσομένωνto be , καὶ τῶν μὲν εἰς ἡδονὴν λαμβανόντων , εἰ ΜωυσῆςMoses ἐλεγχθείη κακουργῶν , τῶν δὲ φρονίμων , εἰ πραγμάτων ἀπαλλαγείησαν καὶ ταραχῆς · ἐδεδίεσαν γάρ , μὴ τῆς στάσεως προιούσης ἀφανισθῇ μᾶλλον αὐτοῖς ὁ κόσμος τῆς καταστάσεως .
³⁶ Now this congregation proved a turbulent one, and the multitude were in great suspense in expectation of what was to be done; for some of them would have been pleased if Moses had been convicted of evil practices, but the wiser sort desired that they might be delivered from the present disorder and disturbance; for they were afraid, that if this sedition went on, the good order of their settlement would rather be destroyed;	³⁶ This was a turbulent assembly as the crowd was in suspense to see what would happen, for some would have liked to see Moses accused of wrongdoing, while the wiser sort wanted an end to trouble and strife, afraid that if this revolt continued, the beauty of their system would disappear.
³⁶ Barach

³⁷ ὁ δὲ πᾶς ὅμιλος φύσει χαίρων τῷ καταβοᾶν τῶν ἐν τέλει καὶ πρὸς ὅ τις εἴποι πρὸς τοῦτο τὴν‎ γνώμην τρέπων ἐθορύβει . πέμψας δὲ καὶ ΜωυσῆςMoses πρὸς ἈβίραμονAbiram καὶ ΔαθάμηνDatham ὑπηρέτας ἐκέλευσεν ἥκειν κατὰ τὰ συγκείμεναto lie down together καὶ περιμένειν τὴν‎ ἱερουργίαν .
³⁷ but the whole body of the people do naturally delight in clamors against their governors, and, by changing their opinions upon the harangues of every speaker, disturb the public tranquillity. And now Moses sent messengers for Abiram and Dathan, and ordered them to come to the assembly, and wait there for the holy offices that were to be performed.	³⁷ The majority naturally delight in belittling those charges and was in uproar, swayed by what each one said. Moses sent servants to Abiram and Datham bidding them to come to the assembly and remain for the liturgy.
³⁷ Barach

³⁸ ὡς δ᾽ οὔτε ὑπακούσεσθαι τοῖς ἀγγέλοις ἔφασανto affirm, say καὶ ΜωυσῆνMoses οὐ περιόψεσθαι κατὰ τοῦ λαοῦ παντὸς ἐκ κακουργίας αὐξανόμενον , ἀκούσας τὰ παρ᾽ αὐτῶν ὁ ΜωυσῆςMoses ἀκολουθεῖν αὐτῷ τοὺς προβούλους ἀξιώσαςto think worthy ἀπῄει πρὸς τοὺς περὶ ΔαθάμηνDatham , οὐχ ἡγούμενος εἶναι δεινὸν βαδίζειν πρὸς τοὺς ὑπερηφανήσαντας · οἱ δ᾽ οὐδὲν ἀντειπόντες ἠκολούθουν .
³⁸ But they answered the messenger, that they would not obey his summons; nay, would not overlook Moses’s behavior, who was growing too great for them by evil practices. Now when Moses heard of this their answer, he desired the heads of the people to follow him, and he went to the faction of Dathan, not thinking it any frightful thing at all to go to these insolent people; so they made no opposition, but went along with him.	³⁸ But they told the messengers they would not obey and could not condone Moses' behaviour, who was slyly growing too dominant over the people. Hearing their answer, Moses asked his chief advisers to follow him and went to Datham's followers, not afraid to go to the insolent, and they did not refuse but followed him.
³⁸ Barach

³⁹ οἱ δὲ περὶ ΔαθάμηνDatham πυθόμενοιto ask, inquire τὸν ΜωυσῆνMoses μετὰ τῶν ἀξιολόγων τῆς πληθύος πρὸς αὐτοὺς παραγινόμενον προελθόντες γυναιξὶν ἅμα καὶ τέκνοις πρὸ τῶν σκηνῶν ἀπέβλεπον , τί καὶ μέλλοι ποιεῖν ὁ ΜωυσῆςMoses · ἔτι τε θεράποντες ἦσαν περὶ αὐτούς , ὡς εἰ βίαν τινὰ προσφέροι ΜωυσῆςMoses ἀμυνούμενοι .
³⁹ But Dathan, and his associates, when they understood that Moses and the principal of the people were coming to them, came out, with their wives and children, and stood before their tents, and looked to see what Moses would do. They had also their servants about them to defend themselves, in case Moses should use force against them.	³⁹ When Datham's associates learned that Moses and the notables of the people were coming to them, they stood before their tents with their wives and children, to see what Moses would do. They also had their servants around them for defence in case Moses should use any force.
³⁹ Barach

⁴⁰ Ὁ δὲ πλησίον γενόμενος τὰς χεῖρας εἰς τὸν οὐρανὸν ἀνασχὼν γεγωνότερον ἐκβοήσας , ὡς ἀκουστὸν πάσῃ‎ τῇ πληθύι γενέσθαι , " δέσποτα , φησί , τῶν ἐπ᾽ οὐρανοῦ τε καὶ γῆς καὶ θαλάσσης · σὺ γὰρ ἐμοὶ τῶν ὑπ᾽ ἐμοῦ πεπραγμένων μάρτυς ἀξιολογώτατος , ὡς γνώμῃ τε σῇ γίνεται πάντα καὶ δρωμένοις μηχανὴν ἐξεπόρισας οἶκτον ἐν πᾶσι δεινοῖς ἙβραίωνHebrews ποιησάμενος , ἐλθέ μοι τούτων ἀκροατὴς τῶν λόγων ·
⁴⁰ But he came near, and lifted up his hands to heaven, and cried out with a loud voice, in order to be heard by the whole multitude, and said, “O Lord of the creatures that are in the heaven, in the earth, and in the sea; for thou art the most authentic witness to what I have done, that it has all been done by thy appointment, and that it was thou that affordedst us assistance when we attempted any thing, and showedst mercy on the Hebrews in all their distresses; do thou come now, and hear all that I say,	⁴⁰ But he approached and lifting up his hands to heaven cried aloud so as to be heard by the whole people, saying, "O Lord of all that is in heaven, on earth and in the sea, you are the truest witness to what I have done and know that it was all done by your will and that it was you who helped us in all our efforts and showed mercy on the Hebrews in all their distress; come now and hear my words.
⁴⁰ Barach

⁴¹ σὲ γὰρ οὔτε πραττόμενονto do, make οὔτε νοηθὲν λανθάνει , ὥστ᾽ οὐδὲ φθονήσεις μοι τῆς ἀληθείας τὴν‎ τούτων ἀχαριστίαν ἐπίπροσθεν θέμενος . τὰ μὲν οὖν πρεσβύτερα τῆς ἐμῆς γενέσεως αὐτὸς οἶσθ᾽ ἀκριβέστερον οὐκ ἀκοῇ μαθὼν ὄψει δὲ τότ᾽ αὐτοῖς παρὼν γινομένοις , ἃ δὲ ἐπὶ τούτοις καίπερ ἐπιστάμενοι σαφῶς ἀδίκως ὑπονοοῦσι τούτων μοι γενοῦ μάρτυς .
⁴¹ for no action or thought escapes thy knowledge; so that thou wilt not disdain to speak what is true, for my vindication, without any regard to the ungrateful imputations of these men. As for what was done before I was born, thou knowest best, as not learning them by report, but seeing them, and being present with them when they were done; but for what has been done of late, and which these men, although they know them well enough, unjustly pretend to suspect, be thou my witness.	⁴¹ No act or thought escapes your knowledge, and you will not refuse to support what I say, rather than the ingratitude of these men. You know better than I what happened before I was born, not having learned it by report, but seeing it and being present when it was done. But bear me witness about the things done recently which these, though they know them well enough, wrongly claim to suspect.
⁴¹ Barach

⁴² ἐγὼ βίον ἀπράγμονα καταστησάμενος ἀνδραγαθίαιbravery μὲν ἐμῇ σῇ δὲ βουλῇ , καὶ τοῦτον ῬαγουήλουRaguel μοι τοῦ πενθεροῦ καταλιπόντος ἀφεὶς τὴν‎ ἐκείνων ἀπόλαυσιν τῶν ἀγαθῶν ἐμαυτὸν ἐπέδωκα ταῖς ὑπὲρ τούτων ταλαιπωρίαις . Καὶ πρότερον μὲν ὑπὲρ τῆς ἐλευθερίας αὐτῶν , νῦν δ᾽ ὑπὲρ τῆς σωτηρίας μεγάλους ὑπέστην πόνους καὶ παντὶ δεινῷ τοὐμὸν ἀντιτάξας πρόθυμον .
⁴² When I lived a private quiet life, I left those good things which, by my own diligence, and by thy counsel, I enjoyed with Raguel my father-in-law; and I gave myself up to this people, and underwent many miseries on their account. I also bore great labors at first, in order to obtain liberty for them, and now in order to their preservation; and have always showed myself ready to assist them in every distress of theirs.	⁴² When I lived a private life, I left the good state I enjoyed with my father-in-law Raguel, by my diligence and by your guidance, and gave myself over to this people and suffered many things on their account. I took great pains first for their liberty and now for their safety, always ready to help them in every distress.
⁴² Barach

⁴³ νῦν οὖν ἐπεὶ κακουργεῖν ὑποπτεύομαι παρ᾽ ἀνδράσιν , οἷς ἐκ τῶν ἐμῶν καμάτων ὑπῆρχε τὸ περιεῖναι , εἰκότως ἂν αὐτός , ὁ τὸ πῦρ ἐκεῖνό μοι φήνας κατὰ τὸ ΣιναῖονSinai καὶ τῆς σαυτοῦ φωνῆς ἀκροατὴν τότε καταστήσας καὶ θεατὴν τεράτων ὅσα μοι παρέσχεν ἰδεῖν ἐκεῖνος ὁ τόπος ποιήσας , ὁ κελεύσας ἐπ᾽ ΑἰγύπτουEgypt σταλῆναι καὶ τὴν‎ σὴν γνώμην τούτοις ἐμφανίσαι ,
⁴³ Now, therefore, since I am suspected by those very men whose being is owing to my labors, come thou, as it is reasonable to hope thou wilt; thou, I say, who showedst me that fire at mount Sinai, and madest me to hear its voice, and to see the several wonders which that place afforded thou who commandedst me to go to Egypt, and declare thy will to this people;	⁴³ Now since I am held suspect by those whose being here is due to me, I expect you to come, you who showed me that fire on mount Sinai and let me hear your voice and see wonders in that place, who told me to go to Egypt and declare your will to this people;
⁴³ Barach

⁴⁴ ὁ τὴν‎ ΑἰγυπτίωνEgyptians εὐδαιμονίαν σείσας καὶ τῆς ὑπ᾽ αὐτοὺς δουλείας δρασμὸν ἡμῖν παρασχὼν καὶ μικροτέραν ἐμοῦ τὴν‎ ΦαραώθουPharaothes ποιήσας ἡγεμονίαν , ὁ γῆν ἡμῖν ἀμαθῶς ἔχουσι τῶν ὁδῶν ποιήσας τὸ πέλαγος καὶ τὴν‎ ἀνακεκομμένην θάλασσαν τοῖς ΑἰγυπτίωνEgyptians ἐπικυμήνας ὀλέθροις , ὁ γυμνοῖς οὖσι τὴν‎ ἐξ ὅπλων ἀσφάλειαν χαρισάμενος ,
⁴⁴ thou who disturbest the happy estate of the Egyptians, and gavest us the opportunity of flying away from our under them, and madest the dominion of Pharaoh inferior to my dominion; thou who didst make the sea dry land for us, when we knew not whither to go, and didst overwhelm the Egyptians with those destructive waves which had been divided for us; thou who didst bestow upon us the security of weapons when we were naked;	⁴⁴ You who shook the happiness of the Egyptians and let us flee from slavery to them and subdued to me the rule of Pharaothes; You who made the sea dry land for us when we did not know where to go and poured on the Egyptians the destructive waves which were divided for us; You who gave us the safety of weapons when we were unarmed;
⁴⁴ Barach

⁴⁵ ὁ ποτίμους ἡμῖν διεφθαρμένας πηγὰς ῥεῦσαι παρασκευάσας καὶ τελέως ἀποροῦσιν ἐκ πετρῶν ἐλθεῖν ἡμῖν ποτὸν μηχανησάμενος , ὁ τῶν γῆθεν ἀπορουμένους εἰς τροφὴν διασώσας τοῖς ἀπὸ θαλάσσης , ὁ καὶ ἀπ᾽ οὐρανοῦ τροφὴν καταπέμψας οὐ πρότερον ἱστορηθεῖσανto inquire into a thing, to learn by inquiry , ὁ νόμων ἡμῖν ἐπίνοιαν ὑποθέμενος καὶ διάταξιν πολιτείας ·
⁴⁵ thou who didst make the fountains that were corrupted to flow, so as to be fit for drinking, and didst furnish us with water that came out of the rocks, when we were in the greatest want of it; thou who didst preserve our lives with [quails, which was] food from the sea, when the fruits of the ground failed us; thou who didst send us such food from heaven as had never been seen before; thou who didst suggest to us the knowledge of thy laws, and appoint to us a form of government,—	⁴⁵ You who made foul springs to flow, fit for drinking and gave us water from the rock, in our time of need; You who saved our lives with food from the sea, when the fruits of the earth failed us; You who sent us food from heaven which was never seen before; You who prompted us to know your laws and directed our form of government.
⁴⁵ Barach

⁴⁶ ἐλθέ , δέσποτα τῶν ὅλων , δικαστής μου καὶ μάρτυς ἀδωροδόκητος , ὡς οὔτε δωρεὰν ἐγὼ παρ᾽ ἙβραίωνHebrews τινὸς κατὰ τοῦ δικαίου προσηκάμην οὔτε πλούτῳ κατέκρινα πενίαν νικᾶν δυναμένην οὔτε ἐπὶ βλάβῃ τοῦ κοινοῦ πολιτευσάμενος εἰς ἀλλοτριωτάτας τῶν ἐμῶν ἐπιτηδευμάτων ἐπινοίας πάρειμι , ὡς οὐχὶ σοῦ κελεύσαντος ἈαρῶνιAaron δοὺς τὴν‎ ἱερωσύνην ἀλλὰ κατ᾽ ἐμὴν χάριν .
⁴⁶ come thou, I say, O Lord of the whole world, and that as such a Judge and a Witness to me as cannot be bribed, and show how I have never admitted of any gift against justice from any of the Hebrews; and have never condemned a poor man that ought to have been acquitted, on account of one that was rich; and have never attempted to hurt this commonwealth. I am now here present, and am suspected of a thing the remotest from my intentions, as if I had given the priesthood to Aaron, not at thy command, but out of my own favor to him;	⁴⁶ Come to me, O Lord of the whole world, as judge and incorruptible witness and show that I never accepted any unjust bribe from any of the Hebrews, or condemned the innocent on behalf of one that was rich, or harmed this community. I am now suspect of a thing furthest from my mind, of giving the priesthood to Aaron, not at your command, but at my personal preference.
⁴⁶ Barach

⁴⁷ παράστησον δὲ καὶ νῦν , ὅτι πάντα σῇ προνοίᾳ διοικεῖται καὶ μηδὲν αὐτομάτως ἀλλὰ κατὰ βούλησιν βραβευόμενον τὴν‎ σὴν εἰς τέλος ἔρχεταιto come/go , ὅτι δὲ φροντίζεις τῶν ἙβραίουςHebrews ὀνησόντων , μετελθὼν ἈβίραμονAbiram καὶ ΔαθάμηνDatham , οἵ σου καταδικάζουσιν ἀναισθησίαν ὡς ὑπ᾽ ἐμῆς τέχνης νικωμένου .
⁴⁷ do thou at this time demonstrate that all things are administered by thy providence and that nothing happens by chance, but is governed by thy will, and thereby attains its end: as also demonstrate that thou takest care of those that have done good to the Hebrews; demonstrate this, I say, by the punishment of Abiram and Dathan, who condemn thee as an insensible Being, and one overcome by my contrivances.	⁴⁷ Please show now that all things are ruled by your providence and nothing happens by chance, but is under your will and so attains its purpose. Show how you care for the one who cares for the Hebrews, by punishing Abiram and Datham, who scorn You as insensible, as though You were defeated by my scheming.
⁴⁷ Barach

⁴⁸ ποιήσεις δὲ φανερὰν τὴν‎ ἐπ᾽ αὐτοῖς δίκην οὕτως μεμηνότων κατὰ τῆς σῆς δόξης , μὴ κοινῶς ἐκ τοῦ ζῆν αὐτοὺς μεταστήσας μηδ᾽ ὡς ἀποθανόντας κατ᾽ ἀνθρώπινον ἐξεληλυθότας τοῦ βίου φανέντας νόμον , ἀλλὰ χάνοι περὶ αὐτοὺς ἅμα τῇ γενεᾷ καὶ τοῖς ὑπάρχουσιν ἣν πατοῦσι γῆν ·
⁴⁸ This wilt thou do by inflicting such an open punishment on these men who so madly fly in the face of thy glory, as will take them out of the world, not in an ordinary manner, but so that it may appear they do not die after the manner of other men: let that ground which they tread upon open about them and consume them, with their families and goods.	⁴⁸ Do this by so publicly punishing these men who fly in the face of your glory, that they leave this life in no ordinary manner, dying like other men. Let the ground they walk upon open beneath them and swallow them up, with their families and property.
⁴⁸ Barach

⁴⁹ τοῦτο γὰρ σῆς ἐπίδειξις ἂν ἰσχύος ἅπασι γένοιτο καὶ διδασκαλία σωφροσύνης δὲ εἰς τοὺς ταῦτα πείσεσθαι περὶ σοῦ δοξάζοντας οὐχ ὅσια · εὑρεθείην γὰρ ἂν οὕτως ἀγαθὸς ὑπηρέτης ὧν σὺ προστάσσεις .
⁴⁹ This will be a demonstration of thy power to all men: and this method of their sufferings will be an instruction of wisdom for those that entertain profane sentiments of thee. By this means I shall be found a good servant, in the precepts thou hast given by me.	⁴⁹ This will show your power to all and will be a lesson in wisdom for those who do not glorify you reverently. By this I shall be shown as a good servant, in the precepts you have given me.
⁴⁹ Barach

⁵⁰ εἰ δ᾽ ἀληθεῖς πεποίηνται τὰς κατ᾽ ἐμοῦ διαβολάς , τοὺς μὲν ἀπαθεῖς ἀπὸ παντὸς φυλάξεις κακοῦ , ὃν δ᾽ ἐπηρασάμην ὄλεθρον αὐτοῖς τοῦτον ποιήσεις ἐμόν , καὶ δίκην εἰσπραξάμενος παρὰ τοῦ τὸν σὸνyou, yours ἀδικῆσαι θελήσαντος λαὸν τοῦ λοιποῦ βραβεύων ὁμόνοιαν καὶ εἰρήνην σῶζεto save, keep τὴν‎ πληθὺν ἑπομένην τοῖς σοῖς προστάγμασιν , ἀπαθῆ τηρῶν αὐτὴν καὶ ἀκοινώνητον τῆς τῶν ἡμαρτηκότων κολάσεως · σὺ γὰρ αὐτὸς οἶσθα , ὡς οὐ δίκαιον ὑπὲρ τῆς ἐκείνων κακίας κοινῇ πάντας ἸσραηλίταςIsraelites τιμωρίαν ἐκτίνειν ."
⁵⁰ But if the calumnies they have raised against me be true, mayest thou preserve these men from every evil accident, and bring all that destruction on me which I have imprecated upon them. And when thou hast inflicted punishment on those that have endeavored to deal unjustly with this people, bestow upon them concord and peace. Save this multitude that follow thy commandments, and preserve them free from harm, and let them not partake of the punishment of those that have sinned; for thou knowest thyself it is not just, that for the wickedness of those men the whole body of the Israelites should suffer punishment.”	⁵⁰ But if their calumnies against me are true, keep them safe from all harm and destroy me as I have prayed against them. When You have punished those who seek to do wrong, grant this people harmony and peace. Save this people who follow your commands and keep them free from harm and let them not share in the punishment of the sinners, for You know it is not right for all the Israelites to suffer the punishment for those men's wrong."
⁵⁰ Barach

⁵¹ Ταῦτ᾽ εἰπόντος καὶ δακρύοντος σείεται μὲν αἰφνίδιον ἡ γῆ , σάλου δ᾽ ἐπ᾽ αὐτῆς κινηθέντος ὥσπερ ἐξ ἀνέμου βίας σαλευομένου κύματος πᾶς μὲν ἔδεισεν ὁ λαός , πατάγου δὲ καὶ σκληροῦ ῥαγέντος ἤχου κατὰ τὰς ἐκείνων σκηνὰς συνίζησεν ἡ γῆ καὶ πάνθ᾽ ὅσα φίλα τούτοις ἦν ὑπήνεγκεν εἰς αὑτήν .
⁵¹ When Moses had said this, with tears in his eyes, the ground was moved on a sudden; and the agitation that set it in motion was like that which the wind produces in waves of the sea. The people were all affrighted; and the ground that was about their tents sunk down at the great noise, with a terrible sound, and carried whatsoever was dear to the seditious into itself,	⁵¹ When he had said this, weeping, suddenly the ground moved, agitated as when the wind raises waves in the sea. The whole people was terrified, and the ground around their tents sank with a terrible sound and swallowed up all that was dear to them.
⁵¹ Barach

⁵² ἠφανισμένων δ᾽ οὕτως , ὡς μηδὲ φανῆναί τινας γνῶναι , συνῄει τε πάλιν τῆς γῆς τὸ περὶ ἐκείνοις κεχηνὸς καὶ καθίστατο , ὡς μηδ᾽ εἰ πάθοι τι τῶν προειρημένων φανερὸν εἶναι τοῖς ὁρῶσι . Καὶ οἱ μὲν οὕτως ἀπώλοντο ἐπίδειξις τοῦ θεοῦ τῆς ἰσχύος γενόμενοι ·
⁵² who so entirely perished, that there was not the least appearance that any man had ever been seen there, the earth that had opened itself about them, closing again, and becoming entire as it was before, insomuch that such as saw it afterward did not perceive that any such accident had happened to it. Thus did these men perish, and become a demonstration of the power of God.	⁵² They disappeared so that there was no sign of anyone, when the earth that had opened under them closed again and became as it was before, so that whoever saw it later could not see a sign of it. That is how these men died and gave proof of God's power.
⁵² Barach

⁵³ ὀδύραιτο δ᾽ ἄν τις οὐ μόνον τῆς συμφορᾶς αὐτοὺς καὶ καθ᾽ ἑαυτὴν οὔσης ἀξίας οἴκτου , ἀλλ᾽ ὅτι καὶ τοιαῦτα παθόντων ἐφήσθησαν οἱ συγγενεῖς · τῶν γὰρ συντεταγμένων ἐκλαθόμενοιto escape notice πρὸς τὴν‎ ὄψιν τοῦ συμβεβηκότος ἐβεβαίουν τὴν‎ κρίσιν , καὶ νομίζοντες ὡς ἀλιτηρίους ἀπολωλέναι τοὺς περὶ ΔαθάμηνDatham οὐδ᾽ ἐλυποῦντο .
⁵³ And truly, any one would lament them, not only on account of this calamity that befell them, which yet deserves our commiseration, but also because their kindred were pleased with their sufferings; for they forgot the relation they bare to them, and at the sight of this sad accident approved of the judgment given against them; and because they looked upon the people about Dathan as pestilent men, they thought they perished as such, and did not grieve for them.	⁵³ One would grieve for them, not only for their disaster but also that their own relatives were pleased that they suffered in this way. On seeing this event they forgot their relationship to them and approved of the judgment. Considering that Datham's people had died for being troublemakers, they did not grieve for them.
⁵³ Barach

⁵⁴ ΜωυσῆςMoses δ᾽ ἐκάλει τοὺς περὶ τῆς ἱερωσύνης ἁμιλλωμένους διὰ τὴν‎ τῶν ἱερέων δοκιμασίαν , ἵν᾽ οὗ προσδέξηται τὴν‎ θυσίαν ὁ θεὸς ἥδιον εἴη κεχειροτονημένος . συνελθόντων δὲ πεντήκοντα καὶ διακοσίων ἀνδρῶν , οἳ καὶ διὰ πατέρων ἀρετὴν ἐτιμῶντο παρὰ τῷ λαῷ καὶ διὰ τὴν‎ αὐτῶν , ᾗ κἀκείνους ὑπερεβάλλοντο , προῆλθον καὶ ἈαρὼνAaron καὶ ΚορῆςKorah , καὶ πρὸ τῆς σκηνῆς πάντες καθήγνισαν ἐπὶ τοῖς θυμιατηρίοις ὁπόσαhow great, how much κομίζοντες ἔτυχον .
⁵⁴ And now Moses called for those that contended about the priesthood, that trial might be made who should be priest, and that he whose sacrifice God was best pleased with might be ordained to that function. There attended two hundred and fifty men, who indeed were honored by the people, not only on account of the power of their ancestors, but also on account of their own, in which they excelled the others: Aaron also and Corah came forth, and they all offered incense, in those censers of theirs which they brought with them, before the tabernacle.	⁵⁴ Moses then summoned the rivals for the priesthood to assign the priestly office, that the one whose sacrifice found most favour with God be chosen. Two hundred and fifty men attended, honoured by the people not only on account of their ancestors, but also on their own account, as excelling the others. Aaron and Korah came forward and all offered incense before the Tent in the censers they brought with them.
⁵⁴ Barach

⁵⁵ ἐξέλαμψε δὲ πῦρ τοσοῦτον ὅσον οὔτε χειροποίητον ἱστόρησέ τις οὔτε γῆθεν ἀναδοθὲν κατὰ ὑποδρομὴν καύματος οὔτε κατὰ βίαν πνευμάτων ὕλης πρὸς αὐτὸ παρατριβείσης αὐτομάτως ἐξεκρούσθη , ἀλλ᾽ ὁποῖονof what sort θεοῦ κελεύσαντος ἁφθείη λαμπρὸν καὶ φλογωδέστατον ·
⁵⁵ Hereupon so great a fire shone out as no one ever saw in any that is made by the hand of man, neither in those eruptions out of the earth that are caused by subterraneous burn-rags, nor in such fires as arise of their own accord in the woods, when the agitation is caused by the trees rubbing one against another: but this fire was very bright, and had a terrible flame, such as is kindled at the command of God;	⁵⁵ Such a bright fire shone out as none had ever seen either by human artifice or in earthquakes caused by subterranean fire, or in spontaneous forest fires when the trees rub on each other, for this bright flame came at God's command.
⁵⁵ Barach

⁵⁶ ὑφ᾽ οὗ πάντες , οἵ τε διακόσιοι καὶ πεντήκοντα καὶ ΚορῆςKorah , ᾄξαντος ἐπ᾽ αὐτοὺς ἐφθάρησαν , ὡς καὶ τὰ σώματα αὐτῶν ἀφανῆ γεγονέναι . περισώζεται δὲ μόνος ἈαρὼνAaron μηδὲν ὑπὸ τοῦ πυρὸς βλαβεὶς τῷ τὸν θεὸν [εἶναι ] τὸν οὓς ἔδει καίειν ἀπεσταλκότα .
⁵⁶ by whose irruption on them, all the company, and Corah himself, were destroyed, and this so entirely, that their very bodies left no remains behind them. Aaron alone was preserved, and not at all hurt by the fire, because it was God that sent the fire to burn those only who ought to be burned.	⁵⁶ As it came on them, all two hundred and fifty, including Korah, were so entirely destroyed that nothing remained of their bodies. Aaron alone was spared unharmed by the fire, which God sent only on those who should be burned.
⁵⁶ Barach

⁵⁷ ΜωυσῆςMoses δὲ τούτων ἀπολομένων βουλόμενος τὴν‎ τιμωρίαν αὐτῶν μνήμῃ παραδοθῆναι καὶ τοὺς αὖθις ἐσομένουςto be αὐτὴν μαθεῖν , ἐκέλευσεν ἘλεάζαρονEleazar τὸν ἈαρῶνοςAaron υἱὸν τὰ θυμιατήρια αὐτῶν παρὰ τὸν χάλκεον καταθέσθαι βωμόν ,
⁵⁷ Hereupon Moses, after these men were destroyed, was desirous that the memory of this judgment might be delivered down to posterity, and that future ages might be acquainted with it; and so he commanded Eleazar, the son of Aaron, to put their censers near the brazen altar,	⁵⁷ After these were destroyed, Moses wanted the memory of this judgment to be passed down so that future ages might learn from it, so he ordered Aaron's son Eleazar to put their censers near the bronze altar,
⁵⁷ Barach

⁵⁸ ὡς ἂν ὑπόμνησις εἴη τοῖς αὖθις ὧν ἔπαθον καὶ ὅτι τὴν‎ ἰσχὺν τοῦ θεοῦ νομίσειαν ἀπατᾶσθαι δύνασθαι . Καὶ ἈαρὼνAaron μὲν οὐκέτι τῇ ΜωυσέοςMoses χάριτι τὴν‎ ἀρχιερωσύνην ἔχειν δοκῶν , ἀλλὰ τῇ τοῦ θεοῦ κρίσει φανερᾷ γενομένῃ , μετὰ τῶν υἱῶν ἤδη βεβαίως ἀπέλαυε τῆς τιμῆς .
⁵⁸ that they might be a memorial to posterity of what these men suffered, for supposing that the power of God might be eluded. And thus Aaron was now no longer esteemed to have the priesthood by the favor of Moses, but by the public judgment of God; and thus he and his children peaceably enjoyed that honor afterward.	⁵⁸ as a memorial of what these men suffered for thinking that God's power could be set aside. So Aaron was no longer reckoned to hold the priesthood by the favour of Moses, but by God's public decree, and so he and his children after him enjoyed that honour in peace.
⁵⁸ Barach

Chapter 4
[059-084]
Thirty-eight years Wandering in the Wilderness

☜ ☞

⁵⁹ τὴν‎ μέντοι στάσιν οὐδ᾽ οὕτως συνέβη παύσασθαι , πολλῷ δὲ μᾶλλον αὔξειν καὶ φύεσθαι · χαλεπωτέραν ἐλάμβανε τῆς ἐπὶ τὸ χεῖρον προκοπῆς αἰτίαν , ὑφ᾽ ἧς οὐδέποτε λήξειν τὸ δεινὸν ἦν εἰκὸς ἀλλ᾽ εἰς χρόνον παραμενεῖν .
⁵⁹ However, this sedition was so far from ceasing upon this destruction, that it grew much stronger, and became more intolerable. And the occasion of its growing worse was of that nature, as made it likely the calamity would never cease, but last for a long time;	⁵⁹ This did not end the revolt, which rather grew stronger and flourished. The reason for its worsening was such as made it seem the disaster would never cease but would last a long time.
⁵⁹ Barach

⁶⁰ οἱ γὰρ ἄνθρωποι πεπιστευκότες ἤδη μηδὲν γίνεσθαι δίχα τῆς τοῦ θεοῦ προνοίας οὐκ ἐβούλοντο ταῦτα χωρὶς τῆς εἰς ΜωυσῆνMoses χάριτος τοῦ θεοῦ πεπρᾶχθαι , κατηγόρουν δ᾽ αὐτοῦ‎ τὴν‎ ὀργὴν τοῦ θεοῦ γίνεσθαι τοσαύτην οὐχ οὕτω διὰ τὴν‎ τῶν κολασθέντων ἀδικίαν , ὡς ΜωυσέοςMoses πραγματευσαμένου ·
⁶⁰ for the men, believing already that nothing is done without the providence of God, would have it that these things came thus to pass not without God’s favor to Moses; they therefore laid the blame upon him that God was so angry, and that this happened not so much because of the wickedness of those that were punished, as because Moses procured the punishment;	⁶⁰ The people believed that nothing happens without the providence of God, but thought this would not have happened apart from God's favour to Moses, so they blamed him that the anger of God had flared not so much for any wrong done by those who were punished, as because Moses had caused it.
⁶⁰ Barach

⁶¹ καὶ τοὺς μὲν διεφθάρθαι μηδὲν ἐξαμαρτόντας ἢ ὅτι περὶ τὴν‎ τοῦ θεοῦ θρησκείαν ἐσπουδάκεσαν , τὸν δὲ τοιούτων [ἀνδρῶν ] ὀλέθρῳ καὶ πάντων ἀρίστων ἐζημιωκότα τὸν λαὸν πρὸς τῷ μηδεμίαν ὑποσχεῖν δίκην ἔτι καὶ τὴν‎ ἱερωσύνην ἀναμφίλεκτον τἀδελφῷ παρασχεῖν ·
⁶¹ and that these men had been destroyed without any sin of theirs, only because they were zealous about the divine worship; as also, that he who had been the cause of this diminution of the people, by destroying so many men, and those the most excellent of them all, besides his escaping any punishment himself, had now given the priesthood to his brother so firmly,	⁶¹ They had been destroyed not because they sinned, but for being zealous about the divine worship, and the one who had caused so many of the best of them to be lost and escaped any punishment himself, had now confirmed the priesthood to his brother.
⁶¹ Barach

⁶² οὐδένα γὰρ ἔτι αὐτῆς ἄλλον ἀντιποιήσεσθαι καὶ τοὺς πρώτους ὁρῶντα κακῶς ἀπολωλότας . ἔτι γε μὴν καὶ παρὰ τῶν οἰκείων τοῖς διεφθαρμένοις δέησις ἐγένετο πολλὴ τοῦ πλήθους μειῶσαί τι τῆς ΜωυσέοςMoses μεγαλαυχίας · ἀσφαλὲς γὰρ αὐτοῖς τοῦτ᾽ εἶναι .
⁶² that nobody could any longer dispute it with him; for no one else, to be sure, could now put in for it, since he must have seen those that first did so to have miserably perished. Nay, besides this, the kindred of those that were destroyed made great entreaties to the multitude to abate the arrogance of Moses, because it would be safest for them so to do.	⁶² Who could any longer dispute it with him? Who else could now compete for it, seeing that those who first did so had died horribly? The relatives of the victims pleaded with the people to curb the arrogance of Moses, for their own security.
⁶² Barach

⁶³ ΜωυσῆςMoses δέ , καὶ γὰρ ἐκ πολλοῦ συνιστάμενον ἠκροᾶτο τὸν θόρυβον , δείσας μή τι νεωτερίσωσι πάλιν καὶ γένηταί τι μέγα καὶ χαλεπὸν συνήγαγε τὸ πλῆθος εἰς ἐκκλησίαν , [καὶ ] περὶ μὲν ὧν ἠκροᾶτο εἰς ἀπολογίαν οὐ καθιστάμενος , ἵνα μὴ παροξύνῃ τὸ πλῆθος , αὐτὸ δὲ μόνον τοῖς φυλάρχοις προειπὼνto predict κομίζειν τὰ τῶν φυλῶν ὀνόματα βακτηρίαις ἐπιγεγραμμένα ·
⁶³ Now Moses, upon his hearing for a good while that the people were tumultuous, was afraid that they would attempt some other innovation, and that some great and sad calamity would be the consequence. He called the multitude to a congregation, and patiently heard what apology they had to make for themselves, without opposing them, and this lest he should imbitter the multitude: he only desired the heads of the tribes to bring their rods, with the names of their tribes inscribed upon them,	⁶³ On hearing that trouble was brewing, for a good while Moses was afraid that they would attempt another revolt, with major bad consequences, so he called the people to a meeting and patiently heard what they had to say without opposing them, for fear that he would embitter the people. He only asked the heads of the tribes to bring their staves, with the names of their tribes inscribed upon them.
⁶³ Barach

⁶⁴ λήψεσθαι γὰρ ἐκεῖνον τὴν‎ ἱερωσύνην , οὗπερ ἂν ὁ θεὸς ἐπισημήνῃ τῇ βακτηρίᾳ . δόξαν οὖν κομίζουσιν οἵ τε ἄλλοι καὶ ἈαρὼνAaron ἐπιγράψας ΛευῖτινLevi ἐν τῇ βακτηρίᾳ , καὶ ταύτας ΜωυσῆςMoses ἐν τῇ σκηνῇ τοῦ θεοῦ κατατίθησι . τῇ δὲ ἐπιούσῃ προεκόμισε τὰς βακτηρίας · γνώριμοι δ᾽ ἦσαν κατασημηναμένων αὐτὰς τῶν τε ἀνδρῶν οἵπερ ἐκόμιζον καὶ τοῦ πλήθους .
⁶⁴ and that he should receive the priesthood in whose rod God should give a sign. This was agreed to. So the rest brought their rods, as did Aaron also, who had written the tribe of Levi on his rod. These rods Moses laid up in the tabernacle of God. On the next day he brought out the rods, which were known from one another by those who brought them, they having distinctly noted them, as had the multitude also;	⁶⁴ It was agreed that the one on whose staff God should give a sign should receive the priesthood. So the rest brought their staves, as did Aaron, who had written the tribe of Levi on his staff. These staves Moses laid up in the Tent of God. The following day he brought out the staves, which were recognized by those who brought them and the people too, as they were clearly marked.
⁶⁴ Barach

⁶⁵ καὶ τὰς μὲν ἄλλας ἐφ᾽ οὗπερ αὐτὰς σχήματοςdeportment ΜωυσῆςMoses παρέλαβεν ἐπὶ τούτου μεμενηκυίας ἔβλεπον , ἐκ δὲ τῆς ἈαρῶνοςAaron βλαστούς τε καὶ κλάδους ἀναφύντας ἑώρων καὶ καρπὸν ὡραῖον , ἀμύγδαλα δ᾽ ἦν , ἐκ τοιούτου ξύλου τῆς βακτηρίας κατεσκευασμένης .
⁶⁵ and as to the rest, in the same form Moses had received them, in that they saw them still; but they also saw buds and branches grown out of Aaron’s rod, with ripe fruits upon them; they were almonds, the rod having been cut out of that tree.	⁶⁵ All the rest were in exactly in the same form as when Moses received them, but they saw buds and branches grown from Aaron's staff, with ripe almonds upon them, as the staff was cut from that tree.
⁶⁵ Barach

⁶⁶ ἐκπλαγέντες δ᾽ ἐπὶ τῷ παραλόγῳ τῆς θέας , εἰ καί τισι διὰ μίσους ἦν ὁ ΜωυσῆςMoses καὶ ἈαρώνAarōn , ἀφέντες τοῦτο θαυμάζειν ἤρξαντο τὴν‎ τοῦ θεοῦ περὶ αὐτῶν κρίσιν καὶ τὸ λοιπὸν ἐπευφημοῦντες τοῖς δεδογμένοις τῷ θεῷ συνεχώρουν ἈαρῶνιAaron καλῶς ἔχειν τὴν‎ ἀρχιερωσύνην . Καὶ ὁ μὲν τρὶς αὐτὸν τοῦ θεοῦ χειροτονήσαντος βεβαίως εἶχε τὴν‎ τιμήν , ἡ δὲ τῶν ἙβραίωνHebrews στάσις πολὺν ἀκμάσασα χρόνον τοῦτον ἐπαύθη τὸν τρόπον .
⁶⁶ The people were so amazed at this strange sight, that though Moses and Aaron were before under some degree of hatred, they now laid that hatred aside, and began to admire the judgment of God concerning them; so that hereafter they applauded what God had decreed, and permitted Aaron to enjoy the priesthood peaceably. And thus God ordained him priest three several times, and he retained that honor without further disturbance. And hereby this sedition of the Hebrews, which had been a great one, and had lasted a great while, was at last composed.	⁶⁶ The onlookers were so amazed at this strange sight, that though Moses and Aaron had previously been somewhat hated, the hatred was now laid aside and people began to wonder at God's judgment in their favour, and then applauded what God had decreed and let Aaron hold the priesthood in peace. Three separate times God had ordained him priest so he was confirmed in that honour. Thus this major revolt of the Hebrews, which had lasted a long time, was finally resolved.
⁶⁶ Barach

⁶⁷ ΜωυσῆςMoses δ᾽ ἐπεὶ πολέμου καὶ στρατείας ἡ τῶν ΛευιτῶνLevi ἀφεῖτο φυλὴ θεραπεύουσα τὸν θεόνGod , ἵνα μὴ δι᾽ ἀπορίαν μηδὲ ζήτησιν τῶν εἰς τὸν βίον ἀναγκαίων ἀμελοῖεν τοῦ ἱεροῦ , κατὰ βούλησιν τοῦ θεοῦ τὴν‎ ΧαναναίανCanaan κτησαμένους τοὺς ἙβραίουςHebrews ἐκέλευε κατανεῖμαι τοῖς ΛευίταιςLevites ὀκτὼ καὶ τεσσαράκοντα πόλεις ἀγαθὰς καὶ καλὰς τῆς τε πρὸ αὐτῶν γῆς περιγράψαντας εἰς δισχιλίους πήχεις ἀπὸ τῶν τειχῶν αὐτοῖς ἀνεῖναι .
⁶⁷ And now Moses, because the tribe of Levi was made free from war and warlike expeditions, and was set apart for the divine worship, lest they should want and seek after the necessaries of life, and so neglect the temple, commanded the Hebrews, according to the will of God, that when they should gain the possession of the land of Canaan, they should assign forty-eight good and fair cities to the Levites; and permit them to enjoy their suburbs, as far as the limit of two thousand cubits would extend from the walls of the city.	⁶⁷ Since the tribe of Levi was exempt from war and military service and was set apart for divine worship, for fear they should lack and be concerned for the necessities of life and so neglect the temple, Moses ordered by the will of God, that when the Hebrews occupied the land of Canaan, they should assign forty-eight good and proper cities to the Levites, and let them own the area up to two thousand feet outward from the walls.
⁶⁷ Barach

⁶⁸ πρὸς τούτοις δὲ καὶ τὸν λαὸν ἐξέταξε τῶν ἐπετείων καρπῶν δεκάτην αὐτοῖς τε τοῖς ΛευίταιςLevites καὶ ἱερεῦσι τελεῖν . Καὶ ἃ μὲν ἡ φυλὴ παρὰ τοῦ πλήθους λαμβάνει ταῦτ᾽ ἐστίν · ἀναγκαῖον δ᾽ ἃ τοῖς ἱερεῦσιν ἰδίᾳ παρὰ πάντων γίνεται δηλῶσαι .
⁶⁸ And besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the Levites and to the priests. And this is what that tribe receives of the multitude; but I think it necessary to set down what is paid by all, peculiarly to the priests.	⁶⁸ Besides, he directed that the people should pay a tenth of their annual fruits of the earth, to the Levites and the priests. This is what that tribe receives from the people, but I think I should set down what is paid by all, especially to the priests.
⁶⁸ Barach

⁶⁹ Τῶν μὲν τεσσαράκοντα καὶ ὀκτὼ πόλεων τρισκαίδεκα παραχωρῆσαι τοὺς ΛευίταςLevites αὐτοῖς προσέταξε καὶ τῆς δεκάτης , ἧς παρὰ τοῦ λαοῦ κατ᾽ ἔτος λαμβάνουσι , δεκάτην αὐτοῖς ἀπομερίζειν .
⁶⁹ Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities, and to set apart for them the tenth part of the tithes which they every year receive of the people;	⁶⁹ He directed the Levites to give to the priests thirteen of their forty-eight cities and to set apart for them a tenth of the tithes which every year they receive from the people;
⁶⁹ Barach

⁷⁰ ἔτι δὲ ἀπαρχὰς τὸν λαὸν δίκαιον τῷ θεῷ πάντων τῶν ἐκ τῆς γῆς φυομένων καρπῶν ἐπιφέρειν , καὶ τῶν τετραπόδων δὲ τῶν εἰς τὰς θυσίας νενομισμένων τὸ γεννηθὲν πρῶτον , ἂν ἄρσεν ᾖ , καταθῦσαι παρασχεῖν τοῖς ἱερεῦσιν , ὥστε αὐτοὺς πανοικὶ σιτεῖσθαι ἐν τῇ ἱερᾷ πόλει .
⁷⁰ as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city;	⁷⁰ He said it was just to offer to God the first-fruits of all that grew from the ground, and that they should offer the first-born male of the four-footed beasts that are dedicated to be sacrificed, to be killed by the priests, that they and their households may eat them in the holy city,
⁷⁰ Barach

⁷¹ τῶν δ᾽ οὐ νενομισμένων ἐσθίειν παρ᾽ αὐτοῖς κατὰ τοὺς πατρίους νόμους τοὺς δεσπότας σίκλον καὶ ἥμισυ αὐτοῖς ἀναφέρειν , ἀνθρώπου δὲ πρωτοτόκου πέντε σίκλους , εἶναι δὲ ἀπαρχὰς αὐτοῖς καὶ τῆς τῶν προβάτων κουρᾶς , τούς τε πέττοντας τὸν σῖτον καὶ ἀρτοποιουμένους τῶν πεμμάτων αὐτοῖς τινα χορηγεῖν .
⁷¹ but that the owners of those first-born which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their stead: but for the first-born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked breadcorn, and made loaves of it, they should give somewhat of what they had baked to them.	⁷¹ Owners of animals that may not be eaten according to our ancestral laws, should offer a shekel and a half instead of them, but five shekels for a first-born human being. They are also to receive first-fruits from the shearing of the sheep, and when any corn is baked into bread, some of the loaves should be given to them.
⁷¹ Barach

⁷² ὅσοι δ᾽ ἂν αὑτοὺς καθιερῶσιν εὐχὴν πεποιημένοι , ΝαζιραῖοιNazarite δὲ οὗτοι καλοῦνται , κομῶντες καὶ οἶνον οὐ προσφερόμενοι , τούτους δὲ ὅταν τὰς τρίχας ἀφιερῶσιν ἐπὶ θυσίᾳ τε δρῶσι τὰς κουρὰς νέμεσθαι πρὸς τοὺς ἱερέας .
⁷² Moreover, when any have made a sacred vow, I mean those that are called Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair for the priests [to be thrown into the fire].	⁷² If people have made a sacred vow, those who are called Nazarites who let their hair to grow long and use no wine, when these consecrate their hair, and offer it for a sacrifice, they are to assign their shorn locks to the priests.
⁷² Barach

⁷³ καὶ οἱ κορβᾶν αὑτοὺς ὀνομάσαντες τῷ θεῷ , δῶρον δὲ τοῦτο σημαίνει κατὰ ἙλλήνωνGreeks γλῶτταν , βουλομένους ἀφίεσθαι τῆς λειτουργίας τοῖς ἱερεῦσι καταβάλλειν ἀργύριον , γυναῖκα μὲν τριάκοντα σίκλους ἄνδρα δὲ πεντήκοντα . ὅσοι δὲ ἂν ἐνδεέστερα τῶν ὡρισμένων ἔχωσι χρήματα τοῖς ἱερεῦσιν ἐξεῖναι περὶ τούτων ὡς βούλονται δοκιμάσαι .
⁷³ Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit.	⁷³ Also people who have dedicated themselves to God in corban, or what the Greeks call a gift, pay money for the priests if they wish to be freed from that service, thirty shekels for a woman and fifty for a man, but if any are too poor to pay the appointed sum, the priests may decide it as they think fit.
⁷³ Barach

⁷⁴ εἶναι δὲ καὶ τοῖς κατ᾽ οἶκον θύουσιν εὐωχίας ἕνεκα τῆς αὑτῶν ἀλλὰ μὴ θρησκείας ἀνάγκην κομίζειν τοῖς ἱερεῦσιν ἔνυστρόν τε καὶ χελύνιον καὶ τὸν δεξιὸν βραχίονα τοῦ θύματος . Καὶ τοῖς μὲν ἱερεῦσι ΜωυσῆςMoses τοσαύτην , πάρεξ ὧν ὑπὲρ ἁμαρτημάτων θύων ὁ λαὸς δίδωσιν αὐτοῖς , ὡς ἐν τῇ πρὸ ταύτης βίβλῳ δεδηλώκαμεν , εὐπορίαν ἐπενόησε .
⁷⁴ And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, [or breast,] and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained, besides what they had out of those offerings for sins which the people gave them, as I have set it down in the foregoing book.	⁷⁴ People who slaughter at home for their own use and not for ritual worship are to bring to the priests the victim's maw and cheek and right shoulder. Moses devised that amount of maintenance for the priests, besides what they got from any sin-offerings the people gave them, as I have explained in the preceding book.
⁷⁴ Barach

⁷⁵ πάντων δὲ τῶν τοῖς ἱερεῦσι τελουμένων κοινωνεῖν διέταξε καὶ τοὺς οἰκέτας καὶ θυγατέρας καὶ γυναῖκας ἔξω τῶν ὑπὲρ ἁμαρτημάτων ἐπιφερομένων θυσιῶν · ταύτας γὰρ ἐν τῷ ἱερῷ μόνοι δαπανῶσιν οἱ ἄρρενες τῶν ἱερέων αὐθημερόν .
⁷⁵ He also ordered, that out of every thing allotted for the priests, their servants, [their sons,] their daughters, and their wives, should partake, as well as themselves, excepting what came to them out of the sacrifices that were offered for sins; for of those none but the males of the family of the priests might eat, and this in the temple also, and that the same day they were offered.	⁷⁵ He also ordered that of everything assigned to the priests, their servants, daughters and wives should have a share as well as themselves, except what comes to them from sin-offerings, for of these only the males of the priests' family may eat, and only in the temple and on the same day they were offered.
⁷⁵ Barach

⁷⁶ ὡς δὲ ταῦτα μετὰ τὴν‎ στάσιν ΜωυσῆςMoses διέταξεν , ἄρας μετὰ πάσης τῆς στρατιᾶς ἐπὶ τοὺς τῆς ἸδουμαίαςIdumaea ὅρους ἦλθε καὶ πρέσβεις πρὸς τὸν βασιλέα τῶν ἸδουμαίωνIdumaea πέμψας ἠξίου δίοδον αὐτῷ παρασχεῖν , πίστεις ἃς αὐτὸς ἐθέλοι λαβεῖν ὑπὲρ τοῦ μηδὲν ἀδικηθήσεσθαι δώσειν ὁμολογῶν , ἀγοράν τε τῷ στρατῷ χορηγῆσαι καὶ τιμὴν τοῦ ὕδατος αὐτοὺς κελεῦσαι καταβαλεῖν .
⁷⁶ When Moses had made these constitutions, after the sedition was over, he removed, together with the whole army, and came to the borders of Idumea. He then sent ambassadors to the king of the Idumeans, and desired him to give him a passage through his country; and agreed to send him what hostages he should desire, to secure him from an injury. He desired him also, that he would allow his army liberty to buy provisions; and, if he insisted upon it, he would pay down a price for the very water they should drink.	⁷⁶ After the revolt, when Moses had made these rules he moved with the whole army and came to the borders of Idumaea. He then sent envoys to the king of the Idumaeans, asking to be allowed to pass through his region and agreeing to send him any hostages he might require, as a security from harm. He also asked him to allow his army to buy provisions, and, if he insisted upon it, he would even pay a price for the water they would drink.
⁷⁶ Barach

⁷⁷ ὁ δ᾽ οἷς ἐπρεσβεύσατο ΜωυσῆςMoses οὐκ ἀρεσκόμενος οὐδὲ συγχωρῶν τὴν‎ δίοδον ἔνοπλον τὴν‎ στρατιὰν ἀγαγὼν προαπήντα τῷ ΜωυσεῖMoses , κωλύσων αὐτοὺς εἰ τολμήσαιεν βίᾳ περαιοῦσθαι . Καὶ ΜωυσῆςMoses , ἄρχειν γὰρ μάχης οὐ συνεβούλευσεν ὁ θεὸς χρωμένῳ , τὴν‎ δύναμιν ὑπανῆγε διὰ τῆς ἐρήμου ἐκπεριιών .
⁷⁷ But the king was not pleased with this embassage from Moses: nor did he allow a passage for the army, but brought his people armed to meet Moses, and to hinder them, in case they should endeavor to force their passage. Upon which Moses consulted God by the oracle, who would not have him begin the war first; and so he withdrew his forces, and traveled round about through the wilderness.	⁷⁷ But he was not satisfied to grant what Moses' envoys requested and would not allow a passage for the army, but brought his people to face Moses in arms and to stop them if they tried to force their way through. When Moses consulted God on this, He would not let him start a war, so he took his forces by a roundabout route through the wilderness.
⁷⁷ Barach

⁷⁸ Τότε δὴ καὶ τὴν‎ ἀδελφὴν αὐτοῦ‎ ΜαριάμηνMariamne τελευτὴ τοῦ βίου καταλαμβάνει τεσσαρακοστὸν ἔτος πεπληρωκυῖαν ἀφ᾽ οὗ τὴν‎ ΑἴγυπτονEgypt κατέλιπε μηνὸς δὲ ΞανθικοῦXanthicus νουμηνίᾳ κατὰ σελήνην . θάπτουσι δ᾽ αὐτὴν δημοσίᾳ πολυτελῶς ὑπέρ τινος ὄρους , ὃ καλοῦσι ΣίνSin, Zin , καὶ πενθήσαντα ἐπὶ τριάκοντα ἡμέρας τὸν λαὸν ἐκάθηρε ΜωυσῆςMoses τούτῳ τῷ τρόπῳ ·
⁷⁸ Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days, Moses purified the people after this manner:	⁷⁸ Then his sister Miriam passed away on the fortieth year since after leaving Egypt, at the new moon on the first day of the month Xanthicus. They gave her a splendid public funeral and buried her on a mountain called Sin, and after the people had mourned for her thirty days, Moses purified them as follows.
⁷⁸ Barach

⁷⁹ μόσχον θήλειαν , ἀρότρου μὲν καὶ γεωργίας ἄπειρον ὁλόκληρον δέ , ξανθὴν πᾶσαν , μικρὸν ἄπωθεν τοῦ στρατοπέδου προαγαγὼν εἰς χωρίον καθαρώτατον ὁ ἀρχιερεὺς ἔθυέ τε καὶ τοῦ αἵματος ἑπτάκις ἔρρανε τῷ δακτύλῳ ἀντικρὺ τῆς σκηνῆς τοῦ θεοῦ .
⁷⁹ He brought a heifer that had never been used to the plough or to husbandry, that was complete in all its parts, and entirely of a red color, at a little distance from the camp, into a place perfectly clean. This heifer was slain by the high priest, and her blood sprinkled with his finger seven times before the tabernacle of God;	⁷⁹ He brought an unblemished heifer, unused for plowing or farming and entirely red, to a place of great purity, where the high priest killed her and with his finger sprinkled her blood seven times before the Tent of God.
⁷⁹ Barach

⁸⁰ ἔπειτα καιομένης ὡς εἶχεν ὅλης τῆς δαμάλιδος σὺν τῇ δορᾷ καὶ τοῖς ἐντὸς ξύλον κέδρινον εἰς μέσον ἐμβάλλουσι τὸ πῦρ καὶ ὕσσωπον καὶ φοινικτὸν ἔριον · συναγαγὼν δ᾽ αὐτῆς ἅπασαν τὴν‎ τέφραν ἁγνὸς ἀνὴρ κατατίθησιν εἰς χωρίον καθαρώτατον .
⁸⁰ after this, the entire heifer was burnt in that state, together with its skin and entrails; and they threw cedar-wood, and hyssop, and scarlet wool, into the midst of the fire; then a clean man gathered all her ashes together, and laid them in a place perfectly clean.	⁸⁰ Then the heifer was burned entirely, with her hide and innards, and they threw into the fire cedar-wood and hyssop and scarlet wool. Then a man who was purified gathered all her ashes and laid them in a place of great purity.
⁸⁰ Barach

⁸¹ τοὺς οὖν ἀπὸ νεκροῦ μεμιασμένους τῆς τέφρας ὀλίγον εἰς πηγὴν ἐνιέντες καὶ ὕσσωπον βαπτίσαντές τε καὶ τῆς τέφρας ταύτης εἰς πηγὴν ἔρραινον τρίτῃ τε καὶ ἑβδόμῃ τῶν ἡμερῶν καὶ καθαροὶ τὸ λοιπὸν ἦσαν . τοῦτο δὲ καὶ κατελθοῦσιν εἰς τὰς κληρουχίας προσέταξε ποιεῖν .
⁸¹ When therefore any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop, and, dipping part of these ashes in it, they sprinkled them with it, both on the third day, and on the seventh, and after that they were clean. This he enjoined them to do also when the tribes should come into their own land.	⁸¹ Any persons who were defiled by a dead body would put a little of these ashes into spring water, with hyssop, and sprinkled them with it, on the third and on the seventh day, and after that they were clean. He told them to do this also when they came into their own land.
⁸¹ Barach

⁸² μετὰ δὲ τὴν‎ ἐπὶ τῷ πένθει τῆς ἀδελφῆς τοῦ στρατηγοῦ κάθαρσιν τοιαύτην γενομένην ἀπῆγε τὴν‎ δύναμιν διὰ τῆς ἐρήμου καὶ τῆς ἈραβίαςArabia ἐλθὼν εἰς χωρίον , ὃ μητρόπολιν αὑτῶν ἌραβεςArabs νενομίκασι , πρότερον μὲν ἌρκηνArce λεγομένην ΠέτρανPetra δὲ νῦν ὀνομαζομένην .
⁸² Now when this purification, which their leader made upon the mourning for his sister, as it has been now described, was over, he caused the army to remove and to march through the wilderness and through Arabia; and when he came to a place which the Arabians esteem their metropolis, which was formerly called Arce, but has now the name of Petra,	⁸² When their leader had done this purification after the mourning for his sister, he led the army off through the wilderness and Arabia as far as a place which the Arabs count as their metropolis, which was formerly called Arce, but is now named Petra.
⁸² Barach

⁸³ ἐνταῦθα ὑψηλοῦ περιέχοντος ὄρους αὐτὸ ἀναβὰς ἈαρὼνAaron ἐπ᾽ αὐτὸ ΜωυσέοςMoses αὐτῷ δεδηλωκότος , ὅτι μέλλοι τελευτᾶν , παντὸς τοῦ στρατεύματος ὁρῶντος , κάταντες γὰρ ἦν τὸ χωρίον , ἀποδύεται τὴν‎ ἀρχιερατικὴν στολὴν καὶ παραδοὺς αὐτὴν ἘλεαζάρῳEleazar τῷ παιδί , πρὸς ὃν διὰ τὴν‎ ἡλικίαν ἡ ἀρχιερωσύνη παραγίνεται , θνήσκει τοῦ πλήθους εἰς αὐτὸν ἀφορῶντος ,
⁸³ at this place, which was encompassed with high mountains, Aaron went up one of them in the sight of the whole army, Moses having before told him that he was to die, for this place was over against them. He put off his pontifical garments, and delivered them to Eleazar his son, to whom the high priesthood belonged, because he was the elder brother; and died while the multitude looked upon him.	⁸³ Since Moses had told him that he was about to die, Aaron there ascended a nearby mountain and in the sight of the whole army, for the place was steep, he put off his high-priestly vestments and handed them on to his son Eleazar, to whom the high priesthood came on account of his age, and died in full view of the people.
⁸³ Barach

⁸⁴ τῷ μὲν αὐτῷ τελευτήσας ἔτει , ᾧ καὶ τὴν‎ ἀδελφὴν ἀπέβαλε , βιοὺς δὲ ἔτη τὰ πάντα τρία πρὸς τοῖς εἴκοσι καὶ ἑκατόν . ἀποθνήσκει δὲ κατὰ σελήνην νουμηνίᾳ μηνὸς ὄντος τοῦ παρὰ μὲν ἈθηναίοιςAthenians ἙκατομβαιῶνοςHecatombaium καλουμένου ΛώουLōos δὲ παρὰ ΜακεδόσιMacedonians ΣαβὰSheba, Abba δὲ παρὰ ἙβραίοιςHebrews .
⁸⁴ He died in the same year wherein he lost his sister, having lived in all a hundred and twenty-three years. He died on the first day of that lunar month which is called by the Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews Abba.	⁸⁴ He met his end on the same year that he lost his sister, having lived a total of a hundred and twenty-three years. He died at new moon on the first day of the month the Athenians call Hecatombaeon, the Macedonians call Loos and the Hebrews call Abba.
⁸⁴ Barach

Chapter 5
[085-099]
Moses defeats the Amorites
and divides their land among the Hebrews

☜ ☞

⁸⁵ Πένθος δὲ ἐπ᾽ αὐτῷ τοῦ λαοῦ τριακονθήμερον ἄγοντος , ἐπεὶ τοῦτ᾽ ἐλώφησεν , ἀναλαβὼν ἐκεῖθεν ΜωυσῆςMoses τὸν στρατὸν παρῆν ἐπὶ τὸν ποταμὸν Ἀρνῶν᾽Arnon , ὃς ἐκ τῶν τῆς ἈραβίαςArabia ὀρῶνto see ὡρμημένος καὶ διὰ πάσης ἐρήμου ῥέων εἰς τὴν‎ ἈσφαλτῖτινAsphaltitis λίμνην ἐκδίδωσιν ὁρίζων τήν τε ΜωαβῖτινMoabite καὶ ἈμωρῖτινAmorites . γῆ δ᾽ αὕτη καρποφόρος καὶ πλῆθος ἀνθρώπων τοῖς παρ᾽ αὐτῆς ἀγαθοῖς ἱκανὴ τρέφειν .
⁸⁵ The people mourned for Aaron thirty days, and when this mourning was over, Moses removed the army from that place, and came to the river Arnon, which, issuing out of the mountains of Arabia, and running through all that wilderness, falls into the lake Asphaltitis, and becomes the limit between the land of the Moabites and the land of the Amorites. This land is fruitful, and sufficient to maintain a great number of men, with the good things it produces.	⁸⁵ The people mourned him for thirty days and when it ended, Moses moved the army from there and came to the river Arnon, which, rushing down from the mountains of Arabia and flowing through a total wilderness, flows into lake Asphaltitis and forms the border between the Moabites and the Amorites. This is a fertile area, capable of maintaining a large population with its good produce.
⁸⁵ Barach

⁸⁶ πρὸς οὖν ΣιχῶναSihon τὸν βασιλεύοντα τῆς χώρας ταύτης ἀπέστειλε ΜωυσῆςMoses τῷ στρατῷ δίοδον αἰτῶν ἐφ᾽ αἷς ἂν θελήσειε πίστεσιν , ὥστε μηδὲν ἀδικηθῆναι μήτε τὴν‎ γῆν μήτε τοὺς ἐνοικοῦντας , ὧν ΣιχὼνSihon ἐκράτει , τοῖς τε κατὰ τὴν‎ ἀγορὰν χρῆσθαι πρὸς τὸ ἐκείνων λυσιτελές , εἰ καὶ τὸ ὕδωρ αὐτοῖς πιπράσκειν ἐθέλοιεν . ΣιχὼνSihon δ᾽ ἀρνούμενος ὁπλίζει τὸν οἰκεῖον στρατὸν καὶ τοὺς ἙβραίουςHebrews διαβαίνειν τὸν ἈρνῶναArnon κωλύειν ἑτοιμότατος ἦν .
⁸⁶ Moses therefore sent messengers to Sihon, the king of this country, desiring that he would grant his army a passage, upon what security he should please to require; he promised that he should be no way injured, neither as to that country which Sihon governed, nor as to its inhabitants; and that he would buy his provisions at such a price as should be to their advantage, even though he should desire to sell them their very water. But Sihon refused his offer, and put his army into battle array, and was preparing every thing in order to hinder their passing over Arnon.	⁸⁶ Moses sent messengers to Sihon, the king of this region, asking him to let his army pass through, on whatever security he might want, that no harm would be done either to the territory or the people ruled by Sihon, and that he would buy his provisions at a price that would profit them, even if they chose to sell them their water too. But Sihon refused and armed his troops and was fully prepared to block the Hebrews from crossing the Arnon.
⁸⁶ Barach

⁸⁷ ΜωυσῆςMoses δὲ ὁρῶν πολεμίως αὐτοῖς τὸν ἈμοραῖονAmorite διακείμενον οὔτε περιφρονούμενος ἀνέχεσθαι δεῖν ἔγνω καὶ τοὺς ἙβραίουςHebrews τῆς ἀπραξίας καὶ τῆς δι᾽ αὐτὴν ἀπορίαςperplexity , ὑφ᾽ ἧς στασιάσαι τε πρότερον αὐτοῖς συνέπεσε καὶ τότε δυσκόλως εἶχον , ἀπαλλάξαι διαγνοὺς ἤρετο τὸν θεόνGod , εἰ πολεμεῖν αὐτῷ δίδωσι .
⁸⁷ When Moses saw that the Amorite king was disposed to enter upon hostilities with them, he thought he ought not to bear that insult; and, determining to wean the Hebrews from their indolent temper, and prevent the disorders which arose thence, which had been the occasion of their former sedition, (nor indeed were they now thoroughly easy in their minds,) he inquired of God, whether he would give him leave to fight?	⁸⁷ When Moses saw the Amorite ready to go to war with them, he thought it wrong to ignore the affront, so thinking to wean the Hebrews from their indolent ways and check the disorders arising from this, which had led to their former rebellion, and they were unruly even still, he asked God if he should go to war.
⁸⁷ Barach

⁸⁸ τοῦ δὲ θεοῦ καὶ νίκην ἐπισημήναντος αὐτὸς θαρσαλέως εἶχε πρὸς τὸν ἀγῶνα καὶ τοὺς στρατιώτας παρώρμα , νῦν αὐτοὺς ἀξιῶν τῆς τοῦ πολεμεῖν ἡδονῆς ἀπολαύειν , ὅτ᾽when αὐτῇ συγχωρεῖ χρῆσθαι τὸ θεῖον . οἱ δ᾽ ἧς ἐπόθουν ἐξουσίας λαβόμενοι καὶ τὰς πανοπλίας ἀναλαβόντες εὐθέως ἐχώρουνto make room, withdraw εἰς τὸ ἔργον .
⁸⁸ which when he had done, and God also promised him the victory, he was himself very courageous, and ready to proceed to fighting. Accordingly he encouraged the soldiers; and he desired of them that they would take the pleasure of fighting, now God gave them leave so to do. They then, upon the receipt of this permission, which they so much longed for, put on their whole armor, and set about the work without delay.	⁸⁸ When God promised him victory, he was very full of spirit and ready for the contest and urged the soldiers, asking them to fight with gusto, now that the divinity had sanctioned them to do so. On receiving this permission, which they so much desired, they donned all their armour and instantly set about the task.
⁸⁸ Barach

⁸⁹ ὁ δὲ ἈμορραῖοςAmorite οὐκέτ᾽ ἦν ἐπιόντων ὅμοιος αὑτῷ , ἀλλ᾽ αὐτός τε κατεπλάγη τοὺς ἙβραίουςHebrews καὶ ἡ δύναμις αὐτοῦ‎ παρέχουσα θᾶττον αὑτὴν εὔψυχον εἶναι δοκεῖν τότ᾽ ἀπηλέγχθη πεφοβημένη . τὴν‎ πρώτην οὖν σύνοδον οὐχ ὑπομείναντες ἀντιστῆναι καὶ δέξασθαι τοὺς ἙβραίουςHebrews τρέπονται , τοῦτο ἑαυτοῖς σωτηρίαν ὑπολαβόντες ἢ τὸ μάχεσθαι παρέξειν ·
⁸⁹ But the Amorite king was not now like to himself when the Hebrews were ready to attack him; but both he himself was affrighted at the Hebrews, and his army, which before had showed themselves to be of good courage, were then found to be timorous: so they could not sustain the first onset, nor bear up against the Hebrews, but fled away, as thinking this would afford them a more likely way for their escape than fighting,	⁸⁹ But when the Hebrews were ready to attack him, the Amorite king changed his mind. Not only did he fear the Hebrews, but also his whole army, which before had seemed so bold, was now afraid. So they could not resist the first assault or stand up to the Hebrews, but fled, thinking that it gave them better hope of survival than fighting.
⁸⁹ Barach

⁹⁰ ἐθάρρουν γὰρ ταῖς πόλεσιν οὔσαις ὀχυραῖς . παρ᾽ ὧν οὐδὲν αὐτοῖς ὄφελος ἦν εἰς ταύτας συνδιωχθεῖσιν · ἙβραῖοιHebrews γὰρ ὡς ἐνδόντας αὐτοὺς εὐθὺς εἶδον , ἐνέκειντο καὶ παραλύσαντες αὐτῶν τὸν κόσμον εἰς φόβον κατέστησαν .
⁹⁰ for they depended upon their cities, which were strong, from which yet they reaped no advantage when they were forced to fly to them; for as soon as the Hebrews saw them giving ground, they immediately pursued them close; and when they had broken their ranks, they greatly terrified them,	⁹⁰ They put their trust in their strong cities, but when forced to escape to them it did them no good, for the Hebrews instantly saw them yielding and pursued them hard, and when their ranks were broken they fell into a panic.
⁹⁰ Barach

⁹¹ καὶ οἱ μὲν ἀπορραγέντες ἔφευγον ἐπὶ τῶν πόλεων , οἱ δὲ πρὸς τὴν‎ δίωξιν οὐκ ἔκαμνον , ἀλλ᾽ οἷς προπεπονήκεσαν προσεπιταλαιπωρῆσαι προθέμενοι , καὶ σφενδονᾶν τε ἄριστοι τυγχάνοντες καὶ πᾶσι τοῖς ἑκηβόλοις δεξιοὶ χρῆσθαι , καὶ διὰ τὴν‎ ὅπλισιν οὖσαν εὐσταλῆ κοῦφοι πρὸς τὸ διώκειν ὄντες μετέθεον τοὺς πολεμίους καὶ τοὺς πορρωτάτω συλληφθῆναι γεγονότας ταῖς σφενδόναις καὶ τοῖς τοξεύμασι κατελάμβανον .
⁹¹ and some of them broke off from the rest, and ran away to the cities. Now the Hebrews pursued them briskly, and obstinately persevered in the labors they had already undergone; and being very skillful in slinging, and very dexterous in throwing of darts, or any thing else of that kind, and also having nothing but light armor, which made them quick in the pursuit, they overtook their enemies; and for those that were most remote, and could not be overtaken, they reached them by their slings and their bows,	⁹¹ They broke off and fled to the cities, but the others hotly pursued them and grimly persevered in their efforts and being skilful in slinging and hurling missiles of all kinds, and being quick in the pursuit as they wore only light armour, they overtook the enemy, and by their slings and their bows they could reach even those farther away who could not be caught.
⁹¹ Barach

⁹² Φόνος τε οὖν γίνεται πολὺς καὶ τραύμασιν ἐπόνουν οἱ διαφεύγοντες , ἔκαμνόν τε ἐπὶ δίψει μᾶλλον ἤ τινι τῶν πολεμικῶν , καὶ γὰρ ‎ὥρα θέρους ἦν , καὶ ἐπιθυμίᾳ τοῦ πιεῖν . ἐπὶ ποταμὸν οὖν τοὺς πλείους καταραχθέντας , καὶ ὅσον συνεστραμμένον ἔφευγε , περιστάντες ἔβαλλον καὶ πάντας αὐτοὺς ἀκοντίζοντες ἅμα καὶ τοξεύοντες διέφθειραν .
⁹² so that many were slain; and those that escaped the slaughter were sorely wounded, and these were more distressed with thirst than with any of those that fought against them, for it was the summer season; and when the greatest number of them were brought down to the river out of a desire to drink, as also when others fled away by troops, the Hebrews came round them, and shot at them; so that, what with darts and what with arrows, they made a slaughter of them all.	⁹² There was a slaughter, and those who escaped were wounded and suffered even more from thirst than from any of their opponents, for it was summer. Most of them who had stayed together were forced down to the river to drink, and as the others had fled in droves, the Hebrews outflanked and shot at them, so that, between spears and arrows, they killed them all.
⁹² Barach

⁹³ ἀποθνήσκει δ᾽ αὐτῶν καὶ ΣιχὼνSihon ὁ βασιλεύς . ἙβραῖοιHebrews δὲ νεκροὺς ἐσκύλευον καὶ λείαν ἔλαβον καὶ πολλὴν ἀφθονίανfree from envy τῶν ἐκ τῆς γῆς εἶχον μεστῆς ἔτι τῶν καρπῶν ὑπαρχούσης ,
⁹³ Sihon their king was also slain. So the Hebrews spoiled the dead bodies, and took their prey. The land also which they took was full of abundance of fruits,	⁹³ Sihon their king also died. And the Hebrews stripped the corpses and took the spoil, taking lots of produce from the land which was rich in fruits.
⁹³ Barach

⁹⁴ καὶ διεξῄει πᾶσιν ἀδεῶς τὸ στράτευμα προνομῇ χρώμενον ἁλισκομένων καὶ τῶν πόλεων · οὐδὲν γὰρ παρὰ τούτων ἦν ἐμπόδιον τοῦ μαχίμου παντὸς ἀπολωλότος . ἈμορραίουςAmorites μὲν οὖν τοιοῦτο πάθος κατέλαβεν οὔτε φρονῆσαι δεινοὺς οὔτε ἀγαθοὺς κατὰ τὸ ἔργον γεγονότας , ἙβραῖοιHebrews δὲ τὴν‎ ἐκείνων παρελάμβανον .
⁹⁴ and the army went all over it without fear, and fed their cattle upon it; and they took the enemies prisoners, for they could no way put a stop to them, since all the fighting men were destroyed. Such was the destruction which overtook the Amorites, who were neither sagacious in counsel, nor courageous in action. Hereupon the Hebrews took possession of their land,	⁹⁴ The army went all through it without fear and fed their livestock upon it, capturing the cities too, which could not resist them since all the fighting men were killed. This disaster befell the Amorites, who were neither wise in counsel nor brave in deed, and the Hebrews occupied their land.
⁹⁴ Barach

⁹⁵ ἔστι δὲ χωρίον , ὃ τριῶν μεταξὺ ποταμῶν κείμενον ὅμοιόνlike, resembling τι νήσῳ τὴν‎ φύσιν ὑπάρχει , τοῦ μὲν ἈρνῶνοςArnon ἀπὸ μεσημβρίας ὁρίζοντος αὐτό , ἸοβάκουJabbok δὲ τὴν‎ ἀρκτῴαν αὐτοῦ‎ πλευρὰν περιγράφοντος , ὃς εἰς τὸν ἸόρδανονJordan ποταμὸν ἐκβάλλων ἐκείνῳ καὶ τοῦ ὀνόματος μεταδίδωσι , τὰ μέντοι γε πρὸς τῇ δύσει τοῦ χωρίου περίεισιν αὐτὴν ἸόρδανοςJordan .
⁹⁵ which is a country situate between three rivers, and naturally resembled an island: the river Arnon being its southern; the river Jabbok determining its northern side, which running into Jordan loses its own name, and takes the other; while Jordan itself runs along by it, on its western coast.	⁹⁵ It is a region situated between three rivers and naturally resembling an island, the river Arnon being its southern, and the Jabbok its northern side, which as it flows into the Jordan loses its own name to adopt the other. The Jordan itself then forms its western border.
⁹⁵ Barach

⁹⁶ Οὕτως οὖν ἐχόντων τῶν πραγμάτων ἐπιτίθεται τοῖς ἸσραηλίταιςIsraelite ὬγηςOg ὁ τῆς ΓαλαδηνῆςGaladene καὶ ΓαυλανίτιδοςGaulanitis βασιλεὺς στρατὸν ἄγων , καὶ σπεύδων μὲν ὡς ἐπὶ συμμαχίαν τὴν‎ ΣιχῶνοςSihon φίλου τυγχάνοντος εὑρὼν δὲ ἐκεῖνον ἤδη προαπολωλότα καὶ οὕτως ἔγνω τοῖς ἙβραίοιςHebrews εἰς μάχην ἐλθεῖν περιέσεσθαί τε νομίζων καὶ τῆς ἀρετῆς αὐτῶν διάπειραν βουλόμενος λαβεῖν ·
⁹⁶ When matters were come to this state, Og, the king of Gilead and Gaulanitis, fell upon the Israelites. He brought an army with him, and came in haste to the assistance of his friend Sihon: but though he found him already slain, yet did he resolve still to come and fight the Hebrews, supposing he should be too hard for them, and being desirous to try their valor;	⁹⁶ In these circumstances, Og, the king of Gilead and Gaulanitis, attacked the Israelites, hurrying with an army to help his friend Sihon. But when he found him already killed, he still decided to come and fight the Hebrews, expecting to be victorious over them and wanting to test their bravery.
⁹⁶ Barach

⁹⁷ διαμαρτὼν δὲ τῆς ἐλπίδος αὐτός τε ἀποθνήσκει κατὰ τὴν‎ μάχην καὶ σύμπας ὁ στρατὸς αὐτοῦ‎ διαφθείρεται . ΜωυσῆςMoses δὲ τὸν ποταμὸν ἸόβακονJabbok περαιωσάμενος διεξῄει τῆς ὬγουOg βασιλείας τάς τε πόλεις καταστρεφόμενος καὶ κτείνων πάντας τοὺς ἐνοικοῦντας , οἳ καὶ πλούτῳ διέφερον πάντων τῶν ἐκείνῃ ἠπειρωτῶν δι᾽ ἀρετὴν γῆς καὶ πλῆθος χρημάτων .
⁹⁷ but failing of his hope, he was both himself slain in the battle, and all his army was destroyed. So Moses passed over the river Jabbok, and overran the kingdom of Og. He overthrew their cities, and slew all their inhabitants, who yet exceeded in riches all the men in that part of the continent, on account of the goodness of the soil, and the great quantity of their wealth.	⁹⁷ His hope failed and he was killed in the battle and all his army was destroyed. So Moses crossed the river Jabbok and overran the kingdom of Og, destroying their cities and killing all their inhabitants, whose wealth exceeded all in that part of the continent, in the richness of the soil and the volume of their goods.
⁹⁷ Barach

⁹⁸ ὬγηςOg δὲ μέγεθός τε καὶ κάλλος ἦν οἷος ὀλίγοι σφόδρα , ἦν δὲ καὶ κατὰ χεῖρα γενναῖος ἀνήρ , ὡς ἴσα τὰ τῶν ἔργων εἶναι τοῖς τοῦ μεγέθους καὶ τῆς εὐπρεπείας πλεονεκτήμασι . τὴν‎ δ᾽ ἰσχὺν αὐτοῦ‎ καὶ τὸ μέγεθος ἐτεκμηριώσαντο κλίνην αὐτοῦ‎ λαβόντες ἐν ῬαβαθᾶRabbath πόλει τῶν βασιλείων τῆς ἈμμανίτιδοςAmmanitis , τῇ μὲν κατασκευῇ σιδηρέαν , τεσσάρων δὲ πηχῶν τὸ εὖρος , μήκει δὲ τοῦ διπλασίονος ἑνὶ πήχει μείζονα .
⁹⁸ Now Og had very few equals, either in the largeness of his body, or handsomeness of his appearance. He was also a man of great activity in the use of his hands, so that his actions were not unequal to the vast largeness and handsome appearance of his body. And men could easily guess at his strength and magnitude when they took his bed at Rabbath, the royal city of the Ammonites; its structure was of iron, its breadth four cubits, and its length a cubit more than double thereto.	⁹⁸ Now Og had few equals for his bodily size or his handsome looks. He was also a man very skilled with his hands, so that his actions were on a par with his size and handsome appearance. They got an inkling of his strength and size when they captured his bed at Rabbath, the royal city of the Ammanites; it was made of iron, four feet wide and more than twice as long, plus an extra foot!
⁹⁸ Barach

⁹⁹ τούτου τοίνυν πταίσαντος οὐκ εἰς τὸ παρὸν μόνον τοῖς ἙβραίοιςHebrews ἐπέδωκε τὰ πράγματα , ἀλλὰ καὶ πρὸς τὸ μέλλον ἀγαθῶν αὐτοῖς αἴτιος ἀποθανὼν ὑπῆρξε · καὶ γὰρ πόλεις ἑξήκοντα λαμπρῶς πάνυ τετειχισμένας ὑποτελεῖς ἐκείνῳ παρέλαβον καὶ λείαν πολλὴν ἰδίᾳ τε καὶ δημοσίᾳ πάντες εὐπόρησαν .
⁹⁹ However, his fall did not only improve the circumstances of the Hebrews for the present, but by his death he was the occasion of further good success to them; for they presently took those sixty cities, which were encompassed with excellent walls, and had been subject to him, and all got both in general and in particular a great prey.	⁹⁹ His fall not only improved the lot of the Hebrews for the present, but also by his death he brought them further success, for they took the sixty fortified cities subject to him and all of them, both individually and as a group, took plenty of booty.
⁹⁹ Barach

Chapter 6
[100-158]
Balaam the Moabite is inspired to bless the Israelites

☜ ☞

¹⁰⁰ ΜωυσῆςMoses μὲν οὖν στρατοπεδεύει καὶ ἀγαγὼν τὴν‎ δύναμιν ἐπὶ τῷ ἸορδάνῳJordan κατὰ τὸ μέγα πεδίον ἹεριχοῦντοςJericho ἀντικρύ , πόλις δ᾽ ἐστὶν εὐδαίμων αὕτη φοίνικά τε φέρειν ἀγαθὴ καὶ βάλσαμον νεμομένη . ἤρχοντο δὲ φρονεῖν ἐφ᾽ ἑαυτοῖς μέγα ἸσραηλῖταιIsraelites καὶ τὴν‎ πρὸς τοὺς πολέμους ἐπιθυμίαν ὑπερέτεινον .
¹⁰⁰ Now Moses, when he had brought his army to Jordan; pitched his camp in the great plain over against Jericho. This city is a very happy situation, and very fit for producing palm-trees and balsam. And now the Israelites began to be very proud of themselves, and were very eager for fighting.	¹⁰⁰ When he had brought his army to the Jordan Moses encamped in the great plain opposite Jericho, a fortunate city that produces palm-trees and balsam. The Israelites began to feel very proud of themselves and were eager for the fight.
¹⁰⁰ Barach

¹⁰¹ καὶ ΜωυσῆςMoses ὀλίγων ἡμερῶν θύσας χαριστήρια πρῶτον τῷ θεῷ καὶ τὸν λαὸν εὐωχήσας μέρος τι τῶν ὁπλιτῶν ἐξέπεμψε δῃῶσον τὴν‎ ΜαδιηνιτῶνMadianites γῆν καὶ τὰς πατρίδας αὐτῶν ἐκπολιορκῆσον . τοῦ δ᾽ ἐκπολεμηθῆναι πρὸς αὐτοὺς αἰτίαν ἔλαβε τοιαύτην .
¹⁰¹ Moses then, after he had offered for a few days sacrifices of thanksgiving to God, and feasted the people, sent a party of armed men to lay waste the country of the Midianites, and to take their cities. Now the occasion which he took for making war upon them was this that follows:—	¹⁰¹ After a few days spent offering thank-offerings to God and letting the people enjoy themselves, Moses sent a party of warriors to lay waste the region of the Madianites and to capture their cities. The reason for going to war with them was as follows.
¹⁰¹ Barach

¹⁰² ΒάλακοςBalak ὁ τῶν ΜωαβιτῶνMoabites βασιλεὺς φιλίας αὐτῷ πατρῴας οὔσης καὶ συμμαχίας πρὸς ΜαδιηνίταςMidianites , ἐπεὶ τοὺς ἸσραηλίταςIsraelites τοσοῦτον φυομένους ἑώρα καὶ περὶ τῶν αὐτοῦ‎ πραγμάτων λίαν εὐλαβεῖτο , καὶ γὰρ οὐδὲν πέπυστο γῆν ἄλλω πολυπραγμονεῖν τοὺς ἙβραίουςHebrews ἀπηγορευκότος τοῦ θεοῦ κτησαμένους τὴν‎ ΧαναναίωνCanaanites , θᾶττον ἢ φρονιμώτερον ἐγχειρεῖν ἔγνω τοῖς λόγοις .
¹⁰² When Balak, the king of the Moabites, who had from his ancestors a friendship and league with the Midianites, saw how great the Israelites were grown, he was much affrighted on account of his own and his kingdom’s danger; for he was not acquainted with this, that the Hebrews would not meddle with any other country, but were to be contented with the possession of the land of Canaan, God having forbidden them to go any farther So he, with more haste than wisdom, resolved to make an attempt upon them by words;	¹⁰² Balak, the king of the Moabites, who inherited from his ancestors a treaty of friendship and alliance with the Madianites, saw how great the Israelites had grown, and he was much frightened due to the danger to himself and his kingdom, for he was unaware that the Hebrews preferred not to meddle with any other region, but would be content to possess the land of Canaan, as God forbade them to go any farther. So, with more haste than wisdom, he resolved to oppose them with words,
¹⁰² Barach

¹⁰³ καὶ πολεμεῖν μὲν ἐπὶ ταῖς εὐπραγίαις θρασύτερον ὑπὸ τῆς κακοπραγίας κατειλημμένοις οὐκ ἔκρινε , κωλῦσαι δ᾽ εἰ δύναιτο γενέσθαι μεγάλους λογιζόμενος πρεσβεῦσαι πρὸς ΜαδιηνίταςMidianites ὑπὲρ αὐτῶν .
¹⁰³ but he did not judge it prudent to fight against them, after they had such prosperous successes, and even became out of ill successes more happy than before, but he thought to hinder them, if he could, from growing greater, and so he resolved to send ambassadors to the Midianites about them.	¹⁰³ for he did not judge it wise to fight them after their successes, since they took heart even in the face of setbacks. He planned to stop them, if possible, from growing greater and sent envoys to the Madianites about them.
¹⁰³ Barach

¹⁰⁴ οἱ δέ , ἦν γάρ τις ἀπὸ ΕὐφράτουEuphrates ΒάλαμοςBalaam μάντις ἄριστος τῶν τότε καὶ πρὸς αὐτοὺς ἐπιτηδείως ἔχων , πέμπουσι μετὰ τῶν ΒαλάκουBalak πρέσβεων ἄνδρας τῶν παρ᾽ αὐτοῖς ἀξιολόγων παρακαλέσοντας τὸν μάντιν ἐλθεῖν , ὅπως ἐπ᾽ ἐξωλείᾳ τῶν ἸσραηλιτῶνIsrael, Israelites ἀρὰς ποιήσηται .
¹⁰⁴ Now these Midianites knowing there was one Balaam, who lived by Euphrates, and was the greatest of the prophets at that time, and one that was in friendship with them, sent some of their honorable princes along with the ambassadors of Balak, to entreat the prophet to come to them, that he might imprecate curses to the destruction of the Israelites.	¹⁰⁴ These Madianites knew a man called Balaam, living near the Euphrates, who was the finest prophet of the time and was friendly toward them. They sent some of their honoured princes with Balak's envoys, to ask the prophet to come and call down curses to destroy the Israelites.
¹⁰⁴ Barach

¹⁰⁵ παραγενομένους δὲ τοὺς πρέσβεις δέχεται ξενίᾳ φιλοφρόνως καὶ δειπνίσας ἀνέκρινε τὴν‎ τοῦ θεοῦ διάνοιαν , τίς αὕτη ἐστὶν ἐφ᾽ οἷς ΜαδιηνῖταιMidianites παρακαλοῦσι . τοῦ δ᾽ ἐμποδὼν στάντος ἀφικνεῖται πρὸς τοὺς πρέσβεις , προθυμίαν μὲν καὶ σπουδὴν τὴν‎ ἰδίαν ἐμφανίζων αὐτοῖς εἰς ἃ δέονται τυχεῖν , τὸν δὲ θεὸν ἀντιλέγειν αὐτοῦ‎ τῇ προαιρέσει δηλῶν , ὃς αὐτὸν ἐπὶ τοσοῦτον κλέος δι᾽ ἀλήθειαν καὶ τὴν‎ ταύτης πρόρρησιν ἀγάγοι ·
¹⁰⁵ So Balsam received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was God’s will, and what this matter was for which the Midianites entreated him to come to them. But when God opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous to comply with their request, but informed them that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions;	¹⁰⁵ When the envoys came, Balaam received them kindly and after supper inquired about the will of God and what the Madianites wanted of him. When God opposed his going, he told the envoys that he himself was willing to do what they asked, but that God opposed it, the same God who had given him such a reputation by the truth of his predictions.
¹⁰⁵ Barach

¹⁰⁶ τὸν γὰρ στρατόν , ᾧ καταρασόμενον αὐτὸν ἐλθεῖν παρακαλοῦσι , δι᾽ εὐνοίας εἶναι τῷ θεῷ · συνεβούλευέ τε διὰ ταύτην τὴν‎ αἰτίαν χωρεῖν παρ᾽ αὐτοὺς τὴν‎ ἔχθραν τὴν‎ πρὸς τοὺς ἸσραηλίταςIsraelites καταλυσαμένους . Καὶ τοὺς μὲν πρέσβεις ταῦτα εἰπὼν ἀπέλυσε .
¹⁰⁶ for that this army, which they entreated him to come and curse, was in the favor of God; on which account he advised them to go home again, and not to persist in their enmity against the Israelites; and when he had given them that answer, he dismissed the ambassadors.	¹⁰⁶ He said that the army they wanted him to go and curse was favoured by God, and therefore advised them to return home and not to continue as enemies of the Israelites. With that he sent the envoys away.
¹⁰⁶ Barach

¹⁰⁷ ΜαδιηνῖταιMidianites δὲ ΒαλάκουBalak σφόδρα ἐγκειμένου καὶ δέησιν λιπαρὰν προσφέροντος πάλιν πέμπουσι πρὸς τὸν ΒάλαμονBalaam . κἀκεῖνος βουλόμενος χαρίζεσθαί τι τοῖς ἀνδράσιν ἀνήρετο τὸν θεόνGod , ὁ δὲ καὶ τῆς πείρας δυσχεράνας κελεύει μηδὲν ἀντιλέγειν τοῖς πρέσβεσιν . ὁ δ᾽ οὐχ ὑπολαβὼν ἀπάτῃ ταῦτα τὸν θεὸν κεκελευκέναι συναπῄει τοῖς πρέσβεσι .
¹⁰⁷ Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at this [second] trial, and bid him by no means to contradict the ambassadors. Now Balsam did not imagine that God gave this injunction in order to deceive him, so he went along with the ambassadors;	¹⁰⁷ At Balak's most fervent request, the Madianites sent other envoys to Balaam, and wanting to gratify them, he again inquired of God. But God was displeased with this attempt and told him not to reject the envoys. Balaam did not realize that God said this in order to deceive him, so he went with the envoys.
¹⁰⁷ Barach

¹⁰⁸ κατὰ δὲ τὴν‎ ὁδὸν ἀγγέλου θείου προσβαλόντος αὐτῷ κατά τι στενὸν χωρίον περιειλημμένον αἱμασιαῖς διπλαῖς ἡ ὄνος , ἐφ᾽ ἧς ὁ ΒάλαμοςBalaam ὠχεῖτο , συνεῖσα τοῦ θείου πνεύματος ὑπαντῶντος ἀπέκλινε τὸν ΒάλαμονBalaam πρὸς τὸν ἕτερον τῶν τριγχῶν ἀναισθήτως ἔχουσα τῶν πληγῶν , ἃς ὁ ΒάλαμοςBalaam ἐπέφερεν αὐτῇ κακοπαθῶν τῇ θλίψει τῇ πρὸς τὸν τριγχόν .
¹⁰⁸ but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him, and thrust Balaam to one of the walls, without regard to the stripes which Balaam, when he was hurt by the wall, gave her;	¹⁰⁸ A divine angel met him on the journey, as he was in a narrow passage hedged in on both sides, and the donkey Balaam was riding knew it was a divine spirit meeting him and turned aside, pushing Balaam against one of the ramparts, and disregarded the blows he gave her when he was hurt by the wall.
¹⁰⁸ Barach

¹⁰⁹ ὡς δ᾽ ἐγκειμένου τοῦ ἀγγέλου ἡ ὄνος τυπτομένη ὤκλασε , κατὰ βούλησιν θεοῦ φωνὴν ἀνθρωπίνην ἀφεῖσα κατεμέμφετο τὸν ΒάλαμονBalaam ὡς ἄδικον ἐπὶ ταῖς πρότερον διακονίαις μηδὲν ἔχοντα ἐγιγνώσκετοto know αὐτῇ πληγὰς ἐπιφέρειν μὴ συνιείς , ὅτι νῦν κατὰ θεοῦ προαίρεσιν οἷς αὐτὸς ἔσπευσεν ὑπηρετεῖν εἴργεται .
¹⁰⁹ but when the ass, upon the angel’s continuing to distress her, and upon the stripes which were given her, fell down, by the will of God, she made use of the voice of a man, and complained of Balaam as acting unjustly to her; that whereas he had no fault to find with her in her former service to him, he now inflicted stripes upon her, as not understanding that she was hindered from serving him in what he was now going about, by the providence of God.	¹⁰⁹ When the donkey fell down, still distressed by the angel and by the beating, by the will of God she spoke with a human voice and complained that Balaam was treating her unjustly, for while she had served him without fault, he struck her with blows, failing to see that the providence of God blocked her from serving him in what he was now about.
¹⁰⁹ Barach

¹¹⁰ ταραττομένου δὲ αὐτοῦ‎ διὰ τὴν‎ τῆς ὄνου φωνὴν ἀνθρωπίνην οὖσαν ἐπιφανεὶς καὶ ὁ ἄγγελος ἐναργὴςvisible ἐνεκάλει τῶν πληγῶν , ὡς οὐχὶ τοῦ κτήνους ὄντος αἰτίου , τὴν‎ δὲ ὁδὸν αὐτοῦ‎ διακωλύοντος παρὰ γνώμην τοῦ θεοῦ γενομένην .
¹¹⁰ And when he was disturbed by reason of the voice of the ass, which was that of a man, the angel plainly appeared to him, and blamed him for the stripes he had given his ass; and informed him that the brute creature was not in fault, but that he was himself come to obstruct his journey, as being contrary to the will of God.	¹¹⁰ As he was troubled by the human-sounding voice of the donkey, the angel appeared to him and blamed him for striking his donkey, for the creature was not at fault, since he himself had come to bar his journey, as contrary to the will of God.
¹¹⁰ Barach

¹¹¹ καταδείσας δ᾽ ὁ ΒάλαμοςBalaam οἷός τε ἦν ἀναστρέφειν , ἀλλ᾽ ὁ θεὸς αὐτὸν χωρεῖν τὴν‎ προκειμένην παρώρμησε προστάξας ὅτιπερ ἂν αὐτὸς κατὰ νοῦν αὐτῷ ποιήσειεto do, make τοῦτο σημαίνειν .
¹¹¹ Upon which Balaam was afraid, and was preparing to return back again: yet did God excite him to go on his intended journey, but added this injunction, that he should declare nothing but what he himself should suggest to his mind.	¹¹¹ Balaam was afraid and was preparing to return home, but God urged him to continue his intended journey, with orders to say only what he himself would suggest to his mind.
¹¹¹ Barach

¹¹² Καὶ ὁ μὲν ταῦτα τοῦ θεοῦ κελεύσαντος ἥκει πρὸς ΒάλακονBalak . δεξαμένου δὲ αὐτὸν τοῦ βασιλέως ἐκπρεπῶς ἠξίου προαχθεὶς ἐπί τι τῶν ὀρῶνto see σκέψασθαι , πῶς τὸ τῶν ἙβραίωνHebrews ἔχοι στρατόπεδον . ΒάλακοςBalak δ᾽ αὐτὸς ἀφικνεῖται τὸν μάντιν σὺν βασιλικῇ θεραπείᾳ φιλοτίμως ἀγόμενος εἰς ὄρος , ὅπερ ὑπὲρ κεφαλῆς αὐτῶν ἔκειτο τοῦ στρατοπέδου σταδίους ἀπέχον ἑξήκοντα .
¹¹² When God had given him this charge, he came to Balak; and when the king had entertained him in a magnificent manner, he desired him to go to one of the mountains to take a view of the state of the camp of the Hebrews. Balak himself also came to the mountain, and brought the prophet along with him, with a royal attendance. This mountain lay over their heads, and was distant sixty furlongs from the camp.	¹¹² With these orders from God, he came to Balak, and after the king entertained him magnificently, he asked him to go to one of the mountains and view the state of the Hebrews' encampment. Balak himself, along with a royal attendance, brought the prophet to the mountain, which lay above them, sixty furlongs from the camp.
¹¹² Barach

¹¹³ κατιδὼν δ᾽ αὐτοὺς ἐκεῖνος βωμούς τε ἐκέλευσεν ἑπτὰ δείμασθαι τὸν βασιλέα καὶ τοσούτους ταύρους καὶ κριοὺς παραστῆσαι · ὑπουργήσαντος δὲ διὰ ταχέων τοῦ βασιλέως ὁλοκαυτεῖ τυθέντας ,
¹¹³ Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews.	¹¹³ When he saw them, he asked the king to build him seven altars and to bring him as many bulls and rams; which the king soon did. He then killed the sacrifices and offered them as holocausts, in order to observe what they might mean.
¹¹³ Barach

¹¹⁴ ὡς τρόπον εἶδε σημαινομένην , " ὁ λεώς , φησίν , οὗτος εὐδαίμων , ᾧ ὁ θεὸς δίδωσι μυρίων κτῆσιν ἀγαθῶν καὶ σύμμαχον εἰς ἅπαντα καὶ ἡγεμόνα τὴν‎ ἑαυτοῦ πρόνοιαν ἐπένευσεν . ὡς οὐδέν ἐστιν ἀνθρώπινον γένος , οὗ μὴ κατ᾽ ἀρετὴν καὶ ζήλωσιν ἐπιτηδευμάτων ἀρίστων καὶ καθαρῶν πονηρίας ὑμεῖς ἀμείνους κριθήσεσθε καὶ παισὶ βελτίοσιν αὐτῶν ταῦτα καταλείψετε , θεοῦ μόνους ὑμᾶς ἀνθρώπους ἐφορῶντος καὶ ὅθεν ἂν γένοισθε πάντων εὐδαιμονέστεροι τῶν ὑπὸ τὸν ἥλιον ἐκπορίζοντος .
¹¹⁴ Then said he, “Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to you, and the provision of such things for you as may render you happier than any other people under the sun.	¹¹⁴ Then he said, "Happy is this people, to whom God grants innumerable good things and for whom his providence is helper and guide. There is no nation among mankind but you will surpass them in virtue and in following the best rules of life. You will be counted as people pure from wickedness and will leave those rules to children better than yourselves, because God favours you above all mankind and will make you the happiest of all people under the sun.
¹¹⁴ Barach

¹¹⁵ γῆν τε οὖν ἐφ᾽ ἣν ὑμᾶς αὐτὸς ἔστειλε καθέξετε δουλεύσουσαν αἰεὶ παισὶν ὑμετέροις καὶ τοῦ περὶ αὐτῶν κλέους ἐμπλησθήσεται πᾶσα ἡ γῆ καὶ θάλασσα , ἀρκέσετε δὲ τῷ κόσμῳ παρασχεῖν ἑκάστῃ γῇ τῶν ἀφ᾽ ὑμετέρου γένους οἰκήτορας .
¹¹⁵ You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock.	¹¹⁵ You shall keep the land to which he sent you and its people shall always serve your children, and all the earth and sea shall be filled with your glory. The number of your descendants will be enough for the world in general and each of its regions.
¹¹⁵ Barach

¹¹⁶ θαυμάζετε οὖν , ὦ μακάριος στρατός , ὅτι τοσοῦτος ἐξ ἑνὸς πατρὸς γεγόνατε . ἀλλὰ τὸν νῦν ὑμῶν ὀλίγον ἡ ΧαναναίωνCanaanites χωρήσει γῆ , τὴν‎ δ᾽ οἰκουμένην οἰκητήριον δι᾽ αἰῶνος ἴστε προκειμένην ὑμῖν , καὶ τὸ πλῆθος ὑμῶν ἔν τε νήσοις καὶ κατ᾽ ἤπειρον βιοτεύσετε ὅσον ἐστὶν οὐδ᾽ ἀστέρων ἀριθμὸς ἐν οὐρανῷ . τοσούτοις δὲ οὖσιν οὐκ ἀπαγορεύσει τὸ θεῖον ἀφθονίανfree from envy μὲν παντοίων ἀγαθῶν ἐν εἰρήνῃ χορηγοῦν , νίκην δὲ καὶ κράτος ἐν πολέμῳ .
¹¹⁶ However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war.	¹¹⁶ O blessed army, be amazed at how from one father you have become so many. The land of Canaan can now hold you, as you are still comparatively few, but know that the whole world is to be your dwelling-place for ever, and your people shall inhabit both islands and mainland, like the number of the stars in heaven. When you become so many, God will not abandon you, but will grant you abundance of good things in peace, with victory and dominion in war.
¹¹⁶ Barach

¹¹⁷ παῖδας ἐχθρῶν ἔρως τοῦ πρὸς ὑμᾶς πολέμου λάβοι καὶ θρασυνθεῖεν ὥστε εἰς ὅπλα καὶ τὰς ὑμετέρας χεῖρας ἐλθεῖν · οὐ γὰρ ἂν ὑποστρέψειέ τις νικηφόρος οὐδ᾽ ὥστε παῖδας εὐφρᾶναι καὶ γυναῖκας . τοσοῦτον ὑμῖν ἀνδρείας τὸ περιὸν ἐκ θεοῦ προνοίας ἀνῄρηταιto take up , ᾧ καὶ τὰ περιττὰ μειοῦν ἰσχὺς καὶ τὰ λείποντα διδόναι ."
¹¹⁷ May the children of your enemies have an inclination to fight against you; and may they be so hardy as to come to arms, and to assault you in battle, for they will not return with victory, nor will their return be agreeable to their children and wives. To so great a degree of valor will you be raised by the providence of God, who is able to diminish the affluence of some, and to supply the wants of others.”	¹¹⁷ May the children of your enemies want to fight you, and may they boldly take up arms and attack you. They will not be victorious, nor return as their children and wives would wish. To such bravery will you be raised by the providence of God, who can take the surplus of some and supply the needs of others."
¹¹⁷ Barach

¹¹⁸ Καὶ ὁ μὲν τοιαῦτα ἐπεθείαζεν οὐκ ὢν ἐν ἑαυτῷ τῷ δὲ θείῳ πνεύματι πρὸς αὐτὰ νενικημένος . τοῦ δὲ ΒαλάκουBalak δυσχεραίνοντος καὶ παραβαίνειν αὐτὸν τὰς συνθήκας ἐφ᾽ αἷς αὐτὸν ἀντὶ μεγάλων λάβοι δωρεῶν παρὰ τῶν συμμάχων ἐπικαλοῦντος , ἐλθόντα γὰρ ἐπὶ κατάρᾳ τῶν πολεμίων ὑμνεῖν αὐτοὺς ἐκείνους καὶ μακαριωτάτους ἀποφαίνειν ἀνθρώπων ,
¹¹⁸ Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men.	¹¹⁸ These words Balaam spoke by inspiration, not under his own power, but driven by the divine Spirit to say what he did. But Balak was displeased and accused him of breaking his contract, when he and his allies had invited him with the promise of great gifts. For though he came to curse their enemies, he had praised them instead, declaring them the most fortunate of men.
¹¹⁸ Barach

¹¹⁹ " ὦ ΒάλακεBalaam , φησί , περὶ τῶν ὅλων λογίζῃ καὶ δοκεῖς ἐφ᾽ ἡμῖν εἶναί τι περὶ τῶν τοιούτων σιγᾶν ἢ λέγειν , ὅταν ἡμᾶς τὸ τοῦ θεοῦ λάβῃ πνεῦμα ; φωνὰς γὰρ ἃς βούλεται τοῦτο καὶ λόγους οὐδὲν ἡμῶν εἰδότων ἀφίησιν .
¹¹⁹ To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of.	¹¹⁹ To this Balaam replied, "Balak, if you rightly consider all this, can you imagine that it is in our power to be still and say nothing, when the Spirit of God seizes upon us? For he puts in our mouths whatever words he pleases and makes us say what we do not know.
¹¹⁹ Barach

¹²⁰ ἐγὼ δὲ μέμνημαι μὲν ὧντε καὶ σὺ καὶ ΜαδιηνῖταιMidianites δεηθέντες ἐνταυθοῖ με προθύμως ἠγάγετε καὶ δι᾽ ἃ τὴν‎ ἄφιξιν ἐποιησάμην , ἦν τέ μοι δι᾽ εὐχῆς μηδὲν ἀδικῆσαί σου τὴν‎ ἐπιθυμίαν .
¹²⁰ I well remember by what entreaties both you and the Midianites so joyfully brought me hither, and on that account I took this journey. It was my prayer, that I might not put any affront upon you, as to what you desired of me;	¹²⁰ I well remember the pleas by which you and the Madianites cheerfully brought me here and why I made this journey. It was not my desire to offend you, in what you asked of me.
¹²⁰ Barach

¹²¹ κρείττων δὲ ὁ θεὸς ὧν ἐγὼ χαρίζεσθαι διεγνώκειν · καὶ παντελῶς ἀσθενεῖς οἱ προγινώσκειν περὶ τῶν ἀνθρωπίνων παρ᾽ ἑαυτῶν ὑπολαμβάνοντες , ὡς μὴ ταῦθ᾽ ἅπερ ὑπαγορεύει τὸ θεῖον λέγειν , βιάζεσθαι δὲ τὴν‎ ἐκείνου βούλησιν ·
¹²¹ but God is more powerful than the purposes I had made to serve you; for those that take upon them to foretell the affairs of mankind, as from their own abilities, are entirely unable to do it, or to forbear to utter what God suggests to them, or to offer violence to his will; for when he prevents us and enters into us, nothing that we say is our own.	¹²¹ But God is more powerful than my wish to serve you, and those who intend by themselves to foretell the affairs of mankind, can no more do so than they can refrain from saying what God prompts in them, or resist his will.
¹²¹ Barach

¹²² οὐδὲν γὰρ ἐν ἡμῖν ἔτι φθάσαντος εἰσελθεῖν ἐκείνου ἡμέτερον . ἔγωγ᾽ οὖν τὸν στρατὸν τοῦτον οὔτ᾽ ἐπαινέσαι προεθέμην οὔτ᾽ ἐφ᾽ οἷς τὸ γένος αὐτῶν ὁ θεὸς ἀγαθοῖς ἐμηχανήσατο διελθεῖν , ἀλλ᾽ εὐμενὴς αὐτοῖς οὗτος ὢν καὶ σπεύδων αὐτοῖς εὐδαίμονα βίον καὶ κλέος αἰώνιον παρασχεῖν ἐμοὶ τοιούτων ἀπαγγελίαν λόγων ὑπέθετο .
¹²² I then did not intend to praise this army, nor to go over the several good things which God intended to do to their race; but since he was so favorable to them, and so ready to bestow upon them a happy life and eternal glory, he suggested the declaration of those things to me:	¹²² Indeed, when he begins to enter into us, nothing that we say is from ourselves. It was not my intention to praise this army, or to describe the good things God intends to do to their race, but since he favours them and is going to give them a prosperous life and eternal glory, he moved me to declare such things.
¹²² Barach

¹²³ νῦν δέ , χαρίζεσθαί τε γὰρ αὐτῷ σοὶ διὰ σπουδῆς ἐστί μοι καὶ ΜαδιηνίταιςMidianites , ὧν ἀπώσασθαί μοι τὴν‎ ἀξίωσινto think worthy οὐκ εὐπρεπές , φέρε βωμούς τε ἑτέρους αὖθις ἐγείρωμεν καὶ θυσίας ταῖς πρὶν παραπλησίας ἐπιτελέσωμεν , εἰ πεῖσαι τὸν θεὸν δυνηθείην ἐπιτρέψαι μοι τοὺς
¹²³ but now, because it is my desire to oblige thee thyself, as well as the Midianites, whose entreaties it is not decent for me to reject, go to, let us again rear other altars, and offer the like sacrifices that we did before, that I may see whether I can persuade God to permit me to bind these men with curses.”	¹²³ However, as it is my wish to oblige you and the Madianites, whose request I cannot decently reject, let us again build other altars and offer sacrifices as we did before, and see if I can persuade God to let me bind these men with curses."
¹²³ Barach

¹²⁴ ἀνθρώπους ἀραῖς ἐνδῆσαι . συγχωρήσαντος δὲ τοῦ ΒαλάκουBalak δὶς μὲν τεθυκότι τὸ θεῖον οὐκ ἐπένευσε τὰς κατὰ τῶν ἸσραηλιτῶνIsrael, Israelites ἀράςcurse, oath , θύσας δὲ καὶ τρίτον ἄλλων πάλιν ἀνασταθέντων βωμῶν οὐδὲ τότε μὲν κατηράσατο τοῖς ἸσραηλίταιςIsraelite ,
¹²⁴ Which, when Balak had agreed to, God would not, even upon second sacrifices, consent to his cursing the Israelites.	¹²⁴ Balak agreed, but God still would not let him curse the Israelites, even after the second sacrifices.
¹²⁴ Barach

¹²⁵ πεσὼν δ᾽ ἐπὶ στόμα πάθη προύλεγεν ὅσα τε βασιλεῦσιν ἔσται‎ καὶ ὅσα πόλεσι ταῖς ἀξιολογωτάταις , ὧν ἐνίαις οὐδ᾽ οἰκεῖσθαί πω συνέβαινε τὴν‎ ἀρχήν , ἅ τε καὶ προυπῆρξεν ἐν τοῖς ἔμπροσθεν χρόνοις γενόμενα τοῖς ἀνθρώποις διὰ γῆς ἢ θαλάσσης εἰς μνήμην τὴν‎ ἐμήν . ἐξ ὧν ἁπάντων λαβόντων τέλος ὁποῖονof what sort ἐκεῖνος προεῖπε τεκμαίροιτ᾽ ἄν τις , ὅ τι καὶ ἔσοιτο πρὸς τὸ μέλλον .
¹²⁵ Then fell Balaam upon his face, and foretold what calamities would befall the several kings of the nations, and the most eminent cities, some of which of old were not so much as inhabited; which events have come to pass among the several people concerned, both in the foregoing ages, and in this, till my own memory, both by sea and by land. From which completion of all these predictions that he made, one may easily guess that the rest will have their completion in time to come.	¹²⁵ Then he fell on his face and foretold troubles to happen to the various kings of the nations and their cities, some of which of old were not even inhabited, and these came true for the people concerned, both in former ages and even within my own memory, both by sea and by land. From the fulfilment of his predictions one may assume that the rest will be fulfilled in time to come.
¹²⁵ Barach

¹²⁶ ΒάλακοςBalak δὲ ἀγανακτήσαςto be aroused, indignant ἐπὶ τῷ μὴ καταράτους γενέσθαι τοὺς ἸσραηλίταςIsraelites ἀποπέμπει τὸν ΒάλαμονBalaam μηδεμιᾶς τιμῆς ἀξιώσαςto think worthy · ὁ δὲ ἀπιὼνto be; to go ἤδη κἀπὶ τῷ περαιοῦν τὸν ΕὐφράτηνEuphrates γενόμενος τόν τε ΒάλακονBalak μεταπεμψάμενος καὶ τοὺς ἄρχοντας τῶν ΜαδιηνιτῶνMadianites " ΒάλακεBalaam ,
¹²⁶ But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites,	¹²⁶ Very angry that the Israelites were not cursed, Balak sent Balaam away without according him any honour. But he, when setting out to go back across the Euphrates, sent for Balak and the Madianite rulers and said,
¹²⁶ Barach

¹²⁷ φησί , καὶ ΜαδιηνιτῶνMadianites οἱ παρόντες , χρὴ γὰρ καὶ παρὰ βούλησιν τοῦ θεοῦ χαρίσασθαι ὑμῖν , τὸ μὲν ἙβραίωνHebrews γένος οὐκ ἂν ὄλεθρος παντελὴς καταλάβοι οὔτ᾽ ἐν πολέμῳ οὔτ᾽ ἐν λοιμῷ καὶ σπάνει τῶν ἀπὸ γῆς καρπῶν , οὔτ᾽ ἄλλη τις αἰτία παράλογος διαφθείρειεν .
¹²⁷ and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin;	¹²⁷ "Balak and you Madianites here present, (for I have to satisfy you, despite the prompting of God) it is true no total destruction can befall the Hebrew nation, for neither war, plague, scarcity of the earth's produce, or any other unexpected event can wipe them out,
¹²⁷ Barach

¹²⁸ πρόνοια γάρ ἐστιν αὐτῶν τῷ θεῷ σώζειν ἀπὸ παντὸς κακοῦ καὶ μηδὲν ἐπ᾽ αὐτοὺς [ἐᾶσαι τοιοῦτον πάθος ] ἐλθεῖν , ὑφ᾽ οὗ κἂν ἀπόλοιντο πάντες · συμπέσοι δ᾽ αὐτοῖς ὀλίγα τε καὶ πρὸς ὀλίγον , ὑφ᾽ ὧν ταπεινοῦσθαι δοκοῦντες εἶτ᾽ ἀνθήσουσιν ἐπὶ φόβῳ τῶν ἐπαγαγόντων αὐτοῖς τὰς βλάβας .
¹²⁸ for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them.	¹²⁸ for the God's providence takes care to preserve them from such a misfortune; nor will it let any disaster come to finish them all. Still, some small temporary harm can still trouble them, which will seem to humble them; but later they will flourish again, to strike fear in those who brought it upon them.
¹²⁸ Barach

¹²⁹ Ὑμεῖς δ᾽ εἰ νίκην τινὰ πρὸς βραχὺν καιρὸν κατ᾽ αὐτῶν κερδᾶναι ποθεῖτε , τύχοιτ᾽ ἂν αὐτῆς ταῦτα ποιήσαντες · τῶν θυγατέρων τὰς μάλιστα εὐπρεπεῖς καὶ βιάσασθαι καὶ νικῆσαι τὴν‎ τῶν ὁρώντων σωφροσύνην ἱκανὰς διὰ τὸ κάλλος ἀσκήσαντες τὴν‎ εὐμορφίαν αὐτῶν ἐπὶ τὸ μᾶλλον εὐπρεπὲς πέμψατε πλησίον ἐσομένας τοῦ ἐκείνων στρατοπέδου , καὶ δεομένοις συνεῖναι τοῖς νεανίαις αὐτῶν προστάξατε .
¹²⁹ So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them;	¹²⁹ So if you want to defeat them in the short term, you can do so in this way. Choose the prettiest of your daughters, whose beauty can overwhelm the chastity of those who gaze on them. Have them prettified to the utmost, and send them near to the others' camp with orders to go with the young men at their request.
¹²⁹ Barach

¹³⁰ ἐπειδὰν δὲ κεχειρωμένους ὁρῶσι ταῖς ἐπιθυμίαις , καταλιπέτωσαν καὶ παρακαλούντων μένειν μὴ πρότερον ἐπινευέτωσαν , πρὶν ἂν πείσωσιν αὐτοὺς ἀφέντας τοὺς πατρίους νόμους καὶ τὸν τούτους αὐτοῖς θέμενον τιμᾶν θεὸν τοὺς ΜαδιηνιτῶνMadianites καὶ ΜωαβιτῶνMoabites σέβωσιν · οὕτως γὰρ αὐτοῖς τὸν θεὸν ὀργισθήσεσθαι . Καὶ ὁ μὲν τοῦθ᾽ ὑποθέμενος αὐτοῖς ᾤχετο .
¹³⁰ and when they see that they are enamored of them, let them take their leaves; and if they entreat them to stay, let them not give their consent till they have persuaded them to leave off their obedience to their own laws, and the worship of that God who established them, and to worship the gods of the Midianites and Moabites; for by this means God will be angry at them .” Accordingly, when Balaam had suggested this counsel to them, he went his way.	¹³⁰ Then when they see them captivated with desire, let them give in, and if they ask them to stay, let them not agree until they have persuaded them to abandon their ancestral laws and cease to honour the God who established them, and worship the gods of the Madianites, and in this way the wrath of God will come upon them. After giving them this advice, Balaam went his way.
¹³⁰ Barach

¹³¹ Τῶν δὲ ΜαδιηνιτῶνMadianites πεμψάντων τὰς θυγατέρας κατὰ τὴν‎ ἐκείνου παραίνεσιν οἱ τῶν ἙβραίωνHebrews ἁλίσκονται νέοι τῆς εὐπρεπείας αὐτῶν καὶ παραγενόμενοι εἰς λόγους αὐταῖς παρεκάλουν μὴ φθονεῖν αὐτοῖς τῆς τοῦ κάλλους αὐτῶν ἀπολαύσεως μηδὲ τῆς τοῦ πλησιάζειν συνηθείας · αἱ δ᾽ ἀσμένως δεξάμεναι τοὺς λόγους συνῄεσαν αὐτοῖς .
¹³¹ So when the Midianites had sent their daughters, as Balaam had exhorted them, the Hebrew young men were allured by their beauty, and came to discourse with them, and besought them not to grudge them the enjoyment of their beauty, nor to deny them their conversation. These daughters of the Midianites received their words gladly, and consented to it, and staid with them;	¹³¹ When the Madianites sent their daughters as he advised, the Hebrew young men were drawn by their beauty and came to them and begged not to be denied the enjoyment of their beauty and their company. The girls gladly accepted their invitation and had intercourse with them,
¹³¹ Barach

¹³² ἐνδησάμεναι δ᾽ αὐτοὺς τῷ πρὸς αὐτὰς ἔρωτιlove καὶ τῆς ἐπιθυμίας ἀκμαζούσης περὶ ἀπαλλαγὴν ἐγίνοντο . τοὺς δ᾽ ἀθυμία πολλὴ πρὸς τὴν‎ ἀναχώρησινa retreat; to go back τῶν γυναικῶν κατέλαβε καὶ λιπαροῦντες ἐνέκειντο , μὴ σφᾶς καταλιπεῖν , ἀλλὰ γαμετὰς αὐτῶν ἐσομένας αὐτόθι μένειν καὶ δεσποίνας ἀποδειχθησομένας πάντων ὧν ὑπῆρχεν αὐτοῖς .
¹³² but when they had brought them to be enamored of them, and their inclinations to them were grown to ripeness, they began to think of departing from them: then it was that these men became greatly disconsolate at the women’s departure, and they were urgent with them not to leave them, but begged they would continue there, and become their wives; and they promised them they should be owned as mistresses of all they had.	¹³² but when they captured them by love and their lust had developed, they spoke of leaving them. The men were very forlorn at the women's departure and urged and pressed them not to leave, imploring them to stay and become their wives, promising to appoint them mistresses of all they owned.
¹³² Barach

¹³³ ταῦτα δὲ ὀμνύντες ἔλεγον καὶ θεὸν μεσίτην ὧν ὑπισχνοῦντο ποιούμενοι δακρύοντές τε καὶ πανταχόθεν αὑτοὺς ἐλεεινοὺς ταῖς γυναιξὶ κατασκευάζοντες εἶναι . αἱ δ᾽ ὡς δεδουλωμένους αὐτοὺς κατενόησαν καὶ τελέως ὑπὸ τῆς συνηθείας ἐχομένους , ἤρξαντο πρὸς αὐτοὺς λέγειν ·
¹³³ This they said with an oath, and called God for the arbitrator of what they promised; and this with tears in their eyes, and all other such marks of concern, as might shew how miserable they thought themselves without them, and so might move their compassion for them. So the women, as soon as they perceived they had made them their slaves, and had caught them with their conversation, began to speak thus to them:—	¹³³ This they said with an oath and called on God to witness what they promised, with tears in their eyes and everything to move the women to pity them. When these saw how they had enslaved the men and how their company held them in thrall, they began to say to them :
¹³³ Barach

¹³⁴ " Ἡμῖν , ὦ κράτιστοι νέων , οἶκοί τέ εἰσι πατρῷοι καὶ κτῆσις ἀγαθῶν ἄφθονος καὶ ἡ παρὰ τῶν γονέων καὶ τῶν οἰκείων εὔνοια καὶ στοργή , καὶ κατ᾽ οὐδενὸς τούτων πόρον ἐνθάδ᾽ ἥκουσαι ἡμεῖς εἰς ὁμιλίαν ἥκομεν , οὐδ᾽ ἐμπορευσόμεναι τὴν‎ ὥραν τοῦ σώματος προσηκάμεθα τὴν‎ ὑμετέραν ἀξίωσινto think worthy , ἀλλ᾽ ἄνδρας ἀγαθοὺς καὶ δικαίους ὑπολαβοῦσαι τοιούτοις ὑμᾶς τιμῆσαι ξενίοις δεομένους ἐπείσθημεν .
¹³⁴ “O you illustrious young men! we have houses of our own at home, and great plenty of good things there, together with the natural, affectionate love of our parents and friends; nor is it out of our want of any such things that we came to discourse with you; nor did we admit of your invitation with design to prostitute the beauty of our bodies for gain; but taking you for brave and worthy men, we agreed to your request, that we might treat you with such honors as hospitality required:	¹³⁴ "Most noble young men, we have things of our own at home and plenty of goods, along with affectionate parents and friends. It was not from lack of such things that we came seeking your company. Neither was it to sell you the beauty of our bodies that we accepted your invitation, but to treat you with the honour that hospitality requires, taking you for brave and worthy men.
¹³⁴ Barach

¹³⁵ καὶ νῦν , ἐπεί φατε πρὸς ἡμᾶς φιλοστόργως ἔχειν καὶ λυπεῖσθε μελλουσῶν ἀναχωρεῖν , οὐδ᾽ αὐταὶ τὴν‎ δέησιν ὑμῶν ἀποστρεφόμεθα , πίστιν δ᾽ εὐνοίας λαβοῦσαι τὴν‎ μόνην ἡμῖν ἀξιόλογον νομισθεῖσαν ἀγαπήσομεν τὸν μεθ᾽ ὑμῶν βίον ὡς γαμεταὶ διανύσαι .
¹³⁵ and now seeing you say that you have a great affection for us, and are troubled when you think we are departing, we are not averse to your entreaties; and if we may receive such assurance of your good-will as we think can be alone sufficient, we will be glad to lead our lives with you as your wives;	¹³⁵ Now that you say you love us and are upset that we are going to leave, we will not turn your requests aside, and if we receive sufficient assurance of your goodwill, we will be glad to live with you as your wives.
¹³⁵ Barach

¹³⁶ δέος γάρ , μὴ καὶ κόρον τῆς ἡμετέρας ὁμιλίαςsermon λαβόντες ἔπειθ᾽afterward ὑβρίσητε καὶ ἀτίμους ἀποπέμψητε πρὸς τοὺς γονεῖς . συγγινώσκειν τε ταῦτα φυλαττομέναις ἠξίουν . τῶν δὲ ἣν βούλονται πίστιν δώσειν ὁμολογούντων καὶ πρὸς τὸ μηδὲν ἀντιλεγόντων ὑπὸ τοῦ πρὸς αὐτὰς πάθους " ἐπεὶ ταῦτα ὑμῖν ,
¹³⁶ but we are afraid that you will in time be weary of our company, and will then abuse us, and send us back to our parents, after an ignominious manner.” And so they desired that they would excuse them in their guarding against that danger. But the young men professed they would give them any assurance they should desire; nor did they at all contradict what they requested, so great was the passion they had for them.	¹³⁶ However we fear that in time you will tire of our company and then scorn us and send us back to our parents, in dishonour." They apologized for guarding themselves in this way, but the young men promised to give them any assurance they desired and refused them nothing, such was their passion for them.
¹³⁶ Barach

¹³⁷ ἔφασανto affirm, say , δέδοκται , τοῖς δ᾽ ἔθεσι καὶ τῷ βίῳ πρὸς ἅπαντας ἀλλοτριώτατα χρῆσθε , ὡς καὶ τὰς τροφὰς ὑμῖν ἰδιοτρόπους εἶναι καὶ τὰ ποτὰ μὴ κοινὰ τοῖς ἄλλοις , ἀνάγκη βουλομένους ἡμῖν συνοικεῖν καὶ θεοὺς τοὺς ἡμετέρους σέβειν , καὶ οὐκ ἂν ἄλλο γένοιτο τεκμήριον ἧς ἔχειν τε νῦν φατε πρὸς ἡμᾶς εὐνοίας καὶ τῆς ἐσομένης ἢ τὸ τοὺς αὐτοὺς ἡμῖν θεοὺς προσκυνεῖν .
¹³⁷ “If then,” said they, “this be your resolution, since you make use of such customs and conduct of life as are entirely different from all other men, insomuch that your kinds of food are peculiar to yourselves, and your kinds of drink not common to others, it will be absolutely necessary, if you would have us for your wives, that you do withal worship our gods. Nor can there be any other demonstration of the kindness which you say you already have, and promise to have hereafter to us, than this, that you worship the same gods that we do.	¹³⁷ They said, "If this is your resolve, since you differ so much from us in your customs and way of life, with your special foods and your unique kinds of drink, if you want us as your wives, you must also worship our gods. There can be no other proof of the love you say you now feel and promise us in the future than for you to worship the same gods as us.
¹³⁷ Barach

¹³⁸ μέμψαιτο δ᾽ ἂν οὐδείς , εἰ γῆς εἰς ἣν ἀφῖχθε τοὺς ἰδίους αὐτῆς θεοὺς προστρέποισθε καὶ ταῦτα τῶν μὲν ἡμετέρων κοινῶν ὄντων πρὸς ἅπαντας , τοῦ δ᾽ ὑμετέρου πρὸς μηδένα τοιούτου τυγχάνοντος . δεῖν οὖν αὐτοῖς ἔλεγον ἢ ταὐτὰ πᾶσιν ἡγητέον ἢ ζητεῖν ἄλλην οἰκουμένην , ἐν ᾗ βιώσονται μόνοι κατὰ τοὺς ἰδίους νόμους ."
¹³⁸ For has any one reason to complain, that now you are come into this country, you should worship the proper gods of the same country? especially while our gods are common to all men, and yours such as belong to nobody else but yourselves.” So they said they must either come into such methods of divine worship as all others came into, or else they must look out for another world, wherein they may live by themselves, according to their own laws.	¹³⁸ For who can complain, now that you have come into this region, if you worship the local gods of the region, especially as our gods are common to all people and yours belong to no one else but yourselves?" Either they must do like everyone else, they said, or else seek out some other world, where they could live alone, under their own laws.
¹³⁸ Barach

¹³⁹ Οἱ δ᾽ ὑπὸ τοῦ πρὸς αὐτὰς ἔρωτος κάλλιστα λέγεσθαι ταῦτα ὑπολαβόντες καὶ παραδόντες αὑτοὺς εἰς ἃ προεκαλοῦντο παρέβησαν τὰ πάτρια , θεούς τε πλείονας εἶναι νομίσαντες καὶ θύειν αὐτοῖς κατὰ νόμον τὸν ἐπιχώριον τοῖς καθιδρυσαμένοις προθέμενοι ξενικοῖς τε βρώμασιν ἔχαιρον καὶ πάντ᾽ εἰς ἡδονὴν τῶν γυναικῶν ἐπὶ τοὐναντίον οἷς ὁ νόμος αὐτῶν ἐκέλευε ποιοῦντες διετέλουν ,
¹³⁹ Now the young men were induced by the fondness they had for these women to think they spake very well; so they gave themselves up to what they persuaded them, and transgressed their own laws, and supposing there were many gods, and resolving that they would sacrifice to them according to the laws of that country which ordained them, they both were delighted with their strange food, and went on to do every thing that the women would have them do, though in contradiction to their own laws;	¹³⁹ Their eroticism caused the men to accept this as fine, so yielding to their persuasion they broke with their traditions and accepted that there were many gods and sacrificed to them according to the laws of the locality. They enjoyed the alien food and did everything to please the women, in spite of what their own laws required.
¹³⁹ Barach

¹⁴⁰ ὡς διὰ παντὸς ἤδη τοῦ στρατοῦ τὴν‎ παρανομίαν χωρεῖν τῶν νέων καὶ στάσιν αὐτοῖς πολὺ χείρω τῆς προτέρας ἐμπεσεῖν καὶ κίνδυνον παντελοῦς τῶν ἰδίων ἐθισμῶν ἀπωλείας . ἅπαξ γὰρ τὸ νέον γευσάμενον ξενικῶν ἐθισμῶν ἀπλήστως ἐνεφορεῖτο , καὶ εἴ τινες τῶν πρώτων ἀνδρῶν διὰ πατέρων ἀρετὰς ἐπιφανεῖςto display ἦσαν συνδιεφθείροντο ,
¹⁴⁰ so far indeed that this transgression was already gone through the whole army of the young men, and they fell into a sedition that was much worse than the former, and into danger of the entire abolition of their own institutions; for when once the youth had tasted of these strange customs, they went with insatiable inclinations into them; and even where some of the principal men were illustrious on account of the virtues of their fathers, they also were corrupted together with the rest.	¹⁴⁰ Soon this sin of the young men went through the whole army and caused a rebellion much worse than before, so that there was danger of their customs being wiped out. For once the youth had tasted the alien customs, they were insatiably drawn to them, and some of the officers, even if distinguished by the virtues of their fathers, were corrupted along with the rest.
¹⁴⁰ Barach

¹⁴¹ καὶ ΖαμβρίαςZambrias ὁ τῆς ΣεμεωνίδοςSimeon tribe ἡγούμενος φυλῆς ΧοσβίᾳCozbi συνὼν ΜαδιανίτιδιMidianite ΟὔρουSur θυγατρὶ τῶν ἐκείνῃ δυναστεύοντος ἀνδρὸς κελευσθεὶς ὑπὸ τῆς γυναικὸς πρὸ τῶν ΜωυσεῖMoses δοχθέντων τὸ πρὸς ἡδονὴν αὐτῇ γενησόμενον ἐθεράπευεν .
¹⁴¹ Even Zimri, the head of the tribe of Simeon accompanied with Cozbi, a Midianitish women, who was the daughter of Sur, a man of authority in that country; and being desired by his wife to disregard the laws of Moses, and to follow those she was used to, he complied with her, and this both by sacrificing after a manner different from his own, and by taking a stranger to wife.	¹⁴¹ Zambrias, the head of the tribe of Simeon, lived with the Madianite Cozbi, the daughter of Sur, a powerful man in that region. Required by his wife to disregard the laws revealed to Moses and follow what she was used to, in order to please her, he worshipped as she wished.
¹⁴¹ Barach

¹⁴² ἐν τούτοις δ᾽ ὄντων τῶν πραγμάτων δείσας ΜωυσῆςMoses , μὴ γένηταί τι χεῖρον , συναγαγὼν εἰς ἐκκλησίαν τὸν λαὸν οὐδενὸς μὲν κατηγόρει πρὸς ὄνομα μὴ βουλόμενος εἰς ἀπόνοιαν περιστῆσαι τοὺς ἐκ τοῦ λανθάνειν μετανοῆσαι δυναμένους ,
¹⁴² When things were thus, Moses was afraid that matters should grow worse, and called the people to a congregation, but then accused nobody by name, as unwilling to drive those into despair who, by lying concealed, might come to repentance;	¹⁴² Moses feared that in this situation matters would get worse, and called the people to a meeting, but accused no one by name, not wanting to drive to despair those who might come to repent in secret.
¹⁴² Barach

¹⁴³ ἔλεγε δ᾽ ὡς οὐκ ἄξια δρῷεν οὔτ᾽ αὐτῶν οὔτε πατέρων τὴν‎ ἡδονὴν προτιμήσαντες τοῦ θεοῦ καὶ τοῦ κατὰ τοῦτον βίου . προσήκειν δ᾽ ἕως ἔτι καὶ καλῶς αὐτοῖς ἂν ἔχοι μεταβαλέσθαι , τὴν‎ ἀνδρείαν ὑπολαμβάνουσιν οὐκ ἐν τῷ βιάζεσθαι τοὺς νόμους ἀλλ᾽ ἐν τῷ μὴ εἴκειν ταῖς ἐπιθυμίαις εἶναι .
¹⁴³ but he said that they did not do what was either worthy of themselves, or of their fathers, by preferring pleasure to God, and to the living according to his will; that it was fit they should change their courses while their affairs were still in a good state, and think that to be true fortitude which offers not violence to their laws, but that which resists their lusts.	¹⁴³ He said their actions were unworthy of themselves and of their fathers, in preferring pleasure to God and to living according to his will. They should change their behaviour while things were still going well, and know that bravery consists not in breaking their laws, but in resisting their lusts.
¹⁴³ Barach

¹⁴⁴ πρὸς τούτοις δ᾽ οὐδ᾽ εὔλογον ἔφασκε σωφρονήσαντας αὐτοὺς ἐπὶ τῆς ἐρήμου νῦν ἐν τοῖς ἀγαθοῖς ὄντας παροινεῖν , μηδὲ τὰ κτηθέντα ὑπὸ τῆς ἐνδείας δι᾽ εὐπορίαν αὐτῶν ἀπολέσθαι . Καὶ ὁ μὲν ταῦτα λέγων ἐπειρᾶτο τοὺς νέους ἐπανορθοῦν καὶ εἰς μετάνοιαν ἄγειν ὧν ἔπραττον .
¹⁴⁴ And besides that, he said it was not a reasonable thing, when they had lived soberly in the wilderness, to act madly now when they were in prosperity; and that they ought not to lose, now they have abundance, what they had gained when they had little:—and so did he endeavor, by saying this, to correct the young inert, and to bring them to repentance for what they had done.	¹⁴⁴ Besides, he said, it was not good after living soberly in the wilderness, to lose their heads now among good things, and they ought not now lose in the middle of abundance, what they had gained when they had little. In saying this, he tried to correct the young men and bring them to repent what they had done.
¹⁴⁴ Barach

¹⁴⁵ Ἀναστὰς δὲ μετ᾽ αὐτὸν ΖαμβρίαςZambrias " ἀλλὰ σὺ μέν , εἶπεν , ὦ ΜωυσῆMoses , χρῶ νόμοις οἷς αὐτὸς ἐσπούδακας ἐκ τῆς τούτων εὐηθείας τὸ βέβαιον αὐτοῖς παρεσχημένος · ἐπεὶ μὴ τοῦτον αὐτῶν ἐχόντων τὸν τρόπον πολλάκις ἂν ἤδη κεκολασμένος ἔγνως ἂν οὐκ εὐπαραλογίστους ἙβραίουςHebrews .
¹⁴⁵ But Zimri arose up after him, and said, “Yes, indeed, Moses, thou art at liberty to make use of such laws as thou art so fond of, and hast, by accustoming thyself to them, made them firm; otherwise, if things had not been thus, thou hadst often been punished before now, and hadst known that the Hebrews are not easily put upon;	¹⁴⁵ Zambrias stood up after him and said, "You, Moses, may follow the laws you like so much, and whose practice you have firmly held to; if you had not not, you would already have been punished, since the Hebrews are not easily misled.
¹⁴⁵ Barach

¹⁴⁶ ἐμὲ δ᾽ οὐκ ἂν ἀκόλουθον οἷς σὺ προστάττεις τυραννικῶς λάβοις · οὐ γὰρ ἄλλο τι μέχρι νῦν ἢ προσχήματι νόμων καὶ τοῦ θεοῦ δουλείαν μὲν ἡμῖν ἀρχὴν δὲ σαυτῷ κακουργεῖς ἀφαιρούμενος ἡμᾶς τὸ ἡδὺ καὶ τὸ κατὰ τὸν βίον αὐτεξούσιον , ὃ τῶν ἐλευθέρων ἐστὶ καὶ δεσπότην οὐκ ἐχόντων .
¹⁴⁶ but thou shalt not have me one of thy followers in thy tyrannical commands, for thou dost nothing else hitherto, but, under pretense of laws, and of God, wickedly impose on us slavery, and gain dominion to thyself, while thou deprivest us of the sweetness of life, which consists in acting according to our own wills, and is the right of free-men, and of those that have no lord over them.	¹⁴⁶ But I am not going to follow your tyrannical orders, for what you are doing up to now is, under the cover of laws and of God, imposing slavery on us and gaining power for yourself, and robbing us of the satisfaction of living according to our own wills, which is the right of free people who are under no master.
¹⁴⁶ Barach

¹⁴⁷ χαλεπώτερος δ᾽ ἂν οὕτως ΑἰγυπτίωνEgyptians ἙβραίοιςHebrews γένοιο τιμωρεῖν ἀξιῶν κατὰ [τοὺς ] νόμους τὴν‎ ἑκάστου πρὸς τὸ κεχαρισμένον αὐτῷ βούλησιν . πολὺ δ᾽ ἂν δικαιότερον αὐτὸς τιμωρίαν ὑπομένοις τὰ παρ᾽ ἑκάστοις ὁμολογούμενα καλῶς ἔχειν ἀφανίσαι προῃρημένος καὶ κατὰ τῆς ἁπάντων δόξης ἰσχυρὰν τὴν‎ σεαυτοῦ κατεσκευακὼς ἀτοπίαν ·
¹⁴⁷ Nay, indeed, this man is harder upon the Hebrews then were the Egyptians themselves, as pretending to punish, according to his laws, every one’s acting what is most agreeable to himself; but thou thyself better deservest to suffer punishment, who presumest to abolish what every one acknowledges to be what is good for him, and aimest to make thy single opinion to have more force than that of all the rest;	¹⁴⁷ You are harder on the Hebrews than were the Egyptians, in claiming the right to punish people, according to the laws, for doing what they please. It is yourself should be punished, for setting aside what each sees as good for him, aiming to make your opinion prevail over everyone else's.
¹⁴⁷ Barach

¹⁴⁸ ἐγὼ δ᾽ ἂν στεροίμην εἰκότως ὧν πράττω νυνὶ κρίνας ἀγαθὰ ταῦτ᾽ ἔπειτα περὶ αὐτῶν ὁμολογεῖν ἐν τούτοις οὐκ ὀκνήσαιμι . γύναιόν τε ξενικόν , ὡς φῄς , ἦγμαι · παρ᾽ ἐμαυτοῦ γὰρ ἀκούσῃ τὰς ἐμὰς πράξεις ὡς παρὰ ἐλευθέρου , καὶ γὰρ οὐδὲ λαθεῖν προεθέμην ·
¹⁴⁸ and what I now do, and think to be right, I shall not hereafter deny to be according to my own sentiments. I have married, as thou sayest rightly, a strange woman, and thou hearest what I do from myself as from one that is free, for truly I did not intend to conceal myself.	¹⁴⁸ It would be wrong for me to later deny what I am now doing and think to be right. As you say, I have married a foreign woman and you hear it from myself as from a free man, for indeed I did not intend to conceal it.
¹⁴⁸ Barach

¹⁴⁹ θύω τε θεοῖς οἷς θύειν μοι νομίζεται δίκαιον ἡγούμενος παρὰ πολλῶν ἐμαυτῷ πραγματεύεσθαι τὴν‎ ἀλήθειαν , καὶ οὐχ ὥσπερ ἐν τυραννίδι ζῆν τὴν‎ ὅλην ἐξ ἑνὸς ἐλπίδα τοῦ βίου παντὸς ἀνηρτηκότα · χαρείη τ᾽ ἂν οὐδεὶς κυριώτερον αὑτὸν περὶ ὧν πράξαιμι γνώμης τῆς ἐμῆς ἀποφαινόμενος .
¹⁴⁹ I also own that I sacrificed to those gods to whom you do not think it fit to sacrifice; and I think it right to come at truth by inquiring of many people, and not like one that lives under tyranny, to suffer the whole hope of my life to depend upon one man; nor shall any one find cause to rejoice who declares himself to have more authority over my actions than myself.”	¹⁴⁹ I also sacrifice to whatever gods I please, believing one should come at truth from many sides and not live under a tyranny, letting all my hope of life depend upon one man. I will not yield to anyone claiming to have more authority over my actions than myself."
¹⁴⁹ Barach

¹⁵⁰ Τοῦ δὲ ΖαμβρίουZambrias ταῦτα περὶ ὧν αὐτός τε ἠδίκει καὶ τῶν ἄλλων τινὲς εἰπόντος ὁ μὲν λαὸς ἡσύχαζε φόβῳ τε τοῦ μέλλοντος καὶ τὸν νομοθέτην δὲ ὁρῶν μὴ περαιτέρω τὴν‎ ἀπόνοιαν αὐτοῦ‎ προαγαγεῖν ἐκ τῆς ἄντικρυς διαμάχης θελήσαντα ·
¹⁵⁰ Now when Zimri had said these things, about what he and some others had wickedly done, the people held their peace, both out of fear of what might come upon them, and because they saw that their legislator was not willing to bring his insolence before the public any further, or openly to contend with him;	¹⁵⁰ When Zambrias had said this about the misdeeds of himself and some others, the people held their peace, fearing what might happen to them and seeing their Legislator loath to have this insolence openly discussed any further, or to argue with him publicly.
¹⁵⁰ Barach

¹⁵¹ περιίστατο γάρ , μὴ πολλοὶ τῆς τῶν λόγων ἀσελγείας αὐτοῦ‎ Μιμηταὶ γενόμενοι ταράξωσι τὸ πλῆθος . Καὶ διαλυθέντος μὲν ἐπὶ τούτοις ὁ σύλλογος . προεληλύθει δ᾽ ἂν ἐπὶ πλεῖον ἡ τοῦ κακοῦ πεῖρα μὴ φθάσαντος ΖαμβρίαZambrias τελευτῆσαι ἐκ τοιαύτης αἰτίας .
¹⁵¹ for he avoided that, lest many should imitate the impudence of his language, and thereby disturb the multitude. Upon this the assembly was dissolved. However, the mischievous attempt had proceeded further, if Zimri had not been first slain, which came to pass on the following occasion:—	¹⁵¹ He avoided it in case many should imitate the impudence of his language and thereby disturb the people; so the assembly was dissolved, but the mischievous attempt would have proceeded further, if Zambrias had not been killed first, as follows.
¹⁵¹ Barach

¹⁵² ΦινεὲςPhineas ἀνὴρ τά τε ἄλλα τῶν νεωτέρων κρείττων καὶ τοῦ πατρὸς ἀξιώματι τοὺς ἡλικιώτας ὑπερέχων , ἘλεαζάρουEleazar γὰρ τοῦ ἀρχιερέως ἦν , περιαλγήσας τοῖς πεπραγμένοις ὑπὸ τοῦ ΖαμβρίουZambrias , καὶ πρὶν ἰσχυροτέραν γενέσθαι τὴν‎ ὕβριν ὑπὸ τῆς ἀδείας ἔργωιdeed τὴν‎ δίκην αὐτὸν εἰσπράξασθαι διαγνοὺς καὶ κωλῦσαι διαβῆναι τὴν‎ παρανομίαν εἰς πλείονας τῶν ἀρξαμένωνto be first οὐ κολαζομένων ,
¹⁵² Phineas, a man in other respects better than the rest of the young men, and also one that surpassed his contemporaries in the dignity of his father, (for he was the son of Eleazar the high priest, and the grandson of [Aaron] Moses’s brother,) who was greatly troubled at what was done by Zimri, he resolved in earnest to inflict punishment on him, before his unworthy behavior should grow stronger by impunity, and in order to prevent this transgression from proceeding further, which would happen if the ringleaders were not punished.	¹⁵² Phineas, the best of the young men in many respects and above them in his lineage, for he was son of the high priest Eleazar and grandson of Moses' brother, was deeply hurt by Zambrias' action, decided to punish him before his pride grew stronger by impunity, and so prevent the growth of this transgression, which would happen if the ring officers were not punished.
¹⁵² Barach

¹⁵³ τόλμῃ δὲ καὶ ψυχῆς καὶ σώματος ἀνδρείᾳ τοσοῦτον προύχων , ὡς μὴ πρότερον εἴ τινι συσταίη τῶν δεινῶν ἀπαλλάττεσθαι , πρὶν ἢ καταγωνίσασθαι καὶ νίκην τὴν‎ ἐπ᾽ αὐτῷ λαβεῖν , ἐπὶ τὴν‎ τοῦ ΖαμβρίουZambrias σκηνὴν παραγενόμενος αὐτόν τε παίων τῇ ῥομφαίᾳ καὶ τὴν‎ ΧοσβίανCozbi ἀπέκτεινεν .
¹⁵³ He was of so great magnanimity, both in strength of mind and body, that when he undertook any very dangerous attempt, he did not leave it off till he overcame it, and got an entire victory. So he came into Zimri’s tent, and slew him with his javelin, and with it he slew Cozbi also,	¹⁵³ He was so bold in spirit and physically brave that he no sooner undertook a hardy than he carried it through to victory. So coming to Zambrias' tent and struck him with his sword and killed Cozbi too.
¹⁵³ Barach

¹⁵⁴ οἱ δὲ νέοι πάντες , οἷς ἀρετῆς ἀντιποίησις ἦν καὶ τοῦ φιλοκαλεῖν , Μιμηταὶ γενόμενοι τῆς ΦινεέσσουPhineas τόλμης ἀνῄρουν τοὺς ἐπὶ τοῖς ὁμοίοις ΖαμβρίᾳZambrias τὴν‎ αἰτίαν εἰληφότας . ἀπόλλυνται μὲν οὖν καὶ ὑπὸ τῆς τούτων ἀνδραγαθίας πολλοὶ τῶν παρανομησάντων ,
¹⁵⁴ Upon which all those young men that had a regard to virtue, and aimed to do a glorious action, imitated Phineas’s boldness, and slew those that were found to be guilty of the same crime with Zimri. Accordingly many of those that had transgressed perished by the magnanimous valor of these young men;	¹⁵⁴ At this, all those young men who prized bravery and reputation, imitated the audacity of Phineas and killed those who had followed the fault of Zambrias. By their bravery, many of the transgressors died, and the rest all died by a plague,
¹⁵⁴ Barach

¹⁵⁵ ἐφθάρησαν δὲ [πάντες ] καὶ λοιμῷ ταύτην ἐνσκήψαντος αὐτοῖς τοῦ θεοῦ τὴν‎ νόσον ὅσοι [τε ] συγγενεῖς ὄντες κωλύειν δέον ἐξώτρυνον αὐτοὺς ἐπὶ ταῦτα ἀδικεῖν τῷ θεῷ δοκοῦντες ἀπέθνησκον . ἀπόλλυνται μὲν οὖν ἐκ τῶν τάξεων ἄνδρες οὐκ ἐλάττους τετρακισχιλίων καὶ μυρίων .
¹⁵⁵ and the rest all perished by a plague, which distemper God himself inflicted upon them; so that all those their kindred, who, instead of hindering them from such wicked actions, as they ought to have done, had persuaded them to go on, were esteemed by God as partners in their wickedness, and died. Accordingly there perished out of the army no fewer than fourteen [twenty-four] thousand at this time.	¹⁵⁵ a sickness inflicted upon them by God. All their relatives too, who, instead of rightly hindering them from these misdeeds, had urged them to go on, were reckoned by God as also guilty and died, so that at this time no fewer than fourteen thousand of the people were lost.
¹⁵⁵ Barach

¹⁵⁶ Ὑπὸ δὲ ταύτης παροξυνθεὶς τῆς αἰτίας ΜωυσῆςMoses ἐπὶ τὸν ΜαδιανιτῶνMidianite ὄλεθρον τὴν‎ στρατιὰν ἐξέπεμπε , περὶ ὧν τῆς ἐπ᾽ αὐτοὺς ἐξόδου μετὰ μικρὸν ἀπαγγελοῦμεν προδιηγησάμενοι πρῶτον ὃ παρελίπομεν · δίκαιον [γὰρ ] ἐπὶ τούτου τὴν‎ τοῦ νομοθέτου γνώμην μὴ παρελθεῖν ἀνεγκωμίαστον .
¹⁵⁶ This was the cause why Moses was provoked to send an army to destroy the Midianites, concerning which expedition we shall speak presently, when we have first related what we have omitted; for it is but just not to pass over our legislator’s due encomium, on account of his conduct here,	¹⁵⁶ This is why Moses, enraged, sent an army to destroy the Madianites, an expedition about which we shall soon speak, after first relating what we left out, so as not to fail in properly praising our Legislator for his conduct in this matter.
¹⁵⁶ Barach

¹⁵⁷ τὸν γὰρ ΒάλαμονBalaam παραληφθέντα ὑπὸ τῶν ΜαδιηνιτῶνMadianites , ὅπως ἐπαράσηται τοῖς ἙβραίοιςHebrews , καὶ τοῦτο μὲν οὐ δυνηθέντα θείᾳ προνοίᾳ , γνώμην δὲ ὑποθέμενον , ᾗ χρησαμένων τῶν πολεμίων ὀλίγου τὸ τῶν ἙβραίωνHebrews πλῆθος διεφθάρη τοῖς ἐπιτηδεύμασι νοσησάντων δή τινων περὶ ταῦτα , μεγάλως ἐτίμησεν ἀναγράψας αὐτοῦ‎ τὰς μαντείας ,
¹⁵⁷ because, although this Balaam, who was sent for by the Midianites to curse the Hebrews, and when he was hindered from doing it by Divine Providence, did still suggest that advice to them, by making use of which our enemies had well nigh corrupted the whole multitude of the Hebrews with their wiles, till some of them were deeply infected with their opinions; yet did he do him great honor, by setting down his prophecies in writing.	¹⁵⁷ Although Balaam, sent for by the Madianites to curse the Hebrews and hindered by divine Providence from doing so, had suggested the advice by which our enemies almost corrupted the whole Hebrew people with their wiles, and some were infected, Moses showed him the great honour of writing down his prophecies.
¹⁵⁷ Barach

¹⁵⁸ καὶ παρὸν αὐτῷ σφετερίσασθαι τὴν‎ ἐπ᾽ αὐτοῖς δόξαν καὶ ἐξιδιώσασθαι μηδενὸς ἂν γενομένου μάρτυρος τοῦ διελέγξοντος , ἐκείνῳ τὴν‎ μαρτυρίαν ἔδωκε καὶ τῆς ἐπ᾽ αὐτῷ μνήμης ἠξίωσε . Καὶ ταῦτα μὲν ὡς ἂν αὐτοῖς τισι δοκῇ οὕτω σκοπείτωσαν .
¹⁵⁸ And while it was in his power to claim this glory to himself, and make men believe they were his own predictions, there being no one that could be a witness against him, and accuse him for so doing, he still gave his attestation to him, and did him the honor to make mention of him on this account. But let every one think of these matters as he pleases.	¹⁵⁸ While he could have claimed the glory for himself and given them out as his own predictions, since there was no witness to accuse him for doing so, he still testified to him and honoured his memory. But let each one think of these matters as he pleases.
¹⁵⁸ Barach

Chapter 7
[159-175]
The Hebrews overcome the Madianites

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¹⁵⁹ ΜωυσῆςMoses δὲ ὑπὲρ ὧν καὶ προεῖπον ἐπὶ τὴν‎ ΜαδιηνιτῶνMadianites γῆν ἔπεμψεν στρατιὰν τοὺς πάντας εἰς δισχιλίους καὶ μυρίους ἐξ ἑκάστης φυλῆς τὸν ἴσον ἀριθμὸν ἐπιλεξάμενος , στρατηγὸν δ᾽ αὐτῶν ἀπέδειξε ΦινεέςPhineas , οὗ μικρῷ πρότερον ἐμνήσθημεν φυλάξαντος τοῖς ἙβραίοιςHebrews τοὺς νόμους καὶ τὸν παρανομοῦντα τούτους ΖαμβρίανZambrias τιμωρησαμένου .
¹⁵⁹ Now Moses sent an army against the land of Midian, for the causes forementioned, in all twelve thousand, taking an equal number out of every tribe, and appointed Phineas for their commander; of which Phineas we made mention a little before, as he that had guarded the laws of the Hebrews, and had inflicted punishment on Zimri when he had transgressed them.	¹⁵⁹ For the reasons I have given, Moses sent an army of twelve thousand against the land of Madian, taking an equal number from every tribe, and appointed as their commander Phineas, whom a short while back we saw defending the laws for the Hebrews, and punishing Zambrias when he broke them.
¹⁵⁹ Barach

¹⁶⁰ ΜαδιηνῖταιMidianites δὲ προπυθόμενοι τὸν στρατὸν ἐπὶ σφᾶς ἐλαύνοντα καὶ ὅσον οὐδέπω παρεσόμενον ἠθροίζοντό τε καὶ τὰς εἰσβολὰς τῆς χώρας , ᾗ προσεδέχοντο τοὺς πολεμίους , ἀσφαλισάμενοι περιέμενον αὐτούς .
¹⁶⁰ Now the Midianites perceived beforehand how the Hebrews were coming, and would suddenly be upon them: so they assembled their army together, and fortified the entrances into their country, and there awaited the enemy’s coming.	¹⁶⁰ Forewarned that the army would soon be upon them, the Madianites gathered their forces and guarded the passes into their land and waited there for the enemy's arrival.
¹⁶⁰ Barach

¹⁶¹ ἐλθόντων δὲ καὶ συμβολῆς γενομένης πίπτει τῶν ΜαδιηνιτῶνMadianites πλῆθος ἀσυλλόγιστον καὶ ἀριθμοῦ κρεῖττον οἵ τε βασιλεῖς αὐτῶν ἅπαντες · πέντε δὲ ἦσαν , ὮχόςOchus τε καὶ ΣούρηςSures ἔτι δὲ ῬοβέηςRobees καὶ ΟὔρηςUres , πέμπτος δὲ ῬέκεμοςArekem , οὗ πόλις ἐπώνυμος τὸ πᾶν ἀξίωμα τῆς ἈράβωνArabian ἔχουσα γῆς καὶ μέχρι νῦν ὑπὸ παντὸς τοῦ ἈραβίουArabia τοῦ κτίσαντος βασιλέως τὸ ὄνομα ῬεκέμηςArekem καλεῖται , Πέτρα παρ᾽ ἝλλησιGreeks λεγομένη .
¹⁶¹ When they were come, and they had joined battle with them, an immense multitude of the Midianites fell; nor could they be numbered, they were so very many: and among them fell all their kings, five in number, viz. Evi, Zur, Reba, Hur, and Rekem, who was of the same name with a city, the chief and capital of all Arabia, which is still now so called by the whole Arabian nation, Arecem, from the name of the king that built it; but is by the Greeks called —Petra.	¹⁶¹ When they came and fought them, a huge number of the Madianites fell, too many to be counted. Among the fallen were all five of their kings viz., Ochus, Sures, Robees, Ures, and Rekem, after whom a city is named, for the capital of Arabia is still called Arekem in all of Arabia, from the name of the king who built it, though it is called Petra by the Greeks.
¹⁶¹ Barach

¹⁶² τραπέντων δὲ τῶν πολεμίων οἱ ἙβραῖοιHebrews διήρπασαν αὐτῶν τὴν‎ χώραν καὶ πολλὴν λείαν λαβόντες καὶ τοὺς οἰκήτορας γυναιξὶν ἅμα διαφθείραντες μόνας τὰς παρθένους κατέλιπον , τοῦτο ΜωυσέοςMoses ΦινέειPhineas κελεύσαντος .
¹⁶² Now when the enemies were discomfited, the Hebrews spoiled their country, and took a great prey, and destroyed the men that were its inhabitants, together with the women; only they let the virgins alone, as Moses had commanded Phineas to do,	¹⁶² When the enemies were routed, the Hebrews ransacked their region and took much booty and destroyed its menfolk and their wives, while sparing the virgins, as Moses directed Phineas.
¹⁶² Barach

¹⁶³ ὃς ἧκεν ἄγων τὸν στρατὸν ἀπαθῆ καὶ λείαν ἄφθονον , βόας μὲν γὰρ δισχιλίους καὶ πεντακισμυρίους , ὄις δὲ πεντακισχιλίας πρὸς μυριάσιν ἑπτὰ καὶ ἑξήκοντα , ὄνους δὲ ἑξακισμυρίας , χρυσοῦ δὲ καὶ ἀργύρου ἄπειρόν τι πλῆθος κατασκευῆς , ᾗ κατ᾽ οἶκον ἐχρῶντο · ὑπὸ γὰρ εὐδαιμονίας καὶ ἁβροδίαιτοι σφόδρα ἐτύγχανον . ἤχθησαν δὲ καὶ αἱ παρθένοι περὶ δισχιλίας καὶ τρισμυρίας .
¹⁶³ who indeed came back, bringing with him an army that had received no harm, and a great deal of prey; fifty-two thousand beeves, seventy-five thousand six hundred sheep, sixty thousand asses, with an immense quantity of gold and silver furniture, which the Midianites made use of in their houses; for they were so wealthy, that they were very luxurious. There were also led captive about thirty-two thousand virgins.	¹⁶³ He led the army home unharmed, with booty in abundance: fifty-two thousand oxen, seventy-five thousand six hundred sheep, sixty thousand donkeys, and quantities of gold and silver domestic objects, and were rich enough to live in great luxury. About thirty-two thousand virgins were also taken prisoner.
¹⁶³ Barach

¹⁶⁴ ΜωυσῆςMoses δὲ μερίσας τὴν‎ λείαν τῆς μὲν ἑτέρας τὸ πεντηκοστὸν ἘλεαζάρῳEleazar δίδωσι καὶ τοῖς ἱερεῦσι , ΛευίταιςLevites δὲ τῆς ἑτέρας τὸ πεντηκοστὸν μέρος , τὴν‎ δὲ λοιπὴν νέμει τῷ λαῷ . Καὶ διῆγον τὸ λοιπὸν εὐδαιμόνως , ἀφθονίας μὲν ἀγαθῶν αὐτοῖς ὑπ᾽ ἀρετῆς γεγενημένης , ὑπὸ μηδενὸς δὲ σκυθρωποῦ ταύτης ἀπολαύειν ἐμποδιζόμενοι .
¹⁶⁴ So Moses parted the prey into parts, and gave one fiftieth part to Eleazar and the two priests, and another fiftieth part to the Levites; and distributed the rest of the prey among the people. After which they lived happily, as having obtained an abundance of good things by their valor, and there being no misfortune that attended them, or hindered their enjoyment of that happiness.	¹⁶⁴ Moses divided the spoils and gave one fiftieth to Eleazar and the two priests and another fiftieth to the Levites, and distributed the rest among the people. After this they lived happily, having won abundant prosperity by their bravery and with no misfortune to trouble them or stop them from enjoying it.
¹⁶⁴ Barach

¹⁶⁵ ΜωυσῆςMoses δὲ γηραιὸς ἤδη τυγχάνων διάδοχον ἑαυτοῦ ἸησοῦνJesus, Joshua καθίστησιν ἐπί τε ταῖς προφητείαις καὶ στρατηγὸν εἴ που δεήσειε γενησόμενον , κελεύσαντος καὶ τοῦ θεοῦ τούτῳ τὴν‎ προστασίαν ἐπιτρέψαι τῶν πραγμάτων . ὁ δὲ ἸησοῦςJesus, Joshua πᾶσαν ἐπεπαίδευτο τὴν‎ περὶ τοὺς νόμους παιδείαν καὶ τὸ θεῖον ΜωυσέοςMoses ἐκδιδάξαντος .
¹⁶⁵ But Moses was now grown old, and appointed Joshua for his successor, both to receive directions from God as a prophet, and for a commander of the army, if they should at any time stand in need of such a one; and this was done by the command of God, that to him the care of the public should be committed. Now Joshua had been instructed in all those kinds of learning which concerned the laws and God himself, and Moses had been his instructor.	¹⁶⁵ But Moses had grown old by now and appointed Joshua as his successor, both to receive prophecies and to command the army, if need be, for the direction of affairs was entrusted to him at God's command. Now Joshua had been totally instructed by Moses about the laws and the divinity.
¹⁶⁵ Barach

¹⁶⁶ Κἀν τούτῳ δύο φυλαὶ ΓαδίςGad τε καὶ ῬουβήλουRubel, Rouben καὶ τῆς ΜανασσίτιδοςManasses ἡμίσεια πλήθει τετραπόδων εὐδαιμονοῦντες καὶ τοῖς ἄλλοις ἅπασι , κοινολογησάμενοι παρεκάλουν τὸν ΜωυσῆνMoses ἐξαίρετον αὐτοῖς τὴν‎ ἈμορῖτινAmorite παρασχεῖν δορίκτητον οὖσαν · ἀγαθὴν γὰρ εἶναι βοσκήματα τρέφειν .
¹⁶⁶ At this time it was that the two tribes of Gad and Reuben, and the half tribe of Manasseh, abounded in a multitude of cattle, as well as in all other kinds of prosperity; whence they had a meeting, and in a body came and besought Moses to give them, as their peculiar portion, that land of the Amorites which they had taken by right of war, because it was fruitful, and good for feeding of cattle;	¹⁶⁶ By then the two tribes of Gad and Rubel and the half tribe of Manasses had much livestock and all other kinds of property, so they came as a group to ask Moses to grant as their special portion the Amorite land they had taken in war, as it was fruitful and good for grazing livestock.
¹⁶⁶ Barach

¹⁶⁷ ὁ δ᾽ ὑπολαβὼν αὐτοὺς δείσαντας τὴν‎ πρὸς ΧαναναίουςCanaanites μάχην πρόφασιν εὐπρεπῆ τὴν‎ τῶν βοσκημάτων ἐπιμέλειαν εὑρῆσθαι κακίστους τε ἀπεκάλει καὶ δειλίας εὐσχήμονα πρόφασιν ἐπινοήσαντας αὐτοὺς μὲν βούλεσθαι τρυφᾶν ἀπόνως διάγοντας πάντων τεταλαιπωρηκότων ὑπὲρ τοῦ κτήσασθαι τὴν‎ αἰτουμένην ὑπ᾽ αὐτῶν γῆν ,
¹⁶⁷ but Moses, supposing that they were afraid of fighting with the Canaanites, and invented this provision for their cattle as a handsome excuse for avoiding that war, he called them arrant cowards, and said they had only contrived a decent excuse for that cowardice; and that they had a mind to live in luxury and ease, while all the rest were laboring with great pains to obtain the land they were desirous to have;	¹⁶⁷ Thinking that they were afraid to fight the Canaanites and had invented the livestock issue as a pretext, he called them rogues who were trying to excuse their cowardice, and sought to live in luxury and ease, while all the rest were striving to win the land they sought.
¹⁶⁷ Barach

¹⁶⁸ μὴ θέλειν δὲ συναραμένους τῶν ἐπιλοίπων ἀγώνων γῆν ἣν διαβᾶσιν αὐτοῖς τὸν ἸορδάνηνJordan ὁ θεὸς παραδώσειν ὑπέσχηται ταύτην λαβεῖν καταστρεψαμένους οὓς ἐκεῖνος ἀπέδειξεν ἡμῖν πολεμίους .
¹⁶⁸ and that they were not willing to march along, and undergo the remaining hard service, whereby they were, under the divine promise, to pass over Jordan, and overcome those our enemies which God had shown them, and so obtain their land.	¹⁶⁸ He said they were unwilling to march on and bear the struggles ahead through which, as God promised, they were to cross the Jordan and conquer the land which God had marked out for them.
¹⁶⁸ Barach

¹⁶⁹ οἱ δ᾽ ὁρῶντες ὀργιζόμενον αὐτὸν καὶ δικαίως ἠρεθίσθαι πρὸς τὴν‎ ἀξίωσινto think worthy αὐτῶν ὑπολαβόντες ἀπελογοῦντοto speak in defence μὴ διὰ φόβον κινδύνων μηδὲ διὰ τὴν‎ πρὸς τὸ πονεῖν μαλακίαν πεποιῆσθαι τὴν‎ αἴτησιν ,
¹⁶⁹ But these tribes, when they saw that Moses was angry with them, and when they could not deny but he had a just cause to be displeased at their petition, made an apology for themselves; and said, that it was not on account of their fear of dangers, nor on account of their laziness, that they made this request to him,	¹⁶⁹ When they saw him angry and justly displeased by their request, they apologized, saying that their request was not made from fear of danger, or from laziness,
¹⁶⁹ Barach

¹⁷⁰ ἀλλ᾽ ὅπως τὴν‎ λείαν ἐν ἐπιτηδείοις καταλιπόντες εὔζωνοι πρὸς τοὺς ἀγῶνας καὶ τὰς μάχας χωρεῖν δύναιντο , ἑτοίμους τε ἔλεγον ἑαυτοὺς κτίσαντας πόλεις εἰς φυλακὴν τέκνων καὶ γυναικῶν καὶ κτήσεως αὐτοῦ‎ διδόντος συναπιέναι τῷ στρατῷ .
¹⁷⁰ but that they might leave the prey they had gotten in places of safety, and thereby might be more expedite, and ready to undergo difficulties, and to fight battles. They added this also, that when they had built cities, wherein they might preserve their children, and wives, and possessions, if he would bestow them upon them, they would go along with the rest of the army.	¹⁷⁰ but to leave in a secure place the spoil they had gotten and thereby be quicker and readier to face difficulties and fight battles; and once they had built cities to secure their children and wives and goods they would go along with the rest of the army.
¹⁷⁰ Barach

¹⁷¹ καὶ ΜωυσῆςMoses ἀρεσθεὶς τῷ λόγῳ καλέσας ἘλεάζαρονEleazar τὸν ἀρχιερέα καὶ ἸησοῦνJesus, Joshua καὶ τοὺς ἐν τέλει πάντας συνεχώρει τὴν‎ ἈμορρῖτινAmorites αὐτοῖς ἐπὶ τῷ συμμαχῆσαι τοῖς συγγενέσιν , ἕως ἂν καταστήσωνται τὰ πάντα . λαβόντες οὖν ἐπὶ τούτοις τὴν‎ χώραν καὶ κτίσαντες πόλεις καρτερὰς τέκνα τε καὶ γυναῖκας καὶ τἆλλα ὅσα συμπεριάγειν μέλλουσιν αὐτοῖς ἂν ἦν ἐμπόδια τοῦ πονεῖν ἀπέθεντο εἰς αὐτάς .
¹⁷¹ Hereupon Moses was pleased with what they said; so he called for Eleazar the high priest, and Joshua, and the chief of the tribes, and permitted these tribes to possess the land of the Amorites; but upon this condition, that they should join with their kinsmen in the war until all things were settled. Upon which condition they took possession of the country, and built them strong cities, and put into them their children and their wives, and whatsoever else they had that might be an impediment to the labors of their future marches.	¹⁷¹ Satisfied with this, Moses along with the high priest, Eleazar, and Joshua and all the leaders, gave them permission to occupy the Amorite land, provided they would fight alongside their relatives until all was settled. On this condition they occupied the region and built strong cities and put into them their children and wives and all they had, which might prove an impediment to their efforts.
¹⁷¹ Barach

¹⁷² Οἰκοδομεῖ δὲ καὶ ΜωυσῆςMoses τὰς δέκα πόλεις τὰς εἰς τὸν ἀριθμὸν τῶν ὀκτὼ καὶ τεσσαράκοντα γενησομένας , ὧν τρεῖς ἀπέδειξε τοῖς ἐπ᾽ ἀκουσίῳ φόνῳ φευξομένοις , καὶ χρόνον ἔταξεν εἶναι τῆς φυγῆς τὸν αὐτὸν τῷ ἀρχιερεῖ , ἐφ᾽ οὗ δράσας τις τὸν φόνον ἔφυγε . μεθ᾽ ὃν συνεχώρει τελευτήσαντα κάθοδον , ἐχόντων ἐξουσίαν τῶν τοῦ πεφονευμένου συγγενῶν κτείνειν , εἰ λάβοιεν ἔξω τῶν ὅρωνto see τῆς πόλεως εἰς ἣν ἔφυγε τὸν πεφονευκότα · ἑτέρῳ δὲ οὐκ ἐπετέτραπτο .
¹⁷² Moses also now built those ten cities which were to be of the number of the forty-eight [for the Levites;] three of which he allotted to those that slew any person involuntarily, and fled to them; and he assigned the same time for their banishment with that of the life of that high priest under whom the slaughter and flight happened; after which death of the high priest he permitted the slayer to return home. During the time of his exile, the relations of him that was slain may, by this law, kill the manslayer, if they caught him without the bounds of the city to which he fled, though this permission was not granted to any other person.	¹⁷² Moses now built those ten cities to be counted among the number of the forty-eight, of which he assigned three as places of refuge for people who involuntarily killed anyone. He assigned the period of exile as the lifetime of whoever was high priest at the time of the killing and flight, after which the doer could return home. During this exile, the victim's relatives had the right to kill him if they caught him outside the limits of the city of refuge, a right not given to anyone else.
¹⁷² Barach

¹⁷³ αἱ δὲ πόλεις αἱ πρὸς τὰς φυγὰς ἀποδεδειγμέναι ἦσαν αἵδε· ΒοσάραBosora μὲν ἐπὶ τοῖς ὁρίοις τῆς ἈραβίαςArabia , ἈρίμανονAriman δὲ τῆς ΓαλαδηνῶνGaladene γῆς , καὶ ΓαυλανὰνGaulana δ᾽ ἐν τῇ ΒατανίδιBatanis. κτησαμένων δ᾽ αὐτῶν καὶ τὴν‎ ΧαναναίωνCanaanites γῆν τρεῖς ἕτεραι πόλεις ἔμελλον ἀνατεθήσεσθαι τῶν ΛευίτιδωνLevites πόλεων τοῖς φυγάσιν εἰς κατοικισμὸν ΜωυσέοςMoses ἐπιστείλαντος .
¹⁷³ Now the cities which were set apart for this flight were these: Bezer, at the borders of Arabia; Ramoth, of the land of Gilead; and Golan, in the land of Bashan. There were to be also, by Moses’s command, three other cities allotted for the habitation of these fugitives out of the cities of the Levites, but not till after they should be in possession of the land of Canaan.	¹⁷³ The cities set apart for refuge were : Bosora on the borders of Arabia, Ariman in the land of Galadene, and Gaulana in Batanis. At Moses' command when they occupied the land of Canaan there were to be another three cities of the Levites assigned as havens for these fugitives.
¹⁷³ Barach

¹⁷⁴ ΜωυσῆςMoses δὲ προσελθόντων αὐτῷ τῶν πρώτων τῆς ΜανασσίτιδοςManasses φυλῆς καὶ δηλούντων μὲν ὡς τεθνήκοι τις τῶν φυλετῶν ἐπίσημος ἀνὴρ ΣωλοφάντηςSolophantes ὄνομα , παῖδας μὲν οὐ καταλιπὼν ἄρσενας θυγατέρας δέ τοι , καὶ πυθομένων εἰ τούτων ὁ κλῆρος ἔσοιτο , φησίν ,
¹⁷⁴ At this time the chief men of the tribe of Manasseh came to Moses, and informed him that there was an eminent man of their tribe dead, whose name was Zelophehad, who left no male children, but left daughters; and asked him whether these daughters might inherit his land or not. He made this answer,	¹⁷⁴ Meanwhile the officers of the tribe of Manasses came to Moses to tell him that an eminent man of their tribe named Solophantes, had died, leaving no male children, but daughters only and asked if the inheritance could go to them.
¹⁷⁴ Barach

¹⁷⁵ εἰ μὲν μέλλουσί τινι συνοικεῖν τῶν φυλετῶν , μετὰ τοῦ κλήρου πρὸς αὐτοὺς ἀπιέναι , εἰ δ᾽ ἐξ ἄλλης γαμοῖντό τισι φυλῆς , τὸν κλῆρον ἐν τῇ πατρῴᾳ φυλῇ καταλιπεῖν . Καὶ τότε μένειν ἑκάστου τὸν κλῆρον ἐν τῇ φυλῇ διετάξατο .
¹⁷⁵ That if they shall marry into their own tribe, they shall carry their estate along with them; but if they dispose of themselves in marriage to men of another tribe, they shall leave their inheritance in their father’s tribe. And then it was that Moses ordained, that every one’s inheritance should continue in his own tribe.	¹⁷⁵ He replied that if they married within their own tribe, they could bring their estate along with them, but if they married men of another tribe, the inheritance must be left within their father's tribe. Thus he ordained that each one’s inheritance should remain in his own tribe.
¹⁷⁵ Barach

Chapter 8
[176-331]
Moses' last words (summary of the Law).
The death of Moses,
on the borders of Canaan

☜ ☞

¹⁷⁶ Τῶν δὲ τεσσαράκοντα ἐτῶν παρὰ τριάκοντα ἡμέρας συμπεπληρωμένων ΜωυσῆςMoses ἐκκλησίαν ἐπὶ τῷ ἸορδάνῃJordan συναγαγών , ὅπου νῦν πόλις ἐστὶν ἈβίληAbila , φοινικόφυτον δ᾽ ἐστὶ τὸ χωρίον , συνελθόντος τοῦ λαοῦ παντὸς λέγει τοιάδε ·
¹⁷⁶ When forty years were completed, within thirty days, Moses gathered the congregation together near Jordan, where the city Abila now stands, a place full of palm-trees; and all the people being come together, he spake thus to them:—	¹⁷⁶ Thirty days after the forty years were ended, Moses assembled the congregation near the Jordan, at a place full of palm-trees where the city of Abila now stands, and when the whole people had gathered, he addressed them as follows.
¹⁷⁶ Barach

¹⁷⁷ " Ἄνδρες συστρατιῶται καὶ τῆς μακρᾶς κοινωνοὶ ταλαιπωρίας , ἐπεὶ τῷ θεῷ δοκοῦν ἤδη καὶ τῷ γήρᾳ χρόνον ἐτῶν εἴκοσι καὶ ἑκατὸν ἠνυσμένον δεῖ με τοῦ ζῆν ἀπελθεῖν καὶ τῶν πέρα τοῦ ἸορδάνουJordan πραχθησομένων οὐ μέλλω βοηθὸς ὑμῖν ἔσεσθαι καὶ σύμμαχοςally κωλυόμενος ὑπὸ τοῦ θεοῦ ,
¹⁷⁷ “O you Israelites and fellow soldiers, who have been partners with me in this long and uneasy journey; since it is now the will of God, and the course of old age, at a hundred and twenty, requires it that I should depart out of this life; and since God has forbidden me to be a patron or an assistant to you in what remains to be done beyond Jordan;	¹⁷⁷ "My fellow soldiers, who have shared with me this long and difficult journey, since now the will of God and my old age, at a hundred and twenty, requires me to leave this life, and since God has prevented me from being your patron and helper in what remains to be done,
¹⁷⁷ Barach

¹⁷⁸ δίκαιον μηδὲ νῦν ἐγκαταλιπεῖν τοὐμὸν ὑπὲρ τῆς ὑμετέρας εὐδαιμονίας πρόθυμον , ἀλλ᾽ ἀίδιόν τε ὑμῖν πραγματεύσασθαι τὴν‎ τῶν ἀγαθῶν ἀπόλαυσιν , καὶ μνήμην ἐμαυτῷ γενομένων ὑμῶν ἐν ἀφθονίᾳ τῶν κρειττόνων .
¹⁷⁸ I thought it reasonable not to leave off my endeavors even now for your happiness, but to do my utmost to procure for you the eternal enjoyment of good things, and a memorial for myself, when you shall be in the fruition of great plenty and prosperity.	¹⁷⁸ even now I must not cease my efforts on your behalf, but must seek your lasting enjoyment of the good life and leave you a memorial of me, when you enter into plenty and prosperity.
¹⁷⁸ Barach

¹⁷⁹ Φέρε οὖν ὑποθέμενος ὃν τρόπον ὑμεῖς τ᾽ ἂν εὐδαιμονήσαιτε καὶ παισὶ τοῖς αὑτῶν καταλίποιτε κτῆσιν ἀγαθῶν ἀίδιον παραθέμενος οὕτως ἀπέλθω τοῦ βίου . πιστεύεσθαι δὲ ἄξιός εἰμι διά τε τὰς πρότερον ὑπὲρ ὑμῶν φιλοτιμίας καὶ διὰ τὸ τὰς ψυχὰς ἐπὶ τελευτῇ γιγνομένας μετ᾽ ἀρετῆς πάσης ὁμιλεῖν .
¹⁷⁹ Come, therefore, let me suggest to you by what means you may be happy, and may leave an eternal prosperous possession thereof to your children after you, and then let me thus go out of the world; and I cannot but deserve to be believed by you, both on account of the great things I have already done for you, and because, when souls are about to leave the body, they speak with the sincerest freedom.	¹⁷⁹ Let me tell you how to gain happiness and leave lasting prosperity to your children after you, and then let me leave this life. Surely you may trust what I say, in light of what I have already done for you and because, when souls are about to leave the body, they speak with all sincerity.
¹⁷⁹ Barach

¹⁸⁰ ὦ παῖδες ἸσραήλουIsrael , μία πᾶσιν ἀνθρώποις ἀγαθῶν κτήσεως αἰτία ὁ θεὸς εὐμενής · μόνος γὰρ οὗτος δοῦναί τε ταῦτα τοῖς ἀξίοιςworthy of καὶ ἀφελέσθαι τῶν ἁμαρτανόντων εἰς αὐτὸν ἱκανός , ᾧ παρέχοντες ἑαυτοὺς οἵους αὐτός τε βούλεται κἀγὼ τὴν‎ διάνοιαν αὐτοῦ‎ σαφῶς ἐξεπιστάμενος παραινῶ , οὐκ ἂν ὄντες μακαριστοὶ καὶ ζηλωτοὶ πᾶσιν ἀτυχήσαιτέ ποτ᾽ ἢ παύσαισθε , ἀλλ᾽ ὧν τε νῦν ὑμῖν ἐστιν ἀγαθῶν ἡ κτῆσις βεβαία μενεῖ τῶν τε ἀπόντων ταχεῖαν ἕξετε τὴν‎ παρουσίαν .
¹⁸⁰ O children of Israel! there is but one source of happiness for all mankind, the favor of God for he alone is able to give good things to those that deserve them, and to deprive those of them that sin against him; towards whom, if you behave yourselves according to his will, and according to what I, who well understand his mind, do exhort you to, you will both be esteemed blessed, and will be admired by all men; and will never come into misfortunes, nor cease to be happy: you will then preserve the possession of the good things you already have, and will quickly obtain those that you are at present in want of,—	¹⁸⁰ Children of Israel, there is only one source of prosperity for all mankind, God's favour, for he alone can give good things to the deserving and take them away from those who sin against him. If you act according to his will and do as I , who well understand his mind, advise you, you will be deemed blessed and admired by all. You will not die out but will continue to possess the good things you already have and soon obtain what you need.
¹⁸⁰ Barach

¹⁸¹ μόνον οἷς ὁ θεὸς ὑμᾶς ἕπεσθαι βούλεται , τούτοις πειθαρχεῖτε , καὶ μήτε νομίμων τῶν παρόντων ἄλλην προτιμήσητε διάταξιν μήτ᾽ εὐσεβείας ἧς νῦν περὶ τὸν θεὸν ἔχοντες καταφρονήσαντες εἰς ἄλλον μεταστήσησθε τρόπον . ταῦτα δὲ πράττοντεςto do, accomplish ἀλκιμώτατοι μάχας διενεγκεῖν ἁπάντων ἔσεσθε καὶ μηδενὶ τῶν ἐχθρῶν εὐάλωτοι .
¹⁸¹ only do you be obedient to those whom God would have you to follow. Nor do you prefer any other constitution of government before the laws now given you; neither do you disregard that way of divine worship which you now have, nor change it for any other form: and if you do this, you will be the most courageous of all men, in undergoing the fatigues of war, and will not be easily conquered by any of your enemies;	¹⁸¹ Simply obey what God wants you to do and prefer no other laws above those now given to you, nor despise the form of worship you now have, nor change it for any other. If you do this, you will be the bravest of all people to bear the burden of war, and hard for any enemy to conquer.
¹⁸¹ Barach

¹⁸² θεοῦ γὰρ παρόντος ὑμῖν βοηθοῦ πάντων περιφρονεῖν εὔλογον . τῆς δ᾽ ἀρετῆς ἔπαθλα ὑμῖν μεγάλα κεῖται πρὸς ἅπαντα τὸν βίον κτησαμένοις · αὐτή γε τὸ πρῶτον ἀγαθῶν τὸ πρέσβιστόν ἐστιν , ἔπειτα καὶ τὴν‎ τῶν ἄλλων χαρίζεται περιουσίαν ,
¹⁸² for while God is present with you to assist you, it is to be expected that you will be able to despise the opposition of all mankind; and great rewards of virtue are proposed for you, if you preserve that virtue through your whole lives. Virtue itself is indeed the principal and the first reward, and after that it bestows abundance of others;	¹⁸² While God is there to help you, you may scorn all else and great rewards are in store for you, if you preserve virtue throughout your lives. For she is the first and reward and after her come many others,
¹⁸² Barach

¹⁸³ ὡς καὶ πρὸς ἀλλήλους ὑμῖν χρωμένοις αὐτῇ μακαριστὸν ποιῆσαι τὸν βίον καὶ τῶν ἀλλοφύλων πλέον δοξαζομένους ἀδήριτον καὶ παρὰ τοῖς αὖθις τὴν‎ εὔκλειαν ὑμῖν ὑπάρξαι . τούτων δ᾽ ἂν ἐφικέσθαι δυνηθείητε , εἰ τῶν νόμων οὓς ὑπαγορεύσαντός μοι τοῦ θεοῦ συνεταξάμην κατήκοοι καὶ φύλακες γένοισθε καὶ μελετῴητε τὴν‎ σύνεσιν αὐτῶν .
¹⁸³ so that your exercise of virtue towards other men will make your own lives happy, and render you more glorious than foreigners can be, and procure you an undisputed reputation with posterity. These blessings you will be able to obtain, in case you hearken to and observe those laws which, by divine revelation, I have ordained for you; that is, in case you withal meditate upon the wisdom that is in them.	¹⁸³ so your practice of virtue will make your own lives happy and render you finer than foreigners, and gain you undisputed fame with your descendants. These you can gain by heeding and observing those laws which, at God's command, I have set for you, meditating on the wisdom in them.
¹⁸³ Barach

¹⁸⁴ ἄπειμι δ᾽ αὐτὸς χαίρων ἐπὶ τοῖς ὑμετέροις ἀγαθοῖς παρατιθέμενος ὑμᾶς νόμων τε σωφροσύνῃ καὶ κόσμῳ τῆς πολιτείας καὶ ταῖς τῶν στρατηγῶν ἀρεταῖς , οἳ πρόνοιαν ἕξουσιν ὑμῶν τοῦ συμφέροντος .
¹⁸⁴ I am going from you myself, rejoicing in the good things you enjoy; and I recommend you to the wise conduct of your law, to the becoming order of your polity, and to the virtues of your commanders, who will take care of what is for your advantage.	¹⁸⁴ I am now leaving you, glad of the good things you enjoy and entrusting you to the wisdom of your laws, the order of your society and the virtues of your officers, who will do what is for your good.
¹⁸⁴ Barach

¹⁸⁵ θεός τε ὁ μέχρι νῦν ἡγεμονεύσας ἡμῖν , καθ᾽ οὗ βούλησιν κἀγὼ χρήσιμος ὑμῖν ἐγενόμην , οὐ μέχρι τοῦ δεῦρο στήσει τὴν‎ αὑτοῦ πρόνοιαν , ἀλλ᾽ ἐφ᾽ ὃν αὐτοὶ βούλεσθε χρόνον τοῦτον ἔχειν προστάτην ἐν τοῖς τῆς ἀρετῆς ἐπιτηδεύμασι μένοντες , ἐπὶ τοσοῦτον αὐτοῦ‎ χρήσεσθε τῇ προμηθείᾳ .
¹⁸⁵ And that God, who has been till now your Leader, and by whose goodwill I have myself been useful to you, will not put a period now to his providence over you, but as long as you desire to have him your Protector in your pursuits after virtue, so long will you enjoy his care over you.	¹⁸⁵ God, who has up to now been your Leader and by whose favour I myself have served you, will not now cease caring for you, but as long as you want him as your Protector in following virtue, so long will you enjoy his care for you.
¹⁸⁵ Barach

¹⁸⁶ γνώμας τε ὑμῖν εἰσηγήσονται τὰς ἀρίστας , αἷς ἑπόμενοι τὴν‎ εὐδαιμονίαν ἕξετε , ὁ ἀρχιερεὺς ἘλεάζαροςEleazar καὶ ἸησοῦςJesus, Joshua ἥ τε γερουσία καὶ τὰ τέλη τῶν φυλῶν , ὧν ἀκροᾶσθε μὴ χαλεπῶς , γινώσκοντες ὅτι πάντες οἱ ἄρχεσθαι καλῶς εἰδότες καὶ ἄρχειν εἴσονται παρελθόντες εἰς ἐξουσίαν αὐτοῦ‎ ,
¹⁸⁶ Your high priest also Eleazar, as well as Joshua, with the senate, and chief of your tribes, will go before you, and suggest the best advices to you; by following which advices you will continue to be happy: to whom do you give ear without reluctance, as sensible that all such as know well how to be governed, will also know how to govern, if they be promoted to that authority themselves.	¹⁸⁶ Your high priest Eleazar, too, and Joshua, with the elders and chiefs of your tribes, will lead you and give you the best advice for your continued happiness. Listen willingly to them, for people who know how to be ruled will also know how to govern, when they come to authority themselves.
¹⁸⁶ Barach

¹⁸⁷ τήν τ᾽ ἐλευθερίαν ἡγεῖσθε μὴ τὸ προσαγανακτεῖν οἷς ἂν ὑμᾶς οἱ ἡγεμόνες πράττειν ἀξιῶσι · νῦν μὲν γὰρ ἐν τῷ τοὺς εὐεργέτας ὑβρίζειν ἐν τούτῳ τὴν‎ παρρησίαν τίθεσθε , ὃ δὴ τοῦ λοιποῦ φυλαττομένοις ὑμῖν ἄμεινον ἕξει τὰ πράγματα ·
¹⁸⁷ And do not you esteem liberty to consist in opposing such directions as your governors think fit to give you for your practice,—as at present indeed you place your liberty in nothing else but abusing your benefactors; which error if you can avoid for the time to come, your affairs will be in a better condition than they have hitherto been.	¹⁸⁷ Do not think freedom consists in opposing what your officers decide to do, as at present you use your liberty only to abuse those who do you good. If you guard against this in future, your affairs will improve.
¹⁸⁷ Barach

¹⁸⁸ μηδὲ τὴν‎ ἴσην ἐπὶ τούτοις ὀργήν ποτε λαμβάνετε , ᾗ κατ᾽ ἐμοῦ πολλάκις ἐτολμήσατε χρῆσθαι · γινώσκετε γὰρ ὡς πλεονάκις ἐκινδύνευσα ὑφ᾽ ὑμῶν ἀποθανεῖν ἢ ὑπὸ τῶν πολεμίων .
¹⁸⁸ Nor do you ever indulge such a degree of passion in these matters, as you have oftentimes done when you have been very angry at me; for you know that I have been oftener in danger of death from you than from our enemies.	¹⁸⁸ You dare not show them such anger as you have often done to me, for you know how I was in danger of death more from you than from our enemies.
¹⁸⁸ Barach

¹⁸⁹ ταῦτα δ᾽ οὐκ ὀνειδίζειν ὑμᾶς προεθέμην , οὐ γὰρ ἐπ᾽ ἐξόδου τοῦ ζῆν δυσχεραίνοντας καταλιπεῖν ἠξίουν εἰς τὴν‎ ἀνάμνησιν φέρων μηδὲ παρ᾽ ὃν ἔπασχον αὐτὰ καιρὸν ἐν ὀργῇ γενόμενος , ἀλλ᾽ ὥστε τοῦ σωφρονήσειν ὑμᾶς εἰς τὸ μέλλον κατ᾽ αὐτό γε τοῦτ᾽ ἀσφαλὲς εἶναι , καὶ μηδὲν εἰς τοὺς προεστηκότας ἐξυβρίσαι διὰ πλοῦτον , ὃς ὑμῖν πολὺς διαβᾶσι τὸν ἸορδάνηνJordan καὶ τὴν‎ ΧαναναίανCanaan κτησαμέναις περιστήσεται .
¹⁸⁹ What I now put you in mind of, is not done in order to reproach you; for I do not think it proper, now I am going out of the world, to bring this to your remembrance, in order to leave you offended at me, since, at the time when I underwent those hardships from you, I was not angry at you; but I do it in order to make you wiser hereafter, and to teach you that this will be for your security; I mean, that you never be injurious to those that preside over you, even when you are become rich, as you will be to a great degree when you have passed over Jordan, and are in possession of the land of Canaan.	¹⁸⁹ What I now say is not meant to mock you, for I do not think it right, as I leave this life, to recall this just to offend you, since I was not angry with you even at the time when you were troubling me; but it is to make you wiser later and teach you what will be for your security. Never be insolent to those who preside over you, even when you have become very rich, once you cross the Jordan and possess the land of Canaan.
¹⁸⁹ Barach

¹⁹⁰ ἐπεὶ προαχθέντες εἰς καταφρόνησιν ὑπ᾽ αὐτοῦ‎ καὶ τῆς ἀρετῆς ὀλιγωρίαν ἀπολεῖτε καὶ τὴν‎ εὔνοιαν τὴν‎ παρὰ τοῦ θεοῦ , ποιήσαντες δὲ τοῦτον ἐχθρὸν τήν τε γῆν , ἣν κτήσεσθε , κρατηθέντες ὅπλοις ὑπὸ τῶν αὖθις ἀφαιρεθήσεσθε μετὰ μεγίστων ὀνειδῶν καὶ σκεδασθέντες διὰ τῆς οἰκουμένης πᾶσαν ἐμπλήσετε καὶ γῆν καὶ θάλασσαν τῆς αὑτῶν δουλείας .
¹⁹⁰ Since, when you shall have once proceeded so far by your wealth, as to a contempt and disregard of virtue, you will also forfeit the favor of God; and when you have made him your enemy, you will be beaten in war, and will have the land which you possess taken away again from you by your enemies, and this with great reproaches upon your conduct. You will be scattered over the whole world, and will, as slaves, entirely fill both sea and land;	¹⁹⁰ If your wealth leads you to despise and disregard virtue, you will forfeit God's favour too. And making him your enemy, you will be beaten in war and have the land you possess taken away from you again, to your great shame. You will be scattered around the world and be found everywhere, both sea and land, as slaves.
¹⁹⁰ Barach

¹⁹¹ ἔσται‎ δ᾽ ὑμῖν τούτων πεῖραν λαμβάνουσιν ἀνωφελὴς ἡ μετάνοια καὶ ἡ τῶν οὐ φυλαχθέντων νόμων ἀνάμνησις . ὅθεν εἰ βούλοισθε τούτους ὑμῖν μένειν , τῶν πολεμίων μηδένα ὑπολείπησθε κρατήσαντες αὐτῶν , ἀλλ᾽ ἀπολλύναι πάντας κρίνατε συμφέρειν , ἵνα μή τινων παραγευσάμενοι τῆς ἐκείνων ἐπιτηδεύσεως διαφθείρητε τὴν‎ πάτριον πολιτείαν .
¹⁹¹ and when once you have had the experience of what I now say, you will repent, and remember the laws you have broken, when it is too late. Whence I would advise you, if you intend to preserve these laws, to leave none of your enemies alive when you have conquered them, but to look upon it as for your advantage to destroy them all, lest, if you permit them to live, you taste of their manners, and thereby corrupt your own proper institutions.	¹⁹¹ But once you have undergone all this, you will repent in vain and remember the laws you should have kept. So if you intend to keep these laws, once you have conquered your enemies you should leave none of them alive, but see it as for your good to destroy them all, or you may get a taste for their customs and thereby corrupt your own proper system.
¹⁹¹ Barach

¹⁹² ἔτι δὲ καὶ βωμοὺς καὶ ἄλση καὶ νεὼς ὁπόσους ἂν ἔχοιεν κατερείπειν παραινῶ καὶ δαπανᾶν πυρὶ τὸ γένος αὐτῶν καὶ τὴν‎ μνήμην · βεβαία γὰρ ἂν οὕτως ὑμῖν μόνον ὑπάρξειεν ἡ τῶν οἰκείων ἀγαθῶν ἀσφάλεια .
¹⁹² I also do further exhort you, to overthrow their altars, and their groves, and whatsoever temples they have among them, and to burn all such, their nation, and their very memory with fire; for by this means alone the safety of your own happy constitution can be firmly secured to you.	¹⁹² I urge you to destroy any altars, groves and temples they may have, and to burn out their nation and their very memory, for only by this can your prosperity be firmly secured.
¹⁹² Barach

¹⁹³ ἵνα δὲ μὴ δι᾽ ἀμαθίαν τοῦ κρείττονος ἡ φύσις ὑμῶν πρὸς τὸ χεῖρον ἀπονεύσῃ , συνέθηκα ὑμῖν καὶ νόμους ὑπαγορεύσαντός μοι τοῦ θεοῦ καὶ πολιτείαν , ἧς τὸν κόσμον φυλάξαντες πάντων ἂν εὐδαιμονέστατοι κριθείητε ."
¹⁹³ And in order to prevent your ignorance of virtue, and the degeneracy of your nature into vice, I have also ordained you laws, by divine suggestion, and a form of government, which are so good, that if you regularly observe them, you will be esteemed of all men the most happy.”	¹⁹³ To prevent your ignoring virtue and sinking into vice, by divine command I have set for you laws and a constitution so good, that if you observe their harmony, you will be reckoned the most happy of all."
¹⁹³ Barach

¹⁹⁴ Ταῦτα εἰπὼν δίδωσιν αὐτοῖς ἐν βιβλίῳ τοὺς νόμους καὶ τὴν‎ διάταξιν τῆς πολιτείας ἀναγεγραμμένηνto engrave and display . οἱ δὲ ἐδάκρυόν τε καὶ πολλὴν ἐπιζήτησινa search ἐποιοῦντο τοῦ στρατηγοῦ μεμνημένοι τε ὧν κινδυνεύσειε καὶ προθυμηθείη τῆς περὶ αὐτῶν σωτηρίας καὶ δυσελπιστοῦντες περὶ τῶν μελλόντων ὡς οὐκ ἐσομένης ἄλλης ἀρχῆς τοιαύτης , ἧττόν τε τοῦ θεοῦ προνοησομένου διὰ τὸ ΜωυσῆνMoses εἶναι τὸν παρακαλοῦντα .
¹⁹⁴ When he had spoken thus, he gave them the laws and the constitution of government written in a book. Upon which the people fell into tears, and appeared already touched with the sense that they should have a great want of their conductor, because they remembered what a number of dangers he had passed through, and what care he had taken of their preservation: they desponded about what would come upon them after he was dead, and thought they should never have another governor like him; and feared that God would then take less care of them when Moses was gone, who used to intercede for them.	¹⁹⁴ Saying this, he gave them the laws and the shape of their constitution written in a book. They began to weep and already sensed how much they would miss their leader, remembering the dangers he had faced and his great care for their safety. They were anxious about the future and how they would never have another leader like him and feared that God would then take less care of them once Moses their intercessor was gone.
¹⁹⁴ Barach

¹⁹⁵ ὧν τε ἐπὶ τῆς ἐρήμου μετ᾽ ὀργῆς ὁμιλήσειαν αὐτῷ μετανοοῦντες ἤλγουν , ὡς ἅπαντα τὸν λαὸν εἰς δάκρυα προπεσόντα κρεῖττον καὶ τῆς ἐκ λόγου παρηγορίας τὸ ἐπ᾽ αὐτῷ ποιῆσαι πάθος . ΜωυσῆςMoses δ᾽ αὐτοὺς παρηγόρει , καὶ τοῦ δακρύων αὐτὸν ἄξιον ὑπολαμβάνειν ἀπάγων αὐτοὺς χρῆσθαι τῇ πολιτείᾳ παρεκάλει . Καὶ τότε μὲν οὕτω διελύθησαν .
¹⁹⁵ They also repented of what they had said to him in the wilderness when they were angry, and were in grief on those accounts, insomuch that the whole body of the people fell into tears with such bitterness, that it was past the power of words to comfort them in their affliction. However, Moses gave them some consolation; and by calling them off the thought how worthy he was of their weeping for him, he exhorted them to keep to that form of government he had given them; and then the congregation was dissolved at that time.	¹⁹⁵ They repented of their angry words to him in the wilderness, and the whole populace wept so bitterly that words could not comfort their grief. Moses still cajoled them and, diverting them from their tears, urged them to keep to the constitution he had given them. Then the congregation dispersed.
¹⁹⁵ Barach

¹⁹⁶ Βούλομαι δὲ τὴν‎ πολιτείαν πρότερον εἰπὼν τῷ τε ΜωυσέοςMoses ἀξιώματι τῆς ἀρετῆς ἀναλογοῦσαν καὶ μαθεῖν παρέξων δι᾽ αὐτῆς τοῖς ἐντευξομένοιςto light upon, meet with . οἷα τὰ καθ᾽ ἡμᾶς ἀρχῆθεν ἦν , ἐπὶ τὴν‎ τῶν ἄλλων τραπέσθαι διήγησιν . γέγραπται δὲ πάνθ᾽ ὡς ἐκεῖνος κατέλιπεν οὐδὲν ἡμῶν ἐπὶ καλλωπισμῷ προσθέντων οὐδ᾽ ὅτι μὴ κατελέλοιπε ΜωυσῆςMoses .
¹⁹⁶ Accordingly, I shall now first describe this form of government which was agreeable to the dignity and virtue of Moses; and shall thereby inform those that read these Antiquities, what our original settlements were, and shall then proceed to the remaining histories. Now those settlements are all still in writing, as he left them; and we shall add nothing by way of ornament, nor any thing besides what Moses left us;	¹⁹⁶ I want first to describe this constitution which came from the dignity and virtue of Moses, to show the reader what our original order was and then describe what happened afterward. Those things all still exist in writing, as he left them, and we shall add nothing by way of ornament, nor anything besides what Moses left us.
¹⁹⁶ Barach

¹⁹⁷ νενεωτέρισται δ᾽ ἡμῖν τὸ κατὰ γένος ἕκαστα τάξαι · σποράδην γὰρ ὑπ᾽ ἐκείνου κατελείφθη γραφέντα καὶ ὡς ἕκαστόν τι παρὰ τοῦ θεοῦ πύθοιτο . τούτου χάριν ἀναγκαῖον προδιαστείλασθαι , μὴ καί τις ἡμῖν παρὰ τῶν ὁμοφύλωνof the same race ἐντυχόντων τῇ γραφῇ μέμψις ὡς διημαρτηκόσι γένηται .
¹⁹⁷ only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein.	¹⁹⁷ Our only novelty will be to synthesize the various kinds of laws into a regular system, for in his writing they were left in the scattered form in which they were delivered, according as he had learned them from God in response to his questions. I thought I should mention this in advance so that none of my countrymen can blame me for going astray.
¹⁹⁷ Barach

¹⁹⁸ ἔχει δὲ οὕτως ἡ διάταξις ἡμῶν τῶν νόμων τῶν ἀνηκόντων εἰς τὴν‎ πολιτείαν . οὓς δὲ κοινοὺς ἡμῖν καὶ πρὸς ἀλλήλους κατέλιπε τούτους ὑπερεθέμην εἰς τὴν‎ περὶ ἐθῶν καὶ αἰτιῶν ἀπόδοσιν , ἣν συλλαμβανομένου τοῦ θεοῦ μετὰ ταύτην ἡμῖν τὴν‎ πραγματείαν συντάξασθαι πρόκειται .
¹⁹⁸ Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon.	¹⁹⁸ Our constitution includes the laws of our political state. I shall treat of the laws Moses left about our interaction with each other when discussing our customs and cases. With God's help, I propose to write about this, after I have finished the present work.
¹⁹⁸ Barach

¹⁹⁹ ἐπειδὰν τὴν‎ ΧαναναίωνCanaanites γῆν κτησάμενοι καὶ σχολὴν ἐν χρήσει τῶν ἀγαθῶν ἔχοντες πόλεις τὸ λοιπὸν ἤδη κτίζειν προαιρῆσθε , ταῦτα ποιοῦντες τῷ θεῷ φίλα πράξετε καὶ τὴν‎ εὐδαιμονίαν βεβαίαν ἕξετε ·
¹⁹⁹ When you have possessed yourselves of the land of Canaan, and have leisure to enjoy the good things of it, and when you have afterward determined to build cities, if you will do what is pleasing to God, you will have a secure state of happiness.	¹⁹⁹ "When you have conquered the land of Canaan and have the leisure to enjoy its good things, and later when you have decided to build cities, if you do what is pleasing to God your prosperity will rest secure.
¹⁹⁹ Barach

²⁰⁰ ἱερὰ πόλις ἔστω μία τῆς ΧαναναίωνCanaanites γῆς ἐν τῷ καλλίστῳ καὶ δι᾽ ἀρετὴν ἐπιφανεῖ , ἣν ἂν ὁ θεὸς ἑαυτῷ διὰ προφητείας ἕληται , καὶ νεὼς εἷς ἐν ταύτῃ ἔστω , καὶ βωμὸς εἷς ἐκ λίθων μὴ κατειργασμένων , ἀλλὰ λογάδην συγκειμένων , οἳ κονιάματι χρισθέντες εὐπρεπεῖς τε εἶεν καὶ καθάριοι πρὸς τὴν‎ θέαν .
²⁰⁰ Let there be then one city of the land of Canaan, and this situate in the most agreeable place for its goodness, and very eminent in itself, and let it be that which God shall choose for himself by prophetic revelation. Let there also be one temple therein, and one altar, not reared of hewn stones, but of such as you gather together at random; which stones, when they are whited over with mortar, will have a handsome appearance, and be beautiful to the sight.	²⁰⁰ Let there be one city in the land of Canaan, situated at a great height in the best and most agreeable place, which by prophetic revelation God shall choose for himself. Let there be one temple in it and one altar, not built of hewn stones, but of stones that you gather at random, coated over with mortar, and fine and beautiful to behold.
²⁰⁰ Barach

²⁰¹ ἡ δ᾽ ἐπὶ τοῦτον πρόσβασις ἔστω μὴ διὰ βαθμίδων , ἀλλὰ προσχώσεως αὐτῷ καταπρανοῦς γενομένης . ἐν ἑτέρᾳ δὲ πόλει μήτε βωμὸς μήτε νεὼς ἔστω · θεὸς γὰρ εἷς καὶ τὸ ἙβραίωνHebrews γένος ἕν .
²⁰¹ Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one.	²⁰¹ Let the ascent to it not be by steps but by a ramp of raised earth. Let there be neither altar nor temple in any other city, for God is but one and the Hebrew nation is but one.
²⁰¹ Barach

²⁰² Ὁ δὲ βλασφημήσας θεὸν καταλευσθεὶς κρεμάσθω δι᾽ ἡμέρας καὶ ἀτίμως καὶ ἀφανῶς θαπτέσθω .
²⁰² He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner.	²⁰² Whoever blasphemes God, let him be stoned, and let him hang upon a tree all that day and then let him be buried ignominiously, in secret.
²⁰² Barach

²⁰³ Συνερχέσθωσαν δὲ εἰς ἣν ἀποφήνωσι πόλιν τὸν νεὼν τρὶς τοῦ ἔτους οἱ ἐκ τῶν περάτων τῆς γῆς , ἧς ἂν ἙβραῖοιHebrews κρατῶσιν , ὅπως τῷ θεῷ τῶν μὲν ὑπηργμένων εὐχαριστῶσι καὶ περὶ τῶν εἰς τὸ μέλλον παρακαλῶσι καὶ συνιόντες ἀλλήλοις καὶ συνευωχούμενοι προσφιλεῖς ὦσι ·
²⁰³ Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together,	²⁰³ Let those who live at the extremities of the land ruled by the Hebrews come three times a year to that city that holds the temple, to thank God for good things already received and to pray for those they need in the future. So let them maintain friendly relations with each other by such meetings and communal feasts.
²⁰³ Barach

²⁰⁴ καλὸν γὰρ εἶναι μὴ ἀγνοεῖν ἀλλήλους ὁμοφύλους τε ὄντας καὶ τῶν αὐτῶν κοινωνοῦντας ἐπιτηδευμάτων , τοῦτο δὲ ἐκ μὲν τῆς αὐτῆς ἐπιμιξίας αὐτοῖς ὑπάρξειν , τῇ τε ὄψει καὶ τῇ ὁμιλίᾳ μνήμην αὐτῶν ἐντιθέντας · ἀνεπιμίκτους γὰρ ἀλλήλοις μένοντας ἀλλοτριωτάτους αὑτοῖς νομισθήσεσθαι .
²⁰⁴ for it is a good thing for those that are of the same stock, and under the same institution of laws, not to be unacquainted with each other; which acquaintance will be maintained by thus conversing together, and by seeing and talking with one another, and so renewing the memorials of this union; for if they do not thus converse together continually, they will appear like mere strangers to one another.	²⁰⁴ For those who are of the same stock and under the same body of laws should not be unknown to each other, but keep the memory of this union by seeing and talking with each other; for if people do not meet regularly, they will seem like mere strangers to each other.
²⁰⁴ Barach

²⁰⁵ Ἔστω δὲ καὶ δεκάτη τῶν καρπῶν ἐξαίρεσις ὑμῖν χωρὶς ἧς διετάξατε τοῖς ἱερεῦσι καὶ ΛευίταιςLevites δεδόσθαι , ἣ πιπρασκέσθω μὲν ἐπὶ τῶν πατρίδων , εἰς δὲ τὰς εὐωχίας ὑπηρετείτω καὶ τὰς θυσίας τὰς ἐν τῇ ἱερᾷ πόλει · δίκαιον γὰρ εἶναι τῶν ἐκ τῆς γῆς ἀναδιδομένων , ἣν ὁ θεὸς αὐτοῖς κτήσασθαι παρέσχεν , ἐπὶ τιμῇ τοῦ δεδωκότος ἀπολαύειν .
²⁰⁵ Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor.	²⁰⁵ Let there be taken from your fruits a tenth, besides that which you have assigned for the priests and Levites. This you may sell in the region, but let it be used in the feasts and sacrifices celebrated in the holy city, for you should enjoy the fruits of the earth which God gives you to possess, in such a way as honours the giver.
²⁰⁵ Barach

²⁰⁶ Ἐκ μισθοῦ γυναικὸς ἡταιρημένης θυσίας μὴ τελεῖν · ἥδεσθαι γὰρ μηδενὶ τῶν ἀφ᾽ ὕβρεως τὸ θεῖον , χείρων δ᾽ οὐκ ἂν εἴη τῆς ἐπὶ τοῖς σώμασιν αἰσχύνης · ὁμοίως μηδ᾽ ἂν ἐπ᾽ ὀχεύσει κυνὸς ἤτοι θηρευτικοῦ ἢ ποιμνίων φύλακος λάβῃ τις μισθόν , ἐκ τούτου θύειν τῷ θεῷ .
²⁰⁶ You are not to offer sacrifices out of the hire of a woman who is a harlot for the Deity is not pleased with any thing that arises from such abuses of nature; of which sort none can be worse than this prostitution of the body. In like manner no one may take the price of the covering of a bitch, either of one that is used in hunting, or in keeping of sheep, and thence sacrifice to God.	²⁰⁶ No sacrifice should be paid from the wages of a prostitute, for the Deity is not pleased with what comes from wrong, and nothing is worse than abusing the body. Neither may one take the price for covering a dog, either of one used in hunting or in guarding the sheep, and from it sacrifice to God.
²⁰⁶ Barach

²⁰⁷ Βλασφημείτω δὲ μηδεὶς θεοὺς οὓς πόλεις ἄλλαι νομίζουσι . μηδὲ συλᾶν ἱερὰ ξενικά , μηδ᾽ ἂν ἐπωνομασμένον ᾖ τινι θεῷ κειμήλιον λαμβάνειν .
²⁰⁷ Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god.	²⁰⁷ Let no one blaspheme the gods that other cities revere; nor may one steal what belongs to the temples of others, nor take away the gifts dedicated to any god.
²⁰⁷ Barach

²⁰⁸ Μηδεὶς δ᾽ ἐξ ὑμῶν κλωστὴν ἐξ ἐρίου καὶ λίνου στολὴν φορείτω · τοῖς γὰρ ἱερεῦσι μόνοις ταύτην ἀποδεδεῖχθαι .
²⁰⁸ Let not any one of you wear a garment made of woolen and linen, for that is appointed to be for the priests alone.	²⁰⁸ Let none of you wear a garment made of wool and linen, for that is appointed to be for the priests alone.
²⁰⁸ Barach

²⁰⁹ συνελθόντος δὲ τοῦ πλήθους εἰς τὴν‎ ἱερὰν πόλιν ἐπὶ ταῖς θυσίαις δι᾽ ἐτῶν ἑπτὰ τῆς ἑορτῆς Ἐνστάσης ὁ ἀρχιερεὺς ἐπὶ βήματος ὑψηλοῦ σταθείς , ἀφ᾽ οὗ γένοιτο ἐξάκουστος , ἀναγινωσκέτω τοὺς νόμους ἅπασι , καὶ μήτε γυνὴ μήτε παῖδες εἰργέσθωσαν τοῦ ἀκούειν , ἀλλὰ μηδὲ οἱ δοῦλοι ·
²⁰⁹ When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither;	²⁰⁹ When the people are gathered in the holy city for sacrificing every seventh year, at the feast of tents, let the high priest stand upon a high dais, from which he may be heard, and read the laws to all the people, and let neither the women nor children be hindered from hearing, nor the servants either.
²⁰⁹ Barach

²¹⁰ καλὸν γὰρ ταῖς ψυχαῖς ἐγγραφέντας καὶ τῇ μνήμῃ φυλαχθῆναι μηδέποτε ἐξαλειφθῆναι δυναμένους . οὕτως γὰρ οὐδὲν ἁμαρτήσονται μὴ δυνάμενοι λέγειν ἄγνοιαν τῶν ἐν τοῖς νόμοις διωρισμένων , οἵ τε νόμοι πολλὴν πρὸς ἁμαρτάνοντας ἕξουσι παρρησίαν , ὡς προλεγόντων αὐτοῖς ἃ πείσονται καὶ ταῖς ψυχαῖς ἐγγραψάντων διὰ τῆς ἀκοῆς ἃ κελεύουσιν ,
²¹⁰ for it is a good thing that those laws should be engraven in their souls, and preserved in their memories, that so it may not be possible to blot them out; for by this means they will not be guilty of sin, when they cannot plead ignorance of what the laws have enjoined them. The laws also will have a greater authority among them, as foretelling what they will suffer if they break them; and imprinting in their souls by this hearing what they command them to do,	²¹⁰ It is good that those laws be engraved in their souls and preserved in their memories, so that they cannot be blotted out. In this way they will not be guilty of sin, and cannot plead ignorance of what the laws command. The laws will have more authority among them, as they foretell what they will suffer if they break them.
²¹⁰ Barach

²¹¹ ὥστ᾽ εἶναι διὰ παντὸς ἔνδον αὐτοῖς τὴν‎ προαίρεσιν αὐτῶν ἧς ὀλιγωρήσαντες ἠδίκησαν καὶ τῆς ζημίας αὑτοῖς αἴτιοι γεγόνασι . μανθανέτωσαν δὲ καὶ οἱ παῖδες πρῶτον τοὺς νόμους μάθημα κάλλιστον καὶ τῆς εὐδαιμονίας αἴτιον .
²¹¹ that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity.	²¹¹ Planted in their souls by this hearing, there remains in their minds an imprint of the laws they have despised and broken, so they will know that they are the authors of their own harm. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught and will be the cause of their future happiness.
²¹¹ Barach

²¹² Δίς τε ἑκάστης ἡμέρας ἀρχομένης τε αὐτῆς καὶ ὁπότεwhen πρὸς ὕπνον ‎ὥρα τρέπεσθαι μαρτυρεῖν τῷ θεῷ τὰς δωρεάς , ἃς ἀπαλλαγεῖσιν αὐτοῖς ἐκ τῆς ΑἰγυπτίωνEgyptians γῆς παρέσχε , δικαίας οὔσης φύσει τῆς εὐχαριστίας καὶ γενομένης ἐπ᾽ ἀμοιβῇ μὲν τῶν ἤδη γεγονότων ἐπὶ δὲ προτροπῇ τῶν ἐσομένωνto be ·
²¹² Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors.	²¹² Twice every day, both when day begins and at the hour before going to sleep, let them recall before God the benefits received during their salvation from the land of Egypt, gratitude being both right in itself and serving not only to recall present, but also to request future favours.
²¹² Barach

²¹³ ἐπιγράφειν δὲ καὶ τοῖς θυρώμασιν αὐτῶν τὰ μέγιστα ὧν εὐεργέτησεν αὐτοὺς ὁ θεὸς ἔν τε βραχίοσιν ἕκαστον διαφαίνειν , ὅσα τε τὴν‎ ἰσχὺν ἀποσημαίνειν δύναται τοῦ θεοῦ καὶ τὴν‎ πρὸς αὐτοὺς εὔνοιαν φέρειν ἐγγεγραμμένα ἐπὶ τῆς κεφαλῆς καὶ τοῦ βραχίονος , ὡς περίβλεπτον πανταχόθεν τὸ περὶ αὐτοὺς πρόθυμον τοῦ θεοῦ .
²¹³ They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God’s readiness to bless them may appear every where conspicuous about them.	²¹³ They are to inscribe on their doors the great blessings they have received from God and display them on their arms. They must have written on their head and on their arm the wonderful deeds of God and his goodwill toward them, that God's loving care may be everywhere visible about them.
²¹³ Barach

²¹⁴ Ἀρχέτωσαν δὲ καθ᾽ ἑκάστην πόλιν ἄνδρες ἑπτὰ οἱ καὶ τὴν‎ ἀρετὴν καὶ τὴν‎ περὶ τὸ δίκαιον σπουδὴν προησκηκότες · ἑκάστῃ δὲ ἀρχῇ δύο ἄνδρες ὑπηρέταιassistant minister διδόσθωσαν ἐκ τῆς τῶν ΛευιτῶνLevi φυλῆς .
²¹⁴ Let there be seven men to judge in every city, and these such as have been before most zealous in the exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi.	²¹⁴ As judges in every city let there be seven men, zealous in the practice of virtue and justice. Let every judge have two helpers from the tribe of Levi.
²¹⁴ Barach

²¹⁵ ἔστωσαν δὲ καὶ οἱ δικάζειν λαχόντες ταῖς πόλεσιν ἐν πάσῃ‎ τιμῇ , ὡς μήτε βλασφημεῖν ἐκείνων παρόντων μήτε θρασύνεσθαί τισιν ἐξεῖναι τῆς πρὸς τοὺς ἐν ἀξιώματι τῶν ἀνθρώπων αἰδοῦς αὐτῶν εὐλαβεστέρους , ὥστε τοῦ θεοῦ μὴ καταφρονεῖν , ἀπεργαζομένης .
²¹⁵ Let those that are chosen to judge in the several cities be had in great honor; and let none be permitted to revile any others when these are present, nor to carry themselves in an insolent manner to them; it being natural that reverence towards those in high offices among men should procure men’s fear and reverence towards God.	²¹⁵ Those chosen to judge in the various cities must be held in all honour, with none permitted to revile any others when these are present, nor to behave insolently to them, for reverence toward those in high office deters men from being irreverent toward God.
²¹⁵ Barach

²¹⁶ οἱ δὲ δικασταὶ ἀποφήνασθαι κύριοι περὶ τοῦ δόξαντος αὐτοῖς ἔστωσαν , πλὴν εἰ μή τι χρήματα λαβόντας τις αὐτοὺς ἐπὶ διαφθορᾷ τοῦ δικαίου ἐνδείξαιτ᾽ ἢ ἄλλην τινὰ αἰτίαν προφέροι , καθ᾽ ἣν οὐ καλῶς ἐλέγχει αὐτοὺς ἀποφηναμένους · οὔτε γὰρ κέρδει χαριζομένους οὔτ᾽ ἀξιώματι προσῆκε φανερὰς ποιεῖσθαι τὰς κρίσεις , ἀλλὰ τὸ δίκαιον ἐπάνω πάντων τιθεμένους .
²¹⁶ Let those that judge be permitted to determine according as they think to be right, unless any one can show that they have taken bribes, to the perversion of justice, or can allege any other accusation against them, whereby it may appear that they have passed an unjust sentence; for it is not fit that causes should be openly determined out of regard to gain, or to the dignity of the suitors, but that the judges should esteem what is right before all other things,	²¹⁶ Let those who judge be permitted to decide according as they think to be right, unless they can be shown to have taken bribes to pervert justice, or can otherwise be accused, making it seem that they have passed sentence unjustly, for it is wrong for cases to be publicly decided for the sake of gain, or the dignity of the plaintiff, but judges must esteem what is right before all other things.
²¹⁶ Barach

²¹⁷ ὁ γὰρ θεὸς ἂν οὕτως δόξειε καταφρονεῖσθαι καὶ ἀσθενέστερος ἐκείνων οἷς ἄν τις κατὰ φόβον ἰσχύος προσνέμοι τὴν‎ ψῆφον ἀποκεκρίσθαι · τοῦ θεοῦ γὰρ ἰσχύς ἐστι τὸ δίκαιον . ὃ τοῖς ἐν ἀξιώμασιsomething worthy τυγχάνουσι καταχαριζόμενός τις ἐκείνους τοῦ θεοῦ δυνατωτέρους ποιεῖ .
²¹⁷ otherwise God will by that means be despised, and esteemed inferior to those, the dread of whose power has occasioned the unjust sentence; for justice is the power of God. He therefore that gratifies those in great dignity, supposes them more potent than God himself.	²¹⁷ Otherwise, God will be despised and thought less than the judges, since dread of his power has not prevented the unjust sentence, for justice is the power of God. Whoever gratifies those in dignity, supposes them more powerful than God himself.
²¹⁷ Barach

²¹⁸ ἂν δ᾽ οἱ δικασταὶ μὴ νοῶσι περὶ τῶν ἐπ᾽ αὐτοὺς παρατεταγμένων ἀποφήνασθαι , συμβαίνει δὲ πολλὰ τοιαῦτα τοῖς ἀνθρώποις , ἀναπεμπέτωσαν τὴν‎ δίκην εἰς τὴν‎ ἱερὰν πόλιν , καὶ συνελθόντες ὅ τε ἀρχιερεὺς καὶ ὁ προφήτης καὶ ἡ γερουσία τὸ δοκοῦν ἀποφαινέσθωσαν .
²¹⁸ But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them.	²¹⁸ But if judges are unable to give a just sentence about the cases that come before them, which is not seldom in human affairs, let them send the undecided case to the holy city where the high priest, the prophet and the Sanhedrin shall decide it as seems best to them.
²¹⁸ Barach

²¹⁹ Εἷς δὲ μὴ πιστευέσθω μάρτυς , ἀλλὰ τρεῖς ἢ τὸ τελευταῖον δύο , ὧν τὴν‎ μαρτυρίαν ἀληθῆ ποιήσει τὰ προβεβιωμένα . γυναικῶν δὲ μὴ ἔστω μαρτυρία διὰ κουφότητα καὶ θράσος τοῦ γένους αὐτῶν · μαρτυρείτωσαν δὲ μηδὲ δοῦλοι διὰ τὴν‎ τῆς ψυχῆς ἀγένειαν , οὓς ἢ διὰ κέρδος εἰκὸς ἢ διὰ φόβον μὴ τἀληθῆ μαρτυρῆσαι . ἂν δέ τις ψευδομαρτυρήσας πιστευθῇ , πασχέτω ταῦτ᾽ ἐλεγχθεὶς ὅσα ὁ καταμαρτυρηθεὶς πάσχειν ἔμελλεν .
²¹⁹ But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered.	²¹⁹ Let no witness be credited on his own, but three, or two at least, whose testimony is supported by their good lives. The testimony of women is not admitted, due to the levity and audacity of their sex. Neither let servants be allowed as witnesses, due to their baseness of soul, for they may not speak truth, either from hope of gain, or fear of punishment. If one is believed to have borne false witness, let him, if convicted, suffer the same as what the accused would have suffered.
²¹⁹ Barach

²²⁰ Ἂν δὲ πραχθέντος φόνου ἔν τινι χώρᾳ μὴ εὑρίσκηται ὁ δράσας μηδ᾽ ὑπονοῆταί τις ὡς διὰ μῖσος ἀπεκτονηκώς , ζητείτωσαν μὲν αὐτὸν μετὰ πολλῆς σπουδῆς μήνυτρα προθέμενοι · μηδενὸς δὲ μηνύοντος αἱ ἀρχαὶ τῶν πόλεων τῶν πλησίον τῇ χώρᾳ , ἐν ᾗ ὁ φόνος ἐπράχθη , καὶ ἡ γερουσία συνελθόντες μετρείτωσαν ἀπὸ τοῦ τόπου ὅπου κεῖται ὁ νεκρὸς τὴν‎ χώραν .
²²⁰ If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies;	²²⁰ If a murder takes place in any place and the doer is not found, nor anyone suspected of hating the man enough to kill him, a diligent inquiry should be made and rewards offered. Then if no information still emerges, let the officers and council of the cities near where the murder took place, assemble and measure the distance from the place where the dead body lies.
²²⁰ Barach

²²¹ ἣ δ᾽ ἂν ᾖ πλησιαιτάτη πόλις , οἱ ἐν αὐτῇ δημόσιοι πριάμενοι δάμαλιν καὶ κομίσαντες εἰς Φάραγγα καὶ ἀνεπιτήδειον ἀρότρῳ καὶ φυτοῖς χωρίον τοὺς τένοντας κοψάτωσαν τῆς βοός ,
²²¹ then let the magistrates of the nearest city thereto purchase a heifer, and bring it to a valley, and to a place therein where there is no land ploughed or trees planted, and let them cut the sinews of the heifer;	²²¹ Then the officers of the nearest city shall purchase a heifer and bring it to a valley, to a place in it where there is no land plowed or trees planted, and let them cut the sinews of the heifer.
²²¹ Barach

²²² καὶ χέρνιβας ἑλόμενοι ὑπὲρ κεφαλῆς τῆς βοὸς οἱ ἱερεῖς καὶ οἱ ΛευῖταιLevites καὶ ἡ γερουσία τῆς πόλεως ἐκείνης καθαρὰς ἀναβοησάτωσαν τὰς χεῖρας ἔχειν ἀπὸ τοῦ φόνου καὶ μήτε δρᾶσαι μήτε δρωμένῳ παρατυχεῖν , ἐπικαλεῖσθαι δὲ ἵλεω τὸν θεὸν καὶ μηκέτι τοιοῦτον δεινὸν συμβῆναι τῇ γῇ πάθος .
²²² then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land.	²²² The priests and Levites and elders of that city shall take water and wash their hands over the head of the heifer, and publicly declare that their hands are innocent of this murder, having neither done it themselves, nor helped anyone who did it. They shall also beg God for mercy, that such a dreadful thing may never again be done in that area.
²²² Barach

²²³ Ἀριστοκρατία μὲν οὖν κράτιστον καὶ ὁ κατ᾽ αὐτὴν βίος , καὶ μὴ λάβῃ πόθος ὑμᾶς ἄλλης πολιτείας , ἀλλὰ ταύτην στέργοιτε καὶ τοὺς νόμους ἔχοντες δεσπότας κατ᾽ αὐτοὺς ἕκαστα πράττετε · ἀρκεῖ γὰρ ὁ θεὸς ἡγεμὼν εἶναι . βασιλέως δ᾽ εἰ γένοιτο ἔρως ὑμῖν , ἔστω μὲν οὗτος ὁμόφυλοςof the same race , πρόνοια δ᾽ αὐτῷ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς διὰ παντὸς ἔστω .
²²³ Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually;	²²³ Aristocracy and living under it, is the best system; may you never yearn for any other, but may you always love this form and be led by the laws, and by them govern all your actions, for you need no ruler but God. But if you desire a king, let him be one of your own nation and let him always care for justice and the other virtues.
²²³ Barach

²²⁴ παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν , πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ᾽ ἵππων , ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο . κωλυέσθω δ᾽ , εἰ τούτων τι διὰ σπουδῆς ἔχοι , γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος .
²²⁴ let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare.	²²⁴ Let him submit to the laws and see God's commands as his highest wisdom, and let him do nothing without the high priest and the advice of the elders. He should not have many wives, or abundance of riches or horses, which may make him too proud to submit to the laws. If he goes after such things, let him be restrained, so as not to become too powerful to care for your welfare.
²²⁴ Barach

²²⁵ Ὅρους γῆς μὴ ἐξέστω κινεῖν μήτε οἰκείας μήτ᾽ ἀλλοτρίας πρὸς οὕς ἐστιν ὑμῖν εἰρήνη , φυλαττέσθω δ᾽ ὥσπερ θεοῦ ψῆφον βεβαίαν εἰς αἰῶνα κειμένην ἀναιρεῖν , ὡς πολέμων ἐντεῦθεν καὶ στάσεων γινομένων ἐκ τοῦ πλεονεκτοῦντας προσωτέρω χωρεῖν βούλεσθαι τῶν ὅρωνto see · μὴ γὰρ μακρὰν εἶναι τοῦ καὶ τοὺς νόμους ὑπερβαίνειν τοὺς τὸν ὅρον μετακινοῦντας .
²²⁵ Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws.	²²⁵ Let it not be lawful to change boundaries, whether your own or of those with whom you are at peace. Be careful not to remove landmarks which are as it were, a divine and firm limit upon lasting rights. Such covetous overstepping of the borders of others causes wars and rebellions, and those who move boundaries are not far from trying to subvert the laws.
²²⁵ Barach

²²⁶ Γῆν ὁ φυτεύσας , πρὸ ἐτῶν τεσσάρων ἂν καρπὸν προβάλῃ τὰ φυτά , μήτε τῷ θεῷ ἀπαρχὰς ἐντεῦθεν ἀποφερέτω μήτ᾽ αὐτὸς χρήσθω · οὐ γὰρ κατὰ καιρὸν τοῦτον ὑπ᾽ αὐτῶν ἐνεχθῆναι , βιασαμένης δὲ τῆς φύσεως ἀώρως μήτε τῷ θεῷ ἁρμόζειν μήτ᾽ αὐτῷ τῷ δεσπότῃ χρῆσθαι .
²²⁶ He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring thence any first-fruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor for the master’s use;	²²⁶ Whoever plants some land, whose trees bear fruit before the fourth year, must not bring any first-fruits of it to God, nor use that fruit himself. It was not produced in its due season, for when nature has forced its growth at the wrong time, the fruit is not suitable for God, nor for its owner's use.
²²⁶ Barach

²²⁷ τῷ δὲ τετάρτῳ τρυγάτω πᾶν τὸ γενόμενον , τότε γὰρ ὥριον εἶναι , καὶ συναγαγὼν εἰς τὴν‎ ἱερὰν πόλιν κομιζέτω , καὶ σὺν τῇ δεκάτῃ τοῦ ἄλλου καρποῦ μετὰ τῶν φίλων εὐωχούμενος ἀναλισκέτω καὶ μετ᾽ ὀρφανῶν καὶ χηρευουσῶν γυναικῶν . πέμπτου δὲ ἔτους κύριος ἔστω τὰ φυτὰ καρποῦσθαι .
²²⁷ but let the owner gather all that is grown on the fourth year, for then it is in its proper season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his own, and he may use it as he pleases.	²²⁷ On the fourth year it is in its proper season, so let the owner gather all the produce and bring it to the holy city and spend it, along with the tithe of his other fruits, on feasting with his friends, and on orphans and widows. On the fifth year he may use the fruit just as he pleases.
²²⁷ Barach

²²⁸ τὴν‎ ἀμπέλοις κατάφυτον γῆν μὴ σπείρειν · ἀρκεῖσθαι γὰρ αὐτὴν τρέφειν τοῦτο τὸ φυτὸν καὶ τῶν ἐξ ἀρότρου πόνων ἀπηλλάχθαι . βουσὶν ἈροῦνArous τὴν‎ γῆν , καὶ μηδὲν τῶν ἑτέρων ζῴων [σὺν αὐτοῖς ] ὑπὸ ζεύγλην ἄγοντας , ἀλλὰ κατ᾽ οἰκεῖα γένη κἀκείνοις ποιεῖσθαι τὸν ἄροτον . εἶναι δὲ καθαρὰ τὰ σπέρματα καὶ ἀνεπίμικτα , καὶ μὴ σύνδυο καὶ τρία σπείρειν · οὐ γὰρ τῇ τῶν ἀνομοίων κοινωνίᾳ χαίρειν τὴν‎ φύσιν .
²²⁸ You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and not to oblige other animals to come under the same yoke with them; but to till your land with those beasts that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own nature alike;	²²⁸ Land which is planted with vines must not be also sown with seed. Let it suffice to nourish the vine and not also subject it to the plow. You must plow your land with oxen and not put other animals under the same yoke with them, but do your plowing with beasts of the same kind. The seeds must also be pure and unmixed, not a blend of two or three sorts, for nature does not favour the union of things that are unlike.
²²⁸ Barach

²²⁹ μηδὲ κτήνεσιν ἐπάγειν ὅσα μὴ συγγενῆ · δέος γὰρ ἐκ τούτου μὴ διαβῇ καὶ μέχρι τῶν ἀνθρωπείωνhuman ἡ πρὸς τὸ ὁμόφυλονof the same race ἀτιμία τὴν‎ ἀρχὴν ἀπὸ τῶν περὶ τὰ μικρὰ καὶ τὰ φαῦλα πρότερον λαβοῦσα .
²²⁹ nor are you to permit beasts of different kinds to gender together, for there is reason to fear that this unnatural abuse may extend from beasts of different kinds to men, though it takes its first rise from evil practices about such smaller things.	²²⁹ Neither must you mate beasts of different species, for such inter-breeding could lead to human imitation, taking its origin from abuses about such smaller things.
²²⁹ Barach

²³⁰ δεῖ δὲ μηδὲν εἶναι τοιοῦτον συγκεχωρημένον , ἐξ οὗ κατὰ μίμησιν παρατροπή τις τῶν κατὰ τὴν‎ πολιτείαν ἔσοιτο , ἀλλ᾽ ὡς οὐδὲ περὶ τῶν τυχόντων ἠμέληται τοῖς νόμοις εἰδόσι προνοεῖσθαι τοῦ κατ᾽ αὐτοὺς ἀμέμπτου .
²³⁰ Nor is any thing to be allowed, by imitation whereof any degree of subversion may creep into the constitution. Nor do the laws neglect small matters, but provide that even those may be managed after an unblamable manner.	²³⁰ Nothing must be allowed that would, by imitation, let the constitution be perverted. The laws must not neglect small matters, but provide that even those be handled without reproach.
²³⁰ Barach

²³¹ Ἀμῶντας δὲ καὶ συναιροῦντας τὰ θέρη μὴ καλαμᾶσθαι , καταλιπεῖν δέ τινα καὶ τῶν δραγμάτων τοῖς βίου σπανίζουσιν ἝρμαιονHermeus εἶναι [τούτοις ] πρὸς διατροφήν · ὁμοίως δὲ καὶ τῆς τρύγης ἀπολιπεῖν τὰς ἐπιφυλλίδας τοῖς πένησι καὶ τῶν ἐλαιῶν παρεῖναί τι τοῦ καρποῦ πρὸς συλλογὴν τοῖς ἐξ ἰδίων οὐκ ἔχουσι μεταλαβεῖν ·
²³¹ Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own;	²³¹ Let those who reap and gather the harvest not take in the gleanings too; rather they must leave some handfuls for the destitute, as a support for their subsistence. Likewise those harvesting grapes must leave some bunches for the poor and also leave some of the fruits of the olive, as a share for those who have none of their own.
²³¹ Barach

²³² οὐ τοσαύτη γὰρ ἂν ἐκ τῆς ἐπ᾽ ἀκριβὲς αὐτῶν συλλογῆς εὐπορία τοῖς δεσπόταις γένοιτο , ὅση χάρις ἐκ τῶν δεομένων ἔλθοιto come/go , τό τε θεῖον τὴν‎ γῆν προθυμοτέραν εἰς τὴν‎ ἐκτροφὴν τῶν καρπῶν ἀπεργάσεται μὴ τοῦ κατ᾽ αὐτοὺς προνοουμένων λυσιτελοῦς , ἀλλὰ καὶ τῆς τῶν ἄλλων διατροφῆς λόγον ἐχόντων .
²³² for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also.	²³² To the owners, the value of completely collecting it all will not be as great as winning the gratitude of the poor. And God will see that the land produces its nourishing fruits more readily, when you do not care only for your own profit, but care for the support of others too.
²³² Barach

²³³ μηδὲ βοῶν ὁπότεwhen τρίβοιεν τοὺς στάχυας ἀποδεῖν τὰ στόματα ἐπὶ τῆς ἅλωος · οὐ γὰρ εἶναι δίκαιον εἴργειν τοὺς συνειργασμένους τοῦ καρποῦ καὶ περὶ τὴν‎ γένεσιν αὐτοῦ‎ πονήσαντας .
²³³ Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors.	²³³ You must not muzzle the mouths of the oxen when they tread the corn in the threshing-floor, for it is not just to deny the fruit to those who work with us to produce it.
²³³ Barach

²³⁴ μηδὲ ὀπώρας ἀκμαζούσης κωλύειν ἅπτεσθαι τοὺς ὁδῷroad, way βαδίζοντας , ἀλλ᾽ ὡς ἐξ οἰκείων αὐτοῖς ἐπιτρέπειν ἐμπίπλασθαι , κἂν ἐγχώριοι τυγχάνωσι κἂν ξένοι , χαίροντας ἐπὶ τῷ παρέχειν αὐτοῖς τῶν ὡραίων μεταλαμβάνειν · ἀποφέρεσθαι δ᾽ αὐτοῖς μηδὲν ἐξέστω .
²³⁴ Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away.	²³⁴ Do not prevent those who pass by when the crops are ripe from touching them, but whether they are local people or strangers, let them eat their fill, happy to let them share in the fruits in their season; but let them not be allowed to take any away.
²³⁴ Barach

²³⁵ μηδὲ τρυγῶντες ὧν ἂν εἰς τὰς ληνοὺς κομίζωσιν εἰργέτωσαν τοὺς ὑπαντιάζοντας ἐπεσθίειν · ἄδικον γὰρ ἀγαθῶν , ἃ κατὰ βούλησιν θεοῦ παρῆλθεν εἰς τὸν βίον , φθονεῖν τοῖς ἐπιθυμοῦσιν αὐτῶν μεταλαμβάνειν τῆς ὥρας ἐν ἀκμῇ τε οὔσης καὶ σπευδούσης ἀπελθεῖν ·
²³⁵ Nor let those that gather the grapes, and carry them to the wine-presses, restrain those whom they meet from eating of them; for it is unjust, out of envy, to hinder those that desire it, to partake of the good things that come into the world according to God’s will, and this while the season is at the height, and is hastening away as it pleases God.	²³⁵ People gathering the grapes and bringing them to the wine-press must not stop those whom they meet from eating of them. For it is wrong, when the season is at its height by the will of God, to begrudge those who desire it from partaking of the good things that come into the world while the season God has blessed is hurrying past.
²³⁵ Barach

²³⁶ ὡς τῷ θεῷ κεχαρισμένον ἂν εἴη , κἂν ὑπ᾽ αἰσχύνης τινὰς ὀκνοῦντας ἅψασθαι λαβεῖν παρακαλῶσιν , ὄντας μὲν ἸσραηλίταςIsraelites ὡς κοινωνοὺς καὶ δεσπότας διὰ τὴν‎ συγγένειαν , ἀφιγμένους δ᾽ ἀλλαχόθεν ἀνθρώπους ξενίων τυχεῖν ἀξιοῦντας ὧν ὁ θεὸς καθ᾽ ὥραν αὐτοῖς παρέσχεν .
²³⁶ Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them (I mean, those that are Israelites) as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season;	²³⁶ If some are too shy to touch these fruits, let those who are Israelites be urged to share in them as if they were themselves the owners and masters, due to the kinship existing between them; and let people from other countries also share in these tokens of friendship which God gives in their proper season.
²³⁶ Barach

²³⁷ ἀναλώματαexpense, cost γὰρ οὐχ ἡγητέον ὅσα τις κατὰ χρηστότητα παρίησιν ἀνθρώποις λαμβάνειν , τοῦ θεοῦ τὴν‎ ἀφθονίανfree from envy τῶν ἀγαθῶν χορηγοῦντος οὐκ ἐπὶ τῷ καρποῦσθαι μόνοις , ἀλλὰ καὶ τῷ τοῖς ἄλλοις μεταδιδόναι φιλοτίμως , καὶ βουλομένου τῷ τρόπῳ τούτῳ τὴν‎ ἰδίαν περὶ τὸν ἸσραηλιτῶνIsrael, Israelites λαὸν εὔνοιαν καὶ τὴν‎ χορηγίαν τῆς εὐδαιμονίας καὶ τοῖς ἄλλοις ἐμφανίζεσθαι ἐκ πολλοῦ τοῦ περιόντος αὐτοῖς κἀκείνοις μεταδιδόντων .
²³⁷ for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also.	²³⁷ Whatever anyone gives to another out of kindness is not to be reckoned as wasted, for God bestows many good things on mankind not for the benefit of themselves alone, but also to generously pass on to others. In this way, he wants to display to others his special kindness to the people of Israel and how freely he prospers them, when from their great surplus they pass things on to others.
²³⁷ Barach

²³⁸ ὁ δὲ παρὰ ταῦτα ποιήσας πληγὰς μιᾷ λειπούσας τεσσαράκοντα τῷ δημοσίῳ σκύτει λαβὼν τιμωρίαν ταύτην αἰσχίστην ἐλεύθερος ὑπομενέτω , ὅτι τῷ κέρδει δουλεύσας ὕβρισε τὸ ἀξίωμα ·
²³⁸ But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity;	²³⁸ Whoever breaks these laws, let him receive from the public executioner forty stripes save one, a disgraceful punishment for a free-man, sincee he was such a slave to profit as to scorn true justice.
²³⁸ Barach

²³⁹ καλῶς γὰρ ὑμῖν ἔχει πεπειραμένοις ἐν ΑἰγύπτῳEgypt συμφορῶν καὶ κατὰ τὴν‎ ἐρημίαν πρόνοιαν τῶν ἐν τοῖς ὁμοίοις ὑπαρχόντων ποιεῖσθαι , καὶ τυχόντας εὐπορίας ἐξ ἐλέου καὶ προνοίας τοῦ θεοῦ τὴν‎ αὐτὴν ταύτην ἐξ ὁμοίουlike, similar πάθους ἀπομερίζειν τοῖς δεομένοις .
²³⁹ for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it.	²³⁹ You who were tested by suffering in Egypt and in the desert should provide for those in similar circumstances, and once you have now reached prosperity by God's mercy and providence, in the same spirit may you share this same plenty with whoever needs it.
²³⁹ Barach

²⁴⁰ Ταῖς δὲ δεκάταις ταῖς δυσίν , ἃς ἔτους ἑκάστου προεῖπον τελεῖν , τὴν‎ μὲν τοῖς ΛευίταιςLevites , τὴν‎ δ᾽ ἑτέραν πρὸς τὰς εὐωχίας , τρίτην πρὸς αὐταῖς κατὰ τὸ ἔτος τρίτον συμφέρειν εἰς διανέμησιν τῶν σπανιζόντων γυναιξί τε χήραις καὶ παισὶν ὀρφανοῖς ·
²⁴⁰ Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans.	²⁴⁰ Besides those two tithes, which I said you must pay each year, one for the Levites and the other for the festivals, every third year you must bring a third tithe to be distributed to those in need; including widowed women and orphaned children.
²⁴⁰ Barach

²⁴¹ τῶν δ᾽ ὡραίων ὅ τι καὶ πρῶτον ἑκάστῳ τύχῃ γενόμενον εἰς τὸ ἱερὸν κομιζέτωσαν , καὶ τὸν θεὸν ὑπὲρ τῆς ἐνεγκαμένης αὐτὸ γῆς , ἣν αὐτοῖς κτήσασθαι παρέσχεν , εὐλογήσαντες θυσίας ἃς ὁ νόμος αὐτοῖς ἐπιφέρειν κελεύει ἐπιτελέσαντες τούτων τὰ προτέλεια τοῖς ἱερεῦσι διδότωσαν .
²⁴¹ But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests.	²⁴¹ When fruits are ripe, let them bring the first of each kind to the temple, and after blessing God for giving them the land that produced them, and offering the sacrifices required by the law, let them give the first-fruits to the priests.
²⁴¹ Barach

²⁴² ἐπειδὰν δὲ Ταῦτά τις ποιήσας καὶ πάντων τὰς δεκάτας ἅμα ταῖς εἰς τοὺς ΛευίταςLevites καὶ τὰς εὐωχίας ἀπενηνοχὼς ἀπιέναι μέλλῃ πρὸς αὑτὸν οἴκαδε , στὰς ἀντικρὺ τοῦ τεμενίσματος εὐχαριστησάτω μὲν τῷ θεῷ , ὅτι τῆς ἀπ᾽ ΑἰγυπτίωνEgyptians αὐτοὺς ὕβρεως ἀπαλλάξας γῆν αὐτοῖς ἀγαθὴν καὶ πολλὴν ἔδωκε καρποῦσθαι ,
²⁴² But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses,	²⁴² When one has done this, and has brought the tithe of all he owns, along with those first-fruits for the Levites and for the festivals, and is about to go home, let him stand before the sanctuary and thank God, who saved them from their hardships in Egypt and gave them a good and broad land and lets them enjoy its fruits, and publicly declare that he has fully paid the tithes according to the laws of Moses.
²⁴² Barach

²⁴³ μαρτυράμενος δὲ ὡς τάς τε δεκάτας κατὰ τοὺς ΜωυσέοςMoses τελέσειε νόμους αἰτησάσθω τὸν θεὸν εὐμενῆ καὶ ἵλεων αὐτῷ διὰ παντὸς εἶναι καὶ κοινῇ πᾶσιν ἙβραίοιςHebrews διαμένειν , φυλάττοντα μὲν ἃ δέδωκεν αὐτοῖς ἀγαθὰ προσκτήσασθαι δὲ ὅσα δύναται χαρίζεσθαι .
²⁴³ let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them.	²⁴³ Let him ask God to be merciful and gracious to him always and to continue so toward all the Hebrews, protecting the good things he has already given them and adding as much as he can bestow.
²⁴³ Barach

²⁴⁴ Γαμείτωσαν δὲ ἐν ὥρᾳ γάμου γενόμενοι παρθένους ἐλευθέρας γονέων ἀγαθῶν , ὁ δὲ μὴ μέλλων ἄγεσθαι παρθένον μὴ ζευγνύσθω συνοικοῦσανto dwell together ἄλλῳ νοθεύσας μηδὲ λυπῶν τὸν πρότερον αὐτῆς ἄνδρα · δούλας δὲ μὴ γαμεῖσθαι τοῖς ἐλευθέροις , μηδ᾽ ἂν ὑπ᾽ ἔρωτος πρὸς τοῦτό τινες ἐκβιάζωνται , κρατεῖν δὲ τῆς ἐπιθυμίας τὸ εὐπρεπὲς καὶ τοῖς ἀξιώμασιsomething worthy πρόσφορον .
²⁴⁴ Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man’s wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections.	²⁴⁴ At the proper age, let them marry virgins who are free and born of good parents. And whoever does not marry a virgin, let him not corrupt another man's wife by taking her, nor cause grief to her former husband. Free men should not marry slaves, no matter how attracted they feel, for it is right to govern such feelings for the sake of dignity.
²⁴⁴ Barach

²⁴⁵ ἔτι μηδὲ ἡταιρημένης εἶναι γάμον , ἧς δι᾽ ὕβριν τοῦ σώματος τὰς ἐπὶ τῷ γάμῳ θυσίας ὁ θεὸς οὐκ ἂν προσοῖτο · γένοιτο γὰρ ἂν οὕτω τῶν παίδων τὰ φρονήματα ἐλευθέρια καὶ πρὸς ἀρετὴν ὄρθια , εἰ μὴ τύχοιεν ἐκ γάμων φύντες αἰσχρῶν , μηδ᾽ ἐξ ἐπιθυμίας οὐκ ἐλευθερίας συνελθόντων .
²⁴⁵ And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free.	²⁴⁵ Also, one should not marry a prostitute, whose matrimonial sacrifices, paid by demeaning her body, God will not accept. This is so that the children's characters may be generous and virtuous, not being born of base parents nor of the lustful coupling of those who marry women that are not free.
²⁴⁵ Barach

²⁴⁶ εἴ τις ὡς παρθένον μνηστευσάμενος ἔπειτα μὴ τοιαύτην εὕροι , δίκην λαχὼν αὐτὸς μὲν κατηγορείτω χρώμενος εἰς ἀπόδειξιν οἷς ἂν ἔχῃ τεκμηρίοις , ἀπολογείσθω δὲ ὁ τῆς κόρης πατὴρ ἢ ἀδελφὸς ἢ ὃς ἂν μετὰ τούτους ἐγγυτέρω δοκῇ τοῦ γένους .
²⁴⁶ If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her.	²⁴⁶ If anyone is espoused to a virgin and does not later find her to be so, let him bring his case and accuse her, with such proofs as he has, and let the girl's father or brother, or whoever is her next of kin, defend her.
²⁴⁶ Barach

²⁴⁷ καὶ κριθεῖσα μὲν ἡ κόρη μὴ ἀδικεῖν συνοικείτω τῷ κατηγορήσαντι μηδεμίαν ἐξουσίαν ἔχοντος ἐκείνου ἀποπέμπεσθαι αὐτήν , πλὴν εἰ μὴ μεγάλας αἰτίας αὐτῷ παράσχοι καὶ πρὸς ἃς οὐδ᾽ ἀντειπεῖν δυνηθείη .
²⁴⁷ If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted.	²⁴⁷ If judgment is in the girl's favour, let her live with her husband who accused her, and let him no longer have power to put her away, unless she gives him major, undeniable grounds.
²⁴⁷ Barach

²⁴⁸ τοῦ δὲ τολμηρῶς καὶ προπετῶς ἐπενεγκεῖν αἰτίαν καὶ διαβολὴν πρόστιμον ἐκτινύτω πληγὰς τεσσαράκοντα μιᾷ λειπούσας λαμβάνων καὶ πεντήκοντα σίκλους ἀποτινύτω τῷ πατρί . ἂν δ᾽ ἐξελέγξῃ τὴν‎ παιδίσκην ἐφθαρμένην , δημότις μὲν οὖσα τοῦ μὴ σωφρόνως προστῆναι τῆς παρθενίας ἄχρι νομίμων γάμων καταλευέσθω , ἂν δ᾽ ἐξ ἱερέων ᾖ γεγενημένη , καιέσθω ζῶσα .
²⁴⁸ But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive.	²⁴⁸ Anyone who brings a brash and groundless accusation against his wife, must be punished by forty stripes save one and pay fifty shekels to her father, but if the girl is found to have been seduced and is a commoner, let her be stoned for not chastely keeping her virginity until she was lawfully married, but if she is the daughter of a priest, let her be burned alive.
²⁴⁸ Barach

²⁴⁹ δύο γυναικῶν οὐσῶν τινι , καὶ τῆς μὲν ἑτέρας ἐν τιμῇ σφόδρα καὶ εὐνοίᾳ κειμένης ἢ δι᾽ ἔρωταto ask καὶ κάλλος ἢ κατ᾽ ἄλλην αἰτίαν , τῆς δ᾽ ἑτέρας ἐν ἐλάττονι μοίρᾳ τυγχανούσης , ἂν ὁ ἐκ τῆς ἀγαπωμένης παῖς γενόμενος νεώτερος ὢν τοῦ ἐκ τῆς ἑτέρας φύντος ἀξιοῖ διὰ τὴν‎ πρὸς τὴν‎ μητέρα τοῦ πατρὸς εὔνοιαν τῶν πρεσβείων τυγχάνειν , ὥστε διπλοῦν τὸ μέρος τῆς πατρῴας οὐσίας ἐκλαμβάνειν , τοῦτο γὰρ ἐν τοῖς νόμοις διεταξάμην , μὴ συγκεχωρήσθω ·
²⁴⁹ If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father’s kindness to his mother, and would thereby obtain a double portion of his father’s substance, for that double portion is what I have allotted him in the laws,—let not this be permitted;	²⁴⁹ If anyone has two wives and shows special favour to one of them, whether because of his love or her beauty, or any other reason, while showing less favour to the other, and if the son of the beloved is younger than one born of the other wife, but tries to obtain the rights of the first-born because of his father's preference for his mother, and thereby gets the double share of his father's property allotted in the laws, it must not be allowed.
²⁴⁹ Barach

²⁵⁰ ἄδικον γὰρ τὸν τῇ γενέσει πρεσβύτερον , ὅτι τὰ τῆς μητρὸς αὐτῷ ἥττονα παρὰ τῇ διαθέσει τοῦ πατρός , τῶν ὀφειλομένων αὐτῷ στερεῖσθαι .
²⁵⁰ for it is unjust that he who is the elder by birth should be deprived of what is due to him, on the father’s disposition of his estate, because his mother was not equally regarded by him.	²⁵⁰ When a father's estate is divided, it is wrong to deprive the elder of his due, just because his mother was not as well loved.
²⁵⁰ Barach

²⁵¹ ὁ κόρην ἄλλῳ κατηγγυημένην φθείρας , εἰ μὲν πείσας καὶ πρὸς τὴν‎ φθορὰν συγκάταινον λαβών , ἀποθνησκέτω σὺν αὐτῇ · πονηροὶ γὰρ ὁμοίως ἑκάτεροι , ὁ μὲν τὸ αἴσχιστον πείσας ἑκουσίως ὑπομεῖναι καὶ προτιμῆσαι τοῦτο τοῦ ἐλευθέρου γάμου τὴν‎ κόρην , ἡ δὲ παρασχεῖν ἑαυτὴν πεισθεῖσα δι᾽ ἡδονὴν ἢ διὰ κέρδος πρὸς τὴν‎ ὕβριν ·
²⁵¹ He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain.	²⁵¹ If a man seduces a girl espoused to another and she consents, let him be put to death along with her, for they are both equally guilty: the man, because he persuaded the woman to a disgraceful act in preference to lawful wedlock, and the woman for letting herself be seduced, whether for pleasure or for gain.
²⁵¹ Barach

²⁵² ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος , μόνος ἀποθνησκέτω . ὁ φθείρας παρθένον μήπω κατηγγυημένην αὐτὸς γαμείτω · ἢν δὲ τῷ πατρὶ τῆς κόρης μὴ δόξῃ συνοικίζειν αὐτῷ , πεντήκοντα σίκλους τιμὴν τῆς ὕβρεως καταβαλλέτω .
²⁵² However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution.	²⁵² But if a man assaults a woman on her own and forces her, with no one to come to her help, let only him be put to death. One who seduces a virgin not yet espoused should marry her, but if the girl's father does not agree to the marriage, a fine of fifty shekels must be paid for defiling her.
²⁵² Barach

²⁵³ γυναικὸς δὲ τῆς συνοικούσης βουλόμενος διαζευχθῆναι καθ᾽ ἁσδηποτοῦν αἰτίας , πολλαὶ δ᾽ ἂν τοῖς ἀνθρώποις τοιαῦται γίγνοιντο , γράμμασι μὲν περὶ τοῦ μηδέποτε συνελθεῖν ἰσχυριζέσθω · λάβοι γὰρ ἂν οὕτως ἐξουσίαν συνοικεῖν ἑτέρῳ , πρότερον γὰρ οὐκ ἐφετέον · εἰ δὲ καὶ πρὸς ἐκεῖνον κακωθείη καὶ τελευτήσαντος αὐτοῦ‎ θελήσειε γαμεῖν ὁ πρότερος , μὴ ἐξεῖναι αὐτῇ ἐπανιέναι .
²⁵³ He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him.	²⁵³ Whoever wants to be divorced from his wife for any cause, for such things often happen among men, must give a written assurance never more to claim her as his wife, for by this she gains the right to marry another husband, but may not do so until this bill of divorce is given. If she is also mistreated by the other, or after he dies, if her first husband wants to marry her again, she may not return to him.
²⁵³ Barach

²⁵⁴ τὴν‎ ἄτεκνον τἀνδρὸς αὐτῇ τετελευτηκότος ὁ ἀδελφὸς ἐκείνου γαμείτω καὶ τὸν παῖδα τὸν γενόμενον τῷ τοῦ τεθνεῶτος καλέσας ὀνόματι τρεφέτω τοῦ κλήρου διάδοχον · τοῦτο γὰρ καὶ τοῖς δημοσίοις λυσιτελήσει γιγνόμενον τῶν οἴκων οὐκ ἐκλειπόντων καὶ τῶν χρημάτων τοῖς συγγενέσι μενόντων , καὶ ταῖς γυναιξὶ κουφισμὸν οἴσει τῆς συμφορᾶς τοῖς ἔγγιστα τῶν προτέρων ἀνδρῶν συνοικούσαις .
²⁵⁴ If a woman’s husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother’s name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands.	²⁵⁴ If a woman's husband dies and leaves her without children, let his brother marry her and let him call the son born to him by his brother's name and educate him as his heir. This is for the public good, for thereby families will not die out and the estate will continue among the clan. It serves for the solace of wives in their loss, that they are to marry a near relative of their former husbands.
²⁵⁴ Barach

²⁵⁵ ἐὰν δὲ μὴ βούληται γαμεῖν ὁ ἀδελφός , ἐπὶ τὴν‎ γερουσίαν ἐλθοῦσα ἡ γυνὴ μαρτυράσθω τοῦθ᾽ , ὅτι βουλομένην αὐτὴν ἐπὶ τοῦ οἴκου μένειν καὶ τεκνοῦν ἐξ αὐτοῦ‎ μὴ προσδέχοιτο ὑβρίζων τὴν‎ τοῦ τεθνηκότος ἀδελφοῦ μνήμην . ἐρομένης δὲ τῆς γερουσίας , διὰ ποίαν αἰτίαν ἀλλοτρίως ἔχοι πρὸς τὸν γάμον , ἄν τε μικρὰν ἄν τε μείζω λέγῃ , πρὸς ταῦτα ῥεπέτω ·
²⁵⁵ But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to hear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue,	²⁵⁵ But if the brother will not marry her, let the woman come before the meeting and publicly protest that this brother will not take her as wife, and insults the memory of his deceased brother though she is willing to stay in the family and bear him children. When the meeting asks why he rejects this marriage, whether the answer he gives is short or long, the matter must be resolved so :
²⁵⁵ Barach

²⁵⁶ ὑπολύσασα δ᾽ αὐτὸν ἡ γυνὴ τἀδελφοῦ τὰ σάνδαλα , καὶ πτύουσα αὐτοῦ‎ εἰς τὸ πρόσωπον τούτων αὐτὸν ἄξιον εἶναι παρ᾽ αὐτῆς λεγέτω τυγχάνειν ὑβρίσαντα τὴν‎ τοῦ κατοιχομένου μνήμην . Καὶ ὁ μὲν ἐκ τῆς γερουσίας ἀπίτω τοῦτ᾽ ἔχων ὄνειδος πρὸς ἅπαντα τὸν βίον , ἡ δ᾽ ᾧπερ ἂν βουληθῇ τινι τῶν δεομένων γαμείσθω .
²⁵⁶ That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage.	²⁵⁶ The woman shall untie the sandals of the brother and spit in his face and say that he deserves this insult from her, for wronging the memory of the deceased. Let him leave the meeting, carrying this shame all his life, and let her marry any suitor she pleases.
²⁵⁶ Barach

²⁵⁷ ἂν δ᾽ αἰχμάλωτόν τις λάβῃ παρθένον ἄν τε καὶ γεγαμημένην , βουλομένῳ συνοικεῖν μὴ πρότερον ἐξέστω εὐνῆς ἅψασθαι καὶ κοινωνίας , πρὶν ἢ ξυραμένην αὐτὴν καὶ πένθιμον σχῆμα ἀναλαβοῦσαν ἀποθρηνῆσαι συγγενεῖς καὶ φίλους τοὺς ἀπολωλότας ἐν τῇ μάχῃ ,
²⁵⁷ But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle,	²⁵⁷ If anyone wants to marry one he has taken prisoner, whether a virgin or a married woman, let him not bring her to bed or live with her, until she has shaved her head and put on mourning dress to grieve for her relatives and friends who were killed in the battle.
²⁵⁷ Barach

²⁵⁸ ὅπως τὸ ἐπ᾽ αὐτοῖς κορέσασα λυπηρὸν ἔπειθ᾽afterward οὕτως ἐπ᾽ εὐωχίας τράπηται καὶ γάμους · καλὸν γὰρ εἶναι καὶ δίκαιον παιδοποιὸν παραλαμβάνοντα θεραπεύειν αὐτῆς τὸ βουλητὸν , ἀλλὰ μὴ τὴν‎ ἰδίαν ἡδονὴν διώκοντα μόνον τοῦ κατ᾽ αὐτὴν ἀμελεῖν κεχαρισμένου .
²⁵⁸ that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her.	²⁵⁸ In this way she can express her sorrow for them, before turning to the festivity and marrying; for one who takes a wife to bear him children should attend to her wishes and not merely pursue his own pleasure, regardless of what pleases her.
²⁵⁸ Barach

²⁵⁹ τριάκοντα δ᾽ ἡμερῶν τῷ πένθει διελθουσῶν , αὐτάρκεις γὰρ ἐπὶ τοῖς δακρύοις αὗται τῶν φιλτάτων ταῖς φρονίμοις , τότε χωρεῖν ἐπὶ τὸν γάμον . εἰ δ᾽ ἐμπλησθεὶς τῆς ἐπιθυμίας ὑπερηφανεύσειεν αὐτὴν γαμετὴν ἔχειν , μηκέτ᾽ ἐξουσίαν ἐχέτω καταδουλοῦν αὐτήν , ἀλλ᾽ ὅπη βούλεται χωρεῖν ἀπίτω τοῦτο ἐλεύθερον ἔχουσα .
²⁵⁹ But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman.	²⁵⁹ Allowing thirty days as the period of mourning, enough time for sensible women to mourn for dearest friends, then let them go on to the marriage. But if, when he has taken his pleasure, he scorns to keep her as his wife, let him not be entitled to make her a slave, but let her be free to go off wherever she pleases.
²⁵⁹ Barach

²⁶⁰ Ὅσοι δ᾽ ἂν τῶν νέων περιφρονῶσι τοὺς γονεῖς καὶ τὴν‎ τιμὴν αὐτοῖς μὴ νέμωσιν ἢ δι᾽ αἰσχύνην ἢ διὰ σύνεσιν ἐξυβρίζοντες εἰς αὐτούς , πρῶτον μὲν λόγοις αὐτοὺς νουθετείτωσαν οἱ πατέρες , αὐτάρκεις γὰρ ἐφ᾽ υἱάσιν οὗτοι δικασταί ,
²⁶⁰ As to those young men that despise their parents, and do not pay them honor, but offer them affronts, either because they are ashamed of them or think themselves wiser than they,—in the first place, let their parents admonish them in words, (for they are by nature of authority sufficient for becoming their judges,)	²⁶⁰ As for young men who despise their parents and do not honour them, but insult them either out of shame or intellectual pride, let their parents first verbally warn them in words, for they are entitled to judge them.
²⁶⁰ Barach

²⁶¹ συνελθεῖν μὲν ἀλλήλοις οὐχ ἡδονῆς ἕνεκα λέγοντες οὐδὲ τῆς τῶν χρημάτων αὐξήσεως κοινῶν τῶν ἑκατέροις ὑπαρχόντων γενομένων , ἀλλ᾽ ὅπως παίδων τύχωσιν , οἳ γηρωκομήσουσιν αὐτοὺς καὶ ὧν ἂν δέωνται παρ᾽ αὐτῶν ἕξουσι , γενόμενόν τε μετὰ χαρᾶς καὶ τοῦ τῷ θεῷ χάριν εἰδέναι τὴν‎ μεγίστην ἀράμενοι διὰ σπουδῆς ἀνεθρέψαμεν μηδενὸς φειδὼ ποιούμενοι τοῦ καὶ δόξαντος εἰς σωτηρίαν τὴν‎ σὴν καὶ παιδείαν τῶν ἀρίστων εἶναι χρησίμου .
²⁶¹ and let them say thus to them:—That they cohabited together, not for the sake of pleasure, nor for the augmentation of their riches, by joining both their stocks together, but that they might have children to take care of them in their old age, and might by them have what they then should want. And say further to him, “That when thou wast born, we took thee up with gladness, and gave God the greatest thanks for thee, and brought time up with great care, and spared for nothing that appeared useful for thy preservation, and for thy instruction in what was most excellent.	²⁶¹ They should say that they came together not merely for pleasure, nor to increase their wealth by uniting their fortunes, but to have children to take care of them in their old age, and to provide for their needs through them. And furthermore: "When you were born, we gladly lifted you up and thanked God for you and carefully reared you, sparing nothing that seemed useful for your safety and teaching you what was best.
²⁶¹ Barach

²⁶² νῦν δέ , συγγνώμην γὰρ χρὴ νέμειν ἐφ᾽ ἁμαρτήμασι νέων , ἀπόχρηto be enough, suffice σοι ὅσα τῆς εἰς ἡμᾶς τιμῆς ὠλιγώρησας , καὶ μεταβαλοῦ πρὸς τὸ σωφρονέστερον λογισάμενος καὶ τὸν θεὸν ἐπὶ τοῖς εἰς πατέρας τολμωμένοις χαλεπῶς ἔχειν , ὅτι καὶ αὐτὸς πατὴρ τοῦ παντὸς ἀνθρώπων γένους ἐστὶ καὶ συνατιμοῦσθαι δοκεῖ τοῖς τὴν‎ αὐτὴν αὐτῷ προσηγορίαν ἔχουσιν οὐχ ὧν προσῆκεν αὐτοῖς παρὰ τῶν παίδων τυγχανόντων , καὶ νόμος κολαστὴς γίνεται τῶν τοιούτων ἀπαραίτητος ,
²⁶² And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications Of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.”	²⁶² Now, since it is right to forgive the faults of the young, let this be your last sign of dishonour toward us. Repent and behave better in future, knowing that God is displeased with those who disrespect their parents, as He is the father of the whole human race and seems to share in any indignity shown to those who bear that name, when they do not receive due returns from their children. Such things the law punishes severely, and may you never be subjected to that."
²⁶² Barach

²⁶³ οὗ σὺ μὴ πειραθείης . κἂν μὲν τούτοις θεραπεύηται τὸ τῶν νέων αὔθαδες , ἀπαλλαττέσθωσαν τῶν ἐπὶ τοῖς ἠγνοημένοις ὀνειδῶν . οὕτως γὰρ ἂν ὅ τε νομοθέτης ἀγαθὸς εἴη καὶ οἱ πατέρες εὐτυχεῖς οὐκ ἐπιδόντες οὔτε υἱὸν κολαζόμενον οὔτε θυγατέρα .
²⁶³ Now if the insolence of young men be thus cured, let them escape the reproach which their former errors deserved; for by this means the lawgiver will appear to be good, and parents happy, while they never behold either a son or a daughter brought to punishment.	²⁶³ If the young men's insolence is cured by this, let them be spared further shame for their errors, for this shows the Legislator as benign and the parents are happy not to see a son or a daughter punished.
²⁶³ Barach

²⁶⁴ οὐδ᾽ ἂν οἱ λόγοι καὶ ἡ παρ᾽ αὐτῶν διδασκαλία τοῦ σωφρονεῖν τὸ μηδὲν εἶναι φανῶσιν , ἐχθροὺς δ᾽ ἀσπόνδους αὑτῷ ποιῇ τοὺς νόμους τοῖς συνεχέσι κατὰ τῶν γονέων τολμήμασιan adventure, enterprise , προαχθεὶς ὑπ᾽ αὐτῶν τούτων ἔξω τῆς πόλεως τοῦ πλήθους ἑπομένουto follow, obey καταλευέσθω καὶ μείνας δι᾽ ὅλης τῆς ἡμέρας εἰς θέαν τὴν‎ ἁπάντων θαπτέσθω νυκτός .
²⁶⁴ But if it happen that these words and instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth by these very parents out of the city, with a multitude following him, and there let him be stoned; and when he has continued there for one whole day, that all the people may see him, let him be buried in the night.	²⁶⁴ But if the words and lesson meant to reform the person are in vain, and the offender continues insolent toward his parents, the law's ruthless penalty is exacted. Let his own parents bring him outside the city, along with a crowd, and there let him be stoned, and left there for a whole day for all to see him and then be buried at night.
²⁶⁴ Barach

²⁶⁵ οὕτως δὲ καὶ οἱ ὁπωσοῦν ὑπὸ τῶν νόμων ἀναιρεθῆναι κατακριθέντες . θαπτέσθωσαν δὲ καὶ οἱ πολέμιοι καὶ νεκρὸς μηδὲ εἷς ἄμοιρος γῆς κείσθω περαιτέρω τοῦ δικαίου τιμωρίαν ἐκτίνων .
²⁶⁵ And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a punishment beyond what justice requires.	²⁶⁵ So must all be buried whom the laws condemn to death, on whatever charge. Our enemies who fall in battle must also be buried, and no dead body left to lie above the ground, or made suffer anything more than the just penalty.
²⁶⁵ Barach

²⁶⁶ δανείζειν δ᾽ ἙβραίωνHebrews ἐπὶ τόκοις ἐξέστω μηδενὶ μήτε βρωτὸν μήτε ποτόν · οὐ γὰρ δίκαιον προσοδεύεσθαι τοῦ ὁμοφύλου τὰς τύχας , ἀλλὰ βοηθήσαντας ταῖς χρείαις αὐτοῦ‎ κέρδος εἶναι νομίζειν τήν τ᾽ ἐκείνων εὐχαριστίαν καὶ τὴν‎ ἀμοιβὴν τὴν‎ παρὰ τοῦ θεοῦ γενησομένην ἐπὶ τῇ χρηστότητι .
²⁶⁶ Let no one lend to any one of the Hebrews upon usury, neither usury of what is eaten or what is drunken, for it is not just to make advantage of the misfortunes of one of thy own countrymen; but when thou hast been assistant to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him.	²⁶⁶ Let no one lend to any of the Hebrews at interest, nor take interest on food or drink, for it is not right to benefit from the troubles of another citizen. When you have helped his distress, think it a profit if you receive gratitude in return, and God will reward you for your kindness toward him.
²⁶⁶ Barach

²⁶⁷ Οἱ δὲ λαβόντες εἴτε ἀργύρια εἴτε τινὰ τῶν καρπῶν ὑγρὸν ἢ ξηρόν , κατὰ νοῦν αὐτοῖς τῶν παρὰ τοῦ θεοῦ χωρησάντων κομίζοντες μεθ᾽ ἡδονῆς ἀποδιδότωσαν τοῖς δοῦσιν ὥσπερ ἀποθέμενοι εἰς τὰ αὑτῶν καὶ πάλιν εἰ δεηθεῖεν ἕξοντες .
²⁶⁷ Those who have borrowed either silver or any sort of fruits, whether dry or wet, (I mean this, when the Jewish affairs shall, by the blessing of God, be to their own mind,) let the borrowers bring them again, and restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and justly expecting to receive them thence, if they shall want them again.	²⁶⁷ If one borrows silver or any produce, dry or wet, when things go well by the grace of God let the borrowers bring it back and gladly return it to the lenders, who had set it aside intending to get it back again in time of need.
²⁶⁷ Barach

²⁶⁸ ἂν δὲ ἀναισχυντῶσι περὶ τὴν‎ ἀπόδοσιν , μὴ περὶ τὴν‎ οἰκίαν βαδίσαντας ἐνεχυριάζειν πρὶν ἢ δίκη περὶ τούτου γένηται · τὸ δ᾽ ἐνέχυρον αἰτεῖν ἔξω καὶ τὸν ὀφείλοντα κομίζειν δι᾽ αὐτοῦ‎ μηδὲν ἀντιλέγοντα τῷ μετὰ νόμου βοηθείας ἐπ᾽ αὐτὸν ἥκοντι .
²⁶⁸ But if they be without shame, and do not restore it, let not the lender go to the borrower’s house, and take a pledge himself, before judgment be given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least opposition to him that comes upon him under the protection of the law.	²⁶⁸ But if shamefully they do not return it, let the lender not go to the borrower's house to seize a deposit until judgment is given about it. He may ask for the deposit and let the debtor bring it, without resisting the one who comes to him with the protection of the law.
²⁶⁸ Barach

²⁶⁹ κἂν μὲν εὔπορος ᾖ ὁ ἐνεχυρασμένος , κατεχέτω τοῦτο μέχρι τῆς ἀποδόσεως ὁ δεδανεικώς , ἂν δὲ πένης , ἀποτιθέτω πρὶν ἡλίου δυσμῶν , καὶ μάλιστ᾽ ἂν ἱμάτιον ᾖ τὸ ἐνέχυρον , ὅπως εἰς ὕπνον ἔχῃ τοῦτο , φύσει τοῦ θεοῦ τοῖς πενομένοις ἔλεον νέμοντος .
²⁶⁹ And if he that gave the pledge be rich, let the creditor retain it till what he lent be paid him again; but if he be poor, let him that takes it return it before the going down of the sun, especially if the pledge be a garment, that the debtor may have it for a covering in his sleep, God himself naturally showing mercy to the poor.	²⁶⁹ If the one giving the deposit is rich, the creditor may retain it until what he lent is paid back to him; but if he is poor, let the one taking it return it before sunset, especially if the pledge is a garment, so that the debtor may use it while he sleeps, for God is merciful to the poor.
²⁶⁹ Barach

²⁷⁰ μύλην δὲ καὶ τὰ περὶ ταύτην σκεύη μὴ ἐξεῖναι λαμβάνειν ἐνέχυρον , ὅπως μὴ στερῶνται καὶ τῶν πρὸς τὰ σιτία ὀργάνων μηδ᾽ ὑπ᾽ ἐνδείας πάθωσί τι τῶν χειρόνων .
²⁷⁰ It is also not lawful to take a millstone, nor any utensil thereto belonging, for a pledge, that the debtor, may not be deprived of instruments to get their food withal, and lest they be undone by their necessity.	²⁷⁰ It is also not lawful to take as a pledge a millstone, or any part of it, that the debtors may not lack the means to get their food and be ruined by their want.
²⁷⁰ Barach

²⁷¹ Ἐπ᾽ ἀνθρώπου μὲν κλοπῇ θάνατος ἔστω ζημία , ὁ δὲ χρυσὸν ἢ ἄργυρον ὑφελόμενος τὸ διπλοῦν ἀποτινέτω . κτείνας δ᾽ ἐπὶ τοῖς κατ᾽ οἶκον κλεπτομένοις τις ἀθῷος ἔστω κἂν εἰ πρὸς διορύγματι τειχίου .
²⁷¹ Let death be the punishment for stealing a man; but he that hath purloined gold or silver, let him pay double. If any one kill a man that is stealing something out of his house, let him be esteemed guiltless, although the man were only breaking in at the wall.	²⁷¹ Let death be the penalty for stealing a man, but whoever steals gold or silver, let him pay back double. If anyone kills a man who is stealing from his house, he shall be guiltless, even if the man were just breaking through the wall.
²⁷¹ Barach

²⁷² βόσκημα δὲ ὁ κλέψας τετραπλῆν τὴν‎ ζημίαν ἀποτινέτω πλὴν βοός , πενταπλῆν δ᾽ ὑπὲρ τούτου καταβαλλέτω . ὁ δὲ τὸ ἐπιτίμιον ἄπορος διαλύσασθαι δοῦλος ἔστω τοῖς καταδεδικασμένοις .
²⁷² Let him that hath stolen cattle pay fourfold what is lost, excepting the case of an ox, for which let the thief pay fivefold. Let him that is so poor that he cannot pay what mulct is laid upon him, be his servant to whom he was adjudged to pay it.	²⁷² Let whoever steals cattle pay back fourfold, except the case of an ox, for which he must pay fivefold. Whoever is too poor to pay the fine laid upon him shall become a slave to those who had him condemned.
²⁷² Barach

²⁷³ Πραθεὶς δὲ ὁμοφύλῳ τις ἓξ ἔτη δουλευέτω , τῷ δ᾽ ἑβδόμῳ ἐλεύθερος ἀφείσθω · ἐὰν δὲ τέκνων αὐτῷ γενομένων ἐκ δούλης παρὰ τῷ πριαμένῳ διὰ τὴν‎ εὔνοιαν καὶ τὴν‎ πρὸς τὰ οἰκεῖα φιλοστοργίαν βούληται δουλεύειν , ἐνιαυτοῦ ἐνστάντος τοῦ ἰοβήλου , πεντηκοστὸς δὲ ἐνιαυτός ἐστιν , ἐλευθερούσθω καὶ τὰ τέκνα καὶ τὴν‎ γυναῖκα ἐλευθέραν ἐπαγόμενος .
²⁷³ If any one be sold to one of his own nation, let him serve him six years, and on the seventh let him go free. But if he have a son by a womanservant in his purchaser’s house, and if, on account of his good-will to his master, and his natural affection to his wife and children, he will be his servant still, let him be set free only at the coming of the year of jubilee, which is the fiftieth year, and let him then take away with him his children and wife, and let them be free also.	²⁷³ If anyone is sold to one of his own nation, he shall be his slave for six years and must be released on the seventh. But if he has a child by a slave girl in the house of his purchaser, and if, out of goodwill and affection for his own, he wishes to continue as a slave, let him be set free only at the year of jubilee, which is the fiftieth year and let him then take away his children and wife as a free woman.
²⁷³ Barach

²⁷⁴ Ἐὰν δέ τις ἢ χρυσίον ἢ ἀργύριον εὕρῃ καθ᾽ ὁδόν , ἐπιζητήσας τὸν ἀπολωλεκότα καὶ κηρύξας τὸν τόπον ἐν ᾧ εὗρεν ἀποδότω , τὴν‎ ἐκ τῆς ἑτέρου ζημίας ὠφέλειαν οὐκ ἀγαθὴν ὑπολαμβάνων . ὁμοίως καὶ περὶ βοσκημάτων οἷς ἂν ἐντύχῃ τις κατ᾽ ἐρημίαν πλανωμένοις , μὴ εὑρεθέντος τοῦ κυρίου παραχρῆμα παρ᾽ αὑτῷ φυλαττέτω μαρτυράμενος τὸν θεὸν μὴ νοσφίζεσθαι ἀλλότρια .
²⁷⁴ If any one find gold or silver on the road, let him inquire after him that lost it, and make proclamation of the place where he found it, and then restore it to him again, as not thinking it right to make his own profit by the loss of another. And the same rule is to be observed in cattle found to have wandered away into a lonely place. If the owner be not presently discovered, let him that is the finder keep it with himself, and appeal to God that he has not purloined what belongs to another.	²⁷⁴ If anyone finds gold or silver on the road, let him ask about who lost it, declaring where he found it and return it to him again, not thinking it right to profit by another's loss. The same applies to livestock found straying in a deserted place. If the owner is not found soon, let him who finds it keep it for himself and swear to God that he did not steal what belongs to another.
²⁷⁴ Barach

²⁷⁵ Μὴ ἐξεῖναι δὲ παριέναι κτηνῶν τινι κακοπαθούντων ὑπὸ χειμῶνος πεπτωκότων ἐν πηλῷ , συνδιασώζειν δὲ καὶ τὸν πόνον οἰκεῖον ἡγησάμενονto go before, lead βοηθεῖν .
²⁷⁵ It is not lawful to pass by any beast that is in distress, when in a storm it is fallen down in the mire, but to endeavor to preserve it, as having a sympathy with it in its pain.	²⁷⁵ It is not lawful to pass by any beast in distress, if during a storm it is fallen down in the mire, but one must try to save it, having pity on its pain.
²⁷⁵ Barach

²⁷⁶ Μηνύειν δὲ καὶ τὰς ὁδοὺς τοῖς ἀγνοοῦσι , καὶ μὴ γέλωτα θηρωμένους αὑτοῖς ἐμποδίζειν πλάνῃ τὴν‎ ἑτέρου χρείαν . Ὁμοίως μηδὲ βλασφημείτω τις τὸν ἀπόντα καὶ τὸν ἐνεόν .
²⁷⁶ It is also a duty to show the roads to those who do not know them, and not to esteem it a matter for sport, when we hinder others’ advantages, by setting them in a wrong way. In like manner, let no one revile a person blind or dumb.	²⁷⁶ One must show the way to those who are lost and not hinder others' business by misleading them for a joke. Likewise, let no one revile a person who is blind or dumb.
²⁷⁶ Barach

²⁷⁷ Ἐν μάχῃ τις ὅπου μὴ σίδηρος πληγεὶς παραχρῆμα μὲν ἀποθανὼν ἐκδικείσθω ταὐτὸν παθόντος τοῦ πεπληχότος . ἂν δὲ κομισθεὶς παρ᾽ ἑαυτὸν καὶ νοσήσας ἐπὶ πλείονας ἡμέρας ἔπειτ᾽ ἀποθάνῃ , ἀθῷος ἔστω ὁ πλήξας , σωθέντος δὲ καὶ πολλὰ δαπανήσαντος εἰς τὴν‎ νοσηλείαν ἀποτινέτω πάνθ᾽ ὅσα παρὰ τὸν χρόνον τῆς κατακλίσεως ἀνάλωσε καὶ ὅσα τοῖς ἰατροῖς ἔδωκεν .
²⁷⁷ If men strive together, and there be no instrument of iron, let him that is smitten be avenged immediately, by inflicting the same punishment on him that smote him: but if when he is carried home he lie sick many days, and then die, let him that smote him escape punishment; but if he that is smitten escape death, and yet be at great expense for his cure, the smiter shall pay for all that has been expended during the time of his sickness, and for all that he has paid the physician.	²⁷⁷
²⁷⁷ Barach

²⁷⁸ ὁ γυναῖκα λακτίσας ἔγκυον , ἂν μὲν ἐξαμβλώσῃ ἡ γυνὴ ζημιούσθω χρήμασιν ὑπὸ τῶν δικαστῶν ὡς παρὰ τὸ διαφθαρὲν ἐν τῇ γαστρὶ μειώσας τὸ πλῆθος , διδόσθω δὲ καὶ τῷ ἀνδρὶ τῆς γυναικὸς παρ᾽ αὐτοῦ‎ χρήματα · θνησκούσης δ᾽ ἐκ τῆς πληγῆς καὶ αὐτὸς ἀποθνησκέτω ψυχὴν ἀντὶ ψυχῆς καταθέσθαι δικαιοῦντος τοῦ νόμου .
²⁷⁸ He that kicks a woman with child, so that the woman miscarry, let him pay a fine in money, as the judges shall determine, as having diminished the multitude by the destruction of what was in her womb; and let money also be given the woman’s husband by him that kicked her; but if she die of the stroke, let him also be put to death, the law judging it equitable that life should go for life.	²⁷⁸ If men fight each other and no iron weapon is used, let him who is struck get immediate vengeance by inflicting the same on the one who hit him. If he is brought home and lies sick for many days and then dies, let him who struck him go unpunished, but if he who is struck survives but has spent much for his cure, the striker shall pay for all his expenses during his sickness and all that he has paid the doctors.
²⁷⁸ Barach

²⁷⁹ Φάρμακον μήτε θανάσιμον μήτε τῶν εἰς ἄλλας βλάβας πεποιημένων ἸσραηλιτῶνIsrael, Israelites ἐχέτω μηδὲ εἷς · ἐὰν δὲ κεκτημένος φωραθῇ> τεθνάτω , τοῦτο πάσχων ὃ διέθηκεν ἂν ἐκείνους καθ᾽ ὧν τὸ φάρμακον ἦν παρεσκευασμένον .
²⁷⁹ Let no one of the Israelites keep any poison that may cause death, or any other harm; but if he be caught with it, let him be put to death, and suffer the very same mischief that he would have brought upon them for whom the poison was prepared.	²⁷⁹ Whoever kicks a pregnant woman so that she miscarries, must pay her money, as the judges shall decide, for he has harmed the people by killing what was in her womb, and he who kicked her must also pay money to the woman's husband. But if she dies of the blow the man shall be put to death, for the law justly requires a life for a life.
²⁷⁹ Barach

²⁸⁰ Πηρώσας πασχέτω [τὰ ὅμοια ] στερούμενος οὗπερ ἄλλον ἐστέρησε , πλὴν εἰ μήτι χρήματα λαβεῖν ἐθελήσειεν ὁ πεπηρωμένος , αὐτὸν τὸν πεπονθότα κύριον τοῦ νόμου ποιοῦντος τιμήσασθαι τὸ συμβεβηκὸς αὐτῷ πάθος καὶ συγχωροῦντος , εἰ μὴ βούλεται γενέσθαι πικρότερος .
²⁸⁰ He that maimeth any one, let him undergo the like himself, and be deprived of the same member of which he hath deprived the other, unless he that is maimed will accept of money instead of it for the law makes the sufferer the judge of the value of what he hath suffered, and permits him to estimate it, unless he will be more severe.	²⁸⁰ Let no Israelite keep any poison that may cause death or any other harm, and if he is caught with it, he must be put to death, to suffer the same fate he would have brought upon those for whom he prepared the poison.
²⁸⁰ Barach

²⁸¹ Βοῦν τοῖς κέρασι πλήττοντα ὁ δεσπότης ἀποσφαττέτω · εἰ δ᾽ ἐφ᾽ ἅλωος κτείνειέ τινα πλήξας , αὐτὸς μὲν καταλευσθεὶς ἀποθνησκέτω μηδ᾽ εἰς τροφὴν εὔχρηστος εἶναι κατηξιωμένος , ἐὰν δὲ καὶ ὁ δεσπότης ἐλέγχηται προειδὼς αὐτοῦ‎ τὴν‎ φύσιν καὶ μὴ φυλαξάμενος , ἀποθνησκέτω ὡς αἴτιος τῷ ὑπὸ τοῦ βοὸς ἀνῃρημένῳ γεγενημένος .
²⁸¹ Let him that is the owner of an ox which pusheth with his horn, kill him: but if he pushes and gores any one in the thrashing-floor, let him be put to death by stoning, and let him not be thought fit for food: but if his owner be convicted as having known what his nature was, and hath not kept him up, let him also be put to death, as being the occasion of the ox’s having killed a man.	²⁸¹ Whoever maims a person, must suffer the same loss himself just as he took from the other, unless the one who is maimed will accept money instead of it, for the law lets the sufferer judge the value of what he has suffered, and he may take its equivalent if he does not want to be severe.
²⁸¹ Barach

²⁸² ἐὰν δὲ δοῦλον ἢ θεράπαιναν ἀποκτείνῃ βοῦς , αὐτὸς μὲν καταλιθούσθω , τριάκοντα δὲ σίκλους ὁ κύριος τοῦ βοὸς ἀποτινέτω τῷ δεσπότῃ τοῦ ἀνῃρημένου . βοῦς δὲ ἐὰν οὕτως πληγεὶς ἀποθάνῃ , πωλείσθωσαν καὶ ὁ τεθνεὼς καὶ ὁ πλήξας καὶ τὴν‎ τιμὴν τὴν‎ ἀμφοτέρων οἱ δεσπόται αὐτῶν διανεμέσθωσαν .
²⁸² But if the ox have killed a man-servant, or a maid-servant, let him be stoned; and let the owner of the ox pay thirty shekels to the master of him that was slain; but if it be an ox that is thus smitten and killed, let both the oxen, that which smote the other and that which was killed, be sold, and let the owners of them divide their price between them.	²⁸² Let the owner kill an ox which gores with his horns. But if it pushes and gores anyone in the threshing-floor, let it be put to death by stoning and not be thought fit for food. But if its owner be found guilty of having known its nature and not keeping it in check, he too must be put to death, as the cause of the ox's killing a man.
²⁸² Barach

²⁸³ Οἱ φρέαρ ἢ λάκκον ὀρύξαντες ἐπιμελὲς ποιείσθωσαν ὥστε σανίδων ἐπιβολαῖς ἔχειν κεκλεισμένα , οὐχ ὅπως τινὲς εἴργοιντο ὑδρείας , ἀλλ᾽ ἵνα μηδεὶς κίνδυνος ὡς ἐμπεσουμένοις ᾖ .
²⁸³ Let those that dig a well or a pit be careful to lay planks over them, and so keep them shut up, not in order to hinder any persons from drawing water, but that there may be no danger of falling into them.	²⁸³ But if the ox kills a male or female slave let it be stoned, and the owner of the ox must pay thirty shekels to the master of the one who was killed. If what is so struck and killed is another ox, let both oxen, the one striking and the one killed, be sold and let their owners divide the price between them.
²⁸³ Barach

²⁸⁴ οὗ δ᾽ ἂν εἰς ὄρυγμα τοιοῦτον μὴ κλειστὸν ἐμπεσὸν βόσκημά τινος διαφθαρῇ , τὴν‎ τιμὴν αὐτοῦ‎ τῷ δεσπότῃ καταβαλλέτω . περιβαλλέσθω δὲ καὶ τοῖς στέγεσιν ἅπερ ὡς ἀντὶ τείχους ὄντα οὐκ ἐάσει τινὰς ἀποκυλισθέντας ἀπολέσθαι .
²⁸⁴ But if any one’s beast fall into such a well or pit thus digged, and not shut up, and perish, let the owner pay its price to the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may prevent any persons from rolling down and perishing.	²⁸⁴ Let those who dig a well or a cistern be careful to keep them closed over with planks, in order not to stop anyone from drawing water, but to avoid the danger of things falling in.
²⁸⁴ Barach

²⁸⁵ Παρακαταθήκην δὲ ὥσπερ ἱερόν τι καὶ θεῖον χρῆμα ὁ παραλαβὼν φυλακῆς ἀξιούτω , καὶ μηδεὶς ἀποστερῆσαι θρασυνθείη τὸν πεπιστευκότα μήτ᾽ ἀνὴρ μήτε γυνή , μηδ᾽ εἰ χρυσὸν ἄπειρον μέλλοι κερδαίνειν , καταφρονῶν τῷ μηδένα εἶναι τὸν ἐξελέγξοντα .
²⁸⁵ Let him that has received any thing in trust for another, take care to keep it as a sacred and divine thing; and let no one invent any contrivance whereby to deprive him that hath intrusted it with him of the same, and this whether he be a man or a woman; no, not although he or she were to gain an immense sum of gold, and this where he cannot be convicted of it by any body;	²⁸⁵ If anyone’s beast dies after falling into a well or an open cistern of that kind, let the owner pay the price to the owner of the beast. Also put parapets around the roofs of your houses above the wall, to prevent anyone from rolling down and dying.
²⁸⁵ Barach

²⁸⁶ καθόλου μὲν γὰρ τὸ συνειδὸς ἐπιστάμενον τὸ αὐτοῦ‎ προσῆκεν ἕκαστον εὖ πράττειν , καὶ μάρτυρι ἀρκούμενος αὐτῷ πάντα ποιείτω ἃ παρ᾽ ἄλλων ἔπαινον αὐτῷ παρέξει , μάλιστα δὲ τὸν θεόνGod , ὃν οὐδεὶς πονηρὸς ὢν λανθάνει .
²⁸⁶ for it is fit that a man’s own conscience, which knows what he hath, should in all cases oblige him to do well. Let this conscience be his witness, and make him always act so as may procure him commendation from others; but let him chiefly have regard to God, from whom no wicked man can lie concealed:	²⁸⁶ Let him who holds anything in trust for another, take care of it as a sacred and divine duty, and not plot how to defraud the depositor, whether man or woman, even if he or she stood to gain a huge amount of gold and could avoid being accused by anyone.
²⁸⁶ Barach

²⁸⁷ εἰ δὲ μηδὲν ἐπίβουλον δρῶν ὁ πιστευθεὶς ἀπολέσειεν , ἀφικόμενος ἐπὶ τοὺς ἑπτὰ κριτὰς ὀμνύτω τὸν θεόνGod , ὅτι μηδὲν παρὰ τὴν‎ αὐτοῦ‎ βούλησιν ἀπόλοιτο καὶ κακίαν οὐδὲ χρησαμένου τινὶ μέρει αὐτῆς , καὶ οὕτως ἀνεπαιτίατος ἀπίτω . χρησάμενος δὲ κἂν ἐλαχίστῳ μέρει τῶν πεπιστευμένων ἂν ἀπολέσας τύχῃ τὰ λοιπὰ πάντα ἃ ἔλαβεν ἀποδοῦναι κατεγνώσθω .
²⁸⁷ but if he in whom the trust was reposed, without any deceit of his own, lose what he was intrusted withal, let him come before the seven judges, and swear by God that nothing hath been lost willingly, or with a wicked intention, and that he hath not made use of any part thereof, and so let him depart without blame; but if he hath made use of the least part of what was committed to him, and it be lost, let him be condemned to repay all that he had received.	²⁸⁷ In all cases a man's own conscience, knowing his own property, should urge him to do what is right, and prompt him to behave in a way that is approved by others, but especially by God, from whom no criminal can hide.
²⁸⁷ Barach

²⁸⁸ ὁμοίως δὲ τῷ περὶ παρακαταθηκῶν κἂν μισθόν τις ἀποστερήσῃ τῶν ἐπὶ σώμασι τοῖς αὐτῶν ἐργαζομένων , μεμισήσθω . ὅθεν οὐκ ἀποστερητέον ἀνδρὸς πένητος μισθὸν εἰδότας , ὡς ἀντὶ γῆς καὶ τῶν ἄλλων κτημάτων ὁ θεὸς αὐτῷ τοῦτον εἴη παρεσχηκώς · ἀλλὰ μηδὲ ἀναβάλλεσθαι τὴν‎ ἀπόδοσιν , ἀλλ᾽ αὐθημερὸν ἐκτίνειν ὡς οὐ βουλομένου τοῦ θεοῦ τῆς ἐξ ὧν πεπόνηκε χρήσεως ὑστερεῖν τὸν ἐργασάμενον .
²⁸⁸ After the same manner as in these trusts it is to be, if any one defraud those that undergo bodily labor for him. And let it be always remembered, that we are not to defraud a poor man of his wages, as being sensible that God has allotted these wages to him instead of land and other possessions; nay, this payment is not at all to be delayed, but to be made that very day, since God is not willing to deprive the laborer of the immediate use of what he hath labored for.	²⁸⁸ If the one with whom goods are deposited loses them by no fault of his own, let him come before the seven judges and swear by God that nothing was lost on purpose, or with fraudulent intention and that he spent no part of it; then let him leave without blame. But if he has used the least part of what was entrusted to him and has lost the rest, he must repay all that he had received.
²⁸⁸ Barach

²⁸⁹ Παῖδας ὑπὲρ ἀδικίας πατέρων μὴ κολάζειν , ἀλλὰ διὰ τὴν‎ ἐκείνων αὐτῶν ἀρετὴν οἴκτου μᾶλλον ἀξιοῦν , ὅτι μοχθηρῶν ἐγένοντο πατέρων , ἢ μίσους φύντας ἐκ φαύλων . οὐ μὴν οὐδὲ πατράσιν υἱῶν ἁμαρτίαν λογιστέον τῶν νέων πολλὰ παρὰ τὴν‎ ἡμετέραν διδασκαλίαν αὐτοῖς ἐπιτρεπόντων ὑπερηφανίᾳ τοῦ διδάσκεσθαι .
²⁸⁹ You are not to punish children for the faults of their parents, but on account of their own virtue rather to vouchsafe them commiseration, because they were born of wicked parents, than hatred, because they were born of bad ones. Nor indeed ought we to impute the sin of children to their fathers, while young persons indulge themselves in many practices different from what they have been instructed in, and this by their proud refusal of such instruction.	²⁸⁹ The same applies if one defrauds those who do manual labour for him. We are not to defraud a poor man of his wages, since God has assigned him these wages instead of land and other things. This payment must not be delayed, but be made that very day, since God does not want the labourer deprived of the immediate use of what he has worked for.
²⁸⁹ Barach

²⁹⁰ Γάλλους ἐκτρέπεσθαι καὶ σύνοδον φεύγειν τὴν‎ μετ᾽ αὐτῶν ἀφελομένων αὑτοὺς τὸ ἄρρεν καὶ τὸν τῆς παιδοποιίας καρπόν , ὃν ἀνθρώποις ἐπ᾽ αὐξήσει τοῦ γένους ἡμῖν ὁ θεὸς παρέσχεν , ἐλαύνειν δὲ οὕτως ὡς ἐπὶ τέκνων σφαγῇ καὶ πρὸς τούτῳ ἀπολλύντας τὸ ἐκείνων αἴτιον ·
²⁹⁰ Let those that have made themselves eunuchs be had in detestation; and do you avoid any conversation with them who have deprived themselves of their manhood, and of that fruit of generation which God has given to men for the increase of their kind: let such be driven away, as if they had killed their children, since they beforehand have lost what should procure them;	²⁹⁰ You must not punish children for the faults of their parents, but for their own sake show them pity rather than hate, for being born of wicked parents. Neither should we impute the sin of children to their parents, since the young may proudly refuse instruction and do many things differently from what they were taught.
²⁹⁰ Barach

²⁹¹ δῆλον γάρ , ὡς τῆς ψυχῆς αὐτοῖς τεθηλυσμένης μετεκοσμήσαντο πρὸς τοῦτο καὶ τὸ σῶμα · ὁμοίως δὲ καὶ πᾶν τὸ νομιζόμενον τέρας τοῖς ὁρῶσι . μὴ ἐξεῖναι δὲ ποιεῖν ἐκτομίας μήτε ἀνθρώπους μήτε τῶν ἄλλων ζῴων .
²⁹¹ for evident it is, that while their soul is become effeminate, they have withal transfused that effeminacy to their body also. In like manner do you treat all that is of a monstrous nature when it is looked on; nor is it lawful to geld men or any other animals.	²⁹¹ Those who have made themselves eunuchs shall be detested; avoid contact with those who renounce their manhood and the generative power God has given to men to increase their species. Expel them as if they had killed their children, for they have lost what should produce them.
²⁹¹ Barach

²⁹² Αὕτη μὲν οὖν ὑμῖν εἰρηνικὴ τῶν νόμων κατὰ τὴν‎ πολιτείαν διάταξις ἔστω · καὶ ὁ θεὸς εὐμενὴς ἀστασίαστον αὐτῆς τὸν κόσμον παρέξεται , γένοιτο δὲ χρόνος μηδὲ εἷς , ὃς καινίσει τι τούτων καὶ πρὸς τὸ ἐναντίον μεταβαλεῖ .
²⁹² Let this be the constitution of your political laws in time of peace, and God will be so merciful as to preserve this excellent settlement free from disturbance: and may that time never come which may innovate any thing, and change it for the contrary.	²⁹² Clearly their effeminate soul has caused them to maim their body too. Treat likewise all that is of monstrous appearance, and let it be unlawful to geld men or any other animals.
²⁹² Barach

²⁹³ ἐπεὶ δὲ ἀνάγκη τὸ ἀνθρώπειονhuman καὶ εἰς ἀβουλήτους ἢ κατὰ προαίρεσιν ταραχὰς καὶ κινδύνους ἐμπεσεῖν , φέρε καὶ περὶ τούτων βραχέα προσδιατάξωμεν , ὡς ἂν προειδότες ἃ χρὴ ποιεῖν ἐν τῇ χρείᾳ τῶν σωτηρίων εὐπορῆτε καὶ μὴ τότε ἃ δεῖ ποιεῖν ἐπιζητοῦντες ἀπαρασκεύαστοι τοῖς καιροῖς περιπέσητε .
²⁹³ But since it must needs happen that mankind fall into troubles and dangers, either undesignedly or intentionally, come let us make a few constitutions concerning them, that so being apprised beforehand what ought to be done, you may have salutary counsels ready when you want them, and may not then be obliged to go to seek what is to be done, and so be unprovided, and fall into dangerous circumstances.	²⁹³ Let this be your peaceful form of society and may God in his mercy keep this excellent constitution untroubled. May there never come a time when you distort anything and change it to the contrary.
²⁹³ Barach

²⁹⁴ Γῆν ὑμῖν ἣν ὁ θεὸς ἔδωκε πόνων καταφρονοῦσι καὶ ψυχὰς πρὸς ἀρετὴν ἠσκημένοις ἀπόλεμον μὲν νέμεσθαι παράσχοι τε κεκτημένοις αὐτὴν μήτε ἀλλοτρίων εἰς αὐτὴν ἐπὶ κακώσει στρατευσάντωνto lead to war μήτε στάσεως ἐμφυλίουkinsfolk κατασχούσης ὑμᾶς ,
²⁹⁴ May you be a laborious people, and exercise your souls in virtuous actions, and thereby possess and inherit the land without wars; while neither any foreigners make war upon it, and so afflict you, nor any internal sedition seize upon it,	²⁹⁴ But since mankind must fall into troubles and dangers, by neglect or deliberately, let us make a few constitutions about them, so that knowing in advance what to do, you have wise advice ready when you need it and not have to wonder what to do and so be unready for times of danger.
²⁹⁴ Barach

²⁹⁵ ὑφ᾽ ἧς τἀναντία πατράσι τοῖς ἑαυτῶν πράττοντεςto do, accomplish ἀπολεῖτε τὰ ἐκείνοις νομισθέντα , χρώμενοί τε νόμοις οὓς ἀγαθοὺς δοκιμάσας ὁ θεὸς παραδίδωσι διατελοίητε · ἔργον δ᾽ ὅτι ἂν πολεμικὸν ἢ νῦν ὑφ᾽ ὑμῶν ἢ ὕστερον ἐπὶ παίδων ὑμετέρων γένηται τοῦθ᾽ ὑπερόριον πραχθείη .
²⁹⁵ whereby you may do things that are contrary to your fathers, and so lose the laws which they have established. And may you continue in the observation of those laws which God hath approved of, and hath delivered to you. Let all sort of warlike operations, whether they befall you now in your own time, or hereafter in the times of your posterity, be done out of your own borders:	²⁹⁵ This land which God gave you, may you work it hard and exercise your souls in good deeds and so possess and enjoy it without wars. May no foreigners invade it to your harm, nor may you suffer from civil strife,
²⁹⁵ Barach

²⁹⁶ μέλλοντας δὲ πολεμεῖν πρεσβείαν καὶ κήρυκας πέμπειν παρὰ τοὺς ἑκουσίως πολεμίους · πρὸ γὰρ τῶν ὅπλων καλὸν εἶναι χρῆσθαι λόγοις πρὸς αὐτοὺς δηλοῦντας , ὅτι καὶ στρατιὰν πολλὴν ἔχοντες καὶ ἵππους καὶ ὅπλα καὶ πρὸ τούτων εὐμενῆ τὸν θεὸν καὶ σύμμαχον , ὅμως ἀξιοῦτεto think worthy μὴ ἀναγκάζεσθαι πολεμεῖν αὐτοῖς μηδὲ τὰ ἐκείνων ἀφαιρουμένους ἀβούλητον αὑτοῖς κέρδος προσλαμβάνειν .
²⁹⁶ but when you are about to go to war, send embassages and heralds to those who are your voluntary enemies, for it is a right thing to make use of words to them before you come to your weapons of war; and assure them thereby, that although you have a numerous army, with horses and weapons, and, above these, a God merciful to you, and ready to assist you, you do however desire them not to compel you to fight against them, nor to take from them what they have, which will indeed be our gain, but what they will have no reason to wish we should take to ourselves.	²⁹⁶ causing you to do things contrary to your fathers and to abandon the laws they set up. May you keep to those laws which God has approved and passed on to you. Let all sort of warlike actions, whether now in your own time, or later for your descendants, take place outside your own borders.
²⁹⁶ Barach

²⁹⁷ καὶ πειθομένων μὲν καλῶς ὑμᾶς ἔχειν τὴν‎ εἰρήνην φυλάττειν , εἰ δὲ φρονοῦντες ἐφ᾽ ἑαυτοῖς ὡς ἰσχύι διαφέρουσιν ἀδικεῖν ἐθέλοιεν , στρατὸν ἐπ᾽ αὐτοὺς ἀγάγοιτε , στρατηγῷ μὲν αὐτοκράτορι χρώμενοι τῷ θεῷ , ὑποστράτηγον δὲ χειροτονήσαντες ἕνα τὸν ἀρετῇ προύχοντα · πολυαρχία γὰρ πρὸς τῷ τοῖς ὀξέως τι πράττειν ἀνάγκην ἔχουσιν ἐμπόδιον εἶναι καὶ βλάπτειν πέφυκε τοὺς χρωμένους .
²⁹⁷ And if they hearken to you, it will be proper for you to keep peace with them; but if they trust in their own strength, as superior to yours, and will not do you justice, lead your army against them, making use of God as your supreme Commander, but ordaining for a lieutenant under him one that is of the greatest courage among you; for these different commanders, besides their being an obstacle to actions that are to be done on the sudden, are a disadvantage to those that make use of them.	²⁹⁷ When you are preparing to go to war, send envoys and heralds to those who want to be your enemies, for you should use words with them before you come to weapons of war, and assure them that although you have a numerous army, with horses and weapons, and also a God who is merciful and ready to help you, you prefer them not to force you to fight them, nor to take from them what they have, even though it will be for our gain, which they have no reason to want us to take to ourselves.
²⁹⁷ Barach

²⁹⁸ στρατὸν δ᾽ ἄγειν καθαρὸν ἐκ πάντων τῶν ῬώμῃRome σωμάτων καὶ ψυχῆς εὐτολμίᾳ διαφερόντων τὸ δειλὸν ἀποκρίναντας , μὴ τοὺς πολεμίους παρὰ τὸ ἔργον τραπὲν εἰς φυγὴν ὠφελήσῃ . τούς τε νεωστὶ δειμαμένους οἰκίας , οἷς οὔπω χρόνος ἀπολαύσεως αὐτῶν ἐνιαύσιος , καὶ φυτεύσαντας οὔπω δὲ καρπῶν μετεσχηκότας , ἐᾶν κατὰ χώραν , καὶ τοὺς μνηστευσαμένους δὲ καὶ νεωστὶ γεγαμηκότας , μὴ πόθῳ τούτων φειδόμενοι τοῦ ζῆν καὶ τηροῦντες αὑτοὺς εἰς τὴν‎ τούτων ἀπόλαυσιν ἐθελοκακήσωσι περὶ τὰς γυναῖκας .
²⁹⁸ Lead an army pure, and of chosen men, composed of all such as have extraordinary strength of body and hardiness of soul; but do you send away the timorous part, lest they run away in the time of action, and so afford an advantage to your enemies. Do you also give leave to those that have lately built them houses, and have not yet lived in them a year’s time; and to those that have planted them vineyards, and have not yet been partakers of their fruits,—to continue in their own country; as well as those also who have betrothed, or lately married them wives, lest they have such an affection for these things that they be too sparing of their lives, and, by reserving themselves for these enjoyments, they become voluntary cowards, on account of their wives.	²⁹⁸ If they heed you, you should keep peace with them, but if they think themselves stronger than you and will not give you justice, lead your army against them, with God as your emperor, and appointing as lieutenant under him whoever is bravest among you, since many officers, besides holding up actions that call for speed, are a nuisance to those who have them.
²⁹⁸ Barach

²⁹⁹ Στρατοπεδευσάμενοι δὲ προνοεῖσθε , μή τι τῶν δυσχερεστέρων ἐργάσησθε . πολιορκοῦντας δὲ καὶ ξύλων ἀπορουμένους εἰς ποίησιν μηχανημάτων μὴ κείρειν τὴν‎ γῆν ἥμερα δένδρα κόπτοντας ἀλλὰ φείδεσθαι , λογιζομένους ἐπ᾽ ὠφελείᾳ ταῦτα τῶν ἀνθρώπων γεγονέναι , καὶ φωνῆς ἂν εὐπορήσαντα δικαιολογήσασθαι πρὸς ὑμᾶς , ὡς οὐδὲν αἴτια τοῦ πολέμου γεγονότα πάσχοι κακῶς παρὰ δίκην , εἰ δύναμις αὐτοῖς ἦν καὶ μετοικήσαντα ἂν καὶ πρὸς ἄλλην μεταβάντα γῆν .
²⁹⁹ When you have pitched your camp, take care that you do nothing that is cruel. And when you are engaged in a siege; and want timber for the making of warlike engines, do not you render the land naked by cutting down trees that bear fruit, but spare them, as considering that they were made for the benefit of men; and that if they could speak, they would have a just plea against you, because, though they are not occasions of the war, they are unjustly treated, and suffer in it, and would, if they were able, remove themselves into another land.	²⁹⁹ Lead a pure army of elite troops, of those distinguished for physical strength and mental bravery, but send away the timid who might run away in time of battle and so be of help to the enemy. Exempt those who have lately built houses and not yet lived in them for a whole year, and those who have planted vineyards and not yet partaken of their fruits. Let them stay in their own region, as well as those recently betrothed or married, who may love their wives so much that they become too careful of their lives, and saving themselves to enjoy them, become cowards on account of their wives.
²⁹⁹ Barach

³⁰⁰ κρατήσαντες δὲ τῇ μάχῃ τοὺς ἀντιταξαμένους κτείνατε , τοὺς δ᾽ ἄλλους εἰς τὸ τελεῖν ὑμῖν φόρους σώζετε πλὴν τοῦ ΧαναναίωνCanaanites ἔθνους τούτους γὰρ πανοικὶ χρῆναι ἀφανίσαι .
³⁰⁰ When you have beaten your enemies in battle, slay those that have fought against you; but preserve the others alive, that they may pay you tribute, excepting the nation of the Canaanites; for as to that people, you must entirely destroy them.	³⁰⁰ After pitching camp, take care to do nothing cruel. When engaged in a siege and need timber to make war machines, do not strip the land bare by cutting down fruit-trees but spare them, since they were made for human benefit, and if they could speak, they would justly complain that though they did not cause the war, they are mistreated and suffer in it, and would move to another land if they could.
³⁰⁰ Barach

³⁰¹ Φυλάσσειν δὲ μάλιστα ἐν ταῖς μάχαις , ὡς μήτε γυναῖκα ἀνδρικῇ σκευῇ χρῆσθαι μήτ᾽ ἄνδρα στολῇ γυναικείᾳ .
³⁰¹ Take care, especially in your battles, that no woman use the habit of a man, nor man the garment of a woman.	³⁰¹ When you have defeated your enemies in battle, kill those who fought against you, but spare the others to pay you tax, except the nation of the Canaanites, for that people you must entirely destroy.
³⁰¹ Barach

³⁰² Πολιτείαν μὲν οὖν τοιάνδε ΜωυσῆςMoses κατέλιπε , νόμους δ᾽ ἔτι πρότερον τεσσαρακοστῷ ἔτει γεγραμμένους παραδίδωσι , περὶ ὧν ἐν ἑτέρᾳ γραφῇ λέξομεν . ταῖς δ᾽ ἑξῆς ἡμέραις , συνεχὲς γὰρ ἐκκλησίασεν , εὐλογίας αὐτοῖς δίδωσι καὶ κατάρας ἐπὶ τοὺς μὴ κατὰ τοὺς νόμους ζησομένους ἀλλὰ παραβησομένους τὰ ἐν αὐτοῖς διωρισμένα .
³⁰² This was the form of political government which was left us by Moses. Moreover, he had already delivered laws in writing in the fortieth year [after they came out of Egypt], concerning which we will discourse in another book. But now on the following days (for he called them to assemble continually) he delivered blessings to them, and curses upon those that should not live according to the laws, but should transgress the duties that were determined for them to observe.	³⁰² Take care, especially in your battles, that no woman dress like a man, nor man dress like a woman.
³⁰² Barach

³⁰³ ἔπειτα ποίησιν ἑξάμετρον αὐτοῖς ἀνέγνω , ἣν καὶ καταλέλοιπεν ἐν βίβλῳ ἐν τῷ ἱερῷ πρόρρησιν περιέχουσαν τῶν ἐσομένωνto be , καθ᾽ ἣν καὶ γέγονε τὰ πάντα καὶ γίνεται , μηδὲν ἐκείνου διημαρτηκότος τῆς ἀληθείας .
³⁰³ After this, he read to them a poetic song, which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of what was to come to pass afterward; agreeably whereto all things have happened all along, and do still happen to us; and wherein he has not at all deviated from the truth.	³⁰³ This was the polity left us by Moses, when in the fortieth year he wrote the laws which we will discuss in another book. On the following days, for he was continually calling them to assembly, he blessed them and gave them curses on whoever would not live according to the laws but would break the duties decreed for their observance.
³⁰³ Barach

³⁰⁴ ταῦτ᾽ οὖν τὰ βιβλία παραδίδωσι τοῖς ἱερεῦσι καὶ τὴν‎ κιβωτόν , εἰς ἣν καὶ τοὺς δέκα λόγους γεγραμμένους ἐν δυσὶ πλαξὶ κατέθετο , καὶ τὴν‎ σκηνήν · τῷ τε λαῷ παρῄνεσε κρατήσαντι τῆς γῆς καὶ ἱδρυθέντι μὴ λήθην λαβεῖν τῆς ἈμαληκιτῶνAmalekites ὕβρεως , ἀλλὰ στρατεύσαντας ἐπ᾽ αὐτοὺς τιμωρίαν ἀπολαβεῖν ὧν ἐπὶ τῆς ἐρήμου τυγχάνοντας ἐποίησαν κακῶς ,
³⁰⁴ Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness;	³⁰⁴ Then he read to them and left for them in the holy book a poetic song in hexameter verse, predicting what was to happen later. Everything that has happened to us down the years, and still happens to us, agrees with this, and he did not deviate from the truth in the least.
³⁰⁴ Barach

³⁰⁵ ἐξελόντας δὲ τὴν‎ ΧαναναίωνCanaanites γῆν καὶ πᾶσαν διαφθείραντας τὴν‎ ἐν αὐτῇ πληθὺν καθὰ πρέπει , τὸν βωμόν τε ἀναστῆσαι πρὸς ἥλιον ἀνίσχοντα τετραμμένον οὐ πόρρω τῆς ΣικιμίωνSikima πόλεως ἐμπεριάγειν μεταξὺ δυοῖν ὀροῖν , ΓριζαίουGarizim μὲν τοῦ ἐκ δεξιῶν κειμένου , τοῦ δ᾽ ἐκ λαιῶν ΒουλῆEbal προσαγορευομένου , μερισθεῖσαν δὲ τὴν‎ στρατιὰν καθ᾽ ἓξ φυλὰς ἐπὶ τοῖν δυοῖν ὀροῖν ἀναστῆναι καὶ σὺν αὐτοῖς ΛευίταςLevites τε καὶ ἱερέας .
³⁰⁵ and that when they had got possession of the land of the Canaanites, and when they had destroyed the whole multitude of its inhabitants, as they ought to do, they should erect an altar that should face the rising sun, not far from the city of Shechem, between the two mountains, that of Gerizzim, situate on the right hand, and that called Ebal, on the left; and that the army should be so divided, that six tribes should stand upon each of the two mountains, and with them the Levites and the priests.	³⁰⁵ He entrusted these books to the priests, along with the ark into which he also put the ten commandments, written on two tablets. He also put them in charge of the Tent and urged the people, once they had conquered the land and were settled in it, not to forget the wrongs of the Amalekites, but make war on them and punish them for the harm they did them while they were in the wilderness.
³⁰⁵ Barach

³⁰⁶ καὶ πρώτους μὲν τοὺς ἐπὶ τῷ ΓρίζεινGarizim γενομένους εὔχεσθαι τὰ κάλλιστα τοῖς περὶ τὴν‎ θρησκείαν τοῦ θεοῦ καὶ τὴν‎ τῶν νόμων φυλακὴν σπουδάσασιν ὧν τε ΜωυσῆςMoses εἶπε μὴ παρακουσαμένοις , εὐφημεῖν δὲ τὰς ἑτέρας , καὶ τούτων πάλιν εὐχομένων τὰς προηγμένας ἐπαινεῖν ·
³⁰⁶ And that first, those that were upon Mount Gerizzim should pray for the best blessings upon those who were diligent about the worship of God, and the observation of his laws, and who did not reject what Moses had said to them; while the other wished them all manner of happiness also; and when these last put up the like prayers, the former praised them.	³⁰⁶ Then, when they had taken the land of the Canaanites and had duly destroyed all its inhabitants, to build an altar facing the rising sun, not far from the city of Sikima, between the two mountains, with Garizim on the right hand and Ebal on the left, and with the army divided in two, with six tribes standing on each of the two mountains along with the Levites and priests.
³⁰⁶ Barach

³⁰⁷ ἔπειτα κατὰ ταὐτὰ τοῖς παραβησομένοις κατάρας τίθεσθαι ὑποφωνούσας ἀλλήλαις ἐπὶ τῇ κυρώσει τῶν λεγομένων . ἀνέγραψε δὲ τὰς εὐλογίας καὶ τὰς κατάρας αὐτός , ὡς μηδέποτε ἐκλιπεῖν τὴν‎ μάθησιν αὐτῶν ὑπὸ τοῦ χρόνου ,
³⁰⁷ After this, curses were denounced upon those that should transgress those laws, they, answering one another alternately, by way of confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn them so thoroughly, that they might never be forgotten by length of time.	³⁰⁷ Then those who were on Garizim should pray first, for the best of blessings on those who were diligent in worshipping God and in observing his laws and did not reject what Moses had said to them; the other group should also wish them all manner of prosperity, and when these prayed similarly, the others would assent.
³⁰⁷ Barach

³⁰⁸ ἃς δὴ καὶ τῷ βωμῷ τελευτῶν ἐνέγραψε κατὰ πλευρὰν ἑκατέραν , ᾗ καὶ στάντα φησὶ τὸν λαὸν θῦσαί τε καὶ ὁλοκαυτῶσαι καὶ μετ᾽ ἐκείνην τὴν‎ ἡμέραν οὐκ ἐπενεγκεῖν ἱερεῖον ἕτερον , οὐ γὰρ εἶναι νόμιμον . ταῦτ᾽ οὖν ΜωυσῆςMoses διέταξε καὶ τὸ ἙβραίωνHebrews ἔθνος ἀκόλουθα τούτοις ποιοῦν διατελεῖ .
³⁰⁸ And when he was ready to die, he wrote these blessings and curses upon the altar, on each side of it; where he says also the people stood, and then sacrificed and offered burnt-offerings, though after that day they never offered upon it any other sacrifice, for it was not lawful so to do. These are the constitutions of Moses; and the Hebrew nation still live according to them.	³⁰⁸ Then curses were uttered against those who would transgress those laws, with them alternating in response, assenting to what was said. Moses wrote down the blessings and curses for them to learn so fully, that they might never be forgotten for all time.
³⁰⁸ Barach

³⁰⁹ Τῇ δ᾽ ὑστεραίᾳ τὸν λαὸν σὺν γυναιξὶν ἅμα καὶ τέκνοις εἰς ἐκκλησίαν συναγαγών , ὡς παρεῖναι καὶ τὰ ἀνδράποδα , ὥρκου τῶν νόμων αὐτοὺς φυλακὴν ποιήσασθαι καὶ τῆς τοῦ θεοῦ διανοίας ἀκριβεῖς λογιστὰς γινομένους εἰ μηδὲν εἰς αὐτοὺς μήτε συγγενείᾳ χαριζομένους μήτε εἴκοντας φόβῳ μήτε ἄλλην καθάπαξ αἰτίαν κυριωτέραν τῆς τῶν νόμων φυλακῆς ὑπολαμβάνοντας παραβῆναι τούτους ,
³⁰⁹ On the next day, Moses called the people together, with the women and children, to a congregation, so as the very slaves were present also, that they might engage themselves to the observation of these laws by oath; and that, duly considering the meaning of God in them, they might not, either for favor of their kindred, or out of fear of any one, or indeed for any motive whatsoever, think any thing ought to be preferred to these laws, and so might transgress them.	³⁰⁹ When he was about to die, he wrote these blessings and curses on each side of the altar, where it says the people also stood. Then he sacrificed and offered holocausts, though from that day on they never offered any other sacrifice upon it, for it was unlawful to do so. These are the constitutions of Moses, and the Hebrew nation still lives by them.
³⁰⁹ Barach

³¹⁰ ἀλλ᾽ ἄν τέ τις τῶν ἐξ αἵματος συγχεῖν καὶ καταλύειν ἐπιχειρῇ τὴν‎ κατ᾽ αὐτοὺς πολιτείαν ἄν τε πόλις , ἀμύνειν αὐτοῖς καὶ κοινῇ καὶ κατ᾽ ἰδίαν , καὶ κρατήσαντας μὲν ἐξ αὐτῶν ἀνασπᾶν θεμελίων καὶ μηδὲ τὸ ἔδαφος τῶν ἀπονοηθέντων εἰ δυνατὸν καταλιπεῖν , εἰ δ᾽ ἀσθενοῖεν λαβεῖν τὴν‎ τιμωρίαν , αὐτὸ τὸ μὴ κατὰ βούλησιν ἰδίαν ταῦτα γίνεσθαι δεικνύναι . Καὶ τὸ μὲν πλῆθος ὤμνυεν .
³¹⁰ That in case any one of their own blood, or any city, should attempt to confound or dissolve their constitution of government, they should take vengeance upon them, both all in general, and each person in particular; and when they had conquered them, should overturn their city to the very foundations, and, if possible, should not leave the least footsteps of such madness: but that if they were not able to take such vengeance, they should still demonstrate that what was done was contrary to their wills. So the multitude bound themselves by oath so to do.	³¹⁰ Next day, Moses called a meeting of the people including the women and children, and even the slaves were present also, that all could bind themselves by oath to observe these laws, and that, duly considering their divine meaning, they might not, either to favour their relatives, or from fear of anyone, or for any motive whatever, value anything above these laws and so transgress them.
³¹⁰ Barach

³¹¹ Ἐδίδασκε δὲ αὐτούς , ὡς ἂν αἱ θυσίαι τῷ θεῷ μᾶλλον κεχαρισμέναι γένοιντο καὶ ὅπως ἂν οἱ στρατεύοντες ἐξίοιεν τεκμηρίῳ χρώμενοι τοῖς λίθοις , ὡς καὶ πρότερον δεδήλωκα . προεφήτευσε δὲ καὶ ἸησοῦςJesus, Joshua ΜωυσέοςMoses παρόντος .
³¹¹ Moses taught them also by what means their sacrifices might be the most acceptable to God; and how they should go forth to war, making use of the stones (in the high priest’s breastplate) for their direction, as I have before signified. Joshua also prophesied while Moses was present.	³¹¹ If anyone of their own kin or any city should try to pervert or dissolve their rules of life, they should take revenge on them, both as a group and on each individual, and after defeating them, destroy their city to its foundations, and, if possible, leave not the least trace of such folly. If they were unable to take such vengeance, they should still show that it was done against their will. The population bound themselves to this by oath.
³¹¹ Barach

³¹² ἔπειτα πάνθ᾽ ὅσα ποιήσειεν ὑπὲρ τῆς τοῦ λαοῦ σωτηρίας ἔν τε πολέμοις καὶ κατ᾽ εἰρήνην νόμους τε συντιθεὶς καὶ τὸν τῆς πολιτείας κόσμον συμπορίζων ἀναλογιζόμενος προεῖπεν , ὡς δηλώσειεν αὐτῷ τὸ θεῖον , ὅτι παραβάντες τὴν‎ πρὸς αὐτὸν θρησκείαν πειραθήσονται κακῶν ,
³¹² And when Moses had recapitulated whatsoever he had done for the preservation of the people, both in their wars and in peace, and had composed them a body of laws, and procured them an excellent form of government, he foretold, as God had declared to him that if they transgressed that institution for the worship of God, they should experience the following miseries:—	³¹² He also taught them how to make their sacrifices most acceptable to God, and how to go out to war, using the sacred stones, as I have earlier described; and Joshua prophesied in the presence of Moses.
³¹² Barach

³¹³ ὡς ὅπλων τε αὐτοῖς πολεμίων πληρωθῆναι τὴν‎ γῆν καὶ κατασκαφῆναι πόλεις καὶ τὸν νεὼν καταπρησθῆναι καὶ πραθέντας δουλεύειν ἀνδράσιν οὐδένα ληψομένοις οἶκτον ἐπὶ ταῖς συμφοραῖς αὐτῶν , μετανοήσειν δ᾽ αὐτοὺς ἐπὶ μηδενὶ χρησίμῳ ταῦτα πάσχοντας .
³¹³ Their land should be full of weapons of war from their enemies, and their cities should be overthrown, and their temple should be burnt that they should be sold for slaves, to such men as would have no pity on them in their afflictions; that they would then repent, when that repentance would no way profit them under their sufferings.	³¹³ When Moses had recounted all he had done for the people's safety, both in war and peace and had composed for them a body of laws and given them an excellent form of government, he foretold, at God's command, that if they abandoned this way of worshipping God, they should experience the following woes :
³¹³ Barach

³¹⁴ ὁ μέντοι θεὸς ὁ κτίσας ὑμᾶς πόλεις τε πολίταις ὑμετέροις ἀποδώσει καὶ τὸν ναόν · ἔσεσθαι δὲ τὴν‎ τούτων ἀποβολὴν οὐχ ἅπαξ , ἀλλὰ πολλάκις .
³¹⁴ “Yet,” said he, “will that God who founded your nation, restore your cities to your citizens, with their temple also; and you shall lose these advantages not once only, but often.”	³¹⁴ Their enemies would fill the land with weapons of war and their cities would be destroyed and their temple would be burned that they would be sold as slaves, to such people as would have no pity on them in their sufferings; that they would then repent, when that repentance would in no way profit them under their sufferings.
³¹⁴ Barach

³¹⁵ παρορμήσας οὖν τὸν ἸησοῦνJesus, Joshua ἐπὶ τοὺς ΧαναναίουςCanaanites στρατιὰν ἐξάγειν , ὡς τοῦ θεοῦ συνεργοῦντος οἷς ἂν ἐπιχειρήσειε , καὶ πᾶσαν ἐπευφημήσας τὴν‎ πληθύν , " ἐπεί , φησί , πρὸς τοὺς ἡμετέρους ἄπειμι προγόνους καὶ θεὸς τήνδε μοι τὴν‎ ἡμέραν τῆς πρὸς ἐκείνους ἀφίξεως ὥρισε ,
³¹⁵ Now when Moses had encouraged Joshua to lead out the army against the Canaanites, by telling him that God would assist him in all his undertakings, and had blessed the whole multitude, he said, “Since I am going to my forefathers, and God has determined that this should be the day of my departure to them, I return him thanks while I am still alive and present with you,	³¹⁵ "Yet," he said, "God who founded your nation will restore your cities to your citizens, and their temple too, but you will suffer this loss not just once but many times."
³¹⁵ Barach

³¹⁶ χάριν μὲν αὐτῷ ζῶν ἔτι καὶ παρὼν ὑμῖν ἔχειν ὁμολογῶ προνοίας τε τῆς ὑπὲρ ὑμῶν , ἣν οὐχ ὑπὲρ ἀπαλλαγῆς μόνον τῶν ὑμετέρων ἐποιήσατο κακῶν , ἀλλὰ καὶ δωρεᾶς τῶν κρειττόνων , ὅτι τε πονοῦντί μοι καὶ κατὰ πᾶσαν ἐπὶ νοῦν τῆς ἐπὶ τὸ βέλτιον ὑμῶν μεταβολῆς φροντίδα λαμβάνοντι συνηγωνίσατο καὶ παρέσχεν ἐν ἅπασιν αὑτὸν ὑμῖν εὐμενῆ .
³¹⁶ for that providence he hath exercised over you, which hath not only delivered us from the miseries we lay under, but hath bestowed a state of prosperity upon us; as also, that he hath assisted me in the pains I took, and in all the contrivances I had in my care about you, in order to better your condition, and hath on all occasions showed himself favorable to us;	³¹⁶ After encouraging Joshua to lead out the army against the Canaanites, telling him that God would help him in all his undertakings and blessing the whole population, he said, "As I am going to my ancestors and God has decided that this is my day to leave them,
³¹⁶ Barach

³¹⁷ μᾶλλον δ᾽ αὐτὸς ἦν ὁ καὶ τὴν‎ ἀφήγησιν αὐτῶν διδοὺς καὶ τὰ τέλη χαριζόμενος , ὑποστρατήγῳ χρώμενος ἐμοὶ καὶ ὑπηρέτῃ ὧν τὸν ἡμέτερον λαὸν εὐεργετεῖν ἠθέλησεν .
³¹⁷ or rather he it was who first conducted our affairs, and brought them to a happy conclusion, by making use of me as a vicarious general under him, and as a minister in those matters wherein he was willing to do you good:	³¹⁷ while I am still alive and present with you I thank him for his providence toward you, which not only saved us from our woes, but also gave us such prosperity. He helped me in all my labours and all my plans in caring for your good, and has always shown favour to us.
³¹⁷ Barach

³¹⁸ ἀνθ᾽ ὧν προευλογῆσαι τὴν‎ τοῦ θεοῦ δύναμιν , ᾧ μελήσει καὶ πρὸς τὸ μέλλον ὑμῶν , ἀπαλλασσόμενος καλῶς ἔχειν , αὐτός τε ταύτην ὀφειλομένην ἀμοιβὴν ἀποδιδοὺς καὶ καταλείπων εἰς μνήμην ὑμῖν τὸ σέβειν τε καὶ τιμᾶν προσήκειν τοῦτον ὑμῖν καὶ τοὺς νόμους πάντων ὧν τε παρέσχηκε καὶ μένων εὐμενὴς ἔτι παρέξει δώρημα κάλλιστον φυλάττειν .
³¹⁸ on which account I think it proper to bless that Divine Power which will take care of you for the time to come, and this in order to repay that debt which I owe him, and to leave behind me a memorial that we are obliged to worship and honor him, and to keep those laws which are the most excellent gift of all those he hath already bestowed upon us, or which, if he continue favorable to us, he will bestow upon us hereafter.	³¹⁸ He it was who first guided our affairs and brought them to a happy conclusion, by using me as a general under him and as his minister in those matters where he wanted to do you good.
³¹⁸ Barach

³¹⁹ ὡς δεινὸς μὲν ἐχθρὸςhateful καὶ ἄνθρωπος νομοθέτης ὑβριζομένων αὐτῷ τῶν νόμων καὶ μάτην κειμένων , θεοῦ δὲ μὴ πειραθείητε χαλεπαίνοντος ὑπὲρ ἀμελουμένων νόμων , οὓς αὐτὸς γεννήσας ὑμῖν ἔδωκε ."
³¹⁹ Certainly a human legislator is a terrible enemy when his laws are affronted, and are made to no purpose. And may you never experience that displeasure of God which will be the consequence of the neglect of these his laws, which he, who is your Creator, hath given you.”	³¹⁹ Therefore I must bless the divine Power which will take care of you in the future, to repay my debt to him and leave behind me the memory that we ought to worship and honour him and keep those laws which are the most excellent of all the gifts he has given us, or which, if he continues favouring us, he will later bestow upon us.
³¹⁹ Barach

³²⁰ ΜωυσέοςMoses δὲ ταῦτα πρὸς τελευτῇ τοῦ βίου φήσαντος καὶ μετ᾽ εὐλογίας ἑκάστῃ τῶν φυλῶν προφητεύσαντος τὰ καὶ γενόμενα τὸ πλῆθος εἰς δάκρυα προύπεσεν , ὡς καὶ τὰς γυναῖκας στερνοτυπουμένας ἐμφανίζειν τὸ ἐπ᾽ αὐτῷ τεθνηξομένῳ πάθος . Καὶ οἱ παῖδες δὲ θρηνοῦντες ἔτι μᾶλλον ὡς ἀσθενέστεροι κρατεῖν λύπης ἐδήλουν , ὅτι τῆς ἀρετῆς αὐτοῦ‎ καὶ μεγαλουργίας παρ᾽ αὐτὴν τὴν‎ ἡλικίαν συνίεσαν .
³²⁰ When Moses had spoken thus at the end of his life, and had foretold what would befall to every one of their tribes afterward, with the addition of a blessing to them, the multitude fell into tears, insomuch that even the women, by beating their breasts, made manifest the deep concern they had when he was about to die. The children also lamented still more, as not able to contain their grief; and thereby declared, that even at their age they were sensible of his virtue and mighty deeds;	³²⁰ Even a human lawgiver is a terrible enemy when his laws are affronted and set aside. May you never feel God's displeasure for neglecting the laws, which he, your Creator, has given you."
³²⁰ Barach

³²¹ ἦν δὲ κατ᾽ ἐπίνοιαν τοῖς τε νέοις καὶ προηβηκόσιν ἡ ἅμιλλα τῆς λύπης · οἱ μὲν γὰρ εἰδότες οἵου ἐστέρηνται κηδεμόνος περὶ τοῦ μέλλοντος ἀπεθρήνουν , τοῖς δὲ καὶ περὶ τούτου τὸ πένθος ἦν καὶ ὅτι μήπω καλῶς τῆς ἀρετῆς αὐτοῦ‎ γεγευμένοις ἀπολείπεσθαι συνέβαινεν αὐτοῦ‎ .
³²¹ and truly there seemed to be a strife betwixt the young and the old who should most grieve for him. The old grieved because they knew what a careful protector they were to be deprived of, and so lamented their future state; but the young grieved, not only for that, but also because it so happened that they were to be left by him before they had well tasted of his virtue.	³²¹ When Moses had so spoken at the end of his life and had blessed them and foretold what would later happen to each of their tribes, the people broke out in tears, and beating their breasts the women showed their grief that he was about to die. The children wept still more, unable to contain their sadness, even at their age being aware of his virtue and mighty deeds.
³²¹ Barach

³²² τὴν‎ δ᾽ ὑπερβολὴν τῆς τοῦ πλήθους οἰμωγῆς καὶ τῶν ὀδυρμῶν τεκμαίροιτο ἄν τις ἐκ τοῦ συμβάντος τῷ νομοθέτῃ · καὶ γὰρ πεπεισμένος ἅπαντι τῷ χρόνῳ μὴ δεῖν ἐπὶ μελλούσῃ τελευτῇ κατηφεῖν , ὡς κατὰ βούλησιν αὐτὸ πάσχοντας θεοῦ καὶ φύσεως νόμῳ , ἐπὶ τοῖς ὑπὸ τοῦ λαοῦ πραττομένοις ἐνικήθη δακρῦσαι .
³²² Now one may make a guess at the excess of this sorrow and lamentation of the multitude, from what happened to the legislator himself; for although he was always persuaded that he ought not to be cast down at the approach of death, since the undergoing it was agreeable to the will of God and the law of nature, yet what the people did so overbore him, that he wept himself.	³²² Young and old they rivaled as to who should grieve for him the more, the old, because they knew what a careful protector they would lose and so lamented their future state, and the young not only for that, but also because they were to lose him before they had fully enjoyed his virtue.
³²² Barach

³²³ πορευομένῳ δ᾽ ἔνθεν οὗ ἔμελλεν ἀφανισθήσεσθαι πάντες εἵποντο δεδακρυμένοι , καὶ ΜωυσῆςMoses τοὺς μὲν πόρρω τῇ χειρὶ κατασείων μένειν ἠρεμοῦντας ἐκέλευε , τὸ δ᾽ ἔγγιον λόγοις παρεκάλει μὴ ποιεῖν αὐτῷ δακρυτὴν τὴν‎ ἀπαλλαγὴν ἑπομένουςto follow, obey .
³²³ Now as he went thence to the place where he was to vanish out of their sight, they all followed after him weeping; but Moses beckoned with his hand to those that were remote from him, and bade them stay behind in quiet, while he exhorted those that were near to him that they would not render his departure so lamentable.	³²³ One can guess at the crowd's excess of sorrow and lament from what happened to the Legislator himself, who always believed he would not be dismayed by the approach of death, since it was according to the will of God and the law of nature, but was so affected by the people's tears that he wept himself.
³²³ Barach

³²⁴ οἱ δὲ καὶ τοῦτ᾽ αὐτῷ χαρίζεσθαι κρίνοντες τὸ κατὰ βούλησιν ἀπελθεῖν αὐτῷ τὴν‎ ἰδίαν ἐφεῖναι κατέχουσιν ἑαυτοὺς ἐν ἀλλήλοις δακρύοντες . μόνη δ᾽ ἡ γερουσία προύπεμψεν αὐτὸν καὶ ὁ ἀρχιερεὺς ἘλεάζαροςEleazar καὶ ὁ στρατηγὸς ἸησοῦςJesus, Joshua .
³²⁴ Whereupon they thought they ought to grant him that favor, to let him depart according as he himself desired; so they restrained themselves, though weeping still towards one another. All those who accompanied him were the senate, and Eleazar the high priest, and Joshua their commander.	³²⁴ As he went from there to the place where he was to disappear, they all followed him weeping, but Moses beckoned with his hand to those farther away and told them to stay quiet, and urged those nearer him not to make his departure so mournful.
³²⁴ Barach

³²⁵ ὡς δ᾽ ἐπὶ τῷ ὄρει τῷ ἈβαρεῖAbarim καλουμένῳ ἐγένετο , τοῦτο δὲ ὑψηλὸν ἹεριχοῦντοςJericho ἀντικρὺ κεῖται γῆν ἀρίστηνbest τῶν ΧαναναίωνCanaanites καὶ πλείστην παρέχον τοῖς ἐπ᾽ αὐτοῦ‎ κατοπτεύειν , ἀπέπεμπε τὴν‎ γερουσίαν .
³²⁵ Now as soon as they were come to the mountain called Abarim, (which is a very high mountain, situate over against Jericho, and one that affords, to such as are upon it, a prospect of the greatest part of the excellent land of Canaan,) he dismissed the senate;	³²⁵ Willing to grant him this favour, they let him go as he asked and, still weeping, remained in each other's company. The only ones with him were the elders and Eleazar the high priest and Joshua their general.
³²⁵ Barach

³²⁶ ἀσπαζομένου δὲ καὶ τὸν ἘλεάζαρονEleazar αὐτοῦ‎ καὶ τὸν ἸησοῦνJesus, Joshua καὶ προσομιλοῦντος ἔτι , νέφους αἰφνίδιον ὑπὲρ αὐτὸν στάντος ἀφανίζεται κατά τινος φάραγγος . γέγραφε δ᾽ αὑτὸν ἐν ταῖς ἱεραῖς βίβλοις τεθνεῶτα , δείσας μὴ δι᾽ ὑπερβολὴν τῆς περὶ αὐτὸν ἀρετῆς πρὸς τὸ θεῖον αὐτὸν ἀναχωρῆσαι τολμήσωσιν εἰπεῖν .
³²⁶ and as he was going to embrace Eleazar and Joshua, and was still discoursing with them, a cloud stood over him on the sudden, and he disappeared in a certain valley, although he wrote in the holy books that he died, which was done out of fear, lest they should venture to say that, because of his extraordinary virtue, he went to God.	³²⁶ He dismissed the elders when they reached the very high mountain called Abarim, opposite Jericho, looking out over most of the best land of Canaan.
³²⁶ Barach

³²⁷ Ἐβίωσε δὲ τὸν πάντα χρόνον ἐτῶν εἴκοσι καὶ ἑκατόν , ὧν ἦρξε τὸ τρίτον μέρος ἑνὶ λείποντι μηνί . ἐτελεύτησε δὲ τῷ ὑστάτῳ μηνὶ τοῦ ἔτους , ὑπὸ μὲν ΜακεδόνωνMacedonians ΔύστρουDystrus καλουμένου ἈδάρουAdar δ᾽ ὑφ᾽ ἡμῶν νουμηνίᾳ ,
³²⁷ Now Moses lived in all one hundred and twenty years; a third part of which time, abating one month, he was the people’s ruler; and he died on the last month of the year, which is called by the Macedonians Dystrus, but by us Adar, on the first day of the month.	³²⁷ Then as he was embracing Eleazar and Joshua and talking with them, suddenly a cloud came down on him and he disappeared in a particular valley. In the holy books he wrote that he died, to prevent them saying that he went to God because of his extraordinary virtue.
³²⁷ Barach

³²⁸ συνέσει τε τοὺς πώποτ᾽ ἀνθρώπους ὑπερβαλὼν καὶ χρησάμενος ἄρισταbest τοῖς νοηθεῖσιν , εἰπεῖν τε καὶ πλήθεσιν ὁμιλῆσαι κεχαρισμένος τά τε ἄλλα καὶ τῶν παθῶν [αὐτοκράτωρ ] ,
³²⁸ He was one that exceeded all men that ever were in understanding, and made the best use of what that understanding suggested to him. He had a very graceful way of speaking and addressing himself to the multitude; and as to his other qualifications, he had such a full command of his passions,	³²⁸ His understanding surpassed all people that ever were, and he used his knowledge better than anyone else. He was very gracious in speech when addressing the people, and otherwise had such control of his passions,
³²⁸ Barach

³²⁹ ὡς μηδὲ ἐνεῖναι τούτων τῇ ψυχῇ δοκεῖν αὐτοῦ‎ καὶ γινώσκειν μόνον αὐτῶν τὴν‎ προσηγορίαν ἐκ τοῦ παρ᾽ ἄλλοις αὐτὰ βλέπειν μᾶλλον ἢ παρ᾽ αὑτῷ . Καὶ στρατηγὸς μὲν ἐν ὀλίγοις , προφήτης δὲ οἷος οὐκ ἄλλος , ὥσθ᾽ ὅ τι ἂν φθέγξαιτο δοκεῖν αὐτοῦ‎ λέγοντος ἀκροᾶσθαι τοῦ θεοῦ .
³²⁹ as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen, as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced, you would think you heard the voice of God himself.	³²⁹ it seemed as if he scarcely felt them in his soul and knew them only by their names, seeing them in others rather than in himself. He was also a military general of the rarest kind, and a prophet without parallel, so that when he spoke one had the impression of hearing the voice of God himself.
³²⁹ Barach

³³⁰ πενθεῖ μὲν οὖν αὐτὸν ὁ λαὸς ἐφ᾽ ἡμέρας τριάκοντα , λύπη δὲ οὐκ ἄλλη κατέσχεν ἙβραίουςHebrews τοσαύτη τὸ μέγεθος , ὅση τότε ΜωυσέοςMoses ἀποθανόντος .
³³⁰ So the people mourned for him thirty days: nor did ever any grief so deeply affect the Hebrews as did this upon the death of Moses:	³³⁰ So the people mourned him for thirty days, and no grief ever touched the Hebrews so deeply as this, at the death of Moses.
³³⁰ Barach

³³¹ ἐπόθουν δ᾽ αὐτὸν οὐχ οἱ πειραθέντες αὐτοῦ‎ μόνον , ἀλλὰ καὶ οἱ τοῖς νόμοις ἐντυγχάνοντες αὐτοῦ‎ δεινὴν ἐποιοῦντο τὴν‎ ἐπιζήτησινa search , τὸ περιὸν αὐτοῦ‎ τῆς ἀρετῆς ἐκ τούτων λογιζόμενοι . Καὶ τὸ μὲν κατὰ ΜωυσῆνMoses τέλος τοιοῦτον ἡμῖν δεδηλώσθω .
³³¹ nor were those that had experienced his conduct the only persons that desired him, but those also that perused the laws he left behind him had a strong desire after him, and by them gathered the extraordinary virtue he was master of. And this shall suffice for the declaration of the manner of the death of Moses.	³³¹ It was not only those who knew him directly who felt for him, but also those who encounter the laws he left behind are strongly attracted to him and through them appreciate his extraordinary virtue. This can suffice as our account of Moses' death.
³³¹ Barach

FLAVIUS JOSEPHUSJEWISH ANTIQUITIESBook 4

Journey from Sinai, up to the death of Moses

Chapter 1 [001-010] Against Moses' advice, the Hebrews fight Canaan, and are defeated

Chapter 2 [011-034] Korah strives against Moses about the priesthood

Chapter 3 [035-058] God punishes the rebels with death. Aaron retains the priesthood

Chapter 4 [059-084] Thirty-eight years Wandering in the Wilderness

Chapter 5 [085-099] Moses defeats the Amorites and divides their land among the Hebrews

Chapter 6 [100-158] Balaam the Moabite is inspired to bless the Israelites

Chapter 7 [159-175] The Hebrews overcome the Madianites

Chapter 8 [176-331] Moses' last words (summary of the Law). The death of Moses, on the borders of Canaan

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 4