FLAVIUS JOSEPHUS, JEWISH ANTIQUITIES<br>Book 1

From the Creation to Isaac's death

Introduction

Preface: προοίμιον περὶ τῆς ὅλης πραγματείας.
Concerning the entire work.

Chapter 1: ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
The constitution of the world and the arrangement of the elements.

Chapter 2: περὶ τοῦ γένους καὶ τῶν ἀπ᾽ αὐτοῦ‎ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
Concerning the race of Adam and the ten generations from him until the Flood.

Chapter 3: ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ πεδίῳ.
How the Flood occurred and in what manner Noah, having been saved in an ark with his kinsmen, settled in the plain of Shinar.

Chapter 4: ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ‎ ἐφ᾽ ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, ἐκλήθη.
Concerning the tower which his sons built as an insult to God, and how He changed their languages; and the place in which this happened was called Babylon.

Chapter 5: ὡς οἱ ἔγγονοι πᾶσαν τὴν‎ οἰκουμένην ἐπῴκησαν.
How the descendants of Noah inhabited the whole inhabited world.

Chapter 6: ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
That each of the nations was named after those who settled them.

Chapter 7: ὅπως ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς γῆς κατέσχε τὴν‎ τότε μὲν νῦν δὲ λεγομένην.
How Abram our ancestor, having departed from the land of the Chaldeans, took possession of the land then called Canaan, but now called Judea.

Chapter 8: ὅτι λιμοῦ τὴν‎ καταλαβόντος εἰς ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
That when a famine took hold of Canaan, he departed for Egypt, and after spending some time there, he returned back.

Chapter 9: ἧττα αὐτοῖς ἐπιστρατευσάντων.
The defeat of the Sodomites when the Assyrians marched against them.

Chapter 10: ὡς ἐπὶ τοὺς ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν ἔσωσε καὶ τὴν‎ λείαν ἣν ἔλαβον ἀφείλετο.
How Abram, having marched against the Assyrians, conquered them, saved the captives of the Sodomites, and took back the spoil they had seized.

Chapter 11: πῶς τὸ ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ᾽ οἷς ἡμάρτανον.
How God destroyed the nation of the Sodomites, being enraged at them for the sins they committed.

Chapter 12: περὶ τοῦ καὶ τῶν ἐγγόνων αὐτοῦ‎ .
Concerning Ishmael, the son of Abram, and his descendants, the Arabs.

Chapter 13: περὶ , ὃς ἦν γνήσιος παῖς .
Concerning Isaac, who was the legitimate son of Abram.

Chapter 14: περὶ τῆς γυναικός, καὶ πῶς τὸν βίον κατέστρεψεν.
Concerning Sarah, the wife of Abram, and how she ended her life.

Chapter 15: ὡς ἐκ γαμηθείσης τὸ τῶν Τρωγλοδυτῶν ἔθνος ἐγεννήθη.
How the nation of the Troglodyte^[1] Arabs was born from Keturah, who was married to Abram.

¹Although it means "cave-men," it does refer to the six sons of Keturah Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (Gen. 25:2). And refers to an Ethiopian tribe.

Chapter 16: περὶ τῆς τελευτῆς.
Concerning the death of Abraham

Chapter 17: περὶ τῆς παίδων καὶ γενέσεως καὶ διατροφῆς.
Concerning the birth and upbringing of Isaac's sons, Esau and Jacob.

Chapter 18: φυγὴ εἰς τὴν‎ καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν‎ ἐπανῆλθεν.
Jacob's flight into Mesopotamia because of the fear of his brother, and how, having married there and fathered twelve sons, he returned again to Canaan.

Chapter 19: ὡς τελευτήσας ἐτάφη ἐν .
How Isaac, having died, was buried in Hebron (Nebron).

Chapter 20: περιέχει ἡ βίβλος χρόνον ἐτῶν ὡς γη.
The book contains a period of years: as Josephus says, 3833; the Hebrews, 1872; Eusebius, 3459.

Chapter 21: δὲ ἀφίκετο εἰς τὰς ἔτι νῦν Σκηνὰς λεγομένας, ὅθεν εἰς παρῆν·
Jacob arrived at the place still called "The Tents" (Succoth), from where he came to Shechem (Sikimon).

Chapter 22: Παρῆν δ᾽ ἐντεῦθεν ἐπὶ πόλιν ἐν κειμένην·
From there he arrived at the city of Hebron (Nebron), lying among the Canaanites.

Translation Format
Greek: Benedikt Niese's edition (Berlin, 1885-1895)	English: John Barach, Canada, 2025
English: William Whiston, 1737	English: Patrick Rogers, Dublin, 2010-2016

Prologue
[1-26]

☞

¹ Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν‎ αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.	¹ For those who wish to write histories, I observe that there is not one, nor the same, reason for their devotion to the task, but many, and often differing greatly from one another.
¹ Those who undertake to write histories, do not, I perceive, take that trouble on one and the same account, but for many reasons, and those such as are very different one from another.	¹ I notice that people setting out to write histories do not always take up that work for just one reason, but for many and varied reasons.

² τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν‎ ἀπ᾽ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν‎ ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·

² For some, displaying their skill in speech and hunting for the glory that comes from it, rush into this part of learning; others, to please those about whom the record happens to be, have undertaken the labor of the task even beyond their own strength.

² For some of them apply themselves to this part of learning to show their skill in composition, and that they may therein acquire a reputation for speaking finely. Others of them there are who write histories in order to gratify those that happen to be concerned in them, and on that account have spared no pains, but rather gone beyond their own abilities in the performance.

² Some apply themselves to this branch of learning in order to show off their writing skill and so gain fame for their erudition. Others seek to gratify the people who were involved in the events and try to achieve this, even when the project surpasses their abilities.

³ εἰσὶ δ᾽ οἵτινες ἐβιάσθησαν ὑπ᾽ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν· πολλοὺς δὲ χρησίμων μέγεθος πραγμάτων ἐν ἀγνοίᾳ κειμένων προύτρεψε τὴν‎ περὶ αὐτῶν ἱστορίαν εἰς κοινὴν ὠφέλειαν ἐξενεγκεῖν.

³ For some, displaying their skill in speech and hunting for the glory that comes from it, rush into this part of learning; others, to please those about whom the record happens to be, have undertaken the labor of the task even beyond their own strength.

³ But others there are, who, of necessity and by force, are driven to write history, because they are concerned in the facts, and so cannot excuse themselves from committing them to writing, for the advantage of posterity; nay, there are not a few who are induced to draw their historical facts out of darkness into light, and to produce them for the benefit of the public, on account of the great importance of the facts themselves with which they have been concerned.

³ Still others are driven by a sense of duty, for having taken part in the events they feel they must record them. For some, finally, it is greatness of the events that makes them wish to bring them from obscurity into the light, for the benefit of the public.

⁴ εἰσὶ δ᾽ οἵτινες ἐβιάσθησαν ὑπ᾽ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν· πολλοὺς δὲ χρησίμων μέγεθος πραγμάτων ἐν ἀγνοίᾳ κειμένων προύτρεψε τὴν‎ περὶ αὐτῶν ἱστορίαν εἰς κοινὴν ὠφέλειαν ἐξενεγκεῖν.

⁴ Of these aforementioned reasons, the last two have also applied to me. For on the one hand, having learned by experience the war^[1] that happened to us Jews against the Romans, and the actions in it, and how the end turned out, I was forced to give a full account because of those who, in their writing, were corrupting the truth.

⁴ Now of these several reasons for writing history, I must profess the two last were my own reasons also; for since I was myself interested in that war which we Jews had with the Romans, and knew myself its particular actions, and what conclusion it had, I was forced to give the history of it, because I saw that others perverted the truth of those actions in their writings.

⁴ Of all these reasons for writing history, I am affected by the last two. For since I was myself involved in that war which we Jews fought against the Romans and have first hand knowledge of its details and its conclusion, I needed to write about it since others in their writings have distorted the truth about it.

^[1]The Jewish War (66-73 AD)

⁵ ταύτην δὲ τὴν‎ ἐνεστῶσαν ἐγκεχείρισμαι πραγματείαν νομίζων ἅπασι φανεῖσθαι τοῖς ἀξίαν σπουδῆς· μέλλει γὰρ περιέξειν ἅπασαν τὴν‎ παρ᾽ ἡμῖν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν μεθηρμηνευμένην γραμμάτων

⁵ But now, I have taken up this present work, believing it will appear to all Greeks as worthy of study; for it is intended to contain our whole ancient history and the constitution of our state, translated from the Hebrew records.

⁵ Now I have undertaken the present work, as thinking it will appear to all the Greeks worthy of their study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the Hebrew Scriptures.

⁵ I undertake the present work in the belief that all who know Greek will find it worthy of their attention. It will explain our past history and the constitution of our government, as interpreted from the Hebrew Scriptures.

⁶ ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς καὶ τίσι χρησάμενοι τύχαις ὑφ᾽ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν‎ ἄλλην ἀρετῆς πόσους τε πολέμους ἐν μακροῖς ἐκπολεμήσαντες χρόνοις εἰς τὸν τελευταῖον ἄκοντες πρὸς κατέστησαν.

⁶ Indeed, I had even previously intended, when I was writing the War, to make clear who the Jews were from the beginning, and what fortunes they experienced, and by what kind of lawgiver they were trained in matters of piety and the other practice of virtue, and how many wars they fought over long periods of time until at last, they were brought unwillingly into the final war against the Romans.

⁶ And indeed I did formerly intend, when I wrote of the war, to explain who the Jews originally were,—what fortunes they had been subject to,—and by what legislator they had been instructed in piety, and the exercise of other virtues,—what wars also they had made in remote ages, till they were unwillingly engaged in this last with the Romans:

⁶ It was my intention to explain in my earlier book, about the War, who the Jews originally were, the fortunes that came to them, the laws by which they were taught piety and the practice of other virtues, and also the wars they fought in ages past, before being unwillingly dragged into this recent war with the Romans.

⁷ ἀλλ᾽ ἐπειδὴ μείζων ἦν ἡτοῦδε τοῦ λόγου περιβολή, κατ᾽ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ‎ καὶ τῷ τέλει τὴν‎ γραφὴν συνεμέτρησα·
χρόνου δὲ προϊόντος, ὅπερ φιλεῖ τοῖς μεγάλων ἅπτεσθαι διανοουμένοις, ὄκνος μοι καὶ μέλλησις ἐγίνετο τηλικαύτην μετενεγκεῖν ὑπόθεσιν εἰς ἀλλοδαπὴν ἡμῖν καὶ ξένην διαλέκτου συνήθειαν.

⁷ But since the scope of that account was too vast, I separated it and measured the writing by its own beginning and end. However, as time went on, as often happens to those who intend to grasp great things, a hesitation and delay came upon me in translating such a subject into a foreign and strange custom of language.^[1]

⁷ but because this work would take up a great compass, I separated it into a set treatise by itself, with a beginning of its own, and its own conclusion; but in process of time, as usually happens to such as undertake great things, I grew weary and went on slowly, it being a large subject, and a difficult thing to translate our history into a foreign, and to us unaccustomed, language.

⁷ But as that would have made that work too long, I set it aside to form a separate work, with its own proper beginning and ending.
However, in the course of time, as often happens when one undertakes so large a project, I grew weary and made slow progress, since it is a major and toilsome task to interpret our history into a foreign, to us unfamiliar, tongue.

^[1]While not explicitly dated in the text, Josephus mentions that he hesitated for a long time after the War before writing this. It was published during the reign of Emperor Domitian, thus about 93-94 AD.

⁸ ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπ᾽ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις, ἐν ἅπασι δὲ θαυμαστὴν φύσεως ἐπιδειξάμενος ἰσχὺν καὶ προαίρεσιν ἀρετῆς ἀμετακίνητον.

⁸ But there were some who, out of a desire for the history, encouraged me toward it, and most of all Epaphroditus, a man who loved every form of learning, but especially rejoiced in the experiences of history, since he himself had been involved in great matters and manifold fortunes, and in all things displayed a wonderful strength of nature and an immovable purpose of virtue.

⁸ However, some persons there were who desired to know our history, and so exhorted me to go on with it; and, above all the rest, Epaphroditus, a man who is a lover of all kind of learning, but is principally delighted with the knowledge of history, and this on account of his having been himself concerned in great affairs, and many turns of fortune, and having shown a wonderful vigor of an excellent nature, and an immovable virtuous resolution in them all.

⁸ And yet some who wanted to know this history urged me to go on with it, and I yielded mainly to the persuasion of Epaphroditus, who loves learning of all kinds, but especially the knowledge of history, since he himself was involved in important events and in various turns of fortune, and has shown admirable firmness of character and a steadfast resolve through them all.

⁹ τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰδόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ παρέργως, περὶ τε τῶν ἡμετέρων προγόνων εἰ μεταδιδόναι τῶν τοιούτων ἤθελον, καὶ περὶ τῶν εἴ τινες αὐτῶν γνῶναι τὰ παρ᾽ ἡμῖν ἐσπούδασαν.

⁹ Persuaded by him, as he always favors those capable of doing something useful or noble, and feeling ashamed of myself, lest I should seem to rejoice more in laziness than in the labor of the noblest things, I was more eagerly strengthened; I also considered those points besides the ones mentioned—not in a passing way—concerning whether our ancestors wished to share such things, and whether any of the Greeks were eager to know our affairs.

⁹ I yielded to this man's persuasions, who always excites such as have abilities in what is useful and acceptable, to join their endeavors with his. I was also ashamed myself to permit any laziness of disposition to have a greater influence upon me than the delight of taking pains in such studies as were very useful: I thereupon stirred up myself, and went on with my work more cheerfully. Besides the foregoing motives, I had others which I greatly reflected on; and these were, that our forefathers were willing to communicate such things to others; and that some of the Greeks took considerable pains to know the affairs of our nation.

⁹ He is always motivating people of ability toward whatever is useful and beneficial, to join their efforts to his own. So I was ashamed to let any laziness of disposition get the better of me, instead of devoting myself to what is worthwhile, and went on more cheerfully with my work. Besides these motives, I had others to think about: whether our ancestors wanted to share our knowledge, and whether any of the Greeks were eager to learn the story of our nation.

¹⁰ Εὗρον τοίνυν, ὅτι μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν‎ κατ᾽ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν‎ φωνὴν μεταβαλεῖν,

¹⁰ I found, then, that Ptolemy II,^[1] especially a king devoted to learning and the collection of books, was particularly ambitious to translate our law and the constitution of the state according to it into the Greek language.

¹⁰ I found, therefore, that the second of the Ptolemies was a king who was extraordinarily diligent in what concerned learning, and the collection of books; that he was also peculiarly ambitious to procure a translation of our law, and of the constitution of our government therein contained, into the Greek tongue.

¹⁰ I discovered that the second of the Ptolemy kings was deeply interested in learning and a collector of books. He was particularly eager to have our law and how we are ruled translated into Greek.

^[1]Ptolemy II Philadelphus (285-246 BC) was the king of Egypt who comissioned the Septagint (LXX).

¹¹ ὁ δὲ τῶν παρ᾽ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν .

¹¹ And Eleazar, who was second to none of our high priests in virtue, did not grudge the aforementioned king the enjoyment of this benefit, which he certainly would have opposed if it were not our ancestral custom to keep nothing of noble things secret.

¹¹ Now Eleazar, the high priest, one not inferior to any other of that dignity among us, did not envy the forenamed king the participation of that advantage, which otherwise he would for certain have denied him, but that he knew the custom of our nation was, to hinder nothing of what we esteemed ourselves from being communicated to others.

¹¹ Our high priest Eleazar, who was second to none in virtue, did not refuse that king this favour, which he certainly would have done except for our ancestral custom of hiding nothing that is good.

¹² κἀμαυτῷ δὴ πρέπειν ἐνόμισα τὸ μὲν τοῦ ἀρχιερέως μιμήσασθαι μεγαλόψυχον, τῷ βασιλεῖ δὲ πολλοὺς ὁμοίως ὑπολαβεῖν καὶ νῦν εἶναι φιλομαθεῖς· οὐδὲ γὰρ πᾶσαν ἐκεῖνος ἔφθη λαβεῖν τὴν‎ ἀναγραφήν, ἀλλὰ μόνα τὰ τοῦ νόμου παρέδοσαν οἱ πεμφθέντες ἐπὶ τὴν‎ ἐξήγησιν εἰς τὴν‎ ·

¹² And so I thought it became me to imitate the magnanimity of the high priest and to assume that many now are likewise lovers of learning as the king was; for even he did not manage to obtain the whole record, but only the parts of the Law^[1] were handed over by those sent to Alexandria for the interpretation.

¹² Accordingly, I thought it became me both to imitate the generosity of our high priest, and to suppose there might even now be many lovers of learning like the king; for he did not obtain all our writings at that time; but those who were sent to Alexandria as interpreters, gave him only the books of the law,

¹² So I thought that I should imitate our high priest's generosity and assume that today there are still many lovers of learning like the king. Yet even he did not receive all of our writings, since those who were sent to Alexandria as interpreters gave him only the books of the Law.

^[1]Josephus notes that only the "Law" (the five books of Moses) was translated at that time (250 BC) in Alexandria.

¹³ μυρία δ᾽ ἐστὶ τὰ δηλούμενα διὰ τῶν ἱερῶν γραμμάτων, ἅτε δὴ πεντακισχιλίων ἐτῶν ἱστορίας ἐναὐτοῖς ἐμπεριειλημμένης, καὶ μέν εἰσι παράλογοι περιπέτειαι, πολλαὶ δὲ τύχαι πολέμων καὶ στρατηγῶν καὶ .

¹³ But there are ten thousand things revealed through the Holy Scriptures, since five thousand years of history are comprised within them, and there are all kinds of unexpected reversals of fortune, many chances of war, the brave deeds of generals, and changes in forms of government.

¹³ while there were a vast number of other matters in our sacred books. They, indeed, contain in them the history of five thousand years; in which time happened many strange accidents, many chances of war, and great actions of the commanders, and mutations of the form of our government.

¹³ Countless matters are reported in our sacred books, for they contain the history of five thousand years and include many strange events, many hazards of war and great deeds of leaders, as well as changes in how we were ruled.

¹⁴ τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ· καθ᾽ ὅσον δ᾽ ἂν ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ὅ τι ποτ᾽ ἂν ὡς ἀγαθὸν δρᾶν σπουδάσωσιν,

¹⁴ In general, one might learn most of all from this history, if they wish to go through it, that for those who follow the will of God and do not dare to transgress laws that were well-enacted, all things succeed beyond belief, and the reward of happiness is set before them by God; but in as much as they depart from the strict care of these things, what is reachable becomes unreachable, and whatever they might eagerly do as a good thing turns into incurable calamities.

¹⁴ Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity.

¹⁴ Speaking generally, whoever reads this history can learn above all that things turn out well, even beyond expectation, for those who follow God's will and do not dare to break his excellent laws, and that the reward of happiness is promised by God; but when people turn aside in any way from their strict observance, what before was possible becomes impossible and any project they set about turns into an absolute disaster.

¹⁵ ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν‎ γνώμην θεῷ καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ‎ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ‎ φυλάξας λόγον τῆς παρ᾽ ἄλλοις ἀσχήμονος μυθολογίας·

¹⁵ Therefore, I now exhort those who will encounter these books to fix their mind on God and to test our lawgiver, whether he understood nature in a way worthy of God and always attributed to Him actions fitting His power, keeping the account of Him pure from the unseemly mythology found among others.

¹⁵ Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity.

¹⁵ So now I urge all who read these books to apply their minds to God and to consider whether our Legislator has properly understood His nature and attributed to Him only such acts as become His power, and kept his words about Him unstained by those indecent myths current among others, even though, dealing with matters of so long ago, he might have allowed himself the use of such fictions.

¹⁶ καίτοι γε ὅσον ἐπὶ μήκει χρόνου καὶ παλαιότητι πολλὴν εἶχεν χρόνου ψευδῶν · γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφ᾽ ὅσον πλῆθος αἰῶνος οὐδ᾽ αὐτῶν οἱ ποιηταὶ τὰς ἀκριβείας τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.

¹⁶ And yet, as far as the length of time and antiquity go, he had great freedom for false fictions; for he lived two thousand years ago,^[1] an amount of time so great that the poets did not even dare to trace back the births of the gods to it, let alone the actions of men or their laws.

¹⁶ although, by the great distance of time when he lived, he might have securely forged such lies; for he lived two thousand years ago; at which vast distance of ages the poets themselves have not been so hardy as to fix even the generations of their gods, much less the actions of their men, or their own laws.

¹⁶ For he was born two thousand years ago, even further back in time than the poets dare to set as the birth of their gods, much less the actions or the laws of human beings.

^[1]Josephus claims Moses lived "two thousand years ago" (from Josephus's perspective) about 15th-13th Century BC. This was an argument to prove Jewish culture was far older than Greek culture.

¹⁷ τὰ μὲν οὖν ἀκριβῆ τῶν ἐν ταῖς ἀναγραφαῖς προϊὼν ὁ λόγος κατὰ τὴν‎ οἰκείαν τάξιν σημανεῖ· τοῦτο γὰρ διὰ ταύτης ποιήσειν τῆς πραγματείας ἐπηγγειλάμην οὐδὲν προσθεὶς οὐδ᾽ αὖ παραλιπών.	¹⁷ The precise details of the records, the following account will indicate in its proper order; for this I have promised to do throughout this work, neither adding anything nor, on the other hand, omitting anything.
¹⁷ As I proceed, therefore, I shall accurately describe what is contained in our records, in the order of time that belongs to them; for I have already promised so to do throughout this undertaking; and this without adding any thing to what is therein contained, or taking away any thing therefrom.	¹⁷ I will proceed, therefore, to describe in detail and in order what is contained in our records. For that is the procedure I have promised to follow throughout this work, without adding or omitting anything.

¹⁸ Ἐπειδὴ δὲ πάντα σχεδὸν ἐκ τῆς τοῦ νομοθέτου σοφίας ἡμῖν ἀνήρτηται , ἀνάγκη μοι βραχέα περὶ ἐκείνου προειπεῖν, ὅπως μή τινες τῶν ἀναγνωσομένων διαπορῶσι, πόθεν ἡμῖν ὁ λόγος περὶ νόμων καὶ πράξεων ἔχων τὴν‎ ἀναγραφὴν ἐπὶ τοσοῦτον φυσιολογίας κεκοινώνηκεν.

¹⁸ Since almost everything depends on the wisdom of our lawgiver Moses, it is necessary for me to speak briefly about him first, so that some of those who will read may not wonder how it is that our account, while recording laws and actions, has shared so much in the study of nature (physiology).

¹⁸ But because almost all our constitution depends on the wisdom of Moses, our legislator, I cannot avoid saying somewhat concerning him beforehand, though I shall do it briefly; I mean, because otherwise those that read my book may wonder how it comes to pass, that my discourse, which promises an account of laws and historical facts, contains so much of philosophy.

¹⁸ But as almost everything in it depends on the wisdom of Moses our Legislator, I must first briefly say something about him, or otherwise those who read my book may wonder how it is that my discourse about laws and historical events, enters so much into philosophy.

¹⁹ ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον μιμεῖσθαι καθ᾽ ὅσον οἷόν τε καὶ πειρᾶσθαι κατακολουθεῖν.

¹⁹ It must be known, then, that he considered it most necessary of all for one who intends to order his own life well and to legislate for others, first to understand the nature of God, and having become a spectator of His works with the mind, thus to imitate the best example of all as far as possible and to try to follow it.

¹⁹ The reader is therefore to know, that Moses deemed it exceeding necessary, that he who would conduct his own life well, and give laws to others, in the first place should consider the divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it:

¹⁹ The reader must realize that Moses deemed it vital that one who would live his own life well and give laws to others, must in the first place consider the divine nature, and contemplate God's actions so as to imitate the best of all patterns, so far as is possible for human nature, and try to persevere in it.

²⁰ οὔτε γὰρ αὐτῷ ποτ᾽ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸπαντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα ἐπιβλέπων τοῖς μὲν ἑπομένοις αὐτῷ δίδωσιν εὐδαίμονα βίον, τοὺς ἔξω δὲ βαίνοντας ἀρετῆς μεγάλαις περιβάλλει συμφοραῖς.

²⁰ For neither could the lawgiver himself ever have a good mind while failing in this vision, nor would anything written for the sake of virtue turn out well for those who receive it, unless they were taught before all else that God, being the Father and Lord of all and overseeing all things, gives a happy life to those who follow Him, but involves those who step outside of virtue in great calamities.

²⁰ neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries.

²⁰ Without such contemplation the Legislator himself could not be in the right frame mind, nor would what he wrote go to promote virtue in his readers. I mean, they must be taught first of all that God is the Father and Lord of all things, who sees all things, and that He grants a happy life to those who follow Him, but plunges into inevitable misery those who do not walk in the paths of virtue.

²¹ τοῦτο δὴ παιδεῦσαι βουληθεὶς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλ᾽ ἐπὶ τὸν θεὸν καὶ τὴν‎ τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ πείσας, ὅτι τῶν ἐπὶ γῆς ἔργων τοῦ θεοῦ κάλλιστόν ἐσμεν ἄνθρωποι, ὅτε πρὸς τὴν‎ εὐσέβειαν ἔσχεν ὑπακούοντας, ῥᾳδίως ἤδη περὶ πάντων ἔπειθεν.

²¹ Wishing to teach this lesson to his own citizens, Moses began his legislation not from contracts and mutual rights as others do, but leading their minds up to God and the construction of the world, and persuading them that we humans are the most beautiful of God's works on earth, when he had them obedient to piety, he then easily persuaded them concerning all other things.

²¹ Now when Moses was desirous to teach this lesson to his countrymen, he did not begin the establishment of his laws after the same manner that other legislators did; I mean, upon contracts and other rights between one man and another, but by raising their minds upwards to regard God, and his creation of the world; and by persuading them, that we men are the most excellent of the creatures of God upon earth. Now when once he had brought them to submit to religion, he easily persuaded them to submit in all other things:

²¹ When Moses wished to teach his countrymen this lesson, he did not begin establishing his laws in the same way that other legislators do, based on contracts and rights between one man and another, but by raising their minds toward God and his creation of the world, and by persuading them that we humans are God's most excellent creatures upon earth. Once they obeyed God, they were easily persuaded in all things.

²² οἱ μὲν γὰρ ἄλλοι νομοθέται τοῖς μύθοις ἐξακολουθήσαντες τῶν ἀνθρωπίνων ἁμαρτημάτων εἰς τοὺς θεοὺς τῷ λόγῳ τὴν‎ αἰσχύνην μετέθεσαν καὶ πολλὴν καὶ πολλὴν ὑποτίμησιν τοῖς πονηροῖς ἔδωκαν·	²² For other lawgivers, following myths, transferred the shame of human sins to the gods in their accounts and gave a great excuse to the wicked.
²² for as to other legislators, they followed fables, and by their discourses transferred the most reproachful of human vices unto the gods, and so afforded wicked men the most plausible excuses for their crimes;	²² Other legislators promoted fables and in their words attributed the most shameful of human vices to the gods and provided bad men with the most plausible excuses for their crimes,

²³ ὁ δ᾽ ἡμέτερος νομοθέτης ἀκραιφνῆ ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.	²³ But our lawgiver, having shown God to possess pure virtue, thought that men should try to participate in it, and he punished without excuse those who did not think or believe these things.
²³ but as for our legislator, when he had once demonstrated that God was possessed of perfect virtue, he supposed that men also ought to strive after the participation of it; and on those who did not so think, and so believe, he inflicted the severest punishments.	²³ while our Legislator, having once shown God as perfect in virtue, believed that men should strive to share in this, and severely reproached those who did not so hold and believe.

²⁴ πρὸς ταύτην οὖν τὴν‎ ὑπόθεσιν ποιεῖσθαι τὴν‎ ἐξέτασιντοὺς ἀναγνωσομένους παρακαλῶ· φανεῖται γὰρ οὕτως οὐδὲν οὔτ᾽ ἄλογον αὐτοῖς οὔτε πρὸς τὴν‎ μεγαλειότητα τοῦ θεοῦ καὶ τὴν‎ φιλανθρωπίαν ἀνάρμοστον· πάντα γὰρ τῇ τῶν ὅλων φύσει σύμφωνον ἔχει τὴν‎ διάθεσιν, τὰ μὲν αἰνιττομένου τοῦ νομοθέτου δεξιῶς, τὰ δ᾽ ἀλληγοροῦντος μετὰ σεμνότητος, ὅσα δ᾽ ἐξ εὐθείας λέγεσθαι συνέφερε, ταῦτα ῥητῶς ἐμφανίζοντος.

²⁴ I exhort those who will read to make their examination according to this premise; for to those who consider it this way, nothing will appear irrational or unsuited to the majesty of God and His love for mankind; for everything has a constitution in harmony with the nature of the universe, with the lawgiver skillfully hinting at some things, allegorizing others with solemnity, and whatever was useful to be said directly, making those things plain explicitly.

²⁴ I exhort, therefore, my readers to examine this whole undertaking in that view; for thereby it will appear to them, that there is nothing therein disagreeable either to the majesty of God, or to his love to mankind; for all things have here a reference to the nature of the universe; while our legislator speaks some things wisely, but enigmatically, and others under a decent allegory, but still explains such things as required a direct explication plainly and expressly.

²⁴ I beg my readers then, to examine this whole undertaking from that viewpoint. Then they will see that there is nothing in it against either the majesty of God, or his love toward mankind, for all things here have a reference to the nature of the universe. Our Legislator speaks wisely, but sometimes enigmatically and in devotional allegory, but he speaks plainly and explicitly when necessary.

²⁵ τοῖς μέντοι βουλομένοις καὶ τὰς αἰτίας ἑκάστου σκοπεῖν πολλὴ γένοιτ᾽ ἂν ἡ θεωρία καὶ λίαν φιλόσοφος, ἣν ἐγὼ νῦν μὲν ὑπερβάλλομαι, θεοῦ δὲ διδόντος ἡμῖν χρόνον πειράσομαι μετὰ ταύτην γράψαι τὴν‎ πραγματείαν.

²⁵ However, for those wishing to consider the causes of each thing, the study would be great and very philosophical; which I shall pass over for now, but if God gives us time, I will attempt to write it after this work.

²⁵ However, those that have a mind to know the reasons of every thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of; but if God afford me time for it, I will set about writing it after I have finished the present work.

²⁵ However, those who desire to know the reasons for everything, may find here a very curious philosophical theory, which I refrain from explaining here and now, but if God gives me time I will write it when I have finished the present work.

²⁶ τρέψομαι δὲ ἐπὶ τὴν‎ ἀφήγησιν ἤδη τῶν πραγμάτων μνησθεὶς πρότερον ὧν περὶ τῆς τοῦ κόσμου κατασκευῆς εἶπε ΜωυσῆςMoses· ταῦτα δ᾽ ἐν ταῖς ἱεραῖς βίβλοις εὗρον ἀναγεγραμμένα. Ἔχει δὲ οὕτως·	²⁶ I shall now turn to the narration of the events, having first mentioned what Moses said concerning the construction of the world; these things I found recorded in the Holy Books. They are as follows:
²⁶ I shall now betake myself to the history before me, after I have first mentioned what Moses says of the creation of the world, which I find described in the sacred books after the manner following.	²⁶ I shall set myself to the history before me, after first mentioning what Moses says about the creation of the world, as I find it described in the sacred books.

Chapter 1
[27-51]
God's Creation. Adam and Eve

☜ ☞

²⁷ Ἐν ἀρχῇ ἔκτισεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν‎ γῆν. Ταύτης δ᾽ ὑπ᾽ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δ᾽ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.	²⁷ In the beginning, God created the heaven and the earth. But since the earth did not come into sight, but was hidden by deep darkness, and a spirit from above moved over it, God commanded that there be light.
²⁷ In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light:	²⁷ In the beginning God created the heaven and the earth. While this lay invisible in thick darkness, with a wind moving across its surface, God commanded that there should be light.

²⁸ καὶ γενομένου τούτου κατανοήσας τὴν‎ ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν‎ ἀρχὴν τοῦ φωτὸς καὶ τὴν‎ ἀνάπαυσιν .

²⁸ And when this had happened, having surveyed the whole of matter, He separated the light and the darkness, and to the one He gave the name Night, and the other He called Day, naming the beginning of the light Morning and its cessation Evening.

²⁸ and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, The Evening and The Morning,

²⁸ When this was made, he looked on the entire mass and separated light from darkness, and named them Night and Day, giving the name Evening to the time of rest and Morning to the dawning of light.

²⁹ καὶ αὕτη μὲν ἂν εἴη πρώτη ἡμέρα, δ᾽ αὐτὴν μίαν εἶπε· τὴν‎ δὲ αἰτίαν ἱκανὸς μέν εἰμι ἀποδοῦναι καὶ νῦν, ἐπεὶ δ᾽ ὑπέσχημαι τὴν‎ αἰτιολογίαν πάντων ἰδίᾳ συγγραψάμενος παραδώσειν, εἰς τότε καὶ τὴν‎ περὶ αὐτῆς ἑρμηνείαν ἀναβάλλομαι.

²⁹ And this would be the first day, though Moses called it "Day One." I am able to give the reason for this even now, but since I have promised to deliver an account of the causes (aetiology) of all things in a separate work, I defer the explanation of it until then.

²⁹ and this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now; but because I have promised to give such reasons for all things in a treatise by itself, I shall put off its exposition till that time.

²⁹ This was to be the first day, for Moses called it "day one." I could give the reason for this now, but as I have promised to give the causes for everything in a separate treatise, I shall postpone its explanation until then.

³⁰ μετὰ δὴ τοῦτο τῇ δευτέρᾳ τῶν ἡμερῶν τὸν οὐρανὸν τοῖς ὅλοις ἐπιτίθησιν, αὐτὸν ἀπὸ τῶν ἄλλων διακρίνας κατ᾽ αὐτὸν ἠξίωσε τετάχθαι, τε περιπήξας αὐτῷ καὶ νότιον αὐτὸν καὶ ὑετώδη πρὸς τὴν‎ ἀπὸ τῶν δρόσων ὠφέλειαν ἁρμοδίως τῇ γῇ μηχανησάμενος.

³⁰ After this, on the second of the days, He placed the heaven over the universe, when He had distinguished it from the other things and deemed it worthy to be set by itself; and He fixed a crystalline firmament around it, making it moist and rainy, harmoniously engineered for the earth to benefit from the dews.

³⁰ After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts, and he determined it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain, and for affording the advantage of dews.

³⁰ After that, on the second day, he placed the heaven above the whole world, deciding that it should stand apart, and placing a firmament around it he arranged it in harmony with the earth, to supply moisture and rain and dews according to need.

³¹ τῇ δὲ τρίτῃ ἵστησι τὴν‎ γῆν ἀναχέας περὶ αὐτὴν τὴν‎ θάλασσαν· κατ᾽ αὐτὴν δὲ ταύτην τὴν‎ ἡμέραν εὐθὺς φυτά τε καὶ σπέρματα γῆθεν ἀνέτειλε. Τῇ τετάρτῃ δὲ διακοσμεῖ τὸν οὐρανὸν ἡλίῳ καὶ σελήνῃ καὶ τοῖς ἄλλοις ἄστροις κινήσεις αὐτοῖς ἐπιστείλας καὶ δρόμους, οἷς ἂν αἱ τῶν ὡρῶν περιφοραὶ σημαίνοιντο.

³¹ On the third day, He established the earth, pouring out the sea around it; and on this same day, plants and seeds immediately shot up from the ground. On the fourth day, He adorned the heaven with the sun and the moon and the other stars, appointing to them their motions and courses, by which the cycles of the seasons might be signaled.

³¹ On the third day he appointed the dry land to appear, with the sea itself round about it; and on the very same day he made the plants and the seeds to spring out of the earth. On the fourth day he adorned the heaven with the sun, the moon, and the other stars, and appointed them their motions and courses, that the vicissitudes of the seasons might be clearly signified.

³¹ On the third day he made dry land appear, and around it the sea. That same day he made the plants and the seeds spring up from the earth. On the fourth day he adorned the heaven with the sun, the moon and the other stars and set them in their motions and orbits, to mark the changes of the seasons.

³² πέμπτῃ ἡμέρᾳ ζῷά τε κατ᾽ αὐτὴν νηκτὰ καὶ τὰ μὲν κατὰ βάθους τὰ δὲ δι᾽ ἀέρος ἀνῆκε συνδησάμενος αὐτὰ κοινωνίᾳ καὶ μίξει γονῆς ἕνεκα καὶ τοῦ συναύξεσθαι καὶ πλεονάζειν αὐτῶν τὴν‎ φύσιν. Τῇ δὲ ἕκτῃ ἡμέρᾳ δημιουργεῖ τὸ τῶν τετραπόδων γένος ἄρρεν τε καὶ θῆλυ ποιήσας· ἐν ταύτῃ δὲ καὶ τὸν ἄνθρωπον ἔπλασε.

³² On the fifth day, He sent forth the living creatures that swim and those that fly, some in the depths and others through the air, binding them together in a community and mixture of the sexes for the sake of generation and so that their nature might increase and multiply. On the sixth day, He created the race of four-footed beasts, making them male and female; and on this day, He also fashioned man.

³² And on the fifth day he produced the living creatures, both those that swim, and those that fly; the former in the sea, the latter in the air: he also sorted them as to society and mixture, for procreation, and that their kinds might increase and multiply. On the sixth day he created the four-footed beasts, and made them male and female: on the same day he also formed man.

³² On the fifth day he made living creatures, both those that swim and those that fly, in the sea and in the air. He arranged their intercourse and coupling for procreation, so that their kind might increase and multiply. On the sixth day he created four-footed beasts, making them male and female and on the same day he formed humankind.

³³ καὶ τὸν κόσμον ἓξ ταῖς πάσαις ἡμέραις καὶ πάντα τὰ ἐν αὐτῷ φησὶ γενέσθαι, τῇ δὲ ἑβδόμῃ ἀναπαύσασθαι καὶ λαβεῖν ἀπὸ τῶν ἔργων ἐκεχειρίαν, ὅθεν καὶ ἡμεῖς σχολὴν ἀπὸ τῶν πόνων κατὰ ταύτην ἄγομεν τὴν‎ ἡμέραν προσαγορεύοντες αὐτὴν σάββατα· δηλοῖ δὲ ἀνάπαυσιν κατὰ τὴν‎ διάλεκτον τοὔνομα.

³³ Moses says that the world and everything in it came to be in six days in all, but on the seventh day He rested and took a respite from His labors; for which reason we also keep a rest from our toils on this day, calling it the Sabbath—for the name signifies "Rest" according to the Hebrew tongue.

³³ Accordingly Moses says, That in just six days the world, and all that is therein, was made. And that the seventh day was a rest, and a release from the labor of such operations; whence it is that we Celebrate a rest from our labors on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.

³³ So Moses says that in just six days the world and all that is in it was made, and that the seventh day he rested and took repose from labour. That is why we celebrate a rest from our labours on that day and call it the Sabbath, a word which in Hebrew means Rest.

³⁴ Καὶ δὴ καὶ φυσιολογεῖν μετὰ τὴν‎ ἑβδόμην ἤρξατο περὶ τῆς τἀνθρώπου κατασκευῆς λέγων οὕτως· ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς λαβών, καὶ πνεῦμα ἐνῆκεν αὐτῷ καὶ ψυχήν. Ὁ δ᾽ ἄνθρωπος οὗτος ἐκλήθη· σημαίνει δὲ τοῦτο κατὰ γλῶτταν τὴν‎ πυρρόν, ἐπειδήπερ ἀπὸ τῆς πυρρᾶς γῆς φυραθείσης ἐγεγόνει· τοιαύτη γάρ ἐστιν ἡ παρθένος γῆ καὶ ἀληθινή.

³⁴ Furthermore, Moses began to speak of nature (physiologein) after the seventh day concerning the construction of man, saying thus: God fashioned man, taking dust from the earth, and He instilled in him a spirit and a soul. This man was called Adam; and this signifies "red" in the Hebrew tongue, since he had been made from red earth, kneaded together; for such is the virgin and true earth.

³⁴ Moreover, Moses, after the seventh day was over begins to talk philosophically; and concerning the formation of man, says thus: That God took dust from the ground, and formed man, and inserted in him a spirit and a soul. This man was called Adam, which in the Hebrew tongue signifies one that is red, because he was formed out of red earth, compounded together; for of that kind is virgin and true earth.

³⁴ Then after the seventh day, Moses begins to treat of nature, telling about the formation of man, how God took dust from the ground and formed man and placed within him spirit and soul. This man was called Adam, which in the Hebrew tongue means Red, as he was formed from red earth, for virgin and true earth is of that colour.

³⁵ παρίστησι δὲ ὁ θεὸς τῷ κατὰ γένη τὰ ζῷα θῆλύ τε καὶ ἄρρεν ἀποδειξάμενος καὶ τούτοις ὀνόματα τίθησιν, οἷς ἔτι καὶ νῦν καλοῦνται. Βλέπων δὲ τὸν οὐκ ἔχοντα κοινωνίαν πρὸς τὸ θῆλυ καὶ συνδιαίτησιν, οὐδὲ γὰρ ἦν, ξενιζόμενον δ᾽ ἐπὶ τοῖς ἄλλοις ζῴοις οὕτως ἔχουσι, μίαν αὐτοῦ‎ κοιμωμένου πλευρὰν ἐξελὼν ἐξ αὐτῆς ἔπλασε γυναῖκα.

³⁵ God presented the living creatures to Adam, according to their kinds, showing both male and female, and Adam gave them names, by which they are still called even now. But seeing that Adam did not have a companion for the female sex or a shared life—for there was none—and that he was wondering at the other animals who did have such, God took out one of his ribs while he was asleep and fashioned a woman from it.

³⁵ God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman;

³⁵ Then God presented to Adam the living creatures, male and female, which he had made according to their kinds, and he gave them the names by which they are still called. When He saw how Adam had no female for companionship, for there was none, and noticed how the other animals had this, He put him to sleep and took one of his ribs and from it formed a woman.

³⁶ καὶ ὁ ἌδαμοςAdam προσαχθεῖσαν αὐτὴν ἐγνώρισεν ἐξ αὑτοῦ γενομένην. ἔσσα δὲ καθ᾽ ἙβραίωνHebrews διάλεκτον καλεῖται γυνή, τὸ δ᾽ ἐκείνης ὄνομα τῆς γυναικὸς ΕὔαEve ἦν· σημαίνει δὲ τοῦτο πάντων μητέρα.	³⁶ And Adam, when she was brought to him, recognized that she was made from himself. Now a woman is called Essa in the Hebrew tongue, but the name of that woman was Eve; and this signifies "the mother of all."
³⁶ whereupon Adam knew her when she was brought to him, and acknowledged that she was made out of himself. Now a woman is called in the Hebrew tongue Issa; but the name of this woman was Eve, which signifies the mother of all living.	³⁶ When she was brought to him Adam recognized her as made from himself. In the Hebrew tongue a woman is called Issha, but the name of this woman was Eva, which means the mother of all living.

³⁷ Φησὶ δὲ τὸν θεὸν καὶ παράδεισον πρὸς τὴν‎ ἀνατολὴν καταφυτεῦσαι τεθηλότα φυτῷ· ἐν τούτοις δ᾽ εἶναι καὶ τῆς ζωῆς τὸ φυτὸν καὶ ἄλλο τὸ τῆς φρονήσεως, ᾗ διεγινώσκετο τί εἴη τὸ ἀγαθὸν καὶ τί τὸ κακόν.

³⁷ He says also that God planted a paradise toward the east, flourishing with every kind of plant; and among these were the Tree of Life and another, the Tree of Knowledge, by which it was discerned what was good and what was evil.

³⁷ Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil;

³⁷ He says that God planted a paradise in the east, with abundant plants of all sorts, and that among them was the plant of life and another of knowledge, for distinguishing good and evil.

³⁸ εἰς τοῦτον δὲ τὸν κῆπον εἰσαγαγόντα τόν τε καὶ τὴν‎ γυναῖκα κελεῦσαι τῶν φυτῶν ἐπιμελεῖσθαι. ἄρδεται δ᾽ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν‎ γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται. Καὶ μέν, σημαίνει δὲ πληθὺν τοὔνομα, ἐπὶ τὴν‎ φερόμενος ἐκδίδωσιν εἰς τὸ πέλαγος ὑφ᾽ λεγόμενος,

³⁸ Into this garden He brought Adam and the woman and commanded them to tend to the plants. This garden is watered by a single river that flows around the whole earth and is split into four parts. One is the Pison—the name signifies "fullness"—which, flowing toward India, empties into the sea and is called the Ganges by the Greeks.

³⁸ and that when he brought Adam and his wife into this garden, he commanded them to take care of the plants. Now the garden was watered by one river, which ran round about the whole earth, and was parted into four parts. And Phison, which denotes a multitude, running into India, makes its exit into the sea, and is by the Greeks called Ganges.

³⁸ When He brought Adam and his wife into this garden, He told them to care for the plants. The garden was watered by one river, which ran around the whole earth and was divided into four sections: Phison, which denotes a large number, flows into India and into the sea and is called Ganges by the Greeks.

³⁹ δὲ καὶ ἐπὶ τὴν‎ ἀπίασι θάλασσαν· καλεῖται δὲ ὁ μὲν , σημαίνει δὲ ἤτοι ἢ ἄνθος, δὲ , ἐξ οὗ φράζεται τὸ μετὰ στενότητος ὀξύ· δὲ διὰ τῆς ῥέων δηλοῖ τὸν ἀπὸ τῆς ἐναντίας ἀναδιδόμενον ἡμῖν, ὃν δὴ προσαγορεύουσιν.

³⁹ The Euphrates and the Tigris go out to the Red Sea; the Euphrates is called Phoras, which signifies either "dispersion" or "flower," while the Tigris is Diglath, from which is expressed that which is "sharp with narrowness." And the Gihon, flowing through Egypt, signifies "that which rises toward us from the opposite side," which the Greeks call the Nile.

³⁹ Euphrates also, as well as Tigris, goes down into the Red Sea. Now the name Euphrates, or Phrath, denotes either a dispersion, or a flower: by Tigris, or Diglath, is signified what is swift, with narrowness; and Geon runs through Egypt, and denotes what arises from the east, which the Greeks call Nile.

³⁹ The Euphrates and the Tigris flow into the Red Sea. The name Euphrates, or Phoras, means either a dispersion or a flower, whereas Tigris, or Diglath, means what runs swiftly in a narrow channel. Geon which runs through Egypt means what rises on the other side from us, and the Greeks call it the Nile.

⁴⁰ Ὁ δὴ τοίνυν θεὸς τὸν ἌδαμονAdam καὶ τὴν‎ γυναῖκα τῶν μὲν ἄλλων φυτῶν ἐκέλευε γεύεσθαι, τοῦ δὲ τῆς φρονήσεως ἀπέχεσθαι, προειπὼνto predict ἁψαμένοις ἀπ᾽ αὐτοῦ‎ ὄλεθρον γενησόμενον.	⁴⁰ Now God commanded Adam and the woman to eat of the other plants, but to abstain from the Tree of Knowledge, foretelling that if they touched it, destruction would follow.
⁴⁰ God therefore commanded that Adam and his wife should eat of all the rest of the plants, but to abstain from the tree of knowledge; and foretold to them, that if they touched it, it would prove their destruction.	⁴⁰ God told Adam and his wife to eat of all the rest of the plants, but to abstain from the tree of knowledge, and warned them that if they touched it, it would become their ruin.

⁴¹ ὁμοφωνούντων δὲ κατ᾽ ἐκεῖνο καιροῦ τῶν ζῴων ἁπάντων ὄφις συνδιαιτώμενος τῷ τε ἈδάμῳAdam καὶ τῇ γυναικὶ φθονερῶς μὲν εἶχεν ἐφ᾽ οἷς αὐτοὺς εὐδαιμονήσειν ᾤετο πεπεισμένους τοῖς τοῦ θεοῦ παραγγέλμασιν,	⁴¹ At that time, all the living creatures spoke with one voice; and the serpent, living together with Adam and the woman, felt envy at the thought that they would be happy if they obeyed the commands of God.
⁴¹ But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God;	⁴¹ While all living creatures at that time spoke the same language, the snake that lived alongside Adam and his wife envied them the happiness they would have if they were obedient to God's commands.

⁴² οἰόμενος δὲ συμφορᾷ περιπεσεῖσθαι παρακούσαντας ἀναπείθει κακοήθως τὴν‎ γυναῖκα γεύσασθαι τοῦ φυτοῦ τῆς φρονήσεως ἐν αὐτῷ λέγων εἶναι τήν τε τἀγαθοῦ καὶ τοῦ κακοῦ διάγνωσιν, ἧς γενομένης αὐτοῖς μακάριον καὶ μηδὲν ἀπολείποντα τοῦ θείου διάξειν βίον.

⁴² Thinking they would fall into calamity if they disobeyed, he maliciously persuaded the woman to taste of the Tree of Knowledge, saying that in it was the discernment of good and evil, and once they attained this, they would lead a blessed life in no way inferior to that of a god.

⁴² and imagining, that when they disobeyed them, they would fall into calamities, he persuaded the woman, out of a malicious intention, to taste of the tree of knowledge, telling them, that in that tree was the knowledge of good and evil; which knowledge, when they should obtain, they would lead a happy life; nay, a life not inferior to that of a god:

⁴² Thinking that if they were to disobey they would fall into misfortune, he maliciously persuaded the woman to taste of the tree of knowledge, saying that in it lay the discernment of good and evil, and if they took possession of it they would lead a happy life no less than the Divinity.

⁴³ καὶ παρακρούεται μὲν οὕτω τὴν‎ γυναῖκα τῆς ἐντολῆς τοῦ θεοῦ καταφρονῆσαι· γευσαμένη δὲ τοῦ φυτοῦ καὶ ἡσθεῖσα τῷ ἐδέσματι καὶ τὸν ἌδαμονAdam ἀνέπεισεν αὐτῷ χρήσασθαι.	⁴³ In this way, he deceived the woman into despising the command of God; and having tasted of the tree and being pleased with the food, she also persuaded Adam to use it.
⁴³ by which means he overcame the woman, and persuaded her to despise the command of God. Now when she had tasted of that tree, and was pleased with its fruit, she persuaded Adam to make use of it also.	⁴³ In this way he misled the woman to despise the command of God, and once she had tasted of the plant and liked it, she persuaded Adam to share it too.

⁴⁴ καὶ συνίεσάν τε αὑτῶν ἤδη γεγυμνωμένων καὶ τὴν‎ αἰσχύνην ὕπαιθρον ἔχοντες σκέπην αὑτοῖς ἐπενόουν· τὸ γὰρ φυτὸν ὀξύτητος καὶ διανοίας ὑπῆρχε. φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.

⁴⁴ And they perceived that they were now naked, and having their shame exposed, they devised a covering for themselves; for the tree was a source of sharpness and understanding. Therefore, they covered themselves with fig leaves, and placing these before their private parts, they thought they were more happy, as if they had found what they previously lacked.

⁴⁴ Upon this they perceived that they were become naked to one another; and being ashamed thus to appear abroad, they invented somewhat to cover them; for the tree sharpened their understanding; and they covered themselves with fig-leaves; and tying these before them, out of modesty, they thought they were happier than they were before, as they had discovered what they were in want of.

⁴⁴ Then they found that they were naked to each other, and feeling ashamed to be so in public, they thought of some covering. The plant had sharpened their minds, so that they covered themselves with fig-leaves, and tying these in front for modesty's sake, they felt somewhat better, finding it was what they previously lacked.

⁴⁵ τοῦ θεοῦ δ᾽ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν‎ ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ καὶ τὴν‎ αἰτίαν ἐπυνθάνετο, δι᾽ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ περιίσταται.

⁴⁵ But when God came into the garden, Adam—who previously used to come to converse with Him—knowing his own wrongdoing, withdrew; and God was surprised by what was happening and asked the reason why he, who previously delighted in conversing with Him, now fled and avoided it.

⁴⁵ But when God came into the garden, Adam, who was wont before to come and converse with him, being conscious of his wicked behavior, went out of the way. This behavior surprised God; and he asked what was the cause of this his procedure; and why he, that before delighted in that conversation, did now fly from it, and avoid it.

⁴⁵ When God came into the garden, Adam, who previously used to accompany Him, kept out of His way, conscious of his crime. God found this strange and asked the reason for it, and why he who previously enjoyed His company, now shunned and avoided it.

⁴⁶ τοῦ δὲ μηδὲν φθεγγομένου διὰ τὸ συγγινώσκειν ἑαυτῷ παραβάντι τὴν‎ τοῦ θεοῦ πρόσταξιν ‘ ἀλλ᾽ ἐμοὶ μέν, εἶπεν ὁ θεός, ἔγνωστο περὶ ὑμῶν, ὅπως βίον εὐδαίμονα καὶ κακοῦ παντὸς ἀπαθῆ βιώσετε μηδεμιᾷ ξαινόμενοι τὴν‎ ψυχὴν φροντίδι, πάντων δ᾽ ὑμῖν αὐτομάτων ὅσα πρὸς ἀπόλαυσιν καὶ ἡδονὴν συντελεῖ κατὰ τὴν‎ ἐμὴν ἀνιόντων πρόνοιαν χωρὶς ὑμετέρου πόνου καὶ ταλαιπωρίας, ὧν παρόντων γῆράς τε θᾶττον οὐκ ἂν ἐπέλθοι καὶ τὸ ζῆν ὑμῖν μακρὸν γένοιτο.

⁴⁶ When he said nothing, because he was conscious of having transgressed the command of God, God said: "It was my intention for you to live a happy life, untouched by any evil, with your soul torn by no anxiety; and that all things which contribute to enjoyment and pleasure should spring up for you spontaneously by my providence, without your toil or hardship; if these were present, old age would not come upon you so quickly and your life would be long.

⁴⁶ When he made no reply, as conscious to himself that he had transgressed the command of God, God said, "I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and painstaking; which state of labor and painstaking would soon bring on old age, and death would not be at any remote distance:

⁴⁶ Knowing that he had disobeyed God's command, he said nothing, but God said, "I had planned for you to lead a happy life, with no hardship or care or worry of soul, with all things needed for your enjoyment and pleasure growing of their own accord by my providence, without your labour and toil, since a life of labour and toil would soon bring on old age, and death would not be far away.

⁴⁷ νῦν δ᾽ εἰς ταύτην μου τὴν‎ γνώμην ἐνύβρισας παρακούσας τῶν ἐμῶν ἐντολῶν· οὐ γὰρ ἐπ᾽ ἀρετῇ τὴν‎ σιωπὴν ἄγεις, ἀλλ᾽ ἐπὶ συνειδότι πονηρῷ.'	⁴⁷ But now you have insulted this intention of mine by disobeying my commands; for you do not keep silence out of virtue, but out of a wicked conscience."
⁴⁷ but now thou hast abused this my good-will, and hast disobeyed my commands; for thy silence is not the sign of thy virtue, but of thy evil conscience."	⁴⁷ But now that you have spurned my will and disobeyed my commands, your silence does not spring from virtue but from a guilty conscience."

⁴⁸ ἌδαμοςAdam δὲ παρῃτεῖτο τῆς ἁμαρτίας αὑτὸν καὶ παρεκάλει τὸν θεὸν μὴ χαλεπαίνειν αὐτῷ τὴν‎ γυναῖκα τοῦ γεγονότος αἰτιώμενος καὶ λέγων ὑπ᾽ αὐτῆς ἐξαπατηθεὶς ἁμαρτεῖν, ἡ δ᾽ αὖ κατηγόρει τοῦ ὄφεως.	⁴⁸ Adam began to beg for his sin and pleaded with God not to be harsh with him, blaming the woman for what had happened and saying he had sinned because he was deceived by her; and she, in turn, accused the serpent.
⁴⁸ However, Adam excused his sin, and entreated God not to be angry at him, and laid the blame of what was done upon his wife; and said that he was deceived by her, and thence became an offender; while she again accused the serpent.	⁴⁸ Adam sought to excuse his sin and begged God not to be angry with him. He blamed his wife for the affair, saying that she had misled him into committing the offence, while she accused the snake.

⁴⁹ ὁ δὲ θεὸς ἥττονα γυναικείας συμβουλίας αὐτὸν γενόμενον ὑπετίθει τιμωρίᾳ, τὴν‎ γῆν οὐκέτι μὲν οὐδὲν αὐτοῖς ἀναδώσειν αὐτομάτως εἰπών, πονοῦσι δὲ καὶ τοῖς ἔργοις τριβομένοις τὰ μὲν παρέξειν, τῶν δ᾽ οὐκ ἀξιώσειν. δὲ καὶ ταῖς ἐξ ὠδίνων ἀλγηδόσιν ἐκόλαζεν, ὅτι τὸν οἷς αὐτὴν ὁ ὄφις ἐξηπάτησε τούτοις παρακρουσαμένη συμφοραῖς περιέβαλεν.

⁴⁹ But God imposed a punishment upon him for becoming a victim of a woman's advice, saying that the earth would no longer yield anything to them spontaneously, but to those who toil and are worn down by labors, it would provide some things, while denying others. And He punished Eve with childbearing and the pains of labor, because she had deceived Adam with the same things by which the serpent had deceived her, and thus involved him in calamities.

⁴⁹ But God allotted him punishment, because he weakly submitted to the counsel of his wife; and said the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed by their labor, it should bring forth some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children; and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby brought him into a calamitous condition.

⁴⁹ But God imposed a penalty on him for submitting to female advice, saying that the earth would no longer produce of its own accord, but would yield some of its fruits only under stress from their toil, and others it would not give at all. He subjected Eve to childbearing and the pains of birth because she misled Adam just as the snake had persuaded her, and so caused disaster.

⁵⁰ ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν‎ φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν‎ γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους κειμένου καὶ τῆς τελευτῆς ῥᾴστης τοῖς ἀμυνομένοις ἐσομένης, ποδῶν τε αὐτὸν ἀποστερήσας κατὰ τῆς γῆς ἰλυσπώμενον ἐποίησε.

⁵⁰ And in His anger at the serpent's malice toward Adam, He took away its voice and placed venom under its tongue, declaring it an enemy to men and suggesting that they should deal blows to its head, as in that part lay both the evil toward men and the easiest death for those who defend themselves; and having deprived it of feet, He made it crawl and wriggle upon the ground.

⁵⁰ He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground.

⁵⁰ He deprived the snake of speech, angry with his malice toward Adam, putting poison under his tongue and making him an enemy to humans, which is why they aimed blows at his head, the place of his malice toward men, as the easiest way to take revenge on him. By depriving the snake of the use of his feet, He made him to crawl and wriggle along the ground.

⁵¹ καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν ἌδαμονAdam καὶ τὴν‎ ΕὔανEve ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.	⁵¹ And God, having commanded them to suffer these things, moved Adam and Eve out of the garden into another place.
⁵¹ And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place.	⁵¹ Having set these penalties for them, God exiled Adam and Eve from the garden to another place.

Chapter 2
[52-71]
From Adam to Noah

☜ ☞

⁵² Γίνονται δὲ αὐτοῖς παῖδες ἄρρενες δύο· προσηγορεύετο δὲ αὐτῶν ὁ μὲν πρῶτος , κτίσιν δὲ σημαίνει τοῦτο μεθερμηνευόμενον τοὔνομα, δὲ ὁ δεύτερος, σημαίνει δὲ οὐθὲν τοῦτο· γίνονται δὲ αὐτοῖς καὶ θυγατέρες.

⁵² Two male children were born to them; the first was called Cain (Kais), and this name, when translated, signifies "possession" (ktisin); the second was Abel (Abelos), but this signifies "nothing."^[1]

⁵² Adam and Eve had two sons: the elder of them was named Cain; which name, when it is interpreted, signifies a possession: the younger was Abel, which signifies sorrow. They had also daughters.

⁵² They had two male children of whom the elder was called Cain, which means "acquiring," and the younger was called Abel, which means "nothing," and they also had daughters.

^[1]Either Josephus is saying that the meaning of Abel is "nothing at all" or that Abel has no meaning.

⁵³ Οἱ μὲν οὖν ἀδελφοὶ διαφόροις ἔχαιρον ἐπιτηδεύμασιν· μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπ᾽ αὐτοῦ‎ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς , ποιμενικὸς δ᾽ ἦν ὁ βίος αὐτῷ· δὲ τά τε ἄλλα πονηρότατος ἦν καὶ πρὸς τὸ κερδαίνειν μόνον γῆν τε ἐπενόησε πρῶτος καὶ κτείνει δὲ τὸν ἀδελφὸν ἐκ τοιαύτης αἰτίας·

⁵³ Daughters were also born to them. Now the brothers delighted in different pursuits: for Abel, the younger, cared for justice and, believing that God was present in all his actions, he devoted himself to virtue; his life was that of a shepherd. But Cain was in other respects most wicked and looked only toward gain; he was the first to devise the plowing of the earth, and he killed his brother for the following reason:

⁵³ Now the two brethren were pleased with different courses of life: for Abel, the younger, was a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue; and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon getting; and he first contrived to plough the ground. He slew his brother on the occasion following:—

⁵³ Now the two brothers chose different lifestyles. Abel, the younger, devoted himself to righteousness, and believing that God was present in all that he did, attended to virtue and lived the life of a shepherd. But Cain was very evil and in particular cared about profit, and it was he who first thought of plowing the ground. He killed his brother for the following reason.

⁵⁴ θῦσαι τῷ θεῷ δόξαν αὐτοῖς ὁ μὲν τοὺς ἀπὸ τῆς γεωργίας καὶ φυτῶν καρποὺς ἐπήνεγκεν, δὲ γάλα καὶ τὰ πρωτότοκα τῶν βοσκημάτων. Ὁ δὲ θεὸς ταύτῃ μᾶλλον ἥδεται τῇ θυσίᾳ τοῖς αὐτομάτοις καὶ κατὰ φύσιν γεγονόσι τιμώμενος, ἀλλ᾽ οὐχὶ τοῖς κατ᾽ ἐπίνοιαν ἀνθρώπου πλεονέκτου βίᾳ πεφυκόσιν.

⁵⁴ Having decided to sacrifice to God, Cain brought the fruits from his farming and planted crops, but Abel brought milk and the firstborn of his flocks. God was more pleased with this latter sacrifice, being honored by things that grow spontaneously and according to nature, but not by those things produced by the force of a greedy man's invention.

⁵⁴ They had resolved to sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks: but God was more delighted with the latter oblation, when he was honored with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground;

⁵⁴ They decided to sacrifice to God and Cain brought the fruits of the earth and of his farming, but Abel brought milk and the first-fruits of his flocks. God favoured this offering, preferring to be honoured by what grew naturally on its own than by what a covetous man had forced from the ground.

⁵⁵ ἔνθεν ὁ παροξυνθεὶς ἐπὶ τῷ προτετιμῆσθαι τὸν ὑπὸ τοῦ θεοῦ κτείνει τὸν ἀδελφὸν καὶ τὸν νεκρὸν αὐτοῦ‎ ποιήσας ἀφανῆ λήσειν ὑπέλαβεν. Ὁ δὲ θεὸς συνεὶς τὸ ἔργον ἧκε πρὸς τὸν περὶ τἀδελφοῦ πυνθανόμενος, ποῖ ποτ᾽ εἴη· πολλῶν γὰρ αὐτὸν οὐκ ἰδεῖν ἡμερῶν τὸν ἄλλον χρόνον πάντα μετ᾽ αὐτοῦ‎ βλέπων αὐτὸν ἀναστρεφόμενον.

⁵⁵ At this, Cain was provoked because Abel had been preferred by God, so he killed his brother and, having hidden his corpse, supposed he would escape notice. But God, understanding the deed, came to Cain and inquired about his brother, asking where he might be; for He had not seen him for many days, whereas in all other times He saw him traveling about with Cain.

⁵⁵ whence it was that Cain was very angry that Abel was preferred by God before him; and he slew his brother, and hid his dead body, thinking to escape discovery. But God, knowing what had been done, came to Cain, and asked him what was become of his brother, because he had not seen him of many days; whereas he used to observe them conversing together at other times.

⁵⁵ Cain was furious that God preferred Abel over him, so he killed his brother and hid his corpse, thinking to be undetected. But God knew of it, so he came to Cain and asked what had become of his brother, since for many days he had not seen him and he used to see them together in company.

⁵⁶ ὁ δὲ ἀπορούμενος καὶ οὐκ ἔχων ὅ τι λέγοι πρὸς τὸν θεὸν ἀμηχανεῖν μὲν καὶ αὐτὸς ἔφασκε τὸ πρῶτον ἐπὶ τἀδελφῷ μὴ βλεπομένῳ, παροξυνθεὶς δὲ τοῦ θεοῦ λιπαρῶς ἐγκειμένου καὶ πολυπραγμονοῦντος οὐκ εἶναι παιδαγωγὸς καὶ φύλαξ αὐτοῦ‎ καὶ τῶν ὑπ᾽ αὐτοῦ‎ ἔλεγεν.

⁵⁶ Cain, being at a loss and not knowing what to say to God, first claimed that he himself was perplexed that his brother was not to be seen; but being provoked by God, who pressed him persistently and scrutinized him, he said he was not his brother's tutor or guardian or the overseer of his actions.

⁵⁶ But Cain was in doubt with himself, and knew not what answer to give to God. At first he said that he was himself at a loss about his brother's disappearing; but when he was provoked by God, who pressed him vehemently, as resolving to know what the matter was, he replied, he was not his brother's guardian or keeper, nor was he an observer of what he did.

⁵⁶ Cain was at a loss and did not know what to say to God. First he declared that he knew nothing about his brother's disappearance, but then, angered by God's insistent questioning, he replied that he was not his brother's tutor or guardian, and had not noticed what he was doing.

⁵⁷ ὁ δὲ θεὸς τοὐντεῦθεν ἤλεγχεν ἤδη τὸν ΚάινCain φονέα τἀδελφοῦ γενόμενον καί ‘ θαυμάζω, φησίν, εἰ περὶ ἀνδρὸς ἀγνοεῖς εἰπεῖν τί γέγονεν, ὃν αὐτὸς ἀπολώλεκας.'	⁵⁷ Thereupon God convicted Cain of having become his brother's murderer, saying: "I wonder that you claim not to know what has become of the man whom you yourself have destroyed."
⁵⁷ But, in return, God convicted Cain, as having been the murderer of his brother; and said, "I wonder at thee, that thou knowest not what is become of a man whom thou thyself hast destroyed."	⁵⁷ But God condemned Cain for his brother's murder, saying: "I am surprised that you do not know what has become of a man whom you killed yourself."

⁵⁸ τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ δι᾽ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δ᾽ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ‎ τιμωρήσεσθαι κατὰ τὴν‎ ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης ἐκβάλλει σὺν τῇ γυναικί.

⁵⁸ From the punishment for the murder He released him, after Cain performed a sacrifice and through it entreated Him not to maintain a harsher wrath against him; but He made him accursed and threatened to punish his descendants to the seventh generation, and He cast him out of that land together with his wife.

⁵⁸ God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land.

⁵⁸ Yet God did not punish him with death, because he offered sacrifice and implored him not to be severely angry, yet he made him accursed and warned his descendants to the seventh generation, and expelled him and his wife from that land.

⁵⁹ τοῦ δὲ μὴ θηρίοις ἀλώμενος περιπέσῃ δεδιότος καὶ τοῦτον ἀπόληται τὸν τρόπον, ἐκέλευε μηδὲν ὑφορᾶσθαι σκυθρωπὸν ἀπὸ τοιαύτης αἰτίας, ἀλλ᾽ ἕνεκα τοῦ μηδὲν αὐτῷ ἐκ θηρίων γενέσθαι δεινὸν διὰ πάσης ἀδεῶς χωρεῖν γῆς· καὶ σημεῖον ἐπιβαλών, ᾧ γνώριμος ἂν εἴη, προσέταξεν ἀπιέναι.

⁵⁹ When Cain feared that he might wander and fall among wild beasts and perish in that manner, God commanded him to suspect nothing gloomy from such a cause, but that he might pass through every land without fear of any harm from beasts; and having placed a mark upon him by which he might be recognized, He ordered him to depart.

⁵⁹ And when he was afraid that in wandering about he should fall among Wild beasts, and by that means perish, God bid him not to entertain such a melancholy suspicion, and to go over all the earth without fear of what mischief he might suffer from wild beasts; and setting a mark upon him, that he might be known, he commanded him to depart.

⁵⁹ As he was afraid that in his wanderings he might fall victim to wild beasts and be killed, He told him not to be depressed for such reason, but to travel all over the earth without fearing any harm from wild beasts. Then he set a recognizable mark upon him and told him to leave.

⁶⁰ Πολλὴν δ᾽ ἐπελθὼν γῆν ἱδρύεται μετὰ τῆς γυναικὸς τόπον οὕτω καλούμενον καὶ αὐτόθι ποιεῖται τὴν‎ κατοίκησιν, ἔνθ᾽ αὐτῷ καὶ παῖδες ἐγένοντο· οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν‎ κόλασιν ἔλαβεν, ἀλλ᾽ ἐπ᾽ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ‎ τῷ σώματι, κἂν μεθ᾽ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·

⁶⁰ After traversing much land, Cain settled with his wife in a place called Nod (Naida), and there he made his habitation; there also children were born to him. However, he did not take his punishment as a warning but as an opportunity for the increase of wickedness, providing every pleasure for his body, even if it required treating his companions with insolence.

⁶⁰ And when Cain had traveled over many countries, he, with his wife, built a city, named Nod, which is a place so called, and there he settled his abode; where also he had children. However, he did not accept of his punishment in order to amendment, but to increase his wickedness; for he only aimed to procure every thing that was for his own bodily pleasure, though it obliged him to be injurious to his neighbors.

⁶⁰ After many travels Cain and his wife built a city called Nais, and settled and had children there. He did not accept his punishment in a good spirit but rather grew more wicked, for all he wanted was what served his bodily pleasure, even if this drove him to encroach upon his neighbours.

⁶¹ αὔξων δὲ τὸν οἶκον πλήθει χρημάτων ἐξ ἁρπαγῆς καὶ βίας πρὸς ἡδονὴν καὶ λῃστείαν τοὺς ἐντυγχάνοντας παρακαλῶν διδάσκαλος αὐτοῖς ὑπῆρχε πονηρῶν ἐπιτηδευμάτων, καὶ τὴν‎ ἀπραγμοσύνην, ᾗ πρότερον συνέζων οἱ ἄνθρωποι, μέτρων ἐπινοίᾳ καὶ σταθμῶν μετεστήσατο ἀκέραιον αὐτοῖς ὄντα τὸν βίον ἐκ τῆς τούτων ἀμαθίας καὶ μεγαλόψυχον εἰς πανουργίαν περιαγαγών,

⁶¹ He increased his household with a multitude of riches gained by robbery and violence, and by encouraging those who met him toward pleasure and brigandage, he became a teacher of wicked practices; and that simplicity in which men lived before, he changed by the invention of measures and weights—turning their life, which had been innocent and noble because of their ignorance of such things, into craftiness.

⁶¹ He augmented his household substance with much wealth, by rapine and violence; he excited his acquaintance to procure pleasures and spoils by robbery, and became a great leader of men into wicked courses. He also introduced a change in that way of simplicity wherein men lived before; and was the author of measures and weights. And whereas they lived innocently and generously while they knew nothing of such arts, he changed the world into cunning craftiness.

⁶¹ Through robbery and violence he increased the wealth of his household, and urged those he met to win pleasure and loot by robbery, instructing them in it, whereas up to then people had lived simply, in community. He was the author of measures and weights, which changed the former innocent way of life toward cunning and craftiness.

⁶² ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας. Καὶ τὴν‎ πόλιν δὲ ταύτην ἀπὸ τοῦ πρεσβυτάτου παιδὸς ἐκάλεσεν.

⁶² He was the first to set boundaries of the land and he built a city and fortified it with walls, forcing his kinsmen to come together into the same place. And he called this city Enoch (Anokha), after his eldest son, Enoch (Anokhos).

⁶² He first of all set boundaries about lands: he built a city, and fortified it with walls, and he compelled his family to come together to it; and called that city Enoch, after the name of his eldest son Enoch.

⁶² He was also the first to fence lands in, and built a city and fortified it with walls and forced his family to come and live in it, and called that city Anocha, after his eldest son Anoch.

⁶³ δὲ υἱὸς ἦν, ἐκ δὲ τούτου , οὗ γίνεται παῖς , τοῦ δὲ , ᾧ παῖδες ὑπῆρξαν ἑπτὰ καὶ ἑβδομήκοντα ἐκ δύο γυναικῶν αὐτῷ φύντες καὶ .

⁶³ Of Enoch was born Irad (Iarades); from him, Mehujael (Marouelos), of whom Methushael (Mathousalas) was born; from him came Lamech (Lamekhos), who had seventy-seven children born to him from two wives, Zillah (Sellas) and Adah (Adas).

⁶³ Now Jared was the son of Enoch; whose son was Malaliel; whose son was Mathusela; whose son was Lamech; who had seventy-seven children by two wives, Silla and Ada.

⁶³ Anoch had a son named Jarad, whose son was Malaliel, whose son was Mathousalas, whose son was Lamech, who had seventy-seven children by two wives, Sella and Ada.

⁶⁴ τούτων μὲν ἐξ γεγονὼς σκηνὰς ἐπήξατο καὶ προβατείαν ἠγάπησεν, δέ, ὁμομήτριος δ᾽ ἦν αὐτῷ, μουσικὴν ἤσκησε καὶ ψαλτήρια καὶ κιθάρας ἐπενόησεν, δὲ τῶν ἐκ τῆς ἑτέρας γεγονότων ἰσχύι πάντας ὑπερβαλὼν τὰ πολεμικὰ διαπρεπῶς μετῆλθεν ἐκ τούτων καὶ τὰ πρὸς ἡδονὴν τοῦ σώματος ἐκπορίζων, χαλκείαν τε πρῶτος ἐπενόησεν.

⁶⁴ Of these, Jabal (Iobelos), born of Adah, pitched tents and loved the life of a shepherd; Jubal (Ioubalos), his full brother, practiced music and invented psalteries and harps; and Tubal-cain (Ioubêlos), one of those born of the other wife, exceeding all in strength, pursued the art of war with distinction, providing through this the things for the pleasure of the body, and he was the first to invent the art of the smith.

⁶⁴ Of those children by Ada, one was Jabal: he erected tents, and loved the life of a shepherd. But Jubal, who was born of the same mother with him, exercised himself in music; and invented the psaltery and the harp. But Tubal, one of his children by the other wife, exceeded all men in strength, and was very expert and famous in martial performances. He procured what tended to the pleasures of the body by that method; and first of all invented the art of making brass.

⁶⁴ Of those children by Ada, one was Jobel, who built tents and loved the pasturing of sheep. Youbal, who was born of the same mother as he, devoted himself to music, and invented harps and lutes, while one of his children by the other wife, Tubal, surpassed everyone in strength and was famous for warlike activities, through which he won all he needed for his bodily pleasure; and he was first to invent the forging of brass.

⁶⁵ πατὴρ δὲ θυγατρὸς γενόμενος ὁ ΛάμεχοςLamech ΝοεμᾶςNaamah ὄνομα, ἐπεὶ τὰ θεῖα σαφῶς ἐξεπιστάμενος ἑώρα δίκην αὑτὸν ὑφέξοντα τῆς ΚάιοςCain ἀδελφοκτονίας μείζονα, τοῦτο ταῖς ἑαυτοῦ γυναιξὶν ἐποίησε φανερόν.	⁶⁵ Lamech also became the father of a daughter named Naamah (Noemas). Because he clearly understood divine matters, he saw that he would undergo a punishment for Cain's fratricide even greater than Cain's, and he made this manifest to his own wives.
⁶⁵ Lamech was also the father of a daughter, whose name was Naamah. And because he was so skillful in matters of divine revelation, that he knew he was to be punished for Cain's murder of his brother, he made that known to his wives.	⁶⁵ Lamech had a daughter called Naamah, and because he was so skilled in divine matters that he knew he would pay a special penalty for Cain's murder of his brother, he told it to his wives.

⁶⁶ ἔτι δὲ ζῶντος τοὺς ἐγγόνους πονηροτάτους συνέβη γενέσθαι κατὰ διαδοχὴν καὶ μίμησιν ἄλλον ἄλλου χείρονα τελευτῶντα· πρός τε γὰρ πολέμους εἶχον ἀκρατῶς καὶ πρὸς λῃστείαν ὡρμήκεσαν, ἄλλος δ᾽ εἴ τις ὀκνηρὸς ἦν πρὸς τὸ φονεύειν, ἄλλην ἀπόνοιαν ἦν θράσους ὑβρίζων καὶ πλεονεκτῶν.

⁶⁶ While Adam was still living, it happened that the descendants of Cain became most wicked, each in succession and imitation becoming worse than the one before; for they were immoderate in wars and rushed toward robbery, and if anyone was hesitant to murder, he showed another kind of madness in his insolent and greedy audacity.

⁶⁶ Nay, even while Adam was alive, it came to pass that the posterity of Cain became exceeding wicked, every one successively dying, one after another, more wicked than the former. They were intolerable in war, and vehement in robberies; and if any one were slow to murder people, yet was he bold in his profligate behavior, in acting unjustly, and doing injuries for gain.

⁶⁶ Already in Adam's lifetime, Cain's descendants became very wicked, each of them turning out worse than his predecessor. They were fierce in war and plunged into robbing, and any of them who was hesitant to murder was still bold in insolence and greed.

⁶⁷ δὲ ὁ πρῶτος ἐκ γῆς γενόμενος, ἀπαιτεῖ γὰρ ἡ διήγησις τὸν περὶ αὐτοῦ‎ λόγον, μὲν ἐσφαγμένου, δὲ διὰ τὸν ἐκείνου φόνον πεφευγότος, παιδοποιίας ἐφρόντιζε, καὶ δεινὸς εἶχεν αὐτὸν γενέσεως ἔρως ἔτη τριάκοντ᾽ ἤδη καὶ διακόσια ἠνυκότα τοῦ βίου, πρὸς οἷς ἕτερα ζήσας ἑπτακόσια τελευτᾷ.

⁶⁷ Now Adam, the first man made from the earth—for the narrative requires an account of him—after Abel had been slain and Cain had fled because of that murder, turned his mind to the procreation of children; and a powerful desire for offspring took hold of him when he had already completed two hundred and thirty years^[1] of his life, in addition to which he lived another seven hundred and died.

⁶⁷ Now Adam, who was the first man, and made out of the earth, (for our discourse must now be about him,) after Abel was slain, and Cain fled away, on account of his murder, was solicitous for posterity, and had a vehement desire of children, he being two hundred and thirty years old; after which time he lived other seven hundred, and then died.

⁶⁷ We must say something more about Adam, who was the first man and made from the earth. After Abel was killed and Cain fled due to his murder, Adam longed for children and had a great desire to beget them, though he was two hundred and thirty years old, to which he added another seven hundred years before he died.

^[1]Josephus (following the LXX) says that Adam was 230 when he fathered Seth, but the Hebrew Masoretic text says 130. Both texts agree that he died at age 930.

⁶⁸ γίνονται μὲν οὖν αὐτῷ παῖδες ἄλλοι τε πλείους καὶ · ἀλλὰ περὶ μὲν τῶν ἄλλων μακρὸν ἂν εἴη λέγειν, πειράσομαι δὲ μόνα τὰ τῶν ἀπὸ διελθεῖν· τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν.

⁶⁸ Other children were born to him, many in number, and among them Seth (Sêthos). It would be a long task to speak of the others, so I shall attempt to relate only the affairs of the descendants of Seth. For he, having been reared and having reached an age capable of discerning what is good, and becoming excellent himself, left behind descendants who were imitators of the same virtues.

⁶⁸ He had indeed many other children, but Seth in particular. As for the rest, it would be tedious to name them; I will therefore only endeavor to give an account of those that proceeded from Seth. Now this Seth, when he was brought up, and came to those years in which he could discern what was good, became a virtuous man; and as he was himself of an excellent character, so did he leave children behind him who imitated his virtues.

⁶⁸ He did indeed have many other children, including Seth. It would take a long time to name the others, so I will try to give only an account of the descendants of Seth. When he was reared to the age of discretion he became a virtuous man, and with his excellent character he left behind him children who followed his footsteps.

⁶⁹ οἱ δὲ πάντες ἀγαθοὶ φύντες γῆν τε τὴν‎ αὐτὴν ἀστασίαστοι κατῴκησαν εὐδαιμονήσαντες μηδενὸς αὐτοῖς ἄχρι καὶ τελευτῆς δυσκόλου προσπεσόντος, σοφίαν τε τὴν‎ περὶ τὰ οὐράνια καὶ τὴν‎ τούτων διακόσμησιν ἐπενόησαν.

⁶⁹ Being all of a good nature, they inhabited the same land without discord and in happiness, with no troublesome thing falling upon them until their end; and they invented the wisdom concerning the heavenly bodies and their orderly arrangement.^[1]

⁶⁹ All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order.

⁶⁹ All of them were of good character and they lived happily all their lives in the same land, without strife or severe incidents, and were the founders of of the science of the ordered beauty of the heavenly bodies.

^[1]Josephus credits the "virtuous" line of Seth with the discovery of astronomy/astrology, a claim intended to prove to Greeks that the Hebrews were the original masters of science.

⁷⁰ ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν τῶν ὅλων ἔσεσθαι τὸν μὲν κατ᾽ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν‎ μὲν ἐκ πλίνθου τὴν‎ ἑτέραν δὲ ἐκ λίθων ἀμφοτέραις ἐνέγραψαν τὰ εὑρημένα,

⁷⁰ So that their discoveries might not escape mankind or be destroyed before they came to be known—since Adam had predicted a destruction of the universe, one by the violence of fire and the other by the force and multitude of water—they made two pillars, one of brick and the other of stone, and inscribed their discoveries on both.

⁷⁰ And that their inventions might not be lost before they were sufficiently known, upon Adam's prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both,

⁷⁰ So that their discoveries might not be lost to humanity before being properly known, as Adam had predicted that the world would at some stage be destroyed by the fire and again by a flood of water, they made two pillars, one of brick and the other of stone, on which they inscribed their discoveries,

⁷¹ ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπ᾽ αὐτῶν . μένει δ᾽ ἄχρι δεῦρο κατὰ γῆν τὴν‎ .

⁷¹ This was so that even if the brick pillar should be destroyed by the flood, the stone one might remain and provide a way for men to learn the inscriptions, showing also that a brick pillar had been set up by them. And it remains until this day in the land of Seiris.^[1]

⁷¹ that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit those discoveries to mankind; and also inform them that there was another pillar of brick erected by them. Now this remains in the land of Siriad to this day.

⁷¹ so that if the pillar of brick were ever ruined by a flood, the pillar of stone would remain to teach mankind what was inscribed on it, and that they had built another pillar of brick. This remains in the land of Seiris to this day.

^[1]Josephus claims the stone pillar still existed in his time in "Seiris" (possibly a reference to Syria or Egypt).

Chapter 3
[72-108]
Noah's Ark to the Plains of Shinar

☜ ☞

⁷² Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς ἀνθρώπους δικαίου ποιούμενοι λόγον, ἀλλ᾽ ἣν πρότερον εἶχον τῆς ἀρετῆς ζήλωσιν διπλασίονα τῆς κακίας τότ᾽ ἐπιδεικνύμενοι δι᾽ ὧν ἔπραττον· ἔνθεν ἑαυτοῖς τὸν θεὸν ἐξεπολέμωσαν.

⁷² And these [descendants of Seth] continued for seven generations to consider God as the Lord of all and to look toward virtue in everything. Then, as time went on, they changed for the worse, departing from ancestral customs, no longer rendering the prescribed honors to God nor showing regard for justice toward men. Instead, the zeal they previously had for virtue they now displayed twofold in wickedness through their actions; hence they made God their enemy.

⁷² Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy.

⁷² For seven generations these people continued to follow God as the Lord of the universe and to follow the guidance of virtue, but in the course of time they were perverted and abandoned the customs of their fathers, not paying due honour to God or caring about justice to others. Their former zeal for virtue was now replaced in double measure with evil, as though they were at war with God.

⁷³ πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν‎ ἐπὶ τῇ δυνάμει πεποίθησιν· ὅμοια τοῖς ὑπὸ γιγάντων τετολμῆσθαι λεγομένοις ὑφ᾽ καὶ οὗτοι δράσαι παραδίδονται.

⁷³ For many angels of God, joining with women, fathered insolent sons who were despisers of all that is good because of their confidence in their own power. Indeed, tradition has it that these men did deeds similar to those daring acts said by the Greeks to have been committed by the giants.^[1]

⁷³ For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants.

⁷³ Many angels of God now went in to women and had sons who proved arrogant and, trusting in their own strength, despised all that was good. Our tradition says that these men acted audaciously, like those whom the Greeks call giants.

^[1]Josephus equates the "sons of God" who mingled with women to the Giants of Greek mythology, a deliberate move to make the Jewish narrative familiar to a Hellenized audience.

⁷⁴ δὲ τοῖς πραττομένοις ὑπ᾽ αὐτῶν δυσχεραίνων καὶ τοῖς βουλεύμασιν ἀηδῶς ἔχων ἔπειθεν ἐπὶ τὸ κρεῖττον τὴν‎ διάνοιαν αὐτοὺς καὶ τὰς πράξεις μεταφέρειν, ὁρῶν δ᾽ οὐκ ἐνδιδόντας, ἀλλ᾽ ἰσχυρῶς ὑπὸ τῆς ἡδονῆς τῶν κακῶν κεκρατημένους, δείσας μὴ καὶ φονεύσωσιν αὐτὸν μετὰ γυναικῶν καὶ τέκνων καὶ τῶν τούτοις συνοικουσῶν ἐξεχώρησε τῆς γῆς.

⁷⁴ But Noah, being distressed at their actions and displeased with their counsels, tried to persuade them to change their minds and deeds for the better. Seeing that they did not yield, but were strongly mastered by the pleasure of evil, he feared they might kill him along with his wives, children, and their households, so he departed from that land.

⁷⁴ But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.

⁷⁴ Noah, indignant at their conduct and displeased with their scheming, urged them to mend their outlook and actions for the better. But seeing them so enslaved to their wickedness and pleasure that they would not yield to him and afraid that they would kill him with his wife and children and their spouses, he emigrated from the land.

⁷⁵ Ὁ δὲ θεὸς τοῦτον μὲν τῆς δικαιοσύνης ἠγάπησε, κατεδίκαζε δ᾽ οὐκ ἐκείνων μόνων τῆς κακίας, ἀλλὰ καὶ πᾶν ὅσον ἦν ἀνθρώπινον τότε δόξαν αὐτῷ διαφθεῖραι καὶ ποιῆσαι γένος ἕτερον πονηρίας καθαρόν, ἐπιτεμόμενος αὐτῶν τὸν βίον καὶ ποιήσας ἐτῶν οὐχ ὅσα πρότερον ἔζων, ἀλλ᾽ ἑκατὸν εἴκοσιν, εἰς θάλασσαν τὴν‎ ἤπειρον μετέβαλε.

⁷⁵ God loved this man for his righteousness; yet He condemned the others not for their wickedness alone, but determined to destroy all mankind that then existed and to make another race pure of vice, shortening their life and making the number of their years not as many as they previously lived, but 120;^[1] and He turned the dry land into sea.

⁷⁵ Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea;

⁷⁵ God loved this man for his righteousness, but not only did he condemn the wickedness of the others, but he also decided to destroy all of mankind and make another race pure from evil, and shortening their lives and reducing the number of their years to one hundred and twenty, he turned the dry land into sea.

^[1]Josephus notes the divine decree shortening human life to 120 years—though he later explains that the patriarchs still lived longer due to their "Great Year" observations.

⁷⁶ καὶ οἱ μὲν οὕτως ἀφανίζονται πάντες, ΝῶχοςNoah δὲ σώζεται μόνος ὑποθεμένου μηχανὴν αὐτῷ καὶ πόρον πρὸς σωτηρίαν τοῦ θεοῦ τοιαύτην·	⁷⁶ And so they were all thus destroyed, but Noah alone was saved, God having suggested to him a contrivance and a means for salvation in this manner:
⁷⁶ and thus were all these men destroyed: but Noah alone was saved; for God suggested to him the following contrivance and way of escape:—	⁷⁶ So all the others were killed and Noah alone was saved, for God put into his mind this plan as a means of survival.

⁷⁷ λάρνακα τετράστεγον κατασκευάσας πηχῶν τὸ μῆκος τριακοσίων πεντήκοντα δὲ τὸ πλάτος καὶ τριάκοντα τὸ βάθος, εἰς ταύτην σὺν τῇ μητρὶ τῶν παίδων καὶ ταῖς τούτων γυναιξὶν ἀνέβη, τά τε ἄλλα ὅσα πρὸς τὰς χρείας ἐπικουρήσειν αὐτοῖς ἔμελλεν ἐνθέμενος, ζῷά τε παντοῖα πρὸς διατήρησιν τοῦ γένους αὐτῶν ἄρρενάς τε καὶ θηλείας συνεισβαλόμενος ἄλλα τε τούτων ἑπταπλασίονα τὸν ἀριθμόν.

⁷⁷ Having constructed a four-storied ark, 300 cubits in length, 50 in breadth, and 30 in depth,^[1] he entered into it with the mother of his children and their wives, having put in everything else that would help their needs, and bringing in all kinds of animals to preserve their race, male and female, and of others, seven times the number.

⁷⁷ That he should make an ark of four stories high, three hundred cubits long, fifty cubits broad, and thirty cubits high. Accordingly he entered into that ark, and his wife, and sons, and their wives, and put into it not only other provisions, to support their wants there, but also sent in with the rest all sorts of living creatures, the male and his female, for the preservation of their kinds; and others of them by sevens.

⁷⁷ He made a four-storey-high ark, three hundred feet long, fifty feet broad and thirty feet high, and entering that ark with his wife and sons and their wives, he brought into it provisions to support their needs, and all sorts of living creatures, male and female, to preserve their kinds, some of them numbered in sevens.

^[1]300x50x30 cubits = 133x22x13 metres (437x73x44 ft)

⁷⁸ ἦν δ᾽ ἡ λάρναξ τούς τε τοίχους καρτερὰ καὶ τὸν ὄροφονroof reeds, roof , ὡς μηδαμόθεν ἐπικλύζεσθαι μηδ᾽ ἡττᾶσθαι τῆς τοῦ ὕδατος βίας. Καὶ ΝῶχοςNoah μὲν οὕτως μετὰ τῶν οἰκείων διασώζεται.	⁷⁸ The ark was strong in its walls and its roof, so that it could not be flooded from any side nor be overcome by the violence of the water. And Noah was thus saved with those of his household.
⁷⁸ Now this ark had firm walls, and a roof, and was braced with cross beams, so that it could not be any way drowned or overborne by the violence of the water. And thus was Noah, with his family, preserved.	⁷⁸ The sides and roof of the ark were so strong that it could not be sunk or swamped by the violence of the water, and by it Noah and his family were saved.

⁷⁹ ἦν δ᾽ αὐτὸς μὲν ἀπὸ δέκατος· γάρ ἐστιν υἱός, οὗ πατὴρ ἦν , οὗτος δὲ ἦν τοῦ τοῦ , δὲ ἐγεγόνει, ὃς ἐκ τεκνοῦται τοῦ σὺν ἀδελφαῖς πλείοσιν, δὲ υἱὸςἦν τοῦ ·

⁷⁹ He himself was the tenth from Adam; for he was the son of Lamech, whose father was Methuselah, the son of Enoch, the son of Jared; and Jared was born of Mahalaleel, who was fathered by Cainan, the son of Enos with many sisters; and Enos was the son of Seth, the son of Adam.

⁷⁹ Now he was the tenth from Adam, as being the son of Lamech, whose father was Mathusela; he was the son of Enoch, the son of Jared; and Jared was the son of Malaleel, who, with many of his sisters, were the children of Cainan, the son of Enos. Now Enos was the son of Seth, the son of Adam.

⁷⁹ He was the tenth in the line of Adam, being the son of Lamech, whose father was Mathuselah, son of Anoch, son of Jared, son of Malaleel, who, along with many of his sisters, were the children of Cain, son of Anos who was the son of Seth, son of Adam.

⁸⁰ Συνέβη δὲ τοῦτο τὸ πάθος κατὰ τὸ ἑξακοσιοστὸν ἔτος ἤδη τῆς ἀρχῆς, ἐν μηνὶ δευτέρῳ μὲν ὑπὸ λεγομένῳ, δ᾽ ὑπὸ · οὕτω γὰρ ἐν τὸν ἐνιαυτὸν ἦσαν διατεταχότες.

⁸⁰ This calamity happened in the 600th year of Noah's government, in the second month, called Dios by the Macedonians and Marsouane (Marheshvan) by the Hebrews; for so they had arranged the year in Egypt.

⁸⁰ This calamity happened in the six hundredth year of Noah's government, [age,] in the second month, called by the Macedonians Dius, but by the Hebrews Marchesuan: for so did they order their year in Egypt.

⁸⁰ This sorrow came on them in the six hundredth year of Noah's rule, in the second month, called Dius by the Macedonians, and Marsuan by the Hebrews, for that is how they arranged their calendar in Egypt.

⁸¹ δὲ τὸν , ὅς ἐστι , μῆνα πρῶτον ἐπὶ ταῖς ἑορταῖς ὥρισε κατὰ τοῦτον ἐξ τοὺς προαγαγών · οὗτος δ᾽ αὐτῷ καὶ πρὸς ἁπάσας τὰς εἰς τὸ θεῖον τιμὰς ἦρχεν, ἐπὶ μέντοι γε πράσεις καὶ ὠνὰς καὶ τὴν‎ ἄλλην διοίκησιν τὸν πρῶτον κόσμον διεφύλαξε· τὴν‎ δ᾽ ἐπομβρίαν ἄρξασθαί φησιν ἑβδόμῃ τοῦ προειρημένου μηνὸς καὶ εἰκάδι.

⁸¹ But Moses appointed Nisan, which is Xanthicus, as the first month for the festivals, since during this month he brought the Hebrews out of Egypt; this month also served as the beginning for him for all honors toward the Divine. However, for sales and purchases and other administration, he preserved the original order. He says the rain began on the 27th day of the aforementioned month.^[1]

⁸¹ But Moses appointed that Nisan, which is the same with Xanthicus, should be the first month for their festivals, because he brought them out of Egypt in that month: so that this month began the year as to all the solemnities they observed to the honor of God, although he preserved the original order of the months as to selling and buying, and other ordinary affairs. Now he says that this flood began on the twenty-seventh [seventeenth] day of the forementioned month;

⁸¹ Moses appointed Nisan, or Xanthicus, as the first month for their festivals, because in that month he brought them out of Egypt. He counted this month as starting the year regarding divine worship, though he kept the original sequence for selling and buying and other ordinary affairs. He says that this flood began on the twenty-seventh day of that month.

^[1]The Date of the Flood was 2,262 years from Adam (Septuagint chronology), Second month (Marsouane / Marheshvan), 27th day.

⁸² χρόνος δὲ οὗτος ἀπὸ τοῦ πρώτου γεγονότος ἐτῶν ὑπῆρχε δισχιλίων διακοσίων . Ἀναγέγραπται δὲ ὁ χρόνος ἐν ταῖς ἱεραῖς βίβλοις σημειουμένων μετὰ πολλῆς ἀκριβείας τῶν τότε καὶ τὰς ἀκριβείας τῶν ἀνδρῶν καὶ τὰς .

⁸² This time was 2,262 years from Adam, the first man. The time is recorded in the Holy Books, for the people of that time noted with great accuracy the births and deaths of illustrious men.

⁸² and this was two thousand six hundred and fifty-six [one thousand six hundred and fifty-six] years from Adam, the first man; and the time is written down in our sacred books, those who then lived having noted down, with great accuracy, both the births and deaths of illustrious men.

⁸² This was two thousand six hundred fifty-six years from Adam, the first man, for the time is written down in our sacred books, since those who lived then noted most carefully both the births and deaths of prominent men.

⁸³ μὲν τριακοστῷ ἤδη καὶ διακοσιοστῷ ἔτει γεγονότι παῖς γίνεται, ὃς ἐνακόσια καὶ τριάκοντα ἔτη ἐβίωσε. δὲ κατὰ πέμπτον καὶ διακοσιοστὸν ἔτος ἐγέννησεν , ὃς πέντε ζήσας ἔτη καὶ ἐνακόσια τῷ παιδὶ τὴν‎ τῶν πραγμάτων ἐπιμέλειαν δίδωσι τεκνώσας αὐτὸν περὶ ἐνενηκοστὸν καὶ ἑκατοστὸν ἔτος· οὗτος ἐβίωσεν ἔτη δώδεκα πρὸς τοῖς ἐνακοσίοις.

⁸³ When Adam was 230 years old, his son Seth was born, who lived 930 years. Seth, in his 205th year, fathered Enos, who, having lived 905 years, gave the care of affairs to his son Cainan, whom he fathered in his 190th year; he lived 912 years.

⁸³ For indeed Seth was born when Adam was in his two hundred and thirtieth year, who lived nine hundred and thirty years. Seth begat Enos in his two hundred and fifth year; who, when he had lived nine hundred and twelve years, delivered the government to Cainan his son, whom he had in his hundred and ninetieth year. He lived nine hundred and five years.

⁸³ Seth was born when Adam was in his two hundred and thirtieth year, and he lived nine hundred and thirty years. Seth begot Anos in his two hundred and fifth year, and after living for nine hundred and twelve years, he passed on the leadership to Caina his son, whom he begot in his hundred and ninetieth year. His span of life was nine hundred and twelve years.

⁸⁴ δὲ βιοὺς δέκα καὶ ἐνακόσια υἱὸν ἔσχεν ἔτει γενόμενον ἑβδομηκοστῷ καὶ ἑκατοστῷ. Οὗτος ὁ ζήσας πέντε καὶ ἐνενήκοντα καὶ ὀκτακόσια ἔτη ἐτελεύτησεν καταλιπὼν υἱόν, ὃν ἔτος πέμπτον ἑξηκοστὸν καὶ ἑκατοστὸν γενόμενος ἐγέννησε.

⁸⁴ Cainan, living 910 years, had a son Mahalaleel, born in his 170th year. This Mahalaleel, having lived 895 years, died leaving a son Jared, whom he fathered in his 165th year.

⁸⁴ Cainan, when he had lived nine hundred and ten years, had his son Malaleel, who was born in his hundred and seventieth year. This Malaleel, having lived eight hundred and ninety-five years, died, leaving his son Jared, whom he begat when he was in his hundred and sixty-fifth year.

⁸⁴ Caina who lived nine hundred and ten years, had a son, Malaleel, in his hundred and seventieth year. This Malaleel lived eight hundred ninety-five years and died, leaving his son Jared, whom he begot when he was in his hundred and sixty-fifth year.

⁸⁵ τοῦτον εἰς ἐννέα καὶ ἑξήκοντα πρὸς τοῖς ἐνακοσίοις βιώσαντας υἱὸς διαδέχεται γεννηθεὶς περὶ ἔτη δύο καὶ ἑξήκοντα καὶ ἑκατὸν τοῦ πατρὸς αὐτῷ τυγχάνοντος. Οὗτος ζήσας πέντε καὶ ἑξήκοντα πρὸς τοῖς τριακοσίοις ἀνεχώρησε πρὸς τὸ θεῖον, ὅθεν οὐδὲ τελευτὴν αὐτοῦ‎ ἀναγεγράφασι.

⁸⁵ To him, living 962 years, succeeded a son Enoch, born when his father was 162 years old. He, having lived 365 years, departed to the Divine, wherefore they have not recorded his death.

⁸⁵ He lived nine hundred and sixty-two years; and then his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed and went to God; whence it is that they have not written down his death.

⁸⁵ He lived for nine hundred and sixty-nine years and his son Anoch succeeded him, born when his father was a hundred and sixty-two. He, after living for three hundred and sixty five years, left to go to God, which is why there is no written account of his death.

⁸⁶ δὲ παῖς κατὰ ἔτος αὐτῷ γεγονὼς πέμπτον καὶ ἑξηκοστὸν καὶ ἑκατοστὸν υἱὸν ἔσχε περὶ ἔτη γεγονὼς ἑπτὰ καὶ ὀγδοήκοντα καὶ ἑκατόν, ᾧ τὴν‎ ἀρχὴν παρέδωκεν αὐτὸς αὐτὴν κατασχὼν ἐννέα καὶ ἑξήκοντα καὶ ἐνακοσίοις.

⁸⁶ Methuselah, the son of Enoch, born in his 165th year, had a son Lamech in his 187th year, to whom he delivered the government, having held it himself for 969 years.

⁸⁶ Now Mathusela, the son of Enoch, who was born to him when he was one hundred and sixty-five years old, had Lamech for his son when he was one hundred and eighty-seven years of age; to whom he delivered the government, when he had retained it nine hundred and sixty-nine years.

⁸⁶ Mathuselah was born to Anoch when he was a hundred and sixty-five years old, and at the age of a hundred and eighty-seven he had Lamech, to whom he handed over the leadership, having held it for nine hundred and sixty-nine years.

⁸⁷ δὲ ἄρξας ἑπτὰ καὶ ἑπτακοσίοις ἔτεσι τῶν πραγμάτων ἀποδείκνυσι προστάτην υἱόν, ὃς γενόμενος ὄγδοον καὶ ὀγδοηκοστὸν καὶ ἑκατοστὸν ἔτος ἠνυκότι πεντήκοντα καὶ ἐνακοσίοις ἔτεσιν ἦρξε τῶν πραγμάτων.

⁸⁷ Methuselah, the son of Enoch, born in his 165th year, had a son Lamech in his 187th year, to whom he delivered the government, having held it himself for 969 years.

⁸⁷ Now Lamech, when he had governed seven hundred and seventy-seven years, appointed Noah, his son, to be ruler of the people, who was born to Lamech when he was one hundred and eighty-two years old, and retained the government nine hundred and fifty years.

⁸⁷ When Lamech had ruled for seven hundred and seventy-seven years, he put his son Noah in charge of affairs, who was born when Lamech was aged a hundred and eighty-eight years; and he ruled affairs for nine hundred and fifty years.

⁸⁸ ταῦτα συναγόμενα τὰ ἔτη τὸν πληροῖ χρόνον. ἐξεταζέτω δὲ μηδεὶς τὰς τῶν ἀνδρῶν, τοῖς γὰρ αὐτῶν παισὶ καὶ τοῖς ἐκείνων ἀπογόνοις παρεξέτεινον τὸν βίον, ἀλλὰ τὰς ἀκριβείας αὐτῶν μόνον ὁράτω.

⁸⁸ These years, added together, complete the previously recorded time. Let no one examine the deaths of these men—for their lives extended alongside those of their children and descendants—but look only at their births.

⁸⁸ These years collected together make up the sum before set down. But let no one inquire into the deaths of these men; for they extended their lives along together with their children and grandchildren; but let him have regard to their births only.

⁸⁸ All together, these add up to the above-named sum of years. One should not focus on these men's date of death, for their lifetimes reached into those of their children and grandchildren, but rather pay attention to their dates of birth.

⁸⁹ Ἐπισημήναντος δὲ τοῦ θεοῦ καὶ ὕειν ἀρξαμένου τὸ ὕδωρ ἡμέραις τεσσαράκοντα ὅλαις κατεφέρετο, ὡς ἐπὶ πήχεις πεντεκαίδεκα τὴν‎ γῆν ὑπερέχειν. Καὶ τοῦτο ἦν τὸ αἴτιον τοῦ μὴ διασωθῆναι πλείονας φυγῆς ἀφορμὴν οὐκ ἔχοντας.

⁸⁹ When God gave the sign and it began to rain, the water fell for forty whole days, so that it rose fifteen cubits^[1] above the earth. This was the reason that no more people were saved, as they had no means of escape.

⁸⁹ When God gave the signal, and it began to rain, the water poured down forty entire days, till it became fifteen cubits higher than the earth; which was the reason why there was no greater number preserved, since they had no place to fly to.

⁸⁹ When God gave the sign and it began to rain, it poured for all of forty days, until the water rose fifteen feet above the earth. This was why so few survived, as they had nowhere to take refuge.

^[1]15 cubits = 6.7 metres (22 ft)

⁹⁰ παυσαμένου δὲ τοῦ ὑετοῦ μόλις ἤρξατο ὑποβαίνειν τὸ ὕδωρ ἐφ᾽ ἡμέρας ἑκατὸν καὶ πεντήκοντα, ὡς μηνὶ ἑβδόμῳ, ἱσταμένου δὲ ἦν ἱσταμένου, κατ᾽ ὀλίγον ὑπονοστεῖν ἀπολήγοντος. Ἔπειτα τῆς λάρνακος περὶ ἄκραν τινὰ ὄρους σταθείσης κατὰ τὴν‎ συνεὶς ὁ ἀνοίγει τ᾽ αὐτὴν καὶ θεασάμενος γῆν βραχεῖαν περὶ αὐτὴν ἐπὶ χρηστοτέρας ἤδη γεγονὼς ἐλπίδος ἠρέμει.

⁹⁰ When the rain ceased, the water barely began to recede for 150 days, until on the seventh month, on the seventh day of its beginning, it started to subside little by little as it came to an end. Then, the ark having come to rest on a certain mountain top in Armenia, Noah, realizing this, opened it and, seeing a little land around it, remained quiet, having now reached a better hope.

⁹⁰ When the rain ceased, the water did but just begin to abate after one hundred and fifty days; that is, on the seventeenth day of the seventh month, it then ceasing to subside for a little while. After this, the ark rested on the top of a certain mountain in Armenia; which, when Noah understood, he opened it; and seeing a small piece of land about it, he continued quiet, and conceived some cheerful hopes of deliverance.

⁹⁰ When the rain ceased, the water began to abate only after a hundred and fifty days, on the seventeenth day of the seventh month, when it gradually began to subside. The ark came to rest on top of a mountain in Armenia and on noting this, Noah opened it up, saw a small piece of land around it and remained calm, with his hopes revived.

⁹¹ ὀλίγαις δ᾽ ὕστερον ἡμέραις μᾶλλον ὑποχωροῦντος τοῦ ὕδατος μεθίησι κόρακα βουλόμενος μαθεῖν, εἴ τι καὶ ἄλλο τῆς γῆς ἐκλελειμμένον ὑπὸ τοῦ ὕδατος ἀσφαλές ἐστιν ἤδη πρὸς ἔκβασιν· ὁ δὲ πᾶσαν εὑρὼν ἔτι λιμναζομένην πρὸς ἐπανῆλθε. μετὰ δὲ ἡμέρας ἑπτὰ περιστερὰν ἐπὶ τῷ γνῶναι τὰ περὶ τὴν‎ γῆν προύπεμψεν·

⁹¹ A few days later, as the water receded further, he sent out a raven, wishing to learn if any other part of the earth was left dry by the water and was now safe for disembarkation; but it, finding all still flooded, returned to Noah. After seven days, he sent out a dove to know the state of the earth.

⁹¹ But a few days afterward, when the water was decreased to a greater degree, he sent out a raven, as desirous to learn whether any other part of the earth were left dry by the water, and whether he might go out of the ark with safety; but the raven, finding all the land still overflowed, returned to Noah again. And after seven days he sent out a dove, to know the state of the ground;

⁹¹ Some days later, when the water had receded still more, he sent out a raven, to learn if any other part of the earth were left dry by the water and whether he might safely leave the ark. But the raven, finding all the land still flooded, returned to Noah. After seven days he sent out a dove, to learn the state of the ground.

⁹² ἐπανελθούσης δὲ πεπηλωμένης ἅμα καὶ θαλλὸν ἐλαίας κομιζούσης, μαθὼν τὴν‎ γῆν τοῦ κατακλυσμοῦ μείνας ἄλλας ἑπτὰ ἡμέρας τά τε ζῷα τῆς λάρνακος ἐξαφίησιν αὐτός τε μετὰ τῆς γενεᾶς προελθὼν καὶ θύσας τῷ θεῷ συνευωχεῖτο τοῖς οἰκείοις. ἀποβατήριον μέντοι τὸν τόπον τοῦτον καλοῦσιν· ἐκεῖ γὰρ τῆς λάρνακος ἔτι νῦν αὐτῆς τὰ λείψανα ἐπιδεικνύουσι.

⁹² When it returned covered in mud and carrying an olive branch, he learned the earth was delivered from the flood; and waiting another seven days, he let the animals out of the ark and came forth himself with his family, and having sacrificed to God, he feasted with his household. The Armenians call this place "The Place of Descent" (Apobatêrion);^[1] for there the ark was saved, and they show its remains even now.

⁹² which came back to him covered with mud, and bringing an olive branch: hereby Noah learned that the earth was become clear of the flood. So after he had staid seven more days, he sent the living creatures out of the ark; and both he and his family went out, when he also sacrificed to God, and feasted with his companions. However, the Armenians call this place Αποβατηριον, the Place of Descent; for the ark being saved in that place, its remains are shown there by the inhabitants to this day.

⁹² It returned to him covered in mud and bringing an olive branch, by which he knew that the earth was now cleared of the cataclysm. After another seven days he sent the living creatures out of the ark, and emerged with his family and sacrificed to God and feasted with his household. The Armenians call this place the Landing Place for the ark landed safely there, and its remains are shown there by the inhabitants to this day.

^[1]Josephus cites the local name Apobatêrion (Place of Descent) as proof of the ark's landing site, identifying it with Mount Ararat.

⁹³ Τοῦ δὲ κατακλυσμοῦ τούτου καὶ τῆς λάρνακος πάντες οἱ τὰς βαρβαρικὰς ἱστορίας ἀναγεγραφότες, ὧν ἐστι ὁ · διηγούμενος γὰρ τὰ περὶ τὸν κατακλυσμὸν οὕτως που διέξεισι· ‘ λέγεται δὲ καὶ τοῦ πλοίου ἐν τῇ πρὸς τῷ ὄρει τῶν ἔτι μέρος τι εἶναι καὶ κομίζειν τινὰς τῆς ἀσφάλτου ἀφαιροῦντας· χρῶνται δ᾽ οἱ ἄνθρωποι τῷ κομιζομένῳ πρὸς τοὺς ἀποτροπιασμούς.'

⁹³ All those who have recorded the histories of the barbarians mention this flood and the ark, among whom is Berosus the Chaldean; for in his account of the flood, he speaks somewhere thus: "It is said that a part of the ship is still in Armenia at the mountain of the Cordyaeans, and that some take away pieces of the bitumen; and people use what is taken as amulets."

⁹³ Now all the writers of barbarian histories make mention of this flood, and of this ark; among whom is Berosus the Chaldean. For when he is describing the circumstances of the flood, he goes on thus: "It is said there is still some part of this ship in Armenia, at the mountain of the Cordyaeans; and that some people carry off pieces of the bitumen, which they take away, and use chiefly as amulets for the averting of mischiefs."

⁹³ All the barbarian history writers mention this flood and this ark; among whom is Berosus the Chaldean. For when describing the circumstances of the flood, he goes on: "It is said there is still some part of this ship in Armenia, at the mountain of the Cordyaeans, and that some people carry off pieces of the asphalt, to use as amulets for averting harm."

⁹⁴ μέμνηται δὲ τούτων καὶ ὁ ὁ τὴν‎ τὴν‎ συγγραψάμενος καὶ δὲ καὶ ἄλλοι πλείους, καὶ δὲ ὁ ἐν τῇ ἐνενηκοστῇ καὶ ἕκτῃ βίβλῳ ἱστορεῖ περὶ αὐτῶν λέγων οὕτως·

⁹⁴ Hieronymus the Egyptian, who wrote the Phoenician Antiquities, also mentions these things, as do Mnaseas and many others; and Nicolaus of Damascus, in his ninety-sixth book, relates them, saying thus:

⁹⁴ Hieronymus the Egyptian also, who wrote the Phoenician Antiquities, and Mnaseas, and a great many more, make mention of the same. Nay, Nicolaus of Damascus, in his ninety-sixth book, hath a particular relation about them; where he speaks thus:

⁹⁴ It is also mentioned by Hieronymus the Egyptian, who wrote the Phoenician Antiquities and Mnaseas, and by many others. Nicholas of Damascus, in his ninety-sixth book, tells of it in this way:

⁹⁵ ‘ἔστιν ὑπὲρ τὴν‎ μέγα ὄρος κατὰ τὴν‎ λεγόμενον, εἰς ὃ πολλοὺς συμφυγόντας ἐπὶ τοῦ κατακλυσμοῦ λόγος ἔχει περισωθῆναι καί τινα ἐπὶ λάρνακος ὀχούμενον ἐπὶ τὴν‎ ἀκρώρειαν ὀκεῖλαι καὶ τὰ λείψανα τῶν ξύλων ἐπὶ πολὺ σωθῆναι. γένοιτο δ᾽ ἂν οὗτος, ὅντινα καὶ ἀνέγραψεν ὁ νομοθέτης.'

⁹⁵ "There is a great mountain above Minyas in Armenia called Baris, onto which, according to the story, many fled during the flood and were saved; and it is said that someone, carried in an ark, drifted onto the summit and the remains of the timbers were preserved for a long time. This might be the man whom Moses, the lawgiver of the Jews, recorded."

⁹⁵ "There is a great mountain in Armenia, over Minyas, called Baris, upon which it is reported that many who fled at the time of the Deluge were saved; and that one who was carried in an ark came on shore upon the top of it; and that the remains of the timber were a great while preserved. This might be the man about whom Moses the legislator of the Jews wrote."

⁹⁵ "Above Minyas in Armenia there is a large mountain called Baris, where many are said to have found safety at the time of the Deluge, and that one man landed on its summit, carried in an ark, the remnants of whose timber were preserved for a long time. He may be the one of whom Moses the Jewish Legislator wrote."

⁹⁶ δὲ φοβούμενος, μὴ καθ᾽ ἕκαστον ἔτος ἐπικλύζῃ τὴν‎ γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφ᾽ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν ζῴων γένος, ἀλλὰ τετιμωρημένον τοὺς πονηροὺς φειδὼ ποιεῖσθαι τῶν διὰ χρηστότητα περιλειφθέντων καὶ τὸ δεινὸν διαφυγεῖν κεκριμένων·

⁹⁶ Noah, fearing that God might flood the earth every year having decreed the destruction of men, burned sacrifices and begged God that for the future He would remain in the first order of things and bring no such calamity again, by which the whole race of living creatures would be in danger of perishing, but having punished the wicked, to show mercy to those left behind for their goodness and who were judged to escape the horror.

⁹⁶ But as for Noah, he was afraid, since God had determined to destroy mankind, lest he should drown the earth every year; so he offered burnt-offerings, and besought God that nature might hereafter go on in its former orderly course, and that he would not bring on so great a judgment any more, by which the whole race of creatures might be in danger of destruction: but that, having now punished the wicked, he would of his goodness spare the remainder, and such as he had hitherto judged fit to be delivered from so severe a calamity;

⁹⁶ Noah was afraid that since God had sentenced mankind to destruction, the earth might be flooded every year, so he offered burned-sacrifice and begged God to let nature later follow its former orderly course and never again inflict such a penalty as would endanger all living things; and having punished the wicked, to spare those who for their merits had been spared from the disaster.

⁹⁷ κακοδαιμονεστέρους γὰρ ἐκείνων ἔσεσθαι καὶ χείρω κακίαν καταδικασθέντας, εἰ μὴ πρὸς τὸ παντελὲς εἶεν σεσωσμένοι, τηρηθεῖεν δ᾽ ἑτέρῳ κατακλυσμῷ, τοῦ μὲν πρώτου τὸν φόβον καὶ τὴν‎ ἱστορίαν μαθόντες τοῦ δευτέρου δὲ τὴν‎ ἀπώλειαν.

⁹⁷ For they would be more miserable than those who died and condemned to a worse fate if they were not saved completely but preserved for another flood, having learned the fear and history of the first only to suffer the destruction of the second.

⁹⁷ for that otherwise these last must be more miserable than the first, and that they must be condemned to a worse condition than the others, unless they be suffered to escape entirely; that is, if they be reserved for another deluge; while they must be afflicted with the terror and sight of the first deluge, and must also be destroyed by a second.

⁹⁷ If they were not fully saved, these would be worse off than the others and suffer a worse condemnation, if they were spared only to suffer another deluge. After bearing the terrible sight of the first deluge, must they also be ruined by a second?

⁹⁸ εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν‎ θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν‎ γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν ἀγαθῶν, εἰς μακρὸν αὐτῶν γῆρας καὶ βίου μῆκος ὅμοιον τοῖς τάχιον ἐπερχομένων.

⁹⁸ He entreated Him, therefore, to receive his sacrifice favorably and to cast no similar wrath upon the earth, so that they might live happily by persisting in its labors and building cities, and lack none of the good things they enjoyed before the flood—reaching a great age and a length of life similar to those who lived before.

⁹⁸ He also entreated God to accept of his sacrifice, and to grant that the earth might never again undergo the like effects of ‘his wrath; that men might be permitted to go on cheerfully in cultivating the same; to build cities, and live happily in them; and that they might not be deprived of any of those good things which they enjoyed before the Flood; but might attain to the like length of days, and old age, which the ancient people had arrived at before.

⁹⁸ So he begged Him to accept his sacrifice, that the earth may never again suffer similar effects of his anger, but to let people go on cultivating it, building cities and living happily in them, not lacking any of those good things that they enjoyed before the Flood, and reach a good, ripe old age, like the people of old.

⁹⁹ δὲ ταύτας ποιησαμένου τὰς ἱκετείας ὁ θεὸς ἐπὶ δικαιοσύνῃ τὸν ἄνδρα ἀγαπῶν ἐπένευεν αὐτῷ τὰς εὐχὰς εἰς τέλος ἄξειν, οὔτε τοὺς διεφθαρμένους λέγων αὐτὸς ἀπολέσαι, κακίᾳ δὲ τῇ οἰκείᾳ ταύτην αὐτοὺς ὑποσχεῖν τὴν‎ δίκην, οὔτ᾽ ἄν, εἰ γενομένους ἀνθρώπους ἀφανίσαι διεγνώκει, παραγαγεῖν αὐτοὺς εἰς τὸν βίον,

⁹⁹ When Noah made these pleas, God, loving the man for his righteousness, nodded in agreement that He would bring his prayers to fulfillment—saying that He had not destroyed the previous generation Himself, but they had paid this penalty through their own wickedness; for if He had determined to destroy men once they were made, He would not have brought them into life at all.

⁹⁹ When Noah had made these supplications, God, who loved the man for his righteousness, granted entire success to his prayers, and said, that it was not he who brought the destruction on a polluted world, but that they underwent that vengeance on account of their own wickedness; and that he had not brought men into the world if he had himself determined to destroy them,

⁹⁹ As Noah made these petitions, God loved him for his righteousness, and granted all his prayers, saying that it was not He who had brought destruction on the world, but those who had suffered this just vengeance.

¹⁰⁰ σῶφρον γὰρ εἶναι τὴν‎ ἀρχὴν αὐτοῖς μηδὲ χαρίσασθαι τὸ ζῆν ἢ δόντα τοῦτο διαφθείρειν· ἀλλ᾽ οἷς ἐξύβριζον εἰς τὴν‎ ἐμὴν εὐσέβειαν καὶ ἀρετήν, τούτοις ἐξεβιάσαντό με ταύτην αὐτοῖς ἐπιθεῖναι τὴν‎ δίκην.

¹⁰⁰ "For it would be wiser not to grant life at the start than to give it and then destroy it; but they forced me to impose this penalty upon them by their insolence toward my piety and virtue.

¹⁰⁰ it being an instance of greater wisdom not to have granted them life at all, than, after it was granted, to procure their destruction; "But the injuries," said he, "they offered to my holiness and virtue, forced me to bring this punishment upon them.

¹⁰⁰ He would not have brought men into the world had he meant to destroy them, since it would show greater wisdom not to have given them life at all than to destroy them, after it was given. "But their outrages to my sanctity and goodness," he said, "forced me to inflict this punishment on them.

¹⁰¹ παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος. εἰ δ᾽ ἐπὶ πλέον ποτὲ χειμάσαιμι, μὴ δείσητε τῶν ὄμβρων τὸ μέγεθος· οὐ γὰρ ἔτι τὴν‎ γῆν ἐπικλύσει τὸ ὕδωρ.

¹⁰¹ I shall cease for the future from exacting punishments for wrongs with such great anger, and much more so since you entreat me. But if I should ever storm more heavily, do not fear the magnitude of the rains; for the water shall never again flood the earth.

¹⁰¹ But I will leave off for the time to come to require such punishments, the effects of so great wrath, for their future wicked actions, and especially on account of thy prayers. But if I shall at any time send tempests of rain, in an extraordinary manner, be not affrighted at the largeness of the showers; for the water shall no more overspread the earth.

¹⁰¹ However in future I will not so angrily punish their misdeeds, especially due to your prayers. If at any time I send unusually bad weather, do not fear the size of the downpours, for the water shall never again swamp the earth.

¹⁰² παραινῶ μέντοι σφαγῆς ἀνθρωπίνης ἀπέχεσθαι καὶ καθαρεύειν φόνου τοὺς δράσαντάς τι τοιοῦτον κολάζοντας, χρῆσθαι δὲ τοῖς ἄλλοις ζῴοις ἅπασι πρὸς ἃ βούλεσθε καὶ τὰς ὀρέξεις ἔχετε. δεσπότας γὰρ ἁπάντων ὑμᾶς εἶναι πεποίηκα τῶν τε χερσαίων καὶ νηκτῶν καὶ ὅσα τὴν‎ αἰώραν ἔχει καὶ φοράν, χωρὶς αἵματος· ἐν τούτῳ γάρ ἐστιν ἡ ψυχή.

¹⁰² I warn you, however, to abstain from human slaughter and to remain pure from murder, punishing those who do such a thing; but use all other animals as you wish and as you have desires. For I have made you masters of all, both of those on land and those in the water and those that hang and move in the air—except for the blood; for in this is the soul.

¹⁰² However, I require you to abstain from shedding the blood of men, and to keep yourselves pure from murder; and to punish those that commit any such thing. I permit you to make use of all the other living creatures at your pleasure, and as your appetites lead you; for I have made you lords of them all, both of those that walk on the land, and those that swim in the waters, and of those that fly in the regions of the air on high, excepting their blood, for therein is the life.

¹⁰² You are to refrain from shedding human blood and from murder and punish those who do any such thing. I allow you to use all other animals to satisfy your needs and appetites, for I have made you masters of all that walk on the land and swim in the waters and fly in the air, except for their blood, for in it is the life.

¹⁰³ σημανῶ δὲ ὑμῖν παῦλαν ἐσομένην τοξείᾳ τῇ ἐμῇ τὴν‎ ἶριν ἀποσημαίνων· τόξον γὰρ εἶναι τοῦ θεοῦ παρὰ τοῖς ἐκεῖ νενόμισται. Καὶ ὁ μὲν θεὸς ταῦτ᾽ εἰπὼν καὶ ὑποσχόμενος ἀπαλλάσσεται.	¹⁰³ And I will signal to you that there will be a cessation [of floods] by displaying my bow, the rainbow; for the rainbow is considered by people there to be the bow of God." And God, having said these things and made these promises, departed.
¹⁰³ But I will give you a sign that I have left off my anger by my bow." [whereby is meant the rainbow, for they determined that the rainbow was the bow of God]. And when God had said and promised thus, he went away.	¹⁰³ And by my bow (meaning the rainbow, which they call the bow of God) I will give you a sign that I have set aside my anger. When God had said and promised this, he went away.

¹⁰⁴ ΝῶχοςNoah δὲ βιοὺς μετὰ τὴν‎ ἐπομβρίαν πεντήκοντα καὶ τριακόσια ἔτη καὶ πάντα τὸν χρόνον τοῦτον εὐδαιμόνως διαγαγὼν τελευτᾷ ζήσας ἐτῶν ἀριθμὸν ἐνακοσίων καὶ πεντήκοντα.	¹⁰⁴ Let no one, comparing this to our present life and the brevity of the years we live, think that what is said about the ancients is false, concluding that because no one now extends their time in life so long, they did not reach that length of life.
¹⁰⁴ Now when Noah had lived three hundred and fifty years after the Flood, and that all that time happily, he died, having lived the number of nine hundred and fifty years.	¹⁰⁴ When Noah had lived three hundred and fifty years after the Flood and all that time happily, he died, having lived for nine hundred and fifty years.

¹⁰⁵ μηδεὶς δὲ πρὸς τὸν νῦν βίον καὶ τὴν‎ βραχύτητα τῶν ἐτῶν ἃ ζῶμεν συμβαλὼν τὸν τῶν παλαιῶν ψευδῆ νομιζέτω τὰ περὶ ἐκείνων λεγόμενα τῷ μηδένα νῦν τοσοῦτον ἐν τῷ βίῳ παρατείνειν χρόνον τεκμαιρόμενος μηδ᾽ ἐκείνους εἰς ἐκεῖνο τὸ μῆκος τῆς ζωῆς ἀφῖχθαι.

¹⁰⁵ Let no one, comparing this to our present life and the brevity of the years we live, think that what is said about the ancients is false, concluding that because no one now extends their time in life so long, they did not reach that length of life.

¹⁰⁵ But let no one, upon comparing the lives of the ancients with our lives, and with the few years which we now live, think that what we have said of them is false; or make the shortness of our lives at present an argument, that neither did they attain to so long a duration of life,

¹⁰⁵ But let no one, comparing the lives of the ancients with our own and the brevity of its years, think that what is said of them is false; or make the shortness of our present lives an argument, that could not reach so long a lifespan either.

¹⁰⁶ οἱ μὲν γὰρ θεοφιλεῖς ὄντες καὶ ὑπ᾽ αὐτοῦ‎ τοῦ θεοῦ γενόμενοι καὶ διὰ τὰς τροφὰς ἐπιτηδειοτέρας πρὸς πλείονα χρόνον οὔσας εἰκότως ἔζων πλῆθος τοσοῦτον ἐτῶν· ἔπειτα καὶ δι᾽ ἀρετὴν καὶ τὴν‎ εὐχρηστίαν ὧν ἐπενόουν ἀστρονομίας καὶ γεωμετρίας πλεῖον ζῆν τὸν θεὸν αὐτοῖς παρασχεῖν, ἅπερ οὐκ ἦν ἀσφαλῶς αὐτοῖς προειπεῖν μὴ ζήσασιν ἑξακοσίους ἐνιαυτούς· διὰ τοσούτων γὰρ ὁ μέγας ἐνιαυτὸς πληροῦται.

¹⁰⁶ For being beloved of God and made by God Himself, and because their food was more suitable for a longer time, they reasonably lived such a multitude of years; then also, because of their virtue and the utility of what they discovered in astronomy and geometry, God granted them to live longer, which things they could not have predicted with certainty had they not lived 600 years; for through such a span the "Great Year" is completed.^[1]

¹⁰⁶ for those ancients were beloved of God, and [lately] made by God himself; and because their food was then fitter for the prolongation of life, might well live so great a number of years: and besides, God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries, which would not have afforded the time of foretelling [the periods of the stars] unless they had lived six hundred years; for the great year is completed in that interval.

¹⁰⁶ For they were beloved by God and had come from God himself, and as their diet then was more conducive to longevity, they could well live so long. Besides, God gave them longer life on account of their virtue and their useful astronomical and geometrical discoveries, for they could not have foretold anything with security unless they livedatn least six hundred years, or the full cyclic year.

^[1]Josephus provides a "scientific" justification for long lifespans: they were necessary to observe the 600-year cycle of the planets (the period after which the sun and moon return to the same relative position)

¹⁰⁷ μαρτυροῦσι δέ μου τῷ λόγῳ πάντες οἱ παρ᾽ καὶ βαρβάροις συγγραψάμενοι τὰς ἀρχαιολογίας· καὶ γὰρ καὶ ὁ τὴν‎ ποιησάμενος ἀναγραφὴν καὶ ὁ τὰ συναγαγὼν καὶ τε καὶ καὶ πρὸς τούτοις ὁ οἱ τὰ συγγραψάμενοι συμφωνοῦσι τοῖς ὑπ᾽ ἐμοῦ λεγομένοις,

¹⁰⁷ All those among the Greeks and barbarians who have written antiquities bear witness to my account: for Manetho, who made the record of the Egyptians, and Berosus, who collected the Chaldean history, and Mochus and Hestiaeus, and in addition to these, Hieronymus the Egyptian, who wrote the Phoenician history, agree with what I say.

¹⁰⁷ Now I have for witnesses to what I have said, all those that have written Antiquities, both among the Greeks and barbarians; for even Manetho, who wrote the Egyptian History, and Berosus, who collected the Chaldean Monuments, and Mochus, and Hestieus, and, besides these, Hieronymus the Egyptian, and those who composed the Phoenician History, agree to what I here say:

¹⁰⁷ All who have written about ancient times, whether Greeks or barbarians, confirm the truth of this. For Manetho, who wrote the history of Egypt and Berosus who did so for the Chaldeans and Mochus and Hestieus, and, besides these, Hieronymus the Egyptian and those who wrote the history of the Phoenicians, agree to what I say here.

¹⁰⁸ τε καὶ καὶ καὶ καὶ πρὸς τούτοις καὶ ἱστοροῦσι τοὺς ἀρχαίους ζήσαντας ἔτη χίλια. περὶ μὲν τούτων, ὡς ἂν ἑκάστοις ᾖ φίλον, οὕτω σκοπείτωσαν.

¹⁰⁸ Hesiod, Hecataeus, Hellanicus, and Acusilaus, and in addition to these, Ephorus and Nicolaus, record that the ancients lived a thousand years. Regarding these things, let everyone consider them as it pleases them.^[1]

¹⁰⁸ Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and, besides these, Ephorus and Nicolaus relate that the ancients lived a thousand years. But as to these matters, let every one look upon them as he thinks fit.

¹⁰⁸ Hesiod too and Hecataeus, Hellanicus and Acusilaus, as well as Ephorus and Nicholas tell how the ancients lived a thousand years. But let each one judge these things as he thinks fit.

^[1]Josephus lists a "Who's Who" of ancient historians (Manetho, Berosus, Hesiod) to validate his claims, employing a standard technique of ancient apologetics to prove his history isn't just "Jewish myth."

Chapter 4
[109-119]
The Tower of Babel and the splitting of human language

☜ ☞

¹⁰⁹ Οἱ δὲ παῖδες τρεῖς ὄντες καὶ καὶ ἔτεσιν ἑκατὸν ἔμπροσθεν τῆς ἐπομβρίας γεγονότες, πρῶτοι κατελθόντες ἀπὸ τῶν εἰς τὰ πεδία τὴν‎ ἐν τούτοις οἴκησιν ἐποιήσαντο, καὶ τοὺς ἄλλους σφόδρα δεδιότας διὰ τὸν κατακλυσμὸν τὰ πεδία καὶ ὀκνηρῶς ἔχοντας πρὸς τὴν‎ ἀπὸ τῶν ὑψηλῶν τόπων κατάβασιν ἔπεισαν θαρσήσαντας μιμητὰς αὐτῶν γενέσθαι.

¹⁰⁹ The three sons of Noah—Shem, Japheth, and Ham—born one hundred years before the flood,^[1] were the first to descend from the mountains to the plains and established their habitation there; and they persuaded the others, who were greatly terrified of the plains because of the deluge and were hesitant toward the descent from the high places, to take courage and follow their example.

¹⁰⁹ Now the sons of Noah were three,—Shem, Japhet, and Ham, born one hundred years before the Deluge. These first of all descended from the mountains into the plains, and fixed their habitation there; and persuaded others who were greatly afraid of the lower grounds on account of the flood, and so were very loath to come down from the higher places, to venture to follow their examples.

¹⁰⁹ Noah had three sons, Shem, Japhet and Ham, born a hundred years before the Deluge. First, these men descended from the mountains into the plains and lived there, and persuaded others who because of the flood were much afraid of the lower ground. They were reluctant to come down from the heights to dare to follow their example.

^[1]The Great Flood was about 2450-2350 BC; Noah's sons were born about 2350-2250 BC.

¹¹⁰ καὶ τὸ μὲν πεδίον, εἰς ὃ πρῶτον αὐτοὺς κατῴκισαν, καλεῖται · τοῦ δὲ θεοῦ κελεύσαντος αὐτοὺς διὰ στέλλειν ἀποικίας, ἵνα μὴ στασιάζοιεν πρὸς ἀλλήλους, ἀλλὰ γῆν πολλὴν γεωργοῦντες ἀφθονίας ἀπολαύοιεν τῶν καρπῶν, ὑπὸ ἀμαθίας παρήκουσαν τοῦ θεοῦ καὶ διὰ τοῦτο συμφοραῖς περιπεσόντες ᾔσθοντο τῆς ἁμαρτίας·

¹¹⁰ And the plain in which they first settled them is called Shinar (Senaar).^[1] But when God commanded them, on account of their great numbers, to send out colonies so that they might not fall into strife with one another, but rather enjoy an abundance of fruits by cultivating a great deal of land, they disobeyed God through ignorance, and because of this, they fell into calamities and became aware of their sin.

¹¹⁰ Now the plain in which they first dwelt was called Shinar. God also commanded them to send colonies abroad, for the thorough peopling of the earth, that they might not raise seditions among themselves, but might cultivate a great part of the earth, and enjoy its fruits after a plentiful manner. But they were so ill instructed that they did not obey God; for which reason they fell into calamities, and were made sensible, by experience, of what sin they had been guilty:

¹¹⁰ The plain where they first lived was called Senaar. God told them to send out colonies to fully populate of the earth, and not to quarrel among themselves, but to cultivate much of the earth and enjoy its plentiful fruits. But in their foolishness they disobeyed God, and therefore fell into disasters which made them experience the error of their ways.

^[1]About 2200 BC

¹¹¹ ἐπεὶ γὰρ ἤνθουν νεότητος πλήθει, πάλιν ὁ θεὸς αὐτοῖς συνεβούλευσε ποιεῖσθαι τὴν‎ ἀποικίαν· οἱ δὲ οὐ κατὰ τὴν‎ εὐμένειαν τὴν‎ ἐκείνου νομίζοντες ἔχειν τὰ ἀγαθά, τὴν‎ δ᾽ ἰσχὺν αὐτοῖς τὴν‎ οἰκείαν αἰτίαν τῆς εὐπορίας ὑπολαμβάνοντες οὐκ ἐπείθοντο.

¹¹¹ For when they were flourishing with a multitude of youth, God again advised them to establish colonies; but they, thinking that they possessed their good things not through His benevolence, but assuming their own strength to be the cause of their prosperity, did not obey.

¹¹¹ for when they flourished with a numerous youth, God admonished them again to send out colonies; but they, imagining the prosperity they enjoyed was not derived from the favor of God, but supposing that their own power was the proper cause of the plentiful condition they were in, did not obey him.

¹¹¹ For when they were flourishing with a large young population, God again advised them to send out ; but they did not obey, imagining their prosperity was due not to God's favour but their own innate strength.

¹¹² προσετίθεσαν δὲ τῷ παρακούειν τῆς τοῦ θεοῦ γνώμης καὶ τὸ κατ᾽ ἐπιβουλὴν ὑπονοεῖν εἰς ἀποικίαν αὐτοὺς παρορμᾶν, ἵνα διαιρεθέντες εὐεπιχειρητότεροι γένωνται.	¹¹² To their disobedience of God’s will, they added the suspicion that He was urging them to colonize out of a conspiracy, so that they might be more easily overcome if they were divided.
¹¹² Nay, they added to this their disobedience to the divine will, the suspicion that they were therefore ordered to send out separate colonies, that, being divided asunder, they might the more easily be oppressed.	¹¹² Along with disobeying the divine will, they suspected that He had ordered them to go out in colonies merely so that they would be easier to overcome, being isolated from each other.

¹¹³ Ἐξῆρέ τε αὐτοὺς πρός τε ὕβριν τοῦ θεοῦ καὶ καταφρόνησιν , ὃς υἱωνὸς μὲν ἦν τοῦ , τολμηρὸς δὲ καὶ κατὰ χεῖρα γενναῖος· ἔπειθεν οὖν αὐτοὺς μὴ τῷ θεῷ διδόναι τὸ δι᾽ ἐκεῖνον εὐδαιμονεῖν, ἀλλὰ τὴν‎ ἰδίαν ἀρετὴν ταῦτα παρέχειν αὐτοῖς ἡγεῖσθαι,

¹¹³ Nimrod (Nabrodes)^[1] incited them to such insolence and contempt toward God; he was the grandson of Ham, the son of Noah, a bold man and of great strength of hand. He persuaded them not to attribute their prosperity to God, as if it were through Him they were happy, but to believe that it was their own courage which provided these things for them.

¹¹³ Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness.

¹¹³ It was Nabrod who provoked them to such an insult and contempt of God. He was the grandson of Ham, son of Noah, a bold man of great strength, who persuaded them to attribute their prosperity not to God, but to their own courage.

^[1]About 2100 BC

¹¹⁴ καὶ περιίστα δὲ κατ᾽ ὀλίγον εἰς τυραννίδα τὰ πράγματα μόνως οὕτως νομίζων ἀποστήσειν τοὺς ἀνθρώπους τοῦ φόβου τοῦ παρὰ τοῦ θεοῦ, εἰ χρώμενοι τῇ αὐτοῦ‎ δυνάμει διατελοῖεν, ἀμυνεῖσθαί τε τὸν θεὸν πάλιν ἠπείλει τὴν‎ γῆν ἐπικλύσαι θελήσαντα· πύργον γὰρ οἰκοδομήσειν ὑψηλότερον ἢ τὸ ὕδωρ ἀναβῆναι δυνηθείη, μετελεύσεσθαι δὲ καὶ τῆς τῶν προγόνων ἀπωλείας.

¹¹⁴ He gradually changed the state of affairs into a tyranny, thinking that the only way to detach men from the fear of God was to keep them constantly dependent upon his own power. He also threatened to avenge himself on God if He should have a mind to flood the earth again; for he said he would build a tower higher than the water could reach, and that he would even avenge the destruction of their forefathers.

¹¹⁴ He also gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power. He also said he would be revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high for the waters to be able to reach! and that he would avenge himself on God for destroying their forefathers!

¹¹⁴ He gradually brought matters under a tyranny, seeing that the only way to turn people from the fear of God was to keep them dependant on his own power, and that to defend them, in case God should ever again want to drown the world, he threatened to build a tower too high for the waters to reach, and so avenge the ruin of their ancestors.

¹¹⁵ Τὸ δὲ πλῆθος πρόθυμον ἦν τοῖς ἕπεσθαι δόγμασι δουλείαν ἡγούμενοι τὸ εἴκειν τῷ θεῷ, καὶ τὸν πύργον ᾠκοδόμουν οὐδὲν ἀπολείποντες σπουδῆς οὐδὲ πρὸς τὸ ἔργον ὀκνηρῶς ἔχοντες· ἐλάμβανε δὲ θᾶττον ὕψος ἢ προσεδόκησεν ἄν τις ὑπὸ πολυχειρίας.

¹¹⁵ The multitude was eager to follow the dictates of Nimrod, considering it a piece of slavery to yield to God; and they built the tower,^[1] sparing no effort nor being hesitant toward the work. And it rose in height more quickly than anyone would have expected, due to the many hands employed.

¹¹⁵ Now the multitude were very ready to follow the determination of Nimrod, and to esteem it a piece of cowardice to submit to God; and they built a tower, neither sparing any pains, nor being in any degree negligent about the work: and, by reason of the multitude of hands employed in it, it grew very high, sooner than any one could expect;

¹¹⁵ The populace readily followed Nabrod's view and reckoned it a slavery to submit to God, so they built a tower, sparing no effort and not delaying in the work. With so many working on it, it rose up more quickly than anyone would have expected.

^[1]Tower built about 2100-2000 BC

¹¹⁶ τὸ μέντοι πάχος ἦν ἰσχυρὸν τοσοῦτον, ὥσθ᾽ ὑπ᾽ αὐτοῦ‎ μειοῦσθαι τοῖς ὁρῶσι τὸ μῆκος. ᾠκοδομεῖτο δὲ ἐκ πλίνθου ὀπτῆς ἀσφάλτῳ συνδεδεμένης, ὡς ἂν μὴ περιρρέοι.

¹¹⁶ The thickness of it, however, was so great that it made the height appear less to those who saw it. It was built of baked brick, bound together with mortar of bitumen, so that it might not leak. Seeing them acting so madly, God did not decide to destroy them utterly, since they had not grown wise even after the destruction of the first [generation],

¹¹⁶ but the thickness of it was so great, and it was so strongly built, that thereby its great height seemed, upon the view, to be less than it really was. It was built of burnt brick, cemented together with mortar, made of bitumen, that it might not be liable to admit water. When God saw that they acted so madly, he did not resolve to destroy them utterly, since they were not grown wiser by the destruction of the former sinners;

¹¹⁶ It was so stout and strongly built that it appeared less than its great height, and was built of baked bricks, cemented with asphalt so as to be watertight.

¹¹⁷ οὕτως δὲ μεμηνότας αὐτοὺς ὁρῶν ὁ θεὸς ἀφανίσαι μὲν ἐκ παντὸς οὐκ ἔκρινεν, ὅτι μηδ᾽ ὑπὸ τῶν πρώτων ἀπολωλότων σωφρονισθεῖεν, εἰς στάσιν δὲ αὐτοὺς ἐνέβαλεν ἀλλογλώσσους ἀπεργασάμενος καὶ ὑπὸ πολυφωνίας ποιήσας ἑαυτῶν ἀσυνέτους εἶναι.
ὁ δὲ τόπος ἐν ᾧ τὸν πύργον ᾠκοδόμησαν νῦν καλεῖται διὰ τὴν‎ τοῦ περὶ τὴν‎ διάλεκτον πρῶτον ἐναργοῦς· γὰρ τὴν‎ καλοῦσι.

¹¹⁷ but He cast them into a state of strife by making them speak different languages, and by causing them, through this variety of tongues, to be unable to understand one another. The place where they built the tower is now called Babylon, because of the confusion of that language which was first plain; for the Hebrews call confusion "Babel."

¹¹⁷ but he caused a tumult among them, by producing in them divers languages, and causing that, through the multitude of those languages, they should not be able to understand one another. The place wherein they built the tower is now called Babylon, because of the confusion of that language which they readily understood before; for the Hebrews mean by the word Babel, confusion.

¹¹⁷ When God saw them acting in this mad way, he did not decide to utterly destroy them, since even the destruction of the previous sinners had not taught them wisdom, but he put them in turmoil by making them speak different tongues, so that they could not understand each other.
The place where they built the tower is called Babylon nowadays, after the confusion of that original language once understood by all, for in Hebrew Babel means confusion.

¹¹⁸ περὶ δὲ τοῦ πύργου τούτου καὶ τῆς ἀλλοφωνίας τῶν ἀνθρώπων μέμνηται καὶ λέγουσα οὕτως· ‘ πάντων ὁμοφώνων ὄντων τῶν ἀνθρώπων πύργον ᾠκοδόμησάν τινες ὑψηλότατον ὡς ἐπὶ τὸν οὐρανὸν ἀναβησόμενοι δι᾽ αὐτοῦ‎. οἱ δὲ θεοὶ ἀνέμους ἐπιπέμψαντες ἀνέτρεψαν τὸν πύργον καὶ ἰδίαν ἑκάστῳ φωνὴν ἔδωκαν· καὶ διὰ τοῦτο συνέβη κληθῆναι τὴν‎ πόλιν.'

¹¹⁸ Regarding this tower and the variation of speech among men, the Sibyl also makes mention, speaking thus: "When all men spoke the same language, some built a very high tower, as if they would ascend to heaven by means of it. But the gods sent winds and overthrew the tower, and gave to each a peculiar language; and for this reason it happened that the city was called Babylon."

¹¹⁸ The Sibyl also makes mention of this tower, and of the confusion of the language, when she says thus: "When all men were of one language, some of them built a high tower, as if they would thereby ascend up to heaven, but the gods sent storms of wind and overthrew the tower, and gave every one his peculiar language; and for this reason it was that the city was called Babylon."

¹¹⁸ The Sibyl also mentions this tower and the confusion of human language, when she says, "When all people were of one language, some of them built a high tower as if by it they could climb up to heaven; but the gods sent windstorms and destroyed the tower and gave each one his own language, and for this reason the city was called Babylon."

¹¹⁹ περὶ δὲ τοῦ πεδίου τοῦ λεγομένου ἐν τῇ χώρᾳ μνημονεύει λέγων οὕτως· ‘τῶν δὲ ἱερέων τοὺς διασωθέντας τὰ τοῦ ἱερώματα λαβόντας εἰς τῆς ἐλθεῖν.'

¹¹⁹ And regarding the plain called Shinar in the country of Babylonia, Hestiaeus mentions it, speaking thus: "Those of the priests who were saved took the sacred vessels of Zeus Enyalius and came to Shinar of Babylonia."

¹¹⁹ But as to the plan of Shinar, in the country of Babylonia, Hestiaeus mentions it, when he says thus: "Such of the priests as were saved, took the sacred vessels of Jupiter Enyalius, and came to Shinar of Babylonia."

¹¹⁹ Hestiaeus mentions the plan of Senaar in the district of Babylonia, as follows: "The priests who survived took the sacred vessels of Zeus Enyalius and came to Senaar of Babylonia."

Chapter 5
[120-121]
Noah's progeny spread out over the earth

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¹²⁰ Σκίδνανται δὴ τὸ λοιπὸν ἐντεῦθεν ὑπὸ τῆς ἀλλογλωσσίας τὰς ἀποικίας ποιησάμενοι πανταχοῦ, καὶ γῆν ἕκαστοι κατελάμβανον τὴν‎ ἐντυχοῦσαν καὶ εἰς ἣν αὐτοὺς ἦγεν ὁ θεός, ὡς πληρωθῆναι πᾶσαν αὐτῶν ἤπειρον μεσόγεών τε καὶ παράλιον· εἰσὶ δ᾽ οἳ καὶ περαιωσάμενοι ναυσὶ τὰς νήσους κατῴκησαν.

¹²⁰ From that point on, they were scattered everywhere on account of their diversity of languages and formed colonies;^[1] and each group occupied the land they happened upon and into which God led them, so that the entire continent was filled by them, both the inland and the coastal regions. There were some, moreover, who crossed over in ships and inhabited the islands.

¹²⁰ After this they were dispersed abroad, on account of their languages, and went out by colonies every where; and each colony took possession of that land which they light upon, and unto which God led them; so that the whole continent was filled with them, both the inland and the maritime countries. There were some also who passed over the sea in ships, and inhabited the islands:

¹²⁰ They were scattered then, due to their variety of languages, and formed colonies everywhere and each colony took possession of the land they found and to which God led them, so that they filled the whole earth, both the inland and the coastland, and some crossed the sea in ships and inhabited the islands.

^[1]About 2100-2000 BC

¹²¹ καὶ τῶν ἐθνῶν ἔνια μὲν διασώζει τὰς ὑπὸ τῶν κτισάντων κειμένας προσηγορίας, ἔνια δὲ καὶ μετέβαλεν, οἱ δὲ καὶ πρὸς τὸ σαφέστερον εἶναι δοκοῦν τοῖς παροικοῦσι τροπὴν ἔλαβον. δ᾽ εἰσὶν οἱ τούτου καταστάντες αἴτιοι· ἰσχύσαντες γὰρ ἐν τοῖς ὕστερον ἰδίαν ἐποιήσαντο καὶ τὴν‎ πάλαι δόξαν καλλωπίσαντες τὰ ἔθνη τοῖς ὀνόμασι πρὸς τὸ συνετὸν αὐτοῖς καὶ κόσμον θέμενοι πολιτείας ὡς ἀφ᾽ αὑτῶν γεγονόσιν.

¹²¹ And some of these nations still preserve the names given to them by their founders, but some also have changed them, while others have undergone a modification toward that which seemed more intelligible to those living nearby. It is the Greeks who are the cause of this; for having grown powerful in later times, they claimed the ancient glory as their own, adorning the nations with names easy for themselves to understand and imposing on them a form of government, as if they were descended from themselves.^[1]

¹²¹ and some of those nations do still retain the denominations which were given them by their first founders; but some have lost them also, and some have only admitted certain changes in them, that they might be the more intelligible to the inhabitants. And they were the Greeks who became the authors of such mutations. For when in after-ages they grew potent, they claimed to themselves the glory of antiquity; giving names to the nations that sounded well [in Greek] that they might be better understood among themselves; and setting agreeable forms of government over them, as if they were a people derived from themselves.

¹²¹ Some of those nations retain the names their founders gave them, but some were changed so as to be more intelligible to the inhabitants. It was the Greeks who did this, for when they grew powerful in later ages, they claimed the glory of the past and gave to the nations names they could understand, and imposed their form of culture on them, as if they had founded them.

^[1]Josephus claim that around 1200-800 BC, the Greek-speaking peoples began establishing colonies across the Mediterranean and Black Seas, leading to the renaming of places and countries. Then during 334–323 BC Alexander the Great brought about an era of power where Hellenic culture, language, and political structures were imposed upon the East. Then from 146 BC to 94 AD we have the Roman Hegemony and Josephus's Era where the Greek names for nations became the standard intelligible versions for the Roman world, which Josephus is now addressing.

Chapter 6
[122-153]
Nations named after the children of Noah

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The Descendants of Japheth

¹²² Ἦσαν δὲ τῶν παίδων υἱοί, ὧν ἐπὶ τιμῇ τοῖς ἔθνεσι τὰ ὀνόματα ἐπετίθεσαν οἱ γῆν τινα καταλαβόντες. μὲν οὖν τοῦ παιδὸς ἦσαν ἑπτὰ υἱοί. κατοικοῦσι δὲ οὗτοι ἀπὸ καὶ τῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς ἄχρι ποταμοῦ , ἐπὶ δὲ τῆς ἕως γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.

¹²² The sons of Noah's children were those in whose honor the names were given to the nations by those who first occupied a land. Now, of Japheth, the son of Noah, there were seven sons. These inhabited [territories] beginning from the Taurus and Amanus mountains and proceeded in Asia as far as the river Tanais (Don), and in Europe as far as Gadeira (Cadiz), occupying the land they happened upon; and since no one had inhabited it before, they called the nations by their own names.

¹²² Now they were the grandchildren of Noah, in honor of whom names were imposed on the nations by those that first seized upon them. Japhet, the son of Noah, had seven sons: they inhabited so, that, beginning at the mountains Taurus and Amanus, they proceeded along Asia, as far as the river Tanais, and along Europe to Cadiz; and settling themselves on the lands which they light upon, which none had inhabited before, they called the nations by their own names.

¹²² Noah's children had sons in whose honour the nations were named by their first occupants. Noah's son Japhet had seven sons, who occupied first the mountains of Taurus and Amanus and proceeded through Asia as far as the river Tanais and across Europe as far as Gadeira, settling the lands they encountered where none had lived before, and calling the nations by their own names.

¹²³ τοὺς γὰρ νῦν ὑφ᾽ καλουμένους, δὲ λεγομένους, ἔκτισε. δὲ τοὺς ἀπ᾽ αὐτοῦ‎ ὀνομασθέντας ᾤκισεν, δὲ ὑπ᾽ αὐτῶν .

¹²³ For Gomar founded those who are now called Galatians by the Greeks, but were then called Gomarites. Magog settled those named Magogites after him, but who are addressed by them [the Greeks] as Scythians.

¹²³ For Gomer founded those whom the Greeks now call Galatians, [Galls,] but were then called Gomerites. Magog founded those that from him were named Magogites, but who are by the Greeks called Scythians.

¹²³ Gomer founded those whom the Greeks now call Galatians, but were then called Gomerites and Magog founded the Magogites after himself, whom they call Scythians.

¹²⁴ τῶν δὲ παίδων καὶ ἀπὸ μὲν τούτου γίνονται ἔθνος, οἳ πρὸς κέκληνται, ἀπὸ δὲ καὶ πάντες γεγόνασι. κατοικίζει δὲ καὶ , οἵτινες ἐν τοῖς νῦν καλοῦνται.

¹²⁴ Of the sons of Japheth, Javan and Madai: from the latter come the Madaians, who are called Medes by the Greeks, and from Javan, Ionia and all the Greeks are descended. Thobel also founded the Thobelians, who in the present day are called Iberians.

¹²⁴ Now as to Javan and Madai, the sons of Japhet; from Madai came the Madeans, who are called Medes, by the Greeks; but from Javan, Ionia, and all the Grecians, are derived. Thobel founded the Thobelites, who are now called Iberes;

¹²⁴ The sons of Japhet, Javan and Mados, were also founders of nations: from Mados came the Madaeans, whom the Greeks call Medes, and from Javan are descended Ionia and all the Greeks. Theobel founded the Theobelites, who are now called Iberes.

¹²⁵ καὶ δὲ ὑπὸ κτισθέντες μὲν ἄρτι κέκληνται, τῆς δὲ ἀρχαίας αὐτῶν προσηγορίας σημεῖον δείκνυται· πόλις γάρ ἐστι παρ᾽ αὐτοῖς ἔτι καὶ νῦν , δηλοῦσα τοῖς συνιέναι δυναμένοις οὕτως ποτὲ προσαγορευθὲν πᾶν τὸ ἔθνος. δὲ μὲν ἐκάλεσεν ὧν ἦρξεν, δὲ αὐτοὺς μετωνόμασαν.

¹²⁵ And the Meschinians, founded by Meschos, are now called Cappadocians, but a sign of their ancient designation is shown: for there is still even now a city among them called Mazaka, indicating to those able to understand that the whole nation was once so addressed. Thiras called those whom he ruled Thirians, but the Greeks renamed them Thracians.

¹²⁵ and the Mosocheni were founded by Mosoch; now they are Cappadocians. There is also a mark of their ancient denomination still to be shown; for there is even now among them a city called Mazaca, which may inform those that are able to understand, that so was the entire nation once called. Thiras also called those whom he ruled over Thirasians; but the Greeks changed the name into Thracians.

¹²⁵ The Mescheni were founded by Meschos and are now called Cappadocians, though a trace of their ancient name is still visible, for there is still among them a city called Mazaca, an indication to those who understand such things that this was once the name of the whole nation. Thiras called his subjects Thirasians, but the Greeks changed the name into Thracians.

¹²⁶ καὶ τοσαῦτα μὲν ἔθνη ὑπὸ τῶν παίδων κατοικεῖται· δὲ τριῶν υἱῶν γενομένων μὲν ᾤκισεν, οἳ νῦν ὑπὸ τῶν καλοῦνται, δὲ τοὺς λεγομένους, δὲ , οἳ δόξαν ὠνομάσθησαν.

¹²⁶ And so many nations are inhabited by the children of Japheth. Of Gomar's three sons: Aschanaxes settled the Aschanaxians, who are now called Rheginians by the Greeks; Riphates the Riphateans, called Paphlagonians; and Thugrames the Thugrameans, who by the decision of the Greeks were named Phrygians.

¹²⁶ And so many were the countries that had the children of Japhet for their inhabitants. Of the three sons of Gomer, Aschanax founded the Aschanaxians, who are now called by the Greeks Rheginians. So did Riphath found the Ripheans, now called Paphlagonians; and Thrugramma the Thrugrammeans, who, as the Greeks resolved, were named Phrygians.

¹²⁶ These were the countries occupied by the children of Japhet. Of the three sons of Gomer, Aschanaxes founded the Aschanaxans, who are now called by the Greeks Rheginians; and Riphath founded the Ripheans, now called Paphlagonians, and Thygrames the Thygrameans, whom the Greeks called Phrygians.

¹²⁷ δὲ τοῦ τριῶν καὶ αὐτοῦ‎ παίδων γενομένων μὲν ἐκάλεσεν ὧν ἦρχεν, δὲ νῦν εἰσι, δὲ · οὕτως γὰρ ἐκαλεῖτο τὸ παλαιὸν ἡ . σημεῖον δέ· γὰρ παρ᾽ αὐτοῖς τῶν πόλεων ἡ ἀξιολογωτάτη καλεῖται μητρόπολις οὖσα τὸ ταῦ πρὸς τὴν‎ κλῆσιν ἀντὶ τοῦ θῆτα μεταβαλόντων.

¹²⁷ Of Javan, the son of Japheth, there were also three sons: Halisas called those he ruled Halisians, and they are now the Aeolians; Tharsos [founded] the Tharsians, for so Cilicia was called in antiquity. The evidence is this: for their most noteworthy city is called Tarsus, being their metropolis, they having changed the Tau to Theta for the naming.

¹²⁷ Of the three sons of Javan also, the son of Japhet, Elisa gave name to the Eliseans, who were his subjects; they are now the Aeolians. Tharsus to the Tharsians, for so was Cilicia of old called; the sign of which is this, that the noblest city they have, and a metropolis also, is Tarsus, the tau being by change put for the theta.

¹²⁷ Of the three sons of Javan, son of Japhet, Halisa named the Haliseans whom he ruled, who are now the Aeolians; and Tharsus named the Tharsians, the former name of Cilicia, in sign of which their noblest city and metropolis Tarsus, the tau having replaced the theta.

¹²⁸ δὲ τὴν‎ νῆσον ἔσχε, αὕτη νῦν καλεῖται, καὶ ἀπ᾽ αὐτῆς τε πᾶσαι καὶ τὰ πλείω τῶν παρὰ θάλατταν ὑπὸ ὀνομάζεται· μάρτυς δέ μου τῷ λόγῳ μία τῶν ἐν πόλεων ἰσχύσασα τὴν‎ προσηγορίαν φυλάξαι· γὰρ ὑπὸ τῶν ἐξελληνισάντων αὐτὴν καλεῖται μηδ᾽ οὕτως διαφυγοῦσα τοῦ τὸ ὄνομα. μὲν δὴ παῖδές τε καὶ υἱωνοὶ τοσαῦτα ἔσχον ἔθνη.

¹²⁸ Chethimos held the island of Chethima, which is now called Cyprus; and from it all islands and most maritime places are named Chethim by the Hebrews. One of the cities in Cyprus is witness to my account, having had the strength to preserve the designation: for it is called Kition by those who Hellenized it, yet even so it did not escape the name of Chethimos. Thus, the sons and grandsons of Japheth held these many nations.

¹²⁸ Cethimus possessed the island Cethima: it is now called Cyprus; and from that it is that all islands, and the greatest part of the sea-coasts, are named Cethim by the Hebrews: and one city there is in Cyprus that has been able to preserve its denomination; it has been called Citius by those who use the language of the Greeks, and has not, by the use of that dialect, escaped the name of Cethim. And so many nations have the children and grandchildren of Japhet possessed.

¹²⁸ Cethimus occupied the island of Cethima, now called Cyprus, from which all islands and most of the sea-coasts are called by the Hebrews Cethim, a sign of which is that one city in Cyprus has kept that name. It is called Citius by those who use the Greek language, not far removed from the name Cethim. These were the nations occupied by the children and grandchildren of Japhet.

¹²⁹ ὃ δ᾽ ἴσως ὑφ᾽ ἀγνοεῖται, τοῦτο τρέψομαι πρὸς τὴν‎ ἀφήγησιν ὧν κατέλιπον. τὰ γὰρ ὀνόματα διὰ τὸ τῆς γραφῆς εὐπρεπὲς ἡλλήνισται πρὸς ἡδονὴν τῶν · οὐ γὰρ ἐπιχώριος ἡμῖν ὁ τοιοῦτος αὐτῶν τύπος, ἀλλ᾽ ἕν τε αὐτῶν σχῆμα καὶ τελευτὴ μία, τέ τοι καλεῖται καὶ τοῦτον τὸν τύπον ἐπὶ παντὸς τηρεῖ .

¹²⁹ And that which is perhaps unknown by the Greeks, having said this beforehand, I shall turn to the narration of what I left off. For the names have been Hellenized for the sake of the elegance of the writing, for the pleasure of those who will read it; for such a form of them is not our local [style], but they have a single shape and a single ending; for example, "Nochos" is called "Noe," and he maintains this form in every case.

¹²⁹ Now when I have premised somewhat, which perhaps the Greeks do not know, I will return and explain what I have omitted; for such names are pronounced here after the manner of the Greeks, to please my readers; for our own country language does not so pronounce them: but the names in all cases are of one and the same ending; for the name we here pronounce Noeas, is there Noah, and in every case retains the same termination.

¹²⁹ After noting something that the Greeks probably do not know, I will return to explain what I have omitted. To please my readers the names are here rendered in the Greek style, as our native language does not pronounce them like that, for we retain the form and termination of names and for us, Noah is Nochas, and his name retains this form in all cases.

The Descendants of Ham

¹³⁰ Οἱ δὲ παῖδες τὴν‎ ἀπὸ καὶ καὶ τῶν γῆν κατέσχον, ὅσα πρὸς θάλασσαν αὐτῆς ἐτέτραπτο καταλαβόντες καὶ τὰ μέχρι τοῦ ὠκεανοῦ ἐξιδιωσάμενοι· αἱ μέντοι προσηγορίᾳ τῶν μὲν καὶ παντελῶς ἐξίτηλοι γεγόνασιν, δὲ μεταβαλοῦσαι καὶ μεταρρυθμισθεῖσαι πρὸς ἑτέρας δύσγνωστοι τυγχάνουσιν, ὀλίγοι δὲ οἱ φυλάξαντες ἀκεραίους τὰς προσηγορίας ὑπάρχουσι.

¹³⁰ The sons of Ham occupied the land from Syria and the Amanus and Lebanon mountains, seizing whatever was turned toward the sea and making their own the parts as far as the ocean. However, the designations of some have become completely vanished, and of others, having changed and been refashioned into others, they happen to be difficult to recognize, and there are few who have kept the designations intact.

¹³⁰ The children of Ham possessed the land from Syria and Amanus, and the mountains of Libanus; seizing upon all that was on its sea-coasts, and as far as the ocean, and keeping it as their own. Some indeed of its names are utterly vanished away; others of them being changed, and another sound given them, are hardly to be discovered; yet a few there are which have kept their denominations entire.

¹³⁰ The children of Ham held the land from Syria and Amanus and the mountains of Libanus; taking all its sea-coast as far as the ocean and making it their own. Some of its names have vanished utterly while others have changed in pronunciation, and so are hard to identify, though a few have kept their names intact.

¹³¹ τεσσάρων γὰρ ΧάμουHam παίδων γενομένων ΧουσαῖονChus μὲν οὐδὲν ὑπάρχουσι ὁ χρόνος· ΑἰθίοπεςEthiopian γὰρ ὧν ἦρξεν ἔτι καὶ νῦν ὑπὸ ἑαυτῶν τε καὶ τῶν ἐν τῇ ἈσίᾳAsia πάντων ΧουσαῖοιChusites καλοῦνται.	¹³¹ For of the four sons of Ham, time did nothing to harm the Cushite; for the Ethiopians whom he ruled are even now called Cushites by themselves and by all those in Asia.
¹³¹ For of the four sons of Ham, time has not at all hurt the name of Chus; for the Ethiopians, over whom he reigned, are even at this day, both by themselves and by all men in Asia, called Chusites.	¹³¹ Of the four sons of Ham, time has no way changed the name of Chus, for his Ethiopian descendants are even to this day called Chusites, both by themselves and by everyone in Asia.

¹³² ἐτηρήθη δὲ καὶ ἡ κατὰ τὴν‎ προσηγορίαν μνήμη· τὴν‎ γὰρ καὶ τοὺς ἅπαντες οἱ ταύτῃ καλοῦμεν. ἔκτισε δὲ καὶ τὴν‎ ἀπ᾽ αὐτοῦ‎ καλέσας τοὺς ἐπιχωρίους.

¹³² The memory according to the designation was also preserved for the Mersaians; for we all in that region call Egypt "Merse" and the Egyptians "Mersaians." And Phut founded Libya, calling the inhabitants Phutites after himself.

¹³² The memory also of the Mesraites is preserved in their name; for all we who inhabit this country [of Judea] called Egypt Mestre, and the Egyptians Mestreans. Phut also was the founder of Libya, and called the inhabitants Phutites, from himself:

¹³² The memory of the Mesraites is preserved in their name, for all of us living here call Egypt Merse and the Egyptians Merseans. Phut was the founder of Libya and called the inhabitants Phutites, after himself.

¹³³ ἔστι δὲ καὶ ποταμὸς ἐν τῇ χώρᾳ τοῦτο ἔχων τὸ ὄνομα, ὅθεν καὶ τοὺς πλείστους τῶν ἱστοριογράφων ἔστιν ἰδεῖν μεμνημένους τοῦ ποταμοῦ καὶ τῆς παρακειμένης αὐτῷ χώρας λεγομένης. μετέβαλε δὲ ὃ νῦν αὐτῇ ἐστιν ὄνομα ἀπὸ τῶν υἱῶν λεγομένου· μετ᾽ οὐ πολὺ δ᾽ ἐροῦμεν τὴν‎ αἰτίαν, δι᾽ ἣν αὐτὴν καὶ προσαγορεύεσθαι συμβέβηκε.

¹³³ There is also a river in the country of the Moors having this name, whence one may see most Greek historians mentioning the river and the adjacent country being called Phute. But it changed to the name it now has from one of the sons of Mesramus called Libys; and after a short while, we shall tell the reason why it also happens to be addressed as Africa.

¹³³ there is also a river in the country of Moors which bears that name; whence it is that we may see the greatest part of the Grecian historiographers mention that river and the adjoining country by the appellation of Phut: but the name it has now has been by change given it from one of the sons of Mesraim, who was called Lybyos. We will inform you presently what has been the occasion why it has been called Africa also.

¹³³ There is even a river in the land of the Moors bearing that name, which is why one sees most of the Greek historiographers mentioning that river and the adjoining area under the name of Phut, which was changed and is now called after Libyos, one of the sons of Mesraim. We will soon report what caused it to be also called Africa.

¹³⁴ δὲ τέταρτος ὢν παῖς τὴν‎ νῦν καλουμένην οἰκίσας ἀπ᾽ αὐτοῦ‎ προσηγόρευσεν. γίνονται δὲ παῖδες ἐξ αὐτῶν μὲν ἕξ, ὧν μὲν , δὲ ἔκτισεν, οἳ νῦν λέγονται, δὲ , ὀνομάζονται δὲ παρ᾽ ·

¹³⁴ Canaan, being the fourth son of Ham, having settled the land now called Judea, addressed it as Canaan after himself. And children were born from them: of Cush there were six, of whom Sabas founded the Sabaeans, and Evilas the Evilaeans, who are now called Gaetuli; Sabathes the Sabathenians, but they are named Astabarians among the Greeks.

¹³⁴ Canaan, the fourth son of Ham, inhabited the country now called Judea, and called it from his own name Canaan. The children of these [four] were these: Sabas, who founded the Sabeans; Evilas, who founded the Evileans, who are called Getuli; Sabathes founded the Sabathens, they are now called by the Greeks Astaborans;

¹³⁴ Canaan, the fourth son of Ham, lived in the country now called Judea and called it by his own name Canaan. The children of these were: Sabas, who founded the Sabeans, Evilas, who founded the Evileans, now called Getuli, and Sabathes the Sabathens, whom the Greeks call Astaborans.

¹³⁵ οἰκίζει δὲ καὶ · δὲ ᾤκισε καὶ δύο παῖδας ἔσχεν, ὧν μὲν ἔθνος τῶν ἑσπερίων οἰκίσας ἐπωνύμους αὐτῷ κατέλιπε, δὲ · δὲ υἱὸς ὑπομείνας παρὰ ἐτυράννησεν, ὡς καὶ πρότερόν μοι δεδήλωται.

¹³⁵ Sabactas also settled the Sabactenians. Ramus settled the Ramaeans and had two sons, of whom Judadas settled the Judadaeans, an Ethiopian nation of the western parts, and left them named after him; and Sabaeus [settled] the Sabaeans. But Nimrod, the son of Cush, remaining behind, became a tyrant among the Babylonians, as has been previously shown by me.

¹³⁵ Sabactas settled the Sabactens; and Ragmus the Ragmeans; and he had two sons, the one of whom, Judadas, settled the Judadeans, a nation of the western Ethiopians, and left them his name; as did Sabas to the Sabeans: but Nimrod, the son of Chus, staid and tyrannized at Babylon, as we have already informed you.

¹³⁵ Sabactas founded the Sabactenians, Ragmus the Ragmeans, and he had two sons, one of whom, Judadas, settled the Judadeans, a nation of the western Ethiopians and left them his name; as did Sabas to the Sabeans. But Nabrod, son of Chus, stayed and was tyrant in Babylon, as already said.

¹³⁶ τῶν δὲ παίδων ὀκτὼ γενομένων οἱ πάντες τὴν‎ ἀπὸ ἕως γῆν κατέσχον, μόνου δὲ τὴν‎ ἐπωνυμίαν ἡ χώρα διεφύλαξε· γὰρ οἱ αὐτοῦ‎ τὴν‎ μοῖραν καλοῦσι.

¹³⁶ Of the eight sons of Mesraeus, all of them occupied the land from Gaza to Egypt, but the country preserved the name of Philistinus alone; for the Greeks call his portion "Palestine."

¹³⁶ Now all the children of Mesraim, being eight in number, possessed the country from Gaza to Egypt, though it retained the name of one only, the Philistim; for the Greeks call part of that country Palestine.

¹³⁶ The eight children of Mesraim possessed the country from Gaza to Egypt, though it kept the name of only one, Philistinos, and the Greeks name his country Palestine.

¹³⁷ τῶν δὲ ἄλλων, καὶ καὶ τοῦ μόνου κατοικήσαντος ἐν καὶ ὧδε τὴν‎ χώραν ἀπ᾽ αὐτοῦ‎ καλέσαντος, τε καὶ καὶ καὶ πέρα τῶν ὀνομάτων οὐδὲν ἴσμεν· ὁ γὰρ πόλεμος, περὶ οὗ δηλώσομεν ὕστερον, ἀναστάτους αὐτῶν τὰς πόλεις ἐποίησεν.

¹³⁷ Of the others—Lumaius, Anamias, Labimus (who alone settled in Libya and called the country after himself), Nedemus, Pethrosimus, Chesloimus, and Chephthomus—we know nothing beyond the names; for the Ethiopian war, about which we shall speak later, caused their cities to be uprooted.

¹³⁷ As for the rest, Ludieim, and Enemim, and Labim, who alone inhabited in Libya, and called the country from himself, Nedim, and Phethrosim, and Chesloim, and Cephthorim, we know nothing of them besides their names; for the Ethiopic war which we shall describe hereafter, was the cause that those cities were overthrown.

¹³⁷ The others were Lumaeus and Anamia and Labimos, who settled alone in Libya and called the country after himself. Of Nedim and Pethrosim and Chesloim and Cephthomos we know nothing except their names, for the Ethiopian war which we shall later describe destroyed those cities.

¹³⁸ ἐγένοντο δὲ καὶ παῖδες, , ὃς καὶ πόλιν ἐπώνυμον ἔκτισεν ἐν τῇ , δ᾽ ὑφ᾽ καλεῖται· δὲ κατῴκισεν, ἥτις ἔστι καὶ νῦν ὑπὸ μὲν τῶν ἐπιχωρίων καλουμένη, δ᾽ αὐτὴν ἀφ᾽ ἑνὸς τῶν ἐπιγόνων ἐπωνόμασαν· δὲ τὴν‎ νῆσον ἔσχεν· δὲ τὴν‎ ἐν τῷ .

¹³⁸ There were also sons of Canaan: Sidonius, who also founded a city of the same name in Phoenicia, and it is called Sidon by the Greeks; Amathous settled Amathous, which is even now called Amathe by the inhabitants, but the Macedonians named it Epiphaneia after one of their successors; Arudaeus held the island of Arados; Arucaeus [held] Arke in Lebanon.

¹³⁸ The sons of Canaan were these: Sidonius, who also built a city of the same name; it is called by the Greeks Sidon Amathus inhabited in Amathine, which is even now called Amathe by the inhabitants, although the Macedonians named it Epiphania, from one of his posterity: Arudeus possessed the island Aradus: Arucas possessed Arce, which is in Libanus.

¹³⁸ The sons of Canaan were: Sidonius, who built a city of the same name, called by the Greeks Sidon; Amathus who lived in Amathine, which the locals even now call Amathe, though from one of his descendants the Macedonians gave it the name Epiphania. Arudaeus took the island of Aradus and Arucaeus took Arce in Libanus.

¹³⁹ τῶν δὲ ἄλλων ἑπτά, , πλὴν τῶν ὀνομάτων ἐν ταῖς ἱεραῖς βίβλοις οὐδὲν ἔχομεν· γὰρ αὐτῶν ἀνέστησαν τὰς πόλεις ἐκ τοιαύτης αἰτίας ἐν συμφορᾷ γενομένας·

¹³⁹ Of the other seven—Hevaeus, Chettaeus, Jebusaeus, Amorraeus, Gergesaeus, Seinaeus, and Samaraeus—we have nothing in the sacred books except the names; for the Hebrews uprooted their cities, which had fallen into calamity for such a reason as follows:

¹³⁹ But for the seven others, [Eueus,] Chetteus, Jebuseus, Amorreus, Gergesus, Eudeus, Sineus, Samareus, we have nothing in the sacred books but their names, for the Hebrews overthrew their cities; and their calamities came upon them on the occasion following.

¹³⁹ Of the seven others, Euaeus, Chetteus, Jebuseus, Amorreus, Gergesus, Eudeus, Sineus and Samareus, we have nothing from the sacred books except their names, for the Hebrews destroyed their cities, a fate that befell them for the reason I shall explain.

¹⁴⁰ μετὰ τὴν‎ ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν‎ αὐτῆς φύσιν ἐπ᾽ ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθ᾽ ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν.

¹⁴⁰ Noah, after the flood, when the earth was restored to its nature, went to his labors and, having planted it with vines, when the fruit had reached maturity in its season, he harvested it; and when the wine was ready for use, he sacrificed and was at a feast.

¹⁴⁰ Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted,

¹⁴⁰ When the earth was restored to its former condition after the deluge, Noah set to planting it with vines, and when he gathered the grapes in due season and the wine was ready for use, he offered sacrifice and held a feast.

¹⁴¹ μεθυσθεὶς δὲ εἰς ὕπνον καταφέρεται καὶ γεγυμνωμένος παρακόσμως ἔκειτο. θεασάμενος δὲ αὐτὸν ὁ νεώτατος τῶν παίδων τοῖς ἀδελφοῖς ἐπιγελῶν δείκνυσιν· οἱ δὲ περιστέλλουσι τὸν πατέρα.	¹⁴¹ Being drunk, he was carried off into sleep and lay uncovered in an unseemly manner. The youngest of his sons, having beheld him, showed him to his brothers while laughing; but they covered their father.
¹⁴¹ and, being drunk, he fell asleep, and lay naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his brethren; but they covered their father's nakedness.	¹⁴¹ When he was drunk he fell asleep and lay there indecently naked; and as his youngest son saw him he laughingly pointed it out to his brothers, who covered up their father.

¹⁴² καὶ αἰσθόμενος τοῖς μὲν ἄλλοις παισὶν εὐδαιμονίαν εὔχεται, τῷ δὲ διὰ τὴν‎ συγγένειαν αὐτῷ μὲν οὐ κατηράσατο, τοῖς δ᾽ ἐγγόνοις αὐτοῦ‎· καὶ τῶν ἄλλων διαπεφευγότων τὴν‎ ἀρὰν τοὺς παῖδας μέτεισιν ὁ θεός. Καὶ περὶ μὲν τούτων ἐν τοῖς ἑξῆς ἐροῦμεν.

¹⁴² And Noah, becoming aware, prayed for prosperity for his other children, but for Ham, on account of their kinship, he did not curse him, but his descendants. And though the others escaped the curse, God pursued the children of Canaan. And regarding these things, we shall speak in what follows.

¹⁴² And when Noah was made sensible of what had been done, he prayed for prosperity to his other sons; but for Ham, he did not curse him, by reason of his nearness in blood, but cursed his prosperity: and when the rest of them escaped that curse, God inflicted it on the children of Canaan. But as to these matters, we shall speak more hereafter.

¹⁴² When Noah learned what had happened, he prayed that his other sons might prosper though he did not curse Ham because he was his son, but he cursed his offspring; and while the rest of them escaped God's curse, it fell on the children of Canaan. About this we shall say more later.

The Descendants of Shem

¹⁴³ δὲ τῷ τρίτῳ τῶν υἱῶν πέντε γίνονται παῖδες, οἳ τὴν‎ μέχρι τοῦ κατ᾽ ὠκεανοῦ κατοικοῦσιν ἀπ᾽ τὴν‎ ἀρχὴν πεποιημένοι. μὲν γὰρ ὄντας κατέλιπεν· δὲ οἰκίζει πόλιν καὶ τοὺς ὑπηκόους ἐπωνόμασεν, οἳ μάλιστα εὐδαιμόνησαν·

¹⁴³ To Shem, the third of Noah's sons, five sons were born, who inhabited Asia as far as the Indian Ocean, having made their beginning from the Euphrates. For Elam left the Elamites, who were the ancestors of the Persians; Asshur founded the city of Nineveh and named his subjects Assyrians, who became especially prosperous.

¹⁴³ Shem, the third son of Noah, had five sons, who inhabited the land that began at Euphrates, and reached to the Indian Ocean. For Elam left behind him the Elamites, the ancestors of the Persians. Ashur lived at the city Nineve; and named his subjects Assyrians, who became the most fortunate nation, beyond others.

¹⁴³ Shem, the third son of Noah, had five sons, who occupied the land from the Euphrates to the Indian Ocean. For Elam left behind him the Elamites, the forebears of the Persians. Ashur lived in the city of Ninon, and named his subjects Assyrians, who prospered greatly.

¹⁴⁴ δὲ τοὺς νῦν καλουμένους ὠνόμασεν ἄρξας αὐτῶν· δὲ ἔσχεν, οὓς προσαγορεύουσιν· οὓς δὲ νῦν καλοῦσι, δὲ τότε, ἔκτισε.

¹⁴⁴ Arphaxad named those now called Chaldeans "Arphaxadaeans," having ruled over them. Aram held the Arameans, whom the Greeks address as Syrians; and those whom they now call Lydians—then Ludians—Lud founded.

¹⁴⁴ Arphaxad named the Arphaxadites, who are now called Chaldeans. Aram had the Aramites, which the Greeks called Syrians; as Laud founded the Laudites, which are now called Lydians.

¹⁴⁴ Arphaxad named his subjects the Arphaxadites, now called the Chaldeans. Aramaeus ruled the Aramites, whom the Greeks call Syrians, and Loudas founded the Loudites, now called Lydians.

¹⁴⁵ τῶν δὲ παίδων τεσσάρων ὄντων μὲν κτίζει τὴν‎ καὶ , μέση δ᾽ ἐστὶ τῆς καὶ κοίλης · δὲ , καὶ , δὲ , ἐν τοῖς νῦν καλεῖται.

¹⁴⁵ Of the four sons of Aram, Uz founded Trachonitis and Damascus, which is between Palestine and Coele-Syria; Otrus [founded] Armenia, Gether the Bactrians, and Mesas the Mesanaeans (in the place now called Charax Spasini).

¹⁴⁵ Of the four sons of Aram, Uz founded Trachonitis and Damascus: this country lies between Palestine and Celesyria. Ul founded Armenia; and Gather the Bactrians; and Mesa the Mesaneans; it is now called Charax Spasini.

¹⁴⁵ Of the four sons of Aramos, Ouses founded Trachonitis and Damascus which is between Palestine and Coele-Syria, Ouros founded Armenia, and Getheres the Bactrians, and Mesa the Mesaneans in the area that is now called Charax Spasini.

¹⁴⁶ δὲ παῖς γίνεται , τοῦ δὲ , ἀφ᾽ οὗ τοὺς ἀρχῆθεν ἐκάλουν· δὲ καὶ ἐγέννησεν· ἐκλήθη δὲ , ἐπειδὴ κατὰ τὸν ἀποδασμὸν τῶν οἰκήσεων τίκτεται· γὰρ τὸν μερισμὸν καλοῦσιν.

¹⁴⁶ Of Arphaxad, a son was born, Salah, and of him Eber, from whom they called the Jews "Hebrews" from the beginning. Eber begat Joktan and Peleg; and he was called Peleg because he was born during the division of settlements, for the Hebrews call a division phalek.^[1]

¹⁴⁶ Sala was the son of Arphaxad; and his son was Heber, from whom they originally called the Jews Hebrews. Heber begat Joetan and Phaleg: he was called Phaleg, because he was born at the dispersion of the nations to their several countries; for Phaleg among the Hebrews signifies division.

¹⁴⁶ Arphaxad's son was Sala, whose son was Heber, from whom the Jews were originally called Hebrews. Heber begot Joetan and Phaleg, who got the name Phaleg because he was born at the dispersion of the territories, as for the Hebrews phalek means division.

^[1]This division was about 2247 BC

¹⁴⁷ δὲ τῶν παίδων ἦσαν υἱοὶ . οὗτοι ἀπὸ ποταμοῦ τῆς καὶ τῆς πρὸς αὐτῇ τινὰ κατοικοῦσι. ταῦτα μὲν περὶ τῶν παίδων ἱστορήσθω.

¹⁴⁷ Of Joktan, the son of Eber, there were sons: Elmodad, Saleph, Azermoth, Eiraes, Edoram, Uzal, Dael, Ebal, Abimael, Saphas, Ophir, Evilas, and Jobel. These inhabit some parts from the river Cophen in India and the adjacent region of Seria. Let these things be recorded concerning the children of Shem.

¹⁴⁷ 147Now Joctan, one of the sons of Heber, had these sons, Elmodad, Saleph, Asermoth, Jera, Adoram, Aizel, Decla, Ebal, Abimael, Sabeus, Ophir, Euilat, and Jobab. These inhabited from Cophen, an Indian river, and in part of Asia adjoining to it. And this shall suffice concerning the sons of Shem.

¹⁴⁷ Of the children of Heber, Joctan's sons were Elmodad, Saleph, Azermoth, Eira, Edoram, Ouzal, Dakles, Ebal, Abimael, Safas, Ophir, Euiles and Jobel. These inhabited part of India from the river Cophen and part of Asia adjoining it. Such is my report about the sons of Shem.

The Lineage of Abraham

¹⁴⁸ Ποιήσομαι δὲ περὶ τὸν λόγον· γὰρ τοῦ γίνεται παῖς · τούτου δὲ , ᾧ υἱὸς τίκτεται· τούτου δὲ · πατὴρ δὲ οὗτος γίνεται, ὃς δέκατος μέν ἐστιν ἀπὸ , δευτέρῳ δ᾽ ἔτει καὶ ἐνενηκοστῷ πρὸς ἐνακοσίοις μετὰ τὴν‎ ἐπομβρίαν ἐγένετο.

¹⁴⁸ 148 I shall now give the account concerning the Hebrews: of Peleg, the son of Eber, was born Reu; of him Serug, to whom a son Nahor was born; of him Terah; and he was the father of Abram, who is tenth from Noah and was born in the nine hundred and ninety-second year after the flood.^[1]

¹⁴⁸ I will now treat of the Hebrews. The son of Phaleg, whose father Was Heber, was Ragau; whose son was Serug, to whom was born Nahor; his son was Terah, who was the father of Abraham, who accordingly was the tenth from Noah, and was born in the two hundred and ninety-second year after the deluge;

¹⁴⁸ I will go on to tell about the Hebrews. Reus was the son of Heber's son Phaleg, and his son was Serug, to whom was born Nahor, whose son was Therros, the father of Abraham, who was the tenth generation from Noah, born in the two hundred and ninety-second year after the deluge.

^[1]Abraham was born about 1996 BC

¹⁴⁹ μὲν γὰρ ἑβδομηκοστῷ ποιεῖται τὸν · δὲ εἰκοστὸν αὐτὸς [ἔτος ] καὶ ἑκατοστὸν ἤδη γεγονὼς ἐγέννησε· δὲ τίκτεται περὶ ἔτος δεύτερον καὶ τριακοστὸν καὶ ἑκατοστόν· δὲ ἔτη τριάκοντα γεγονὼς πρὸς τοῖς ἑκατόν· ἐν δὲ τοῖς αὐτοῖς ἔτεσι καὶ ἔσχεν·

¹⁴⁹ For Terah begat Abram in his seventieth year; Nahor begat Terah when he was already one hundred and twenty years old; to Serug, Nahor was born around his one hundred and thirty-second year; Reu begat Serug when he was one hundred and thirty years old; and in the same years Peleg had Reu.

¹⁴⁹ for Terah begat Abram in his seventieth year. Nahor begat Haran when he was one hundred and twenty years old; Nahor was born to Serug in his hundred and thirty-second year; Ragau had Serug at one hundred and thirty; at the same age also Phaleg had Ragau;

¹⁴⁹ Therros begot Abram in his seventieth year; Nahor begot Therros when he was a hundred and twenty; Serug was a hundred thirty-two when Nahor was born to him; Rumos had Serug at one hundred and thirty, and Phaleg was the same age when he had Rumos.

¹⁵⁰ δὲ τετάρτῳ καὶ τριακοστῷ πρὸς τοῖς ἑκατὸν γεννᾷ γεννηθεὶς αὐτὸς ὑπὸ τριακοστὸν ἔτος ἔχοντος καὶ ἑκατοστόν, ὃν ἐτέκνωσε κατὰ πέμπτον καὶ τριακοστὸν ἔτος πρὸς τοῖς ἑκατόν· δὲ υἱὸς ἦν μετὰ ἔτη δώδεκα τῆς ἐπομβρίας γενόμενος.

¹⁵⁰ Eber begat Peleg in his one hundred and thirty-fourth year, having been born himself of Shelah when he was one hundred and thirty years old, whom Arphaxad begat in his one hundred and thirty-fifth year; and Arphaxad was the son of Shem, born twelve years after the flood.^[1]

¹⁵⁰ Heber begat Phaleg in his hundred and thirty-fourth year; he himself being begotten by Sala when he was a hundred and thirty years old, whom Arphaxad had for his son at the hundred and thirty-fifth year of his age. Arphaxad was the son of Shem, and born twelve years after the deluge.

¹⁵⁰ Heber begot Phaleg in his hundred and thirty-fourth year, having himself being born of the hundred and thirty year-old Selos, whom Arphaxad begot at the age of a hundred thirty-five. Arphaxad was the son of Shem and born twelve years after the deluge.

^[1]Arphaxad was born about 2347 BC

¹⁵¹ δὲ εἶχεν ἀδελφοὺς καὶ · τούτων μὲν υἱὸν καταλιπὼν καὶ καὶ θυγατέρας ἐν ἀπέθανεν ἐν πόλει λεγομένῃ τῶν , καὶ τάφος αὐτοῦ‎ μέχρι νῦν δείκνυται. γαμοῦσι δὲ τὰς ἀδελφιδὰς μὲν υἱὸς δὲ .

¹⁵¹ Abram had brothers, Nahor and Haran. Of these, Haran died in the land of the Chaldeans in a city called Ur of the Chaldeans, leaving a son Lot and daughters Sarah and Milcah; and his tomb is shown even until now. Nahor married his niece Milcah, and Abram [married] Sarah.

¹⁵¹ Now Abram had two brethren, Nahor and Haran: of these Haran left a son, Lot; as also Sarai and Milcha his daughters; and died among the Chaldeans, in a city of the Chaldeans, called Ur; and his monument is shown to this day. These married their nieces. Nabor married Milcha, and Abram married Sarai.

¹⁵¹ Now Abram had two brothers, Nahor and Aran, of whom Aran left behind a son, Lot, and daughters, Sara and Melcha, and he died among the Chaldeans, in a Chaldean city named Ur, and his tomb is shown to this day. The brothers married their nieces, Nabor taking Melcha and Abram taking Sara.

¹⁵² δὲ μισήσαντος τὴν‎ διὰ τὸ πένθος μετοικίζονται πάντες εἰς τῆς , ὅπου καὶ τελευτήσαντα θάπτουσιν ἔτη βιώσαντας πέντε καὶ διακόσια· συνετέμνετο γὰρ ἤδη τοῖς ἀνθρώποις τὸ ζῆν καὶ βραχύτερον ἐγίνετο μέχρι τῆς γενέσεως, μεθ᾽ ὃν ἦν τοῦ ζῆν ἑκατὸν ἔτη πρὸς τοῖς εἴκοσι τοσαῦθ᾽ ὁρίσαντος τοῦ θεοῦ, ὅσα καὶ συνέβη βιῶναι.

¹⁵² Terah, hating Chaldea on account of the mourning for Haran, they all migrated to Haran in Mesopotamia,^[1] where Terah died and was buried, having lived two hundred and five years; for the life of men was already being shortened and becoming briefer until the birth of Moses, after whom the limit of life was one hundred and twenty years, God having defined so many [years] as it happened for Moses to live.^[2]

¹⁵² Now Terah hating Chaldea, on account of his mourning for Haran, they all removed to Haran of Mesopotamia, where Terah died, and was buried, when he had lived to be two hundred and five years old; for the life of man was already, by degrees, diminished, and became shorter than before, till the birth of Moses; after whom the term of human life was one hundred and twenty years, God determining it to the length that Moses happened to live.

¹⁵² Now as Therros hated Chaldea, in his grief for the loss of Aran, they all moved to Haran in Mesopotamia, where Therros died and was buried, after living to be two hundred and five years old, for the human lifespan was already diminishing and becoming shorter up to the birth of Moses, after whom the limit of human life was fixed by God at a hundred and twenty years, the length that Moses lived.

^[1]The move to Haran was between about 2000-1800 BC
^[1]The life of Moses: c.1527-1407 BC

¹⁵³ μὲν οὖν ἐκ τῆς ὀκτὼ παῖδες ἐγένοντο, · οὗτοι μὲν παῖδες γνήσιοι· γὰρ καὶ καὶ καὶ ἐκ παλλακῆς αὐτῷ γεγόνασι. δὲ τῶν γνησίων παίδων γίνεται θυγάτηρ καὶ υἱός.

¹⁵³ To Nahor, eight sons were born from Milcah: Uz, Buz, Kemuel, Chesed, Hazo, Pildash, Jidlaph, and Bethuel; these were the legitimate sons of Nahor. For Teba, Gaham, Tahash, and Maacah were born to him from Reumah his concubine. To Bethuel, one of the legitimate sons of Nahor, was born a daughter Rebekah and a son Laban.

¹⁵³ Now Nahor had eight sons by Milcha; Uz and Buz, Kemuel, Chesed, Azau, Pheldas, Jadelph, and Bethuel. These were all the genuine sons of Nahor; for Teba, and Gaam, and Tachas, and Maaca, were born of Reuma his concubine: but Bethuel had a daughter, Rebecca, and a son, Laban.

¹⁵³ By Melcha Nahor had eight sons: Uz and Buz, Kemuel, Chesed, Azau, Pheldas, Jadelph and Bethuel. These were all the legitimate sons of Nahor, for Teba and Gaam and Tachas and Maaca were born of his concubine Reuma; and Bethuel had a daughter, Rebecca, and a son, Laban.

Chapter 7
[154-160]
Abram goes to the land of Canaan.
His monotheism

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¹⁵⁴ δὲ τὸν τοῦ ἀδελφοῦ υἱὸν τῆς δὲ γυναικὸς αὐτοῦ‎ ἀδελφὸν εἰσεποιήσατο γνησίου παιδὸς ἀπορῶν καὶ καταλείπει τὴν‎ ἑβδομήκοντα καὶ πέντε γεγονὼς ἔτη τοῦ θεοῦ κελεύσαντος εἰς τὴν‎ μετελθεῖν, ἐν ᾗ κατῴκησε καὶ τοῖς ἀπογόνοις κατέλιπε δεινὸς ὢν συνεῖναί τε περὶ πάντων καὶ τοῖς ἀκροωμένοις περὶ τε ὧν εἰκάσειεν οὐ διαμαρτάνων.

¹⁵⁴ Abram, having no legitimate child of his own, adopted Lot, the son of his brother Aran and the brother of his wife Sarai. He left Chaldea at the age of seventy-five, having been commanded by God to depart for Canaan, in which land he settled; he left it to his descendants, being a man of great sagacity in understanding all matters, persuasive with his listeners, and never failing in his expectations regarding what he might surmise.

¹⁵⁴ Now Abram, having no son of his own, adopted Lot, his brother Haran's son, and his wife Sarai's brother; and he left the land of Chaldea when he was seventy-five years old, and at the command of God went into Canaan, and therein he dwelt himself, and left it to his posterity. He was a person of great sagacity, both for understanding all things and persuading his hearers, and not mistaken in his opinions;

¹⁵⁴ Abram, having no son of his own, adopted Lot, his brother Aran's son and his wife Sara's brother, and left the land of Chaldea when he was seventy-five years old and at God's command went into Canaan, where he lived and then left it to his descendants. He had a remarkable grasp of all things and great powers of persuasion and was not mistaken in his views.

¹⁵⁵ διὰ τοῦτο καὶ φρονεῖν μεῖζον ἐπ᾽ ἀρετῇ τῶν ἄλλων ἠργμένος καὶ τὴν‎ περὶ τοῦ θεοῦ δόξαν, ἣν ἅπασι συνέβαινεν εἶναι, καινίσαι καὶ μεταβαλεῖν ἔγνω. πρῶτος οὖν τολμᾷ θεὸν ἀποφήνασθαι δημιουργὸν τῶν ὅλων ἕνα, τῶν δὲ λοιπῶν εἰ καί τι πρὸς εὐδαιμονίαν συντελεῖ κατὰ προσταγὴν τὴν‎ τούτου παρέχειν ἕκαστον καὶ οὐ κατ᾽ οἰκείαν ἰσχύν.

¹⁵⁵ For this reason, having begun to think more loftily of virtue than others, he determined to renew and transform the opinion concerning God which happened to be held by all. He was, therefore, the first who ventured to declare that God is the sole creator of the universe, and that, as for the rest, if anything contributes to happiness, each provides it according to His command and not by its own inherent power.

¹⁵⁵ for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other [gods], if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power.

¹⁵⁵ Thus he began to have higher ideas of virtue than others and decided to renew and change the opinion all people then had about God. He was the first who dared to proclaim that there was only one God, the Creator of the universe, and that if any others contributed to human prosperity, each gave it only at his command and not by their own power.

¹⁵⁶ εἰκάζεται δὲ ταῦτα τοῖς γῆς καὶ θαλάσσης παθήμασι τοῖς τε περὶ τὸν ἥλιον καὶ τὴν‎ σελήνην καὶ πᾶσι τοῖς κατ᾽ οὐρανὸν συμβαίνουσι· δυνάμεως γὰρ αὐτοῖς παρούσης καὶ προνοῆσαι τῆς κατ᾽ αὐτοὺς εὐταξίας, ταύτης δ᾽ ὑστεροῦντας φανεροὺς γίνεσθαι μηδ᾽ ὅσα πρὸς τὸ χρησιμώτερον ἡμῖν συνεργοῦσι κατὰ τὴν‎ αὐτῶν ἐξουσίαν, ἀλλὰ κατὰ τὴν‎ τοῦ κελεύοντος ἰσχὺν ὑπουργεῖν, ᾧ καλῶς ἔχει μόνῳ τὴν‎ τιμὴν καὶ τὴν‎ εὐχαριστίαν ἀπονέμειν .

¹⁵⁶ He inferred this from the phenomena of the earth and sea, and those relating to the sun and the moon, and all the things that happen in the heavens; for, he argued, if these bodies had power of their own, they would provide for their own regularity, but since they lack this, they make it manifest that they do not even contribute to our benefit by their own authority, but function according to the power of Him who commands them, to whom alone it is proper to render honor and thanksgiving.

¹⁵⁶ This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus:—"If [said he] these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving."

¹⁵⁶ This he concluded from the movements of both land and sea, and those of the sun and moon and all the heavens. If these had power of their own, they would control their own regular motions, but since they do not, it is clear that where they co-operate for our advantage, they do it not of their own power but as subject to Him who orders them, to whom alone we should properly give honour and thanksgiving.

¹⁵⁷ δι᾽ ἅπερ τε καὶ τῶν ἄλλων στασιασάντων πρὸς αὐτὸν μετοικεῖν δοκιμάσας κατὰ βούλησιν καὶ βοήθειαν τοῦ θεοῦ τὴν‎ ἔσχε γῆν, ἱδρυθείς τε αὐτόθι βωμὸν ᾠκοδόμησε καὶ θυσίαν ἐτέλεσε τῷ θεῷ.

¹⁵⁷ Because of these things, when the Chaldeans and the other Mesopotamians rose in sedition against him, he decided to emigrate, and by the will and aid of God, he took possession of the land of Canaan. Having settled there, he built an altar and offered a sacrifice to God.

¹⁵⁷ For which doctrines, when the Chaldeans, and other people of Mesopotamia, raised a tumult against him, he thought fit to leave that country; and at the command and by the assistance of God, he came and lived in the land of Canaan. And when he was there settled, he built an altar, and performed a sacrifice to God.

¹⁵⁷ When the Chaldeans and other Mesopotamians challenged him about these doctrines he decided to emigrate, and guided and helped by God, gained possession of the land of Canaan. When he had settled there, he built an altar and offered sacrifice to God.

¹⁵⁸ Μνημονεύει δὲ τοῦ πατρὸς ἡμῶν ἉβράμουAbraham ΒηρωσόςBerosus, οὐκ ὀνομάζων, λέγων δ᾽ οὕτως· μετὰ δὲ τὸν κατακλυσμὸν δεκάτῃ γενεᾷ παρὰ ΧαλδαίοιςChaldeans τις ἦν δίκαιος ἀνὴρ καὶ μέγας καὶ τὰ οὐράνια	¹⁵⁸ Berosus mentions our father Abram, without naming him, saying thus: "After the flood, in the tenth generation, there was among the Chaldeans a man who was righteous and great, and experienced in celestial matters."
¹⁵⁸ Berosus mentions our father Abram without naming him, when he says thus: "In the tenth generation after the Flood, there was among the Chaldeans a man righteous and great, and skillful in the celestial science."	¹⁵⁸ Berosus mentions our father Abram without naming him, when he says, "In the tenth generation after the Flood, there was among the Chaldeans a just and great man, skilled about the heavens."

¹⁵⁹ ἔμπειρος. δὲ καὶ τοῦ μνησθῆναι πλέον τι πεποίηκε· βιβλίον γὰρ περὶ αὐτοῦ‎ συνταξάμενος κατέλιπε. δὲ ὁ ἐν τῇ τετάρτῃ τῶν ἱστοριῶν λέγει οὕτως· " ἐβασίλευσεν ἔπηλυς σὺν στρατῷ ἀφιγμένος ἐκ τῆς γῆς τῆς ὑπὲρ λεγομένης.

¹⁵⁹ Hecataeus did something more than just mention him; for he composed and left behind a book about him. And Nicolaus of Damascus, in the fourth book of his Histories, says thus: "Abram reigned in Damascus, having arrived as a foreigner with an army from the land above Babylon called Chaldea.

¹⁵⁹ But Hecatseus does more than barely mention him; for he composed, and left behind him, a book concerning him. And Nicolaus of Damascus, in the fourth book of his History, says thus: "Abram reigned at Damascus, being a foreigner, who came with an army out of the land above Babylon, called the land of the Chaldeans:

¹⁵⁹ Hecataeus gave him more than a mere mention, for he left a book about him. And Nicolaus of Damascus, in the fourth book of his History, says, "Abram reigned though he was a foreigner, for he came with an army from the land above Babylon, called the land of the Chaldeans.

¹⁶⁰ μετ᾽ οὐ πολὺν δὲ χρόνον μεταναστὰς καὶ ἀπὸ ταύτης τῆς χώρας σὺν τῷ σφετέρῳ λαῷ εἰς τὴν‎ τότε μὲν λεγομένην νῦν δὲ μετῴκησε καὶ οἱ ἀπ᾽ ἐκείνου πληθύσαντες, περὶ ὧν ἐν ἑτέρῳ λόγῳ διέξειμι τὰ ἱστορούμενα. τοῦ δὲ ἔτι καὶ νῦν ἐν τῇ τὸ ὄνομα δοξάζεται καὶ κώμη δείκνυται ἀπ᾽ αὐτοῦ‎ οἴκησις λεγομένη."

¹⁶⁰ Not long after, he removed from this country also with his people and settled in the land then called Canaan, but now Judea, as did his numerous descendants, whose history I shall relate in another discourse. Even now, the name of Abram is honored in the region of Damascus, and a village is pointed out called 'The Habitation of Abram.'"

¹⁶⁰ but, after a long time, he got him up, and removed from that country also, with his people, and went into the land then called the land of Canaan, but now the land of Judea, and this when his posterity were become a multitude; as to which posterity of his, we relate their history in another work. Now the name of Abram is even still famous in the country of Damascus; and there is shown a village named from him, The Habitation of Abram."

¹⁶⁰ Soon he moved from that country with his people and went into the land then called Canaan, which is now Judea, and his descendants were many; of them we will tell in another work. The name of Abram is still honoured near Damascus, where they point out a village named after him "Abram's Dwelling-Place."

Chapter 8
[161-170]
Abram to Egypt; back to Canaan; divides the land with Lot

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¹⁶¹ Λιμοῦ δὲ χρόνοις ὕστερον τὴν‎ καταλαβόντος εὐδαιμονεῖν πυθόμενος μεταίρειν πρὸς αὐτοὺς ἦν πρόθυμος τῆς τε ἀφθονίας τῆς ἐκείνων μεθέξων καὶ τῶν ἱερέων ἀκροατὴς ἐσόμενος ὧν λέγοιεν περὶ θεῶν· ἢ γὰρ κρείσσοσιν εὑρεθεῖσι ἢ μετακοσμήσειν αὐτοὺς ἐπὶ τὸ βέλτιον αὐτὸς ἄμεινον φρονῶν.

¹⁶¹ When a famine later oppressed Judea, Abram, hearing that the Egyptians were prospering, was eager to migrate to them, both to share in their abundance and to become a listener to their priests, to hear what they said about the gods; for he intended either to follow them if they were found superior, or to convert them to a better mind if his own understanding was superior.

¹⁶¹ Now, after this, when a famine had invaded the land of Canaan, and Abram had discovered that the Egyptians were in a flourishing condition, he was disposed to go down to them, both to partake of the plenty they enjoyed, and to become an auditor of their priests, and to know what they said concerning the gods; designing either to follow them, if they had better notions than he, or to convert them into a better way, if his own notions proved the truest.

¹⁶¹ When in time a famine took hold in Judea and Abram realized that the Egyptians were prospering, he wanted to go down to them, both to share in their plenty and to hear what their priests had to say about the gods. If they had better notions, he would follow them, but if his ideas were right he would convert them to a better understanding.

¹⁶² ἐπαγόμενος δὲ καὶ τὴν‎ καὶ φοβούμενος τὸ πρὸς τὰς γυναῖκας τῶν ἐπιμανές, μὴ διὰ τὴν‎ εὐμορφίαν τῆς γυναικὸς ὁ βασιλεὺς αὐτὸν ἀνέλῃ, τέχνην ἐπενόησε τοιαύτην· ἀδελφὸς αὐτῆς εἶναι προσεποιήσατο τοῦθ᾽ ὑποκρίνασθαι, συμφέρειν γὰρ αὐτοῖς, ἐδίδαξεν.

¹⁶² Bringing Sarai with him and fearing the Egyptians' madness for women—lest the king should kill him because of his wife’s beauty—he devised such a scheme: he pretended to be her brother and taught her to play this part, saying it would be to their advantage.

¹⁶² Now, seeing he was to take Sarai with him, and was afraid of the madness of the Egyptians with regard to women, lest the king should kill him on occasion of his wife's great beauty, he contrived this device:—he pretended to be her brother, and directed her in a dissembling way to pretend the same, for he said it would be for their benefit.

¹⁶² He took Sara with him but on account of his wife's great beauty he feared that the king, with an Egyptian's mania for women, would have him killed, so he came up with this plan: he would claim to be her brother and get her to pretend the same, for the sake of them both.

¹⁶³ ὡς δ᾽ ἧκον εἰς τὴν‎ , ἀπέβαινε τῷ καθὼς ὑπενόησε· τὸ γὰρ κάλλος ἐξεβοήθη τῆς γυναικὸς αὐτοῦ‎· διὸ καὶ ὁ βασιλεὺς τῶν οὐ τοῖς περὶ αὐτῆς λεγομένοις ἀρκεσθεὶς ἀλλὰ καὶ θεάσασθαι σπουδάσας οἷός τε ἦν ἅψασθαι τῆς .

¹⁶³ When they arrived in Egypt, things turned out for Abram as he had suspected; for the beauty of his wife was celebrated. Therefore, Pharaoh, the king of the Egyptians, not satisfied with what was said about her but eager to see her, was on the verge of laying hands on Sarai.

¹⁶³ Now, as soon as he came into Egypt, it happened to Abram as he supposed it would; for the fame of his wife's beauty was greatly talked of; for which reason Pharaoh, the king of Egypt, would not be satisfied with what was reported of her, but would needs see her himself, and was preparing to enjoy her;

¹⁶³ When he came into Egypt, it turned out as Abram had expected. His wife's beauty was highly praised, so that when he heard of her, the king of the Egyptians, Pharaothes, would not rest until he saw Sara and was eager for her embrace.

¹⁶⁴ ἐμποδίζει δὲ αὐτοῦ‎ ὁ θεὸς τὴν‎ ἄδικον ἐπιθυμίαν νόσῳ τε καὶ στάσει τῶν πραγμάτων· καὶ θυομένῳ περὶ ἀπαλλαγῆς κατὰ μῆνιν θεοῦ τὸ δεινὸν αὐτῷ παρεῖναι ἀπεσήμαινον οἱ ἱερεῖς, ἐφ᾽ οἷς ἠθέλησεν ὑβρίσαι τοῦ ξένου τὴν‎ γυναῖκα.

¹⁶⁴ But God hindered his unjust desire by a disease and a political sedition; and when the king offered sacrifices to find a release from these troubles, the priests signaled to him that this calamity was present because of the wrath of God, for he had wished to outrage the stranger's wife.

¹⁶⁴ but God put a stop to his unjust inclinations, by sending upon him a distemper, and a sedition against his government. And when he inquired of the priests how he might be freed from these calamities, they told him that this his miserable condition was derived from the wrath of God, upon account of his inclinations to abuse the stranger's wife.

¹⁶⁴ But God thwarted his unjust desires by sending on him an illness and a civic revolt. When he asked the priests how he could be freed from these troubles, they told him that his misfortune resulted from the wrath of God for intending to abuse the stranger's wife.

¹⁶⁵ ὁ δὲ φοβηθεὶς ἠρώτα τὴν‎ , τίς τε εἴη καὶ τίνα τοῦτον ἐπάγοιτο, τε τὴν‎ ἀλήθειαν παρῃτεῖτο· νομίζων γὰρ ἀδελφὴν ἀλλ᾽ οὐ γυναῖκα αὐτοῦ‎ σπουδάσαι περὶ αὐτὴν συγγένειαν ποιήσασθαι βουλόμενος, ἀλλ᾽ οὐκ ἐνυβρίσαι κατ᾽ ἐπιθυμίαν ὡρμημένος· δωρεῖταί τε αὐτὸν πολλοῖς χρήμασι, καὶ συνῆν τοῖς λογιωτάτοις τήν τε ἀρετὴν αὐτῷ καὶ τὴν‎ ἐπ᾽ αὐτῇ δόξαν ἐντεῦθεν ἐπιφανεστέραν συνέβη γενέσθαι.

¹⁶⁵ Terrified, he asked Sarai who she was and who the man was that brought her; and having learned the truth, he pleaded with Abram. He explained that, thinking she was his sister and not his wife, he had sought to form an alliance of kinship with him, and had not rushed to outrage her out of lust. He then presented him with great wealth, and Abram associated with the most learned of the Egyptians; as a result, his virtue and the reputation he gained from it became even more illustrious.

¹⁶⁵ He then, out of fear, asked Sarai who she was, and who it was that she brought along with her. And when he had found out the truth, he excused himself to Abram, that supposing the woman to be his sister, and not his wife, he set his affections on her, as desiring an affinity with him by marrying her, but not as incited by lust to abuse her. He also made him a large present in money, and gave him leave to enter into conversation with the most learned among the Egyptians; from which conversation his virtue and his reputation became more conspicuous than they had been before.

¹⁶⁵ Full of fear, he asked Sara who she was and whom she had brought with her, and once he learned the truth he apologized to Abram. Thinking she was his sister and not his wife he had desired her, seeking a family bond with Abram and not drawn by lust to abuse her. He made him a large gift of money and let him converse with the most learned of the Egyptians, from which his virtue and reputation shone out even more than before.

¹⁶⁶ Τῶν γὰρ διαφόροις ἔθεσι καὶ τὰ παρ᾽ ἀλλήλοις ἐκφαυλιζόντων νόμιμα καὶ διὰ τοῦτο δυσμενῶς ἐχόντων πρὸς ἀλλήλους, συμβαλὼν αὐτῶν ἑκάστοις καὶ διαπτύων τοὺς λόγους οὓς ἐποιοῦντο περὶ τῶν ἰδίων κενοὺς καὶ μηδὲν ἔχοντας ἀληθὲς ἀπέφαινε.

¹⁶⁶ For since the Egyptians were addicted to different customs and disparaged each other’s practices—and for this reason were hostile toward one another—Abram met with each group and, by dissecting the arguments they made about their own beliefs, showed they were empty and devoid of truth.

¹⁶⁶ For whereas the Egyptians were formerly addicted to different customs, and despised one another's sacred and accustomed rites, and were very angry one with another on that account, Abram conferred with each of them, and, confuting the reasonings they made use of, every one for their own practices, demonstrated that such reasonings were vain and void of truth:

¹⁶⁶ Since the Egyptians were formerly devoted to different customs and despised each other's rites and were therefore hostile to each other, he conferred with them individually and confuted their principles, proving them to be empty and void of truth.

¹⁶⁷ θαυμασθεὶς οὖν ὑπ᾽ αὐτῶν ἐν ταῖς συνουσίαις ὡς συνετώτατος καὶ δεινὸς ἀνὴρ οὐ νοῆσαι μόνον ἀλλὰ καὶ πεῖσαι λέγων περὶ ὧν ἐπιχειρήσειε διδάσκειν, τήν τε ἀριθμητικὴν αὐτοῖς χαρίζεται καὶ τὰ περὶ ἀστρονομίαν παραδίδωσι.

¹⁶⁷ Being admired by them in these gatherings as a most intelligent man, and one capable not only of understanding but of persuading when he spoke on the subjects he undertook to teach, he introduced them to arithmetic and communicated to them the laws of astronomy.

¹⁶⁷ whereupon he was admired by them in those conferences as a very wise man, and one of great sagacity, when he discoursed on any subject he undertook; and this not only in understanding it, but in persuading other men also to assent to him. He communicated to them arithmetic, and delivered to them the science of astronomy;

¹⁶⁷ In those conferences he was admired by them as a very wise and prudent man who taught wisely and persuasively on any subject and shared arithmetic with them and passed on to them the science of astronomy.

¹⁶⁸ πρὸ γὰρ τῆς ἉβράμουAbraham παρουσίας ΑἰγύπτιοιEgyptians τούτων εἶχον ἀμαθῶς· ἐκ ΧαλδαίωνChaldean, Chaldees γὰρ ταῦτ᾽ ἐφοίτησεν εἰς ΑἴγυπτονEgypt, ὅθεν ἦλθε καὶ εἰς τοὺς ἝλληναςGreeks.	¹⁶⁸ For before Abram’s arrival, the Egyptians were ignorant of these sciences; for they came from the Chaldeans into Egypt, and from there they reached the Greeks.
¹⁶⁸ for before Abram came into Egypt they were unacquainted with those parts of learning; for that science came from the Chaldeans into Egypt, and from thence to the Greeks also.	¹⁶⁸ Before Abram's arrival the Egyptians were ignorant of those things, for they came from the Chaldeans into Egypt and from there also to the Greeks.

¹⁶⁹ ὡς δ᾽ εἰς τὴν‎ ΧαναναίανCanaan ἀφίκετο, μερίζεται πρὸς ΛῶτονLot τὴν‎ γῆν τῶν ποιμένων αὐτοῖς στασιαζόντων περὶ τῆς χώρας ἐν ᾗ νέμοιεν· τὴν‎ ἐκλογὴν μέντοι καὶ τὴν‎ αἵρεσιν ἐπιτρέπει τῷ ΛώτῳLot·	¹⁶⁹ When he returned to Canaan, he divided the land with Lot, as their shepherds were at odds regarding the territory where they pastured. However, he left the choice and the selection to Lot.
¹⁶⁹ As soon as Abram was come back into Canaan, he parted the land between him and Lot, upon account of the tumultuous behavior of their shepherds, concerning the pastures wherein they should feed their flocks. However, he gave Lot his option, or leave, to choose which lands he would take;	¹⁶⁹ When he returned to Canaan he divided out the land with Lot, because their shepherds were quarrelling over the pasturage, and gave Lot which area to take.

¹⁷⁰ λαβὼν δ᾽ αὐτὸς τὴν‎ ὑπ᾽ ἐκείνου καταλελειμμένην ὑπώρειαν ᾤκει ἐν τῇ πόλει· παλαιοτέρα δέ ἐστιν ἔτεσιν ἑπτὰ πρὸ τῆς . δὲ τὴν‎ πρὸς τὸ πεδίον κειμένην καὶ ποταμὸν εἶχεν οὐκ ἄπωθεν τῆς πόλεως, ἣ τότε μὲν ἦν ἀγαθή, νῦν δὲ ἠφάνισται κατὰ βούλησιν θεοῦ. τὴν‎ δὲ αἰτίαν κατὰ χώραν σημανῶ.

¹⁷⁰ Abram himself took the mountain country that was left by Lot and dwelt in the city of Hebron (Nabrō), which is seven years older than Tanis in Egypt.^[1] Lot held the land lying toward the plain and the river Jordan, not far from the city of the Sodomites, which was then a good land, but has now disappeared by the will of God. The cause of this I shall explain in its proper place.

¹⁷⁰ and he took himself what the other left, which were the lower grounds at the foot of the mountains; and he himself dwelt in Hebron, which is a city seven years more ancient than Tanis of Egypt. But Lot possessed the land of the plain, and the river Jordan, not far from the city of Sodom, which was then a fine city, but is now destroyed, by the will and wrath of God, the cause of which I shall show in its proper place hereafter.

¹⁷⁰ He himself took the base of the mountains, the land the other had left, and lived in Hebron, a city seven years older than Tanis of Egypt. But Lot occupied the land of the plain around the river Jordan, not far from the city of Sodom, at that time a fine city though now destroyed by the will and anger of God, for reasons which I shall show later, in due time.

^[1]Josephus notes that Hebron was founded seven years before Tanis (Zoan). In Egyptian history, Tanis (as a major capital) rose to prominence much later (c. 11th century BC), but Josephus likely refers to the older site of Avaris, the Hyksos capital founded around 1700 BC. This detail is used by Josephus to argue for the antiquity and superiority of Jewish history over Egyptian history

Chapter 9
[171-175]
The Assyrians fight against Sodom

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¹⁷¹ Κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν κρατούντων τῆς ἤνθει τὰ πράγματα εἴς τε πλοῦτον αὐτῶν ἐπιδεδωκότων καὶ νεότητα πολλήν· βασιλεῖς δὲ αὐτοῖς πέντε διεῖπον τὴν‎ χώραν, καὶ ὅ τε βασιλεύς· μοίρας δ᾽ ἦρχον ἕκαστος ἰδίας.

¹⁷¹ At that time, while the Assyrians^[1] were masters of Asia, the affairs of the Sodomites were flourishing, both in the increase of their wealth and the abundance of their youth. Five kings governed their country: Ballas, Balayas, Synabanes, Symmoboros, and the king of the Balēnoi; each of them ruled over his own province.^[2]

¹⁷¹ At this time, when the Assyrians had the dominion over Asia, the people of Sodom were in a flourishing condition, both as to riches and the number of their youth. There were five kings that managed the affairs of this county: Ballas, Barsas, Senabar, and Sumobor, with the king of Bela; and each king led on his own troops:

¹⁷¹ At that time, while the Assyrians ruled over Asia, the people of Sodom were flourishing, both in riches and in the numbers of their youth. Five kings ruled their territory: Balas, Balaeas, Senabanes and Summobor, with the king of the Baleni, with each ruling his own area.

^[1]Josephus uses the term "Assyrians" to describe the Mesopotamian coalition. In the context of the Middle Bronze Age (approx. 2000–1700 BCE), the term is used broadly for the dominant powers of the East. While the Neo-Assyrian Empire is more famous in later history, Josephus aligns this with the biblical narrative of a dominant Eastern hegemony over the Levant.
^[2]The "five kings" rule over what is traditionally known as the Pentapolis (Sodom, Gomorrah, Admah, Zeboiim, and Bela/Zoar). Josephus provides Hellenized versions of the names found in Genesis 14.

¹⁷² ἐπὶ τούτους καὶ μέρη τέσσαρα ποιήσαντες τῆς στρατιᾶς ἐπολιόρκουν αὐτούς· στρατηγὸς δ᾽ ἑκάστοις ἦν εἷς ἐπιτεταγμένος. γενομένης δὲ μάχης νικήσαντες οἱ φόρον ἐπιτάσσουσι τοῖς βασιλεῦσι.

¹⁷² The Assyrians marched against them and, having divided their army into four parts, besieged them; one general was appointed over each division. A battle took place, and the Assyrians, being victorious, imposed a tribute upon the kings of the Sodomites.

¹⁷² and the Assyrians made war upon them; and, dividing their army into four parts, fought against them. Now every part of the army had its own commander; and when the battle was joined, the Assyrians were conquerors, and imposed a tribute on the kings of the Sodomites,

¹⁷² The Assyrians went to war against them, and besieged them, dividing their army into four parts, each part under its own commander. After the battle the victorious Assyrians imposed a tax on the kings of the Sodomites,

¹⁷³ δώδεκα μὲν οὖν ἔτη δουλεύοντες καὶ τοὺς ἐπιταχθέντας αὐτοῖς φόρους τελοῦντες ὑπέμειναν, τῷ δὲ Τρισκαιδεκάτῳ , καὶ διαβαίνει στρατὸς ἐπ᾽ αὐτοὺς στρατηγούντων .

¹⁷³ For twelve years, then, they continued to serve and endure the payment of the imposed tributes; but in the thirteenth year they rebelled.^[1] Consequently, an army of the Assyrians moved against them under the command of Amrapsidos, Ariochus, Chodolamorus, and Thadalus.^[2]

¹⁷³ who submitted to this slavery twelve years; and so long they continued to pay their tribute: but on the thirteenth year they rebelled, and then the army of the Assyrians came upon them, under their commanders Amraphel, Arioch, Chodorlaomer, and Tidal.

¹⁷³ who for twelve years submitted to this slavery and continued to pay the tax, but on the thirteenth year rebelled. Then the army of the Assyrians came against them, under their officers Amrapsides, Arioch, Chodorlamor and Thadal.

^[1]The 12-year period of servitude followed by a 13th-year rebellion reflects a standard ancient Near Eastern geopolitical pattern where smaller city-states paid protection money (tribute) to distant empires to avoid invasion. The refusal to pay in the 13th year was the formal declaration of war.
^[2]The identity of the four commnders:
Amrapsidos (Amraphel, often debated by historians as potentially being Hammurabi of Babylon, though chronology remains difficult).
Ariochus (Arioch of Ellasar).
Chodolamorus (Chedorlaomer), traditionally identified as an Elamite king (Kudur-Lagamar).
Thadalus (Tidal, "King of Nations," likely a Hittite or Proto-Hittite name Tudhaliya).

¹⁷⁴ οὗτοι τήν τε ἅπασαν διηρπάσαντο καὶ τοὺς τῶν Γιγάντων ἀπογόνους κατεστρέψαντο, γενόμενοι δὲ κατὰ τὰ στρατοπεδεύουσι κατὰ τὴν‎ κοιλάδα τὴν‎ λεγομένην φρέατα ἀσφάλτου· κατ᾽ ἐκεῖνον γὰρ τὸν καιρὸν φρέατα ἦν ἐν τῷ τόπῳ, νῦν μέντοι τῆς πόλεως ἀφανισθείσης ἡ κοιλὰς ἐκείνη λίμνη γέγονεν ἡ λεγομένη.

¹⁷⁴ These men plundered all of Syria and subdued the descendants of the Giants;^[1] and when they reached the region of Sodom, they encamped in the valley called "The Wells of Asphalt."^[2] For at that time there were wells in that place; however, now that the city of the Sodomites has disappeared, that valley has become the lake called Asphaltites (the Dead Sea).

¹⁷⁴ These kings had laid waste all Syria, and overthrown the offspring of the giants. And when they were come over against Sodom, they pitched their camp at the vale called the Slime Pits, for at that time there were pits in that place; but now, upon the destruction of the city of Sodom, that vale became the Lake Asphaltites, as it is called.

¹⁷⁴ These had destroyed all Syria and subdued the descendants of the giants, and when they reached the area of Sodom, they camped in the valley called Asphalt Springs, for at that time there were springs there, but now that the city of Sodom has disappeared, the valley has become the lake called Asphaltitis,

^[1]A reference to the Rephaim, Zuzim, and Emim mentioned in Genesis 14:5 and Deut. 2:10-11. This reflects the ancient belief that the pre-Israelite inhabitants of Canaan were of extraordinary stature.
^[2] Josephus makes a significant historical and geographical observation regarding the Valley of Siddim. He identifies it with the "Wells of Asphalt" (bitumen pits) and notes that by his own time (1st century AD), the geography had changed into the Lake Asphaltites (The Dead Sea). This indicates an awareness of a catastrophic event—traditionally the destruction of Sodom—that altered the region's topography, turning a fertile valley into a salt lake.

¹⁷⁵ περὶ μὲν οὖν τῆς λίμνης ταύτης αὖθις μετ᾽ οὐ πολὺ δηλώσομεν, τῶν δὲ συμβαλόντων τοῖς καὶ καρτερᾶς τῆς μάχης γενομένης, πολλοὶ μὲν αὐτῶν ἀπέθανον, οἱ λοιποὶ δὲ ᾐχμαλωτίσθησαν, σὺν οἷς καὶ ἤγετο τοῖς ἐληλυθώς.

¹⁷⁵ Regarding this lake, we shall provide more information shortly; but when the Sodomites engaged the Assyrians and a fierce battle ensued, many of them were killed and the rest were taken captive, among whom was led away Lot, who had come to be an ally to the Sodomites.

¹⁷⁵ However, concerning this lake we shall speak more presently. Now when the Sodomites joined battle with the Assyrians, and the fight was very obstinate, many of them were killed, and the rest were carried captive; among which captives was Lot, who had come to assist the Sodomites.

¹⁷⁵ and about this lake we shall soon have more to say. When the Sodomites clashed with the Assyrians, it was a very hard-fought battle and many of them were killed and the rest were taken prisoner, among them Lot, who had gone over to the Sodomites as an ally.

Chapter 10
[176-193]
Abram saves Lot; Melchisedek blesses him.
Sarah envies Hagar

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¹⁷⁶ ἉβράμῳAbraham δὲ ἀκούσαντι τὴν‎ συμφορὰν αὐτῶν φόβος τε ἅμα περὶ ΛώτουLot τοῦ συγγενοῦς εἰσῆλθε καὶ οἶκτος περὶ τῶν ΣοδομιτῶνSodom, Sodomites φίλων ὄντων καὶ γειτνιώντων.	¹⁷⁶ When Abram heard of their misfortune, he was struck both with fear for his kinsman Lot and with pity for the Sodomites, his friends and neighbors.
¹⁷⁶ When, Abram heard of their calamity, he was at once afraid for Lot his kinsman, and pitied the Sodomites, his friends and neighbors;	¹⁷⁶ When Abram heard of their plight, he feared for his kinsman Lot and felt pity for his Sodomite friends and neighbours.

¹⁷⁷ καὶ βοηθεῖν αὐτοῖς δοκιμάσας οὐκ ἀνέμεινεν, ἀλλ᾽ ἐπειχθεὶς καὶ κατὰ πέμπτην ἐπιπεσὼν νύκτα τοῖς περὶ , οὕτως γὰρ ἡ ἑτέρα τοῦ προσαγορεύεται πηγή, καὶ φθάσας πρὶν ἐν ὅπλοις γενέσθαι τοὺς μὲν ἐν ταῖς κοίταις ὄντας ἀπέκτεινε μηδ᾽ ἐπίνοιαν τῆς συμφορᾶς ἔχοντας, οἱ δὲ μήπω πρὸς ὕπνον τετραμμένοι μάχεσθαι δ᾽ ὑπὸ μέθης ἀδύνατοι ἔφυγον.

¹⁷⁷ Having decided to help them, he did not delay, but set out in haste and fell upon the Assyrians on the fifth night at Dan (for so the other source of the Jordan is called). Catching them before they could take up arms, he killed some in their beds who had no inkling of the disaster, while others, not yet turned to sleep but unable to fight due to drunkenness, fled.

¹⁷⁷ and thinking it proper to afford them assistance, he did not delay it, but marched hastily, and the fifth night fell upon the Assyrians, near Dan, for that is the name of the other spring of Jordan; and before they could arm themselves, he slew some as they were in their beds, before they could suspect any harm; and others, who were not yet gone to sleep, but were so drunk they could not fight, ran away.

¹⁷⁷ Planning to come to their help, he marched without delay and on the fifth night attacked the Assyrians near Dan, for so the other source of the Jordan is named, and killed some as they were in their beds, with no inkling of disaster, before they could grasp their armour. Others, who were not yet asleep but were too drunk to fight, fled.

¹⁷⁸ δὲ διώκων εἵπετο μέχρι καὶ δευτεραίους συνήλασεν αὐτοὺς εἰς τῆς γῆς, ὅτι τὸ νικᾶν οὐκ ἐν τῷ πλήθει καὶ τῇ πολυχειρίᾳ κεῖσθαι συμβέβηκεν, ἀλλὰ προθυμία τῶν μαχομένων καὶ τὸ γενναῖον κρατεῖ παντὸς ἀριθμοῦ, τριακοσίοις καὶ δεκαοκτὼ οἰκέταις αὐτοῦ‎ καὶ τρισὶ φίλοις τοσούτου στρατοῦ περιγενόμενος. δὲ αὐτῶν καὶ διέφυγον ἀδόξως ἀνέστρεψαν.

¹⁷⁸ Abram pursued them until, on the second day, he drove them to Hobah of the Damascene territory, demonstrating that victory does not consist in numbers or many hands, but that the zeal of the combatants and nobility of spirit prevail over any number. With three hundred and eighteen of his own servants and three friends, he overcame so great an army; those who did escape returned in dishonor.

¹⁷⁸ Abram pursued after them, till, on the second day, he drove them in a body unto Hoba, a place belonging to Damascus; and thereby demonstrated that victory does not depend on multitude and the number of hands, but the alacrity and courage of soldiers overcome the most numerous bodies of men, while he got the victory over so great an army with no more than three hundred and eighteen of his servants, and three of his friends: but all those that fled returned home ingloriously.

¹⁷⁸ Abram pursued them, until on the next day he corralled them at Hoba in the area of Damascus and, since victory depends not on the size of the group or the number of available hands but on the soldiers' spirit and courage, he overcame their whole force and defeated such a large army with no more than three hundred and eighteen of his servants and three of his friends. Any of them who fled returned home without glory.

¹⁷⁹ δὲ τοὺς τῶν σώσας αἰχμαλώτους, οἳ ληφθέντες ἔφθησαν ὑπὸ τῶν , καὶ τὸν συγγενῆ ἀνέζευξεν μετὰ εἰρήνης. ἀπήντησε δὲ αὐτῷ ὁ τῶν βασιλεὺς εἰς τόπον τινά, ὃν καλοῦσι πεδίον βασιλικόν.

¹⁷⁹ Abram, having rescued the captives of the Sodomites who had been previously taken by the Assyrians, and his kinsman Lot, returned in peace. The King of Sodom met him at a certain place which they call the Royal Plain.

¹⁷⁹ So Abram, when he had saved the captive Sodomites, who had been taken by the Assyrians, and Lot also, his kinsman, returned home in peace. Now the king of Sodom met him at a certain place, which they called The King's Dale,

¹⁷⁹ So Abram, when he had saved the Sodomites who had been captured by the Assyrians, including his kinsman Lot, returned home in peace. The king of Sodom met him at a place they called the Royal Plain.

¹⁸⁰ ἔνθα ὁ τῆς ὑποδέχεται βασιλεὺς αὐτὸν · σημαίνει δὲ τοῦτο βασιλεὺς δίκαιος· καὶ ἦν δὲ τοιοῦτος ὁμολογουμένως, ὡς διὰ ταύτην αὐτὸν τὴν‎ αἰτίαν καὶ ἱερέα γενέσθαι τοῦ θεοῦ· τὴν‎ μέντοι ὕστερον ἐκάλεσεν .

¹⁸⁰ There the King of Solyma, Melchizedek, received him. This name means "Righteous King," and he was indeed such by common consent, so that for this reason he was also the priest of God. However, Solyma was later called Jerusalem.

¹⁸⁰ where Melchisedec, king of the city Salem, received him. That name signifies, the righteous king: and such he was, without dispute, insomuch that, on this account, he was made the priest of God: however, they afterward called Salem Jerusalem.

¹⁸⁰ Melchisedec, king of the city of Salem, also received him there. His name means "righteous king" and such he was, as all agree, and on this account he was made the priest of God, and later Salem was called Jerusalem.

¹⁸¹ ἐχορήγησε δὲ οὗτος ὁ τῷ στρατῷ ξένια καὶ πολλὴν τῶν παρέσχε καὶ παρὰ τὴν‎ εὐωχίαν αὐτόν τε ἐπαινεῖν ἤρξατο καὶ τὸν θεὸν εὐλογεῖν ὑποχειρίους αὐτῷ ποιήσαντα τοὺς ἐχθρούς. δὲ διδόντος καὶ τὴν‎ δεκάτην τῆς αὐτῷ προσδέχεται τὴν‎ δόσιν.

¹⁸¹ This Melchizedek provided hospitality to Abram’s army and gave a great abundance of necessaries. During the feast, he began to praise Abram and to bless God for having subjected his enemies to him. When Abram gave him a tenth of the spoil, he accepted the gift.

¹⁸¹ Now this Melchisedec supplied Abram's army in an hospitable manner, and gave them provisions in abundance; and as they were feasting, he began to praise him, and to bless God for subduing his enemies under him. And when Abram gave him the tenth part of his prey, he accepted of the gift:

¹⁸¹ This Melchisedec supplied Abram's army most hospitably and gave them provisions in abundance, and during their feasting he began to praise him and to bless God for subduing his enemies to him. When Abram gave him the tenth part of his booty, he accepted the gift.

¹⁸² ὁ δὲ τῶν βασιλεὺς τὴν‎ μὲν λείαν ἔχειν παρεκάλει, τοὺς δ᾽ ἀνθρώπους ἀπολαβεῖν ἠξίου, οὓς παρὰ τῶν ἔσωσεν οἰκείους ὄντας. δὲ οὐκ ἔφη τοῦτο ποιήσειν, οὐδ᾽ ἂν ἄλλην ὠφέλειαν ἐκ τῆς ἐκείνης εἰς αὐτὸν ἥξειν πλὴν ὅσα τροφὴ τοῖς οἰκέταις αὐτοῦ‎ γένοιτο· μοῖραν μέντοι τινὰ τοῖς φίλοις αὐτοῦ‎ παρέσχε τοῖς συστρατευομένοις. δ᾽ ὁ πρῶτος ἐκαλεῖτο [καὶ] καὶ .

¹⁸² The King of Sodom urged Abram to keep the spoil, asking only to receive back the people whom he had saved from the Assyrians, as they were his own. Abram said he would not do this, nor would any other benefit from that spoil come to him, except for what might be food for his servants; however, he did give a portion to his friends who had campaigned with him: the first was called Eschol, then Enner (Aner), and Mamre.

¹⁸² but the king of Sodom desired Abram to take the prey, but entreated that he might have those men restored to him whom Abram had saved from the Assyrians, because they belonged to him. But Abram would not do so; nor would make any other advantage of that prey than what his servants had eaten; but still insisted that he should afford a part to his friends that had assisted him in the battle. The first of them was called Eschol, and then Enner, and Mambre.

¹⁸² Then the king of Sodom asked Abram to keep the remaining booty, wanting only the return of those of his people whom Abram had saved from the Assyrians. But Abram did not accept and wanted no more of the booty than what would feed his servants, though he also provided a portion to his friends who had helped him in the battle. The first of them was called Eschol, and the others Enner and Mambre.

¹⁸³ Ἐπαινέσας δὲ αὐτοῦ‎ τὴν‎ ἀρετὴν ὁ θεός, " ἀλλ᾽ οὐκ ἀπολεῖς, φησί, μισθοὺς οὓς ἄξιόν ἐστίν σε ἐπὶ τοιαύταις εὐπραγίαις κομίζεσθαι. τοῦ δ᾽ ὑπολαβόντος " καὶ τίς ἂν εἴη χάρις τούτων τῶν , οὐκ ὄντων οἳ διαδέξονται μετ᾽ αὐτόν, ἔτι γὰρ ἦν ἄπαις, ὁ θεὸς καὶ παῖδα αὐτῷ γενήσεσθαι καταγγέλλει καὶ πολλὴν ἐκείνου γενεάν, ὡς παραπλησίως αὐτῇ τοῖς ἄστροις ἔσεσθαι τὸν ἀριθμόν.

¹⁸³ God, praising his virtue, said: "You shall not lose the rewards which it is worthy for you to receive for such good deeds." When he replied, asking what the grace of these rewards would be since there were none to succeed him (for he was still childless), God announced that a son would be born to him and a vast progeny, so that their number would be comparable to the stars.

¹⁸³ And God commended his virtue, and said, Thou shalt not however lose the rewards thou hast deserved to receive by such thy glorious actions. He answered, And what advantage will it be to me to have such rewards, when I have none to enjoy them after me?—for he was hitherto childless. And God promised that he should have a son, and that his posterity should be very numerous; insomuch that their number should be like the stars.

¹⁸³ God praised his virtue and said, "You shall not lose the rewards you merited by such good actions." He replied, "And what good are such rewards, when I have none to enjoy them after me?'—for he was still childless. God promised that he would have a son and that he would have so many descendants that they would be as numerous as the stars.

¹⁸⁴ καὶ ὁ μὲν ταῦτ᾽ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπ᾽ αὐτοῦ‎. ἦν δὲ ὁ τρόπος τῆς θυσίας τοιοῦτος· δάμαλιν τριετίζουσαν καὶ αἶγα τριετίζουσαν καὶ κριὸν ὁμοίως τριετῆ καὶ τρυγόνα καὶ περιστερὰν κελεύσαντος διεῖλε, τῶν ὀρνέων οὐδὲν διελών.

¹⁸⁴ Upon hearing this, he offered a sacrifice to God as he was commanded. The manner of the sacrifice was as follows: he divided a three-year-old heifer, a three-year-old goat, and a three-year-old ram, and a turtledove and a pigeon, as commanded, though he did not divide the birds.

¹⁸⁴ When he heard that, he offered a sacrifice to God, as he commanded him. The manner of the sacrifice was this:—He took an heifer of three years old, and a she-goat of three years old, and a ram in like manner of three years old, and a turtle-dove, and a pigeon and as he was enjoined, he divided the three former, but the birds he did not divide.

¹⁸⁴ When he heard this, he offered a sacrifice to God, as he had commanded him. The manner of the sacrifice was this: at God's command, he divided a three-year-old heifer and a three-year-old goat and a three-year-old ram, and took a turtle-dove and a pigeon, but the birds he did not divide.

¹⁸⁵ εἶτα πρὶν στῆναι τὸν βωμὸν οἰωνῶν ἐφιπταμένων ἐπιθυμίᾳ τοῦ αἵματος φωνὴ θεία παρῆν ἀποσημαίνουσα πονηροὺς αὐτοῦ‎ τοῖς ἐγγόνοις γείτονας ἐπὶ ἔτη τετρακόσια γενησομένους κατὰ τὴν‎ · ἐν οἷς κακοπαθήσαντας περιέσεσθαι τῶν ἐχθρῶν καὶ κρατήσαντας πολέμῳ ἕξειν αὐτῶν τὴν‎ γῆν καὶ τὰς πόλεις.

¹⁸⁵ Then, before the altar was set, while birds of prey flew down out of desire for the blood, a divine voice came, signifying that his descendants would have evil neighbors in Egypt for four hundred years; after suffering among them, they would overcome their enemies and, having conquered the Canaanites in war, would possess their land and cities.

¹⁸⁵ After which, before he built his altar, where the birds of prey flew about, as desirous of blood, a divine voice came to him, declaring that their neighbors would be grievous to his posterity, when they should be in Egypt, for four hundred years; during which time they should be afflicted, but afterwards should overcome their enemies, should conquer the Canaanites in war, and possess themselves of their land, and of their cities.

¹⁸⁵ Before he built his altar and while birds of prey were flying there, eager for blood, a divine voice came to him, declaring that for four hundred years his descendants would have harsh neighbours when they were in Egypt, but that after being afflicted they would overcome their enemies and conquer the Canaanites in war and take over their land and cities.

¹⁸⁶ δὲ κατῴκει μὲν περὶ τὴν‎ καλουμένην δρῦν, ἔστι δὲ τῆς τὸ χωρίον οὐ πόρρω τῆς πόλεως, δυσφορῶν δὲ ἐπὶ γυναικὶ μὴ κυούσῃ ἱκετεύει τὸν θεὸν γονὴν αὐτῷ παιδὸς ἄρσενος παρασχεῖν.

¹⁸⁶ Abram lived near the oak called Ogyges—this is a place in Canaan not far from the city of the Hebronites—and being distressed that his wife was not conceiving, he entreated God to grant him the birth of a male child.

¹⁸⁶ Now Abram dwelt near the oak called Ogyges,—the place belongs to Canaan, not far from the city of Hebron. But being uneasy at his wife's barrenness, he entreated God to grant that he might have male issue;

¹⁸⁶ Abram lived near the oak called Ogyges, in a place belonging to Canaan, not far from the city of Hebronites, where, discontent at his wife's barrenness, he begged God to grant him the birth of a male child.

¹⁸⁷ τοῦ δὲ θεοῦ θαρσεῖν αὐτὸν παρακελευομένου τοῖς τε ἄλλοις ἅπασιν ὡς ἐπ᾽ ἀγαθοῖς αὐτὸν ἀπὸ τῆς ἠγμένον καὶ παίδων , τοῦ θεοῦ κελεύσαντος ἐπικλίνει μίαν τῶν θεραπαινίδων ὄνομα γένος οὖσαν ὡς ἐξ αὐτῆς παιδοποιησομένῳ.

¹⁸⁷ When God encouraged him to be of good cheer, as he had been led from Mesopotamia for many blessings and children would come, Sarah, at God’s command, brought to him one of her handmaidens named Hagar, an Egyptian by race, so that he might produce children through her.

¹⁸⁷ and God required of him to be of good courage, and said that he would add to all the rest of the benefits that he had bestowed upon him, ever since he led him out of Mesopotamia, the gift of children. Accordingly Sarai, at God's command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her;

¹⁸⁷ God bade him take heart, saying that on top of all the other benefits he had given to him since leading him from Mesopotamia, he would have children too. So, at God's command, Sara brought to his bed one of her serving girls named Hagar, a woman of Egyptian descent, in order to have children through her.

¹⁸⁸ καὶ γενομένη ἐγκύμων ἡ θεραπαινὶς ἐξυβρίζειν εἰς τὴν‎ ἐτόλμησε βασιλίζουσα, ὡς τῆς ἡγεμονίας περιστησομένης εἰς τὸν ὑπ᾽ αὐτῆς . δὲ αὐτὴν πρὸς αἰκίαν παραδιδόντος τῇ δρασμὸν ἐπεβούλευσεν οὐχ ὑπομένουσα τὰς ταλαιπωρίας καὶ τὸν θεὸν ἱκέτευεν οἶκτον αὐτῆς λαβεῖν.

¹⁸⁸ When the handmaid became pregnant, she dared to be insolent toward Sarah, acting like a queen as if the leadership would pass to the one to be born of her. When Abram turned her over to Sarah for punishment, she planned to flee, not enduring the hardships, and she entreated God to have pity on her.

¹⁸⁸ and when this handmaid was with child, she triumphed, and ventured to affront Sarai, as if the dominion were to come to a son to be born of her. But when Abram resigned her into the hand of Sarai, to punish her, she contrived to fly away, as not able to bear the instances of Sarai's severity to her; and she entreated God to have compassion on her.

¹⁸⁸ When this serving girl became pregnant she dared to insult Sara, queening it as though the leadership were to pass to the child to be born of her. When Abram left it to Sara to punish her, she managed to escape, to avoid the humiliation, and begged God to have pity on her.

¹⁸⁹ ὑπαντιάζει δὲ διὰ τῆς ἐρήμου προϊοῦσαν αὐτὴν ἄγγελος θεῖος κελεύων πρὸς τοὺς δεσπότας ἐπανιέναι· βίου γὰρ μείζονος τεύξεσθαι σωφρονοῦσαν· καὶ γὰρ νῦν εἰς τὴν‎ δέσποιναν ἀγνώμονα καὶ αὐθάδη γενομένην ἐν τούτοις εἶναι τοῖς κακοῖς·

¹⁸⁹ A divine messenger met her as she went through the desert, commanding her to return to her masters; for she would obtain a better life by being sensible. He said her present troubles were because she had been ungrateful and headstrong toward her mistress.

¹⁸⁹ Now a Divine Angel met her, as she was going forward in the wilderness, and bid her return to her master and mistress, for if she would submit to that wise advice, she would live better hereafter; for that the reason of her being in such a miserable case was this, that she had been ungrateful and arrogant towards her mistress.

¹⁸⁹ Now as she was going through the wilderness an angel of God met her, and told her to return to her masters, for she would later have a better life under self-control, since her woes came from being ungrateful and arrogant to her mistress.

¹⁹⁰ παρακούουσαν μὲν τοῦ θεοῦ καὶ προσωτέρω χωροῦσαν ἔλεγεν ἀπολεῖσθαι, νοστήσασαν δὲ αὐτὴν ὀπίσω γενήσεσθαι μητέρα παιδὸς τῆς γῆς ἐκείνης βασιλεύσοντος. τούτοις πείθεται καὶ ἐπανελθοῦσα πρὸς τοὺς δεσπότας συγγνώμης Ἔτυχε· τίκτει δὲ μετ᾽ οὐ πολὺ , θεόκλυτον ἄν τις εἴποι, διὰ τὸ εἰσακοῦσαι τὸν θεὸν τῆς ἱκεσίας.

¹⁹⁰ He said that if she disobeyed God and went further, she would perish, but if she returned back, she would become the mother of a son who would rule that land. She obeyed these words and, returning to her masters, obtained forgiveness. Not long after, she gave birth to Ishmael, which one might call "Heard by God," because God had listened to the entreaty.

¹⁹⁰ He also told her, that if she disobeyed God, and went on still in her way, she should perish; but if she would return back, she should become the mother of a son who should reign over that country. These admonitions she obeyed, and returned to her master and mistress, and obtained forgiveness. A little while afterwards, she bare Ismael; which may be interpreted Heard of God, because God had heard his mother's prayer.

¹⁹⁰ If she disobeyed God and continued on her way, she would die, but if she returned, she would become the mother of a son who would reign over that country. She obeyed these directions and returned to her masters and was forgiven. A little while later, she bore Ismael; which may be rendered Heard by God, because God had heard her prayers.

¹⁹¹ μὲν οὖν ἕκτον ἤδη καὶ ὀγδοηκοστὸν ἔτος γεγονότι ὁ προειρημένος ἐγεννήθη, εἰς ἔνατον δ᾽ αὐτῷ καὶ ἐνενηκοστὸν παρελθόντι ἐπιφανεὶς ὁ θεὸς ἀπήγγειλεν, ὡς παῖς αὐτῷ ἐκ ἔσοιτο· κελεύει δ᾽ αὐτὸν καλέσαι δηλῶν ἐσόμενα ἔθνη μεγάλα ἀπ᾽ αὐτοῦ‎ καὶ βασιλεῖς, καὶ ὅτι ἐκπολεμήσαντες καθέξουσι τὴν‎ ἅπασαν ἀπὸ μέχρι ,

¹⁹¹ The aforementioned child was born to Abram when he was eighty-six years old. When he reached his ninety-ninth year, God appeared and announced that a son would be born to him from Sarah. He commanded him to call him Isaac, indicating that great nations and kings would come from him, and that by war they would possess all of Canaan from Sidon to Egypt.

¹⁹¹ The forementioned son was born to Abram when he was eighty-six years old: but when he was ninety-nine, God appeared to him, and promised him that he Should have a son by Sarai, and commanded that his name should be Isaac; and showed him, that from this son should spring great nations and kings, and that they should obtain all the land of Canaan by war, from Sidon to Egypt.

¹⁹¹ Abram was already eighty-six years old when that son was born to him. When he was ninety-nine, God appeared to him and promised that he would have a son by Sara. He commanded him to name him Isaac, and revealed that from this son would spring great nations and kings and that they would take all of Canaan by war, from Sidon to Egypt.

¹⁹² προσέταξέ τε βουλόμενος τὸ ἀπ᾽ αὐτοῦ‎ γένος μένειν τοῖς ἄλλοις οὐ συμφυρόμενον περιτέμνεσθαι τὰ αἰδοῖα καὶ τοῦτο ποιεῖν ὀγδόῃ ἡμέρᾳ μετὰ τὸ γεννηθῆναι. τὴν‎ αἰτίαν δὲ τῆς περιτομῆς ἡμῶν ἐν ἄλλοις δηλώσω.

¹⁹² He commanded, wishing for the race descended from him to remain unmixed with others, that they be circumcised in their private parts, and to do this on the eighth day after birth. The reason for our circumcision I shall explain elsewhere.

¹⁹² But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place.

¹⁹² But in order to keep his descendants distinct from others, he instructed that they be circumcised in the flesh of their foreskin, a thing to be done on the eighth day after their birth. I will explain the reason for this circumcision, in another place.

¹⁹³ πυθομένῳ δὲ καὶ περὶ τοῦ , εἰ ζήσεται, τε ἀπεσήμαινεν ὁ θεὸς καὶ μεγάλων ἐθνῶν πατέρα. Καὶ μὲν ἐπὶ τούτοις εὐχαριστήσας τῷ θεῷ περιτέμνεται παραχρῆμα καὶ πάντες οἱ παρ᾽ αὐτοῦ‎ καὶ ὁ παῖς , οὗ κατ᾽ ἐκείνην τὴν‎ ἡμέραν τρισκαιδέκατον ἔτος ἔχοντος αὐτὸς ἐνενηκοστὸν πρὸς τοῖς ἐννέα διῆγεν.

¹⁹³ When Abram asked also about Ishmael, whether he would live, God signified he would be long-lived and the father of great nations. Abram, having given thanks to God for these things, was circumcised immediately, as were all those with him and the boy Ishmael, who on that day was thirteen years old, while Abram himself was ninety-nine.

¹⁹³ And Abram inquiring also concerning Ismael, whether he should live or not, God signified to him that he should live to be very old, and should be the father of great nations. Abram therefore gave thanks to God for these blessings; and then he, and all his family, and his son Ismael, were circumcised immediately; the son being that day thirteen years of age, and he ninety-nine.

¹⁹³ When Abram also asked about the life of Ismael, God revealed that he would live a long time and become the father of great nations. Abram then gave thanks to God for these things and he was circumcised immediately with all his family and his son Ismael, who was thirteen years of age and he himself was in his ninety-ninth year.

Chapter 11
[194-206]
God punishes Sodom for its sins

☜ ☞

¹⁹⁴ Ὑπὸ δὴ τοῦτον τὸν καιρὸν οἱ πλήθει καὶ μεγέθει χρημάτων ὑπερφρονοῦντες εἴς τε ἀνθρώπους ἦσαν ὑβρισταὶ καὶ πρὸς τὸ θεῖον ἀσεβεῖς, ὡς μηκέτι μεμνῆσθαι τῶν παρ᾽ αὐτοῦ‎ γενομένων ὠφελειῶν, εἶναί τε μισόξενοι καὶ τὰς πρὸς ἄλλους ἐκτρέπεσθαι.

¹⁹⁴ At about this time, the Sodomites, becoming overbearing because of the number and greatness of their riches, were insolent toward men and impious toward the Divine, to the point that they no longer remembered the benefits they had received from Him; they were haters of strangers and avoided dealings with others.^[1]

¹⁹⁴ About this time the Sodomites grew proud, on account of their riches and great wealth; they became unjust towards men, and impious towards God, insomuch that they did not call to mind the advantages they received from him: they hated strangers, and abused themselves with Sodomitical practices.

¹⁹⁴ About this time the Sodomites, arrogant in their numbers and great wealth, grew insolent toward men and impious toward God, no longer recalling the benefits they had received from him, becoming hostile to strangers and avoiding all contact with others.

^[1]Josephus does not say that their sin is homosexuality but the lack of hospitality, unwillingness to share, hatred of strangers, and impiety toward God. In this way, he makes the story resonate with Greco-Roman moral philosophy.

¹⁹⁵ χαλεπήνας οὖν ἐπὶ τούτοις ὁ θεὸς ἔγνω τῆς ὑπερηφανίας αὐτοὺς καὶ τήν τε πόλιν αὐτὴν κατασκάψασθαι καὶ τὴν‎ χώραν οὕτως ἀφανίσαι, ὡς μήτε φυτὸν ἔτι μήτε καρπὸν ἕτερον ἐξ αὐτῆς ἀναδοθῆναι.

¹⁹⁵ God, being angered at these things, decided to punish them for their arrogance, and both to level the city itself to the ground and to lay waste to the land so completely that neither plant nor any other fruit should ever again spring from it.

¹⁹⁵ God was therefore much displeased at them, and determined to punish them for their pride, and to overthrow their city, and to lay waste their country, until there should neither plant nor fruit grow out of it.

¹⁹⁵ Angry with this, God decided to punish them for their pride and destroy their city and wither their land, so that neither plant nor fruit would grow from it.

¹⁹⁶ Ταῦτα τοῦ θεοῦ κρίναντος περὶ τῶν θεασάμενος τρεῖς ἀγγέλους, ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό τε καὶ παρ᾽ αὐτῷ καταχθέντας παρεκάλει ξενίας μεταλαβεῖν.

¹⁹⁶ When God had judged these things concerning the Sodomites, Abram, as he was sitting by the oak of Mamre at the door of his courtyard, beheld three angels; thinking them to be strangers, he rose and greeted them, and invited them to stay with him and partake of hospitality.

¹⁹⁶ When God had thus resolved concerning the Sodomites, Abraham, as he sat by the oak of Mambre, at the door of his tent, saw three angels; and thinking them to be strangers, he rose up, and saluted them, and desired they would accept of an entertainment, and abide with him;

¹⁹⁶ After God's judgment on the Sodomites, Abraham saw three angels, as he sat by the oak of Mambre, at the door of his tent, and thinking them to be strangers, he got up to greet them and asked them to lodge with him as his guests.

¹⁹⁷ ἐπινευσάντων δὲ ἄρτους τε προσέταξεν εὐθὺς ἐκ σεμιδάλεως γενέσθαι, καὶ μόσχον θύσας καὶ ὀπτήσας ἐκόμισεν αὐτοῖς ὑπὸ τῇ δρυῒ κατακειμένοις· οἱ δὲ δόξαν αὐτῷ παρέσχον ἐσθιόντων, ἔτι δὲ καὶ περὶ τῆς γυναικὸς ἐπυνθάνοντο, ποῖ ποτ᾽ εἴη . τοῦ δ᾽ εἰπόντος ἔνδον εἶναι, ἥξειν εἰς τὸ μέλλον καὶ εὑρήσειν αὐτὴν ἤδη μητέρα γεγενημένην.

¹⁹⁷ When they consented, he immediately ordered bread of fine flour to be made, and having slaughtered and roasted a calf, he brought it to them as they reclined under the oak. They gave him the appearance of eating,^[1] and further inquired about his wife, where Sarah might be. When he said she was inside, they said they would return in the future and would find her already having become a mother.

¹⁹⁷ to which, when they agreed, he ordered cakes of meal to be made presently; and when he had slain a calf, he roasted it, and brought it to them, as they sat under the oak. Now they made a show of eating; and besides, they asked him about his wife Sarah, where she was; and when he said she was within, they said they would come again hereafter, and find her become a mother.

¹⁹⁷ When they accepted, he immediately ordered cakes of meal to be made, and killed a calf and roasted it and brought it to them, as they sat under the oak. They seemed to him to be eating, and then asked about his wife and how Sarah was. When he said she was inside, they said they would come back again to find she had become a mother.

^[1]Note that Josephus says the angels gave the appearance of eating. This reflects a common Jewish theological concern that divine beings do not actually require physical sustenance.

¹⁹⁸ τῆς δὲ γυναικὸς ἐπὶ τούτῳ καὶ ἀδύνατον εἶναι τὴν‎ τεκνοποιίαν εἰπούσης αὐτῆς μὲν ἐνενήκοντα ἔτη ἐχούσης τοῦ δ᾽ ἀνδρὸς ἑκατόν, οὐκέτι κατέσχον λανθάνοντες ἀλλ᾽ ἐμήνυσαν ἑαυτοὺς ὄντας ἀγγέλους τοῦ θεοῦ, καὶ ὅτι πεμφθείη μὲν ὁ εἷς σημανῶν περὶ τοῦ παιδός, οἱ δύο δὲ καταστρεψόμενοι.

¹⁹⁸ When his wife smiled at this and said that childbearing was impossible since she was ninety years old and her husband a hundred, they no longer maintained their concealment but revealed themselves as angels of God, and said that one was sent to bring news about the child, and the other two to destroy the Sodomites.

¹⁹⁸ Upon which the woman laughed, and said that it was impossible she should bear children, since she was ninety years of age, and her husband was a hundred. Then they concealed themselves no longer, but declared that they were angels of God; and that one of them was sent to inform them about the child, and two of the overthrow of Sodom.

¹⁹⁸ At this the woman laughed inwardly, considering that child-bearing was impossible, as she was ninety years of age and her husband was a hundred. Then they no longer remained concealed, but declared that they were angels of God, one of whom was sent to tell them about the child and the other two to destroy the Sodomites.

¹⁹⁹ Ταῦτ᾽ ἀκούσας ἤλγησεν ἐπὶ τοῖς καὶ τὸν θεὸν ἀναστὰς ἱκέτευσε παρακαλῶν, μὴ τοὺς δικαίους καὶ ἀγαθοὺς συναπολλύναι τοῖς πονηροῖς. τοῦ δὲ θεοῦ φήσαντος μηδένα εἶναι τῶν ἀγαθόν, εἰ γὰρ ἐν αὐτοῖς δέκα εἶεν συγχωρεῖν ἅπασι τὴν‎ ἐπὶ τοῖς ἁμαρτήμασι τιμωρίαν, ὁ μὲν ἡσύχασεν·

¹⁹⁹ Upon hearing this, Abram was grieved for the Sodomites, and rising, he entreated and pleaded with God not to destroy the righteous and the good along with the wicked. When God said that none of the Sodomites were good, and that if there were even ten among them He would grant all of them a reprieve from punishment for their sins, Abram was silent.

¹⁹⁹ When Abraham heard this, he was grieved for the Sodomites; and he rose up, and besought God for them, and entreated him that he would not destroy the righteous with the wicked. And when God had replied that there was no good man among the Sodomites; for if there were but ten such man among them, he would not punish any of them for their sins, Abraham held his peace.

¹⁹⁹ When Abraham heard this, he was grieved for the people of Sodom, and he got up and implored God for them, not to destroy the good and upright along with the wicked. When God said that there was no good man among the Sodomites, but that if there were just ten such men among them, he would forgive the sins of them all, Abraham stayed silent.

²⁰⁰ οἱ δὲ ἄγγελοι παρεγένοντο εἰς τὴν‎ τῶν πόλιν, καὶ ὁ αὐτοὺς ἐπὶ ξενίαν παρεκάλει· λίαν γὰρ ἦν περὶ τοὺς ξένους Φιλάνθρωπος καὶ μαθητὴς τῆς χρηστότητος. οἱ δὲ θεασάμενοι τοὺς νεανίσκους εὐπρεπεστάτους τῇ ὄψει διαφέροντας καὶ παρὰ καταχθέντας ἐπὶ βίαν καὶ ὕβριν αὐτῶν τῆς ὥρας ἐτράπησαν.

²⁰⁰ The angels then arrived at the city of the Sodomites, and Lot invited them to hospitality; for he was exceedingly kind to strangers and a disciple of Abram’s goodness. But the Sodomites, seeing the young men—who were of remarkably beautiful appearance—lodged at Lot’s house, turned to violence and to the outraging of their beauty.

²⁰⁰ And the angels came to the city of the Sodomites, and Lot entreated them to accept of a lodging with him; for he was a very generous and hospitable man, and one that had learned to imitate the goodness of Abraham. Now when the Sodomites saw the young men to be of beautiful countenances, and this to an extraordinary degree, and that they took up their lodgings with Lot, they resolved themselves to enjoy these beautiful boys by force and violence;

²⁰⁰ The angels came to the city of the Sodomites and Lot invited them as his guests, for he was a hospitable man who had learned the goodness of Abraham. When the Sodomites saw that the young men who had taken lodgings with Lot were very good-looking, they resolved to force themselves on them, to enjoy their beauty.

²⁰¹ τοῦ δὲ παραινοῦντος σωφρονεῖν καὶ μὴ χωρεῖν ἐπ᾽ αἰσχύνῃ τῶν ξένων, ἀλλ᾽ ἔχειν αἰδῶ τῆς παρ᾽ αὐτῷ καταγωγῆς, εἰ δὲ ἔχουσιν ἀκρατῶς, τὰς θυγατέρας αὐτοῦ‎ ὑπὲρ ἐκείνων ταῖς ἐπιθυμίαις αὐτῶν λέγοντος παρέξειν, οὐδ᾽ οὕτως ἐπείσθησαν.

²⁰¹ Though Lot exhorted them to be sober-minded and not to proceed to the shaming of the guests, but to have respect for their lodging with him—even saying that he would provide his own daughters to their desires in place of the strangers if they were so uncontrolled—they were not even thus persuaded.

²⁰¹ and when Lot exhorted them to sobriety, and not to offer any thing immodest to the strangers, but to have regard to their lodging in his house; and promised that if their inclinations could not be governed, he would expose his daughters to their lust, instead of these strangers; neither thus were they made ashamed.

²⁰¹ Lot urged them to show restraint and not to dishonour the guests, but to respect the fact that they lodged with him, but if they could not restrain themselves, he offered his own daughters for their lust, instead of these strangers; but even this did not satisfy them.

²⁰² Ὁ θεὸς οὖν αὐτῶν ἐπὶ τοῖς τοὺς μὲν ἠμαύρωσεν, ὡς μὴ δυνηθῆναι τὴν‎ εἴσοδον τὴν‎ εἰς τὴν‎ οἰκίαν εὑρεῖν, δὲ κατέκρινε πάνδημον ὄλεθρον. δὲ τοῦ θεοῦ τὴν‎ μέλλουσαν ἀπώλειαν τῶν αὐτῷ φράσαντος ἀπαλλάσσεται τήν τε γυναῖκα καὶ τὰς θυγατέρας, δύο δὲ ἦσαν ἔτι παρθένοι, ἀναλαβών· οἱ γὰρ μνηστῆρες περιεφρόνησαν τῆς ἐξόδου εὐήθειαν ἐπικαλοῦντες τοῖς ὑπὸ τοῦ λεγομένοις.

²⁰² God, therefore, being indignant at their bold crimes, blinded them so that they could not find the entrance into the house, and He condemned the Sodomites to a general destruction. Lot, after God told him of the coming ruin of the Sodomites, departed, taking his wife and his daughters (two who were still virgins); for their suitors had looked with contempt upon the departure, calling Lot’s words foolishness.

²⁰² But God was much displeased at their impudent behavior, so that he both smote those men with blindness, and condemned the Sodomites to universal destruction. But Lot, upon God's informing him of the future destruction of the Sodomites, went away, taking with him his wife and daughters, who were two, and still virgins; for those that were betrothed to them were above the thoughts of going, and deemed that Lot's words were trifling.

²⁰² Angry with their outrages, God first struck them with blindness so that they could not find the entrance to the house, and then condemned all the Sodomites to destruction. Warned by God of the coming ruin of the Sodomites, Lot left the place with his wife and daughters, both of them still virgins, for those who were betrothed to them scorned the thoughts of leaving and treated Lot's words as absurd.

²⁰³ καὶ ὁ θεὸς ἐνσκήπτει βέλος εἰς τὴν‎ πόλιν καὶ σὺν τοῖς οἰκήτορσιν κατεπίμπρα τὴν‎ γῆν ὁμοίᾳ πυρώσει ἀφανίζων, ὥς μοι καὶ πρότερον λέλεκται τὸν πόλεμον. ἡ δὲ γυνὴ παρὰ τὴν‎ συνεχῶς εἰς τὴν‎ πόλιν ἀναστρεφομένη καὶ πολυπραγμονοῦσα τὰ περὶ αὐτὴν ἀπηγορευκότος τοῦ θεοῦ τοῦτο μὴ ποιεῖν εἰς στήλην ἁλῶν μετέβαλεν· ἱστόρησα δ᾽ αὐτήν, ἔτι γὰρ καὶ νῦν διαμένει.

²⁰³ And God cast a bolt into the city and consumed it along with its inhabitants, desolating the land with a similar fire, as I have also previously said in my writing on the Jewish War. But Lot's wife, during the retreat, constantly turning back toward the city and being overly curious about it—though God had forbidden this—was changed into a pillar of salt; I have seen it, for it still remains even now.^[1]

²⁰³ God then cast a thunderbolt upon the city, and set it on fire, with its inhabitants; and laid waste the country with the like burning, as I formerly said when I wrote the Jewish War. But Lot's wife continually turning back to view the city as she went from it, and being too nicely inquisitive what would become of it, although God had forbidden her so to do, was changed into a pillar of salt; for I have seen it, and it remains at this day.

²⁰³ God then hurled a thunderbolt at the city and burned it up, with its inhabitants, and wiped out the countryside with fire, as I said earlier when describing the Jewish War. Lot's wife, who continually turned back to view the city as she left it and too curious about its fate despite God's forbidding it, was changed into a pillar of salt, for I have seen it and it remains to this day.

^[1]Apparently, travelers like Josephus in the 1st century AD, often identified various salt formations at Mount Sodom (at the southwestern end of the Dead Sea) with Lot's wife.

²⁰⁴ διαφεύγει δ᾽ αὐτὸς μετὰ τῶν θυγατέρων εἰς βραχύ τι χωρίον κατασχὼν περιγραφὲν ὑπὸ τοῦ · ἔτι καὶ νῦν λέγεται· καλοῦσι γὰρ οὕτως τὸ ὀλίγον. ἐνταῦθα τοίνυν ὑπό τε ἀνθρώπων ἐρημίας καὶ τροφῆς ταλαιπώρως διῆγεν.

²⁰⁴ He himself escaped with his daughters to a small place, taking refuge where it was set apart from the fire; it is still called Zoar even now, for the Hebrews call "a little" by this name. There, then, he lived miserably due to the isolation from men and the lack of food.

²⁰⁴ Now he and his daughters fled to a certain small place, encompassed with the fire, and settled in it: it is to this day called Zoar, for that is the word which the Hebrews use for a small thing. There it was that he lived a miserable life, on account of his having no company, and his want of provisions.

²⁰⁴ He and his daughters took refuge in a small place sheltered from the fire and settled there. It is still called Zoar, the Hebrew word for a small thing, where, isolated from mankind and short of provisions, he lived in want.

²⁰⁵ Αἱ‎ δὲ παρθένοι πᾶν ἠφανίσθαι τὸ ἀνθρώπινον ὑπολαβοῦσαι τῷ πατρὶ πλησιάζουσι προνοήσασαι λαθεῖν· ἐποίουν δὲ τοῦτο ὑπὲρ τοῦ μὴ τὸ γένος ἐκλιπεῖν. γίνονται δὲ παῖδες ὑπὸ μὲν τῆς πρεσβυτέρας · εἴποι δ᾽ ἄν τις ἀπὸ πατρός. δ᾽ ἡ νεωτέρα ποιεῖται· γένους υἱὸν ἀποσημαίνει τὸ ὄνομα.

²⁰⁵ The girls, supposing that all mankind had perished, approached their father, taking care to go unnoticed; and they did this so that the race might not fail. Children were born: from the elder, Moab (one might say "from a father"); and the younger bore Amman (the name signifies "son of the race").

²⁰⁵ But his daughters, thinking that all mankind were destroyed, approached to their father, though taking care not to be perceived. This they did, that human kind might not utterly fail: and they bare sons; the son of the elder was named Moab, Which denotes one derived from his father; the younger bare Ammon, which name denotes one derived from a kinsman.

²⁰⁵ Thinking that the whole human race had perished, the virgins secretly had intercourse with their father. They did this to prevent the extinction of the race, and sons were born to them; to the elder was born Moab, denoting "from his father" and to the younger, Amman, denoting "derived from a kinsman."

²⁰⁶ καὶ κτίζει δ᾽ αὐτῶν ὁ μὲν μέγιστον ὄντας καὶ νῦν ἔθνος, δὲ ὁ ἕτερος· τῆς κοίλης ἐστὶν ἀμφότερα. Καὶ μὲν τοιαύτην συνέβη τὴν‎ ἐκ γενέσθαι.

²⁰⁶ The one, Moab, founded the Moabites, who are even now a very great nation, and the other founded the Ammonites; both are in Coele-Syria. This, then, was the manner of Lot's departure from the Sodomites.

²⁰⁶ The former of whom was the father of the Moabites, which is even still a great nation; the latter was the father of the Ammonites; and both of them are inhabitants of Celesyria. And such was the departure of Lot from among the Sodomites.

²⁰⁶ The former was ancestor of the Moabites, still today a great nation; the latter was the father of the Ammanites, and both of them inhabit Coele-syria. Such was the manner of Lot's departure from among the Sodomites.

Chapter 12
[207-221]
King Abimelech must not take Sarah.
Ishmael is born to Hagar

☜ ☞

²⁰⁷ δὲ μετῴκησεν εἰς τῆς ἐν ἀδελφῆς ἐπαγόμενος σχήματι τὴν‎ , ὅμοια τοῖς πρὶν ὑποκρινάμενος διὰ τὸν φόβον· ἐδεδίει γὰρ τὸν βασιλέα τῶν ἐπιχωρίων· ὃς καὶ αὐτὸς ἐρασθεὶς τῆς φθείρειν οἷός τε ἦν.

²⁰⁷ Abram moved his residence to Gerar in Palestine, bringing Sarah with him under the guise of being his sister; he acted this part as he had done before out of fear, for he was afraid of Abimelech, the king of those people, who himself fell in love with Sarah and was prepared to corrupt her.

²⁰⁷ Abraham now removed to Gerar of Palestine, leading Sarah along with him, under the notion of his sister, using the like dissimulation that he had used before, and this out of fear: for he was afraid of Abimelech, the king of that country, who did also himself fall in love with Sarah, and was disposed to corrupt her;

²⁰⁷ Abraham moved on to Gerar in Palestine, taking Sarah with him disguised as his sister, using the same deceit he had used before, out of fear, for he was afraid that the local king, Abimelech, lusted for Sarah and wanted to seduce her.

²⁰⁸ εἴργεται δὲ τῆς ἐπιθυμίας ὑπὸ νόσου χαλεπῆς αὐτῷ προσπεσούσης ἐκ θεοῦ καὶ τῶν ἰατρῶν αὐτὸν ἀπεγνωκότων ὑπνώσας ὄναρ ὁρᾷ μηδὲν ὑβρίζειν τὴν‎ τοῦ ξένου γυναῖκα, καὶ ῥᾷον διατεθείς φράζει πρὸς τοὺς φίλους, ὡς ὁ θεὸς ταύτην αὐτῷ ἐπάγει τὴν‎ νόσον ὑπὲρ ἐκδικίας τοῦ ξένου φυλάσσων ἀνύβριστον αὐτῷ τὴν‎ γυναῖκα, μὴ γὰρ ἀδελφὴν οὖσαν νόμῳ δ᾽ αὐτῷ , ἐπαγγέλλεταί τε παρέξειν αὑτὸν εὐμενῆ τὸ λοιπὸν ἀδεοῦς ἐκείνου περὶ τὴν‎ γυναῖκα γενομένου.

²⁰⁸ But he was restrained from his desire by a grievous disease that fell upon him from God; and when the physicians had despaired of him, he saw a vision in his sleep telling him not to outrage the stranger's wife. Having recovered somewhat, he told his friends that God had brought this disease upon him to avenge the stranger, keeping his wife untouched for him; for she was not his sister but was joined to him by the law of marriage. He promised that he would be well-disposed toward him in the future, since the man was now without fear regarding his wife.

²⁰⁸ but he was restrained from satisfying his lust by a dangerous distemper which befell him from God. Now when his physicians despaired of curing him, he fell asleep, and saw a dream, warning him not to abuse the stranger's wife; and when he recovered, he told his friends that God had inflicted that disease upon him, by way of punishment, for his injury to the stranger; and in order to preserve the chastity of his wife, for that she did not accompany him as his sister, but as his legitimate wife; and that God had promised to be gracious to him for the time to come, if this person be once secure of his wife's chastity.

²⁰⁸ This lust was checked by a dangerous illness which came upon him from God, and the doctors had despaired of his life when he fell asleep and saw in a dream, "Do not abuse the stranger's wife!" When he recovered, he told his friends that God had inflicted that illness upon him, to prevent him from wronging the stranger and to preserve the chastity of his wife, since that was not his sister with him, but his lawful wife, and that God had promised to be gracious to him in the future, if this man were reassured about his wife.

²⁰⁹ ταῦτα εἰπὼν Μεταπέμπεται τὸν συμβουλευσάντων τῶν φίλων καὶ μηδὲν ἔτι περὶ τῆς γυναικὸς αὐτὸν ὡς πεισομένης τι τῶν αἰσχρῶν ἐκέλευσε δεδιέναι, θεὸν γὰρ αὐτοῦ‎ κήδεσθαι, καὶ κατὰ τὴν‎ συμμαχίαν τὴν‎ ἐκείνου μεμενηκυῖαν ἀνύβριστον κομίζεσθαι. τοῦ δὲ θεοῦ μάρτυρος ὄντος καὶ τοῦ τῆς γυναικὸς συνειδότος ἔλεγε μηδ᾽ ἂν ὀρεχθῆναι τὴν‎ ἀρχήν, εἰ γαμετὴν οὖσαν ἠπίστατο, ὡς ἀδελφὴν δὲ ἀγόμενον ἣν οὐκ ἠδίκουν.

²⁰⁹ Having said this, he sent for Abram on the advice of his friends, and told him he should no longer fear that his wife would suffer any indignity, for God took care of him and it was by His assistance that she remained untouched and would be restored. Taking God as witness and the woman’s own conscience, he said he would not have desired her from the start had he known she was a wife; but as she was brought as a sister, he had done no wrong.

²⁰⁹ When he had said this, by the advice of his friends, he sent for Abraham, and bid him not to be concerned about his wife, or fear the corruption of her chastity; for that God took care of him, and that it was by his providence that he received his wife again, without her suffering any abuse. And he appealed to God, and to his wife's conscience; and said that he had not any inclination at first to enjoy her, if he had known she was his wife; but since, said he, thou leddest her about as thy sister, I was guilty of no offense.

²⁰⁹ After saying this, on his friends' advice he sent for Abraham and told him to have no more fear about any unworthy attempt on his wife, for God was taking care of him and by his providence he would get his wife back unharmed, as God and his wife's conscience would testify; for he would not have desired her from the first, if he had known she was his wife, but since she had been introduced as a sister, he had done him no wrong.

²¹⁰ παρακαλεῖ τε πρᾴως ἔχειν πρὸς αὐτὸν καὶ τὸν θεὸν εὐμενῆ ποιεῖν, παρ᾽ αὐτῷ τε μένειν βουλομένῳ πᾶσαν ὑπάρξειν ἀπιέναι τε τεύξεσθαι καὶ πάντων ὅσων καὶ χρῄζων πρὸς αὐτὸν .

²¹⁰ He entreated Abram to be kindly disposed toward him and to make God favorable to him, stating that if Abram wished to remain with him, there would be an abundance of everything, and if he chose to leave, he would receive an escort and everything he might need for his journey.

²¹⁰ He also entreated him to be at peace with him, and to make God propitious to him; and that if he thought fit to continue with him, he should have what he wanted in abundance; but that if he designed to go away, he should be honorably conducted, and have whatsoever supply he wanted when he came thither.

²¹⁰ He implored him to be fair and to pray to God for him, promising him all he needed if he wished to remain with him, but if he preferred to leave, he could have an escort and take whatever supplies he had sought when he came to him.

²¹¹ ταῦτ᾽ εἰπόντος οὔτε τὴν‎ συγγένειαν τῆς γυναικὸς ἐψεῦσθαι ἔλεγεν, ἀδελφοῦ γὰρ αὐτὴν εἶναι παῖδα, καὶ δίχα τοιαύτης ὑποκρίσεως οὐκ ἀσφαλῆ τὴν‎ ἐπιδημίαν ὑπολαβεῖν. ὅσα τε ἐπὶ τῷ μηδὲν αἴτιος τῆς νόσου γεγονέναι προθυμηθῆναι δ᾽ αὐτοῦ‎ περὶ τὴν‎ σωτηρίαν, ἑτοίμως ἔφασκεν ἔχειν παρ᾽ αὐτῷ μένειν.

²¹¹ When he had said this, Abram said that he had not lied regarding the kinship of his wife, for she was the daughter of his brother, and he had assumed his stay would not be safe without such a pretense. As for the fact that Abram was not the cause of the disease but was eager for the king's recovery, he said he was ready to remain with him.

²¹¹ Upon his saying this, Abraham told him that his pretense of kindred to his wife was no lie, because she was his brother's daughter; and that he did not think himself safe in his travels abroad, without this sort of dissimulation; and that he was not the cause of his distemper, but was only solicitous for his own safety: he said also, that he was ready to stay with him.

²¹¹ Abraham replied that his relationship to his wife had not been a lie, since she was his brother's daughter, and that in his travels abroad he did not feel safe without such a deception. To show that he had not caused the king's sickness, but was only anxious for his own safety, he said he was prepared to stay on with him.

²¹² καὶ τήν τε γῆν πρὸς αὐτὸν νέμεται καὶ τὰ χρήματα, καὶ συντίθενται ἀδόλως πολιτεύσεσθαι ὑπέρ τινος φρέατος ποιούμενοι τὸν ὅρκον, ὃ καλοῦσιν· ὅρκιον δὲ φρέαρ λέγοιτ᾽ ἄν. οὕτω δ᾽ ἔτι καὶ νῦν ὑπὸ τῶν ἐπιχωρίων ὠνόμασται.

²¹² And Abimelech shared the land and riches with him; they made a covenant to live together without deceit, making an oath over a certain well which they call Beersheba; it might be translated as "The Well of the Oath." It is still called so by the local inhabitants even now.

²¹² Whereupon Abimelech assigned him land and money; and they coventanted to live together without guile, and took an oath at a certain well called Beersheba, which may be interpreted, The Well of the Oath: and so it is named by the people of the country unto this day.

²¹² So Abimelech assigned him land and money, and they covenanted to be honest with each other and took an oath at a well called Beersheba, which means "The Well of the Oath," as the local people still call it.

²¹³ Γίνεται δὲ μετ᾽ οὐ πολὺ καὶ παῖς ἐκ , ὡς αὐτῷ ὑπὸ τοῦ θεοῦ προείρητο, ὃν ὠνόμασε· τοῦτο γέλωτα σημαίνει· διὰ μέντοι τὸ τὴν‎ τέξεσθαι φήσαντος αὐτὴν τοῦ θεοῦ μὴ προσδοκῶσαν ἤδη πρεσβυτέραν οὖσαν τὸν υἱὸν οὕτως ἐκάλεσεν. αὐτὴ μὲν γὰρ ἐνενήκοντα εἶχεν ἔτη ἑκατὸν δὲ .

²¹³ Not long after, a son was born to Abram by Sarah, as God had foretold to him, whom he named Isaac; this signifies "Laughter." He called his son this because Sarah had smiled when God said she would give birth, as she did not expect it, being already past the age of childbearing. She was ninety years old and Abram was a hundred.

²¹³ Now in a little time Abraham had a son by Sarah, as God had foretold to him, whom he named Isaac, which signifies Laughter. And indeed they so called him, because Sarah laughed when God said that she should bear a son, she not expecting such a thing, as being past the age of child-bearing, for she was ninety years old, and Abraham a hundred;

²¹³ Not long afterward, as God had foretold, Abraham had a son by Sarah, whom he called Isaac, which means "Laughter." This was because Sarah laughed when God said that she would bear a son, as she was past the age of child-bearing and could not expect it, being ninety years old and Abraham a hundred.

²¹⁴ τίκτεται δὲ παῖς ἑκατέρων τῷ ὑστάτῳ ἔτει, ὃν εὐθὺς μετ᾽ ὀγδόην ἡμέραν περιτέμνουσι, κἀξ ἐκείνου μετὰ τοσαύτας ἔθος ἔχουσιν οἱ ποιεῖσθαι τὰς , δὲ μετὰ ἔτος τρισκαιδέκατον· γὰρ ὁ κτίστης αὐτῶν τοῦ ἔθνους γενόμενος ἐκ τῆς παλλακῆς ἐν τούτῳ περιτέμνεται τῷ χρόνῳ· περὶ οὗ τὸν πάντα λόγον ἐκθήσομαι μετὰ πολλῆς ἀκριβείας.

²¹⁴ The child was born to them in their final year [of that century], and they circumcised him immediately after the eighth day; from that time the Jews have the custom of performing circumcisions after that many days. But the Arabs do so after the thirteenth year, for Ishmael, the founder of their nation, born to Abram by the concubine, was circumcised at that time.^[1] I shall set forth the whole account concerning him with great accuracy.

²¹⁴ so that this son was born to them both in the last year of each of those decimal numbers. And they circumcised him upon the eighth day and from that time the Jews continue the custom of circumcising their sons within that number of days. But as for the Arabians, they circumcise after the thirteenth year, because Ismael, the founder of their nation, who was born to Abraham of the concubine, was circumcised at that age; concerning whom I will presently give a particular account, with great exactness.

²¹⁴ This son was born a year later, and they circumcised him on the eighth day, and from then on the Jews practice circumcision that many days after a birth, whereas the Arabs circumcise after the thirteenth year, because that was the age when the founder of their race, Ismael, born of Abraham's concubine, was circumcised, as I will later expound in detail.

^[1]This is a crucial passage for comparative religion, as Josephus documents the 1st-century observation of Arab circumcision customs and traces them back to the age of Ishmael at his circumcision (Genesis 17:25).

²¹⁵ δὲ γεννηθέντα τὸν ἐκ τῆς δούλης αὐτῆς τὸ μὲν πρῶτον ἔστεργεν οὐδὲν ἀπολείπουσα τῆς πρὸς ἴδιον υἱὸν εὐνοίας, ἐτρέφετο γὰρ ἐπὶ τῇ τῆς ἡγεμονίας διαδοχῇ, τεκοῦσα δ᾽ αὐτὴ τὸν οὐκ ἠξίου παρατρέφεσθαι τούτῳ τὸν ὄντα πρεσβύτερον καὶ κακουργεῖν δυνάμενον τοῦ πατρὸς αὐτοῖς ἀποθανόντος.

²¹⁵ At first, Sarah loved Ishmael (born of her servant Hagar) with an affection no less than if he were her own son, for he was being brought up as the successor to the leadership. But when she herself gave birth to Isaac, she did not think it right for Ishmael to be brought up with him, as he was older and capable of doing harm after their father's death.

²¹⁵ As for Sarah, she at first loved Ismael, who was born of her own handmaid Hagar, with an affection not inferior to that of her own son, for he was brought up in order to succeed in the government; but when she herself had borne Isaac, she was not willing that Ismael should be brought up with him, as being too old for him, and able to do him injuries when their father should be dead;

²¹⁵ Sarah at first loved Ismael, who was born of her serving girl Hagar, with an affection no less than if he were her own son, for he was being reared to take over the leadership. When she herself had Isaac, she did not want Ismael to be reared along with him, as he was too old for him and could do him harm after their father was dead,

²¹⁶ ἔπειθεν οὖν τὸν εἰς ἀποικίαν ἐκπέμπειν αὐτὸν μετὰ τῆς μητρός. ὁ δὲ κατὰ μὲν ἀρχὰς οὐ προσετίθετο τὴν‎ αὑτοῦ γνώμην οἷς ἡ ἐσπουδάκει πάντων ὠμότατον ἡγούμενος εἶναι παῖδα νήπιον καὶ γυναῖκα τῶν ἀναγκαίων ἐκπέμπειν.

²¹⁶ She therefore urged Abram to send him away with his mother to a colony. At first, he did not agree with Sarah’s eager desire, thinking it to be the most cruel of all things to send away a young child and a woman destitute of necessities.

²¹⁶ she therefore persuaded Abraham to send him and his mother to some distant country. Now, at the first, he did not agree to what Sarah was so zealous for, and thought it an instance of the greatest barbarity, to send away a young child and a woman unprovided of necessaries;

²¹⁶ so she persuaded Abraham to send him and his mother away. At first he did not agree to Sarah's eager request, thinking it cruel to send away a young child and a woman unprovided with the necessities of life.

²¹⁷ ὕστερον δέ, καὶ γὰρ ὁ θεὸς ἠρέσκετο τοῖς ὑπὸ τῆς προσταττομένοις, πεισθεὶς παρεδίδου τὸν τῇ μητρὶ μήπω δι᾽ αὐτοῦ‎ χωρεῖν δυνάμενον, ὕδωρ τε ἐν ἀσκῷ καὶ ἄρτον φερομένην ἐκέλευεν ἀπιέναι ὁδηγῷ τῇ ἀνάγκῃ χρωμένην.

²¹⁷ Later, however—for God was also pleased with what Sarah had commanded—he was persuaded and handed Ishmael over to his mother, as the boy was not yet able to go by himself. Giving her water in a skin and bread to carry, he ordered her to depart, using necessity as her guide.

²¹⁷ but at length he agreed to it, because God was pleased with what Sarah had determined: so he delivered Ismael to his mother, as not yet able to go by himself; and commanded her to take a bottle of water, and a loaf of bread, and so to depart, and to take Necessity for her guide.

²¹⁷ Later, however, seeing that God approved of Sarah's wishes, he agreed. Entrusting Ismael to his mother, for he was not yet able to walk alone, he told her to take a skinful of water and a loaf of bread and be gone, guided by necessity.

²¹⁸ ὡς δ᾽ ἀπιοῦσαν ἐπιλελοίπει τὰ ἀναγκαῖα, ἐν κακοῖς ἦν, ὕδατος δὲ σπανίζοντος ὑπ᾽ ἐλάτῃ τινὶ θεῖσα τὸ παιδίον ψυχορραγοῦν, ὡς μὴ παρούσης τὴν‎ ψυχὴν ἀφῇ, προῄει πορρωτέρω.	²¹⁸ When her necessities failed as she traveled, she was in great distress; and when the water ran out, she placed the child, who was at his last gasp, under a fir tree so that he might not breathe his last while she was present, and she went further off.
²¹⁸ But as soon as her necessary provisions failed, she found herself in an evil case; and when the water was almost spent, she laid the young child, who was ready to expire, under a fig-tree, and went on further, that so he might die while she was absent.	²¹⁸ When her provisions failed, she was in a trouble and when the water was almost finished, she laid the young child, who was about to die, under a fir-tree and went on ahead, so as not to be present at his death.

²¹⁹ δ᾽ αὐτῇ θεῖος ἄγγελος πηγήν τε φράζει παρακειμένην καὶ κελεύει προνοεῖν τῆς ἀνατροφῆς τοῦ παιδίου· μεγάλα γὰρ αὐτὴν ἀγαθὰ περιμένειν ἐκ τῆς σωτηρίας. ἡ δ᾽ ἐθάρσησε τοῖς προκατηγγελμένοις καὶ συμβαλοῦσα ποιμέσι διὰ τὴν‎ ἐξ αὐτῶν ἐπιμέλειαν διαφεύγει τὰς ταλαιπωρίας.

²¹⁹ A divine angel met her and told her of a nearby spring, commanding her to take care of the child's upbringing; for great blessings awaited her from the survival of Ishmael. She took courage at these proclamations and, meeting with shepherds, escaped her miseries through their care.

²¹⁹ But a Divine Angel came to her, and told her of a fountain hard by, and bid her take care, and bring up the child, because she should be very happy by the preservation of Ismael. She then took courage, upon the prospect of what was promised her, and, meeting with some shepherds, by their care she got clear of the distresses she had been in.

²¹⁹ But an angel of God met her and told her of a nearby fountain and told her to go ahead and rear the child, for she would be very blessed through the survival of Ismael. Encouraged by these promises she then met with some shepherds, by whose help she escaped from her plight.

²²⁰ Ἀνδρωθέντι δὲ τῷ παιδὶ γύναιον ἄγεται τὸ γένος , ἐνθένδε ἦν καὶ αὐτὴ τὸ ἀρχαῖον, ἐξ οὗ παῖδες γίνονται δώδεκα πάντες, .

²²⁰ When the lad grew to manhood, he married a woman of the Egyptian race, from where his mother had originally come; from her, twelve sons were born to Ishmael: Nabaiothes, Kedaros, Abdeelus, Massamos, Masmasos, Idoumas, Masmesos, Chodamos, Themanos, Ietouros, Naphaisos, and Kadmasos.^[1]

²²⁰ When the lad was grown up, he married a wife, by birth an Egyptian, from whence the mother was herself derived originally. Of this wife were born to Ismael twelve sons; Nabaioth, Kedar, Abdeel, Mabsam, Idumas, Masmaos, Masaos, Chodad, Theman, Jetur, Naphesus, Cadmas.

²²⁰ When the lad reached manhood, she found him a wife, a Egyptian woman as she originally was herself. Of this wife twelve sons were born to Ismael: Nabaioth, Kedar, Abdeel, Mabsam, Idumas, Masmaos, Masaos, Chodad, Theman, Jetur, Naphesus and Cadmas.

^[1]The list of sons corresponds to the tribes mentioned in Genesis 25. Josephus uses Greek suffixes (e.g., Kedaros for Kedar) to make the names flow better in Classical Greek prose.

²²¹ οὗτοι πᾶσαν τὴν‎ ἀπ᾽ καθήκουσαν πρὸς τὴν‎ θάλασσαν κατοικοῦσι τὴν‎ χώραν ὀνομάσαντες. εἰσὶ δὲ οὗτοι, οἳ τὸ τῶν ἔθνος καὶ τὰς φυλὰς ἀπ᾽ αὐτῶν καλοῦσι διά τε τὴν‎ ἀρετὴν αὐτῶν καὶ τὸ ἀξίωμα.

²²¹ These inhabit all the region from the Euphrates to the Red Sea, having named the country Nabataea. These are the ones who name the nation of the Arabs and its tribes after themselves, both because of their own virtue and the dignity of Abram.^[1]

²²¹ These inhabited all the country from Euphrates to the Red Sea, and called it Nabatene. They are an Arabian nation, and name their tribes from these, both because of their own virtue, and because of the dignity of Abraham their father.

²²¹ These inhabited all the land from the Euphrates to the Red Sea and called it Nabatene. They are an Arab nation and name their tribes after them, because of their own virtue and of the dignity of their father Abraham.

^[1]Josephus identifies the "Ishmaelites" with the Nabataeans. In Josephus' own time (1st Century AD), the Nabataean Kingdom was a powerful trading empire centered at Petra, spanning from the Euphrates to the Red Sea. By linking them to Ishmael, Josephus provides a biblical pedigree for a major contemporary geopolitical power.

Chapter 13
[222-236]
Abram prepares to sacrifice Isaac
God's promise to him is confirmed

☜ ☞

²²² δὲ ὁ πατὴρ ὑπερηγάπα μονογενῆ ὄντα καὶ ἐπὶ γήρως οὐδῷ κατὰ δωρεὰν αὐτῷ τοῦ θεοῦ γενόμενον. προεκαλεῖτο δὲ εἰς εὔνοιαν καὶ τὸ φιλεῖσθαι μᾶλλον ὑπὸ τῶν γονέων καὶ αὐτὸς ὁ παῖς ἐπιτηδεύων πᾶσαν ἀρετὴν καὶ τῆς τε τῶν πατέρων θεραπείας ἐχόμενος καὶ περὶ τὴν‎ τοῦ θεοῦ θρησκείαν ἐσπουδακώς.

²²² Abram loved Isaac beyond measure, as he was his only-begotten son^[1] and had been given to him by the gift of God on the threshold of old age. The child himself also called forth this affection and the greater love of his parents by practicing every virtue, being devoted to the service of his fathers and zealous for the worship of God.

²²² Now Abraham greatly loved Isaac, as being his only begotten and given to him at the borders of old age, by the favor of God. The child also endeared himself to his parents still more, by the exercise of every virtue, and adhering to his duty to his parents, and being zealous in the worship of God.

²²² Abraham greatly loved Isaac his only son, given to him by God's favour at the threshold of old age. The child endeared himself to his parents still more by the practice of every virtue and fulfilling his duty toward them and being zealous in the worship of God.

^[1]Josephus uses the term monogenē. While Abraham had Ishmael, Isaac is treated as the "unique" or "primary" son of the promise, a term later used in the New Testament to describe Jesus.

²²³ δὲ τὴν‎ ἰδίαν εὐδαιμονίαν ἐν μόνῳ τῷ τὸν υἱὸν ἀπαθῆ καταλιπὼν ἐξελθεῖν τοῦ ζῆν ἐτίθετο. τούτου μέντοι κατὰ τὴν‎ τοῦ θεοῦ βούλησιν ἔτυχεν, ὃς διάπειραν αὐτοῦ‎ βουλόμενος λαβεῖν τῆς περὶ αὐτὸν θρησκείας ἐμφανισθεὶς αὐτῷ καὶ πάντα ὅσα εἴη παρεσχημένος καταριθμησάμενος,

²²³ Abram placed his own happiness in this alone: that he might leave his life having seen his son depart this world unharmed. He obtained this, however, according to the will of God, who, wishing to make trial of his devotion to Him, appeared to him and enumerated all the things He had provided for him:

²²³ Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham's religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him;

²²³ Abraham trusted in the promise that when he died he would leave his son in a safe and secure situation. God willed to grant him this, but he wanted first to test Abraham's religious attitude, so He appeared to him and listed all the ways he had blessed him;

²²⁴ ὡς πολεμίων τε κρείττονα καὶ τὴν‎ παροῦσαν εὐδαιμονίαν ἐκ τῆς αὐτοῦ‎ σπουδῆς ἔχοι καὶ τὸν υἱὸν , ᾔτει τοῦτον αὐτῷ θῦμα καὶ ἱερεῖον αὐτὸν παρασχεῖν ἐκέλευέ τε εἰς τὸ ὄρος ἀναγαγόντα ὁλοκαυτῶσαι βωμὸν ἱδρυσάμενον· οὕτως γὰρ ἐμφανίσειν τὴν‎ περὶ αὐτὸν θρησκείαν, εἰ καὶ τῆς τοῦ τέκνου σωτηρίας προτιμήσειε τὸ τῷ θεῷ κεχαρισμένον.

²²⁴ how He had made him superior to his enemies, and that he possessed his present happiness and his son Isaac through His own care. He then asked for this son as a sacrifice and a holy victim for Himself, and commanded him to lead him up to Mount Moriah and to offer him as a burnt offering after erecting an altar; for thus he would manifest his devotion to Him, if he preferred that which was pleasing to God even over the safety of his child.

²²⁴ how he had made him superior to his enemies; and that his son Isaac, who was the principal part of his present happiness, was derived from him; and he said that he required this son of his as a sacrifice and holy oblation. Accordingly he commanded him to carry him to the mountain Moriah, and to build an altar, and offer him for a burnt-offering upon it for that this would best manifest his religious disposition towards him, if he preferred what was pleasing to God, before the preservation of his own son.

²²⁴ how he had given him victory over his enemies, and given him his son Isaac, the mainstay of his present prosperity. He said he required this son as a sacrifice and victim and told him to bring him to mount Moriah and there build an altar and offer him upon it as a holocaust, to prove his devotion and that he set God's will above the survival of his own son.

²²⁵ δὲ ἐπὶ μηδενὶ κρίνων παρακούειν τοῦ θεοῦ δίκαιον ἅπαντά θ᾽ ὑπουργεῖν ὡς ἐκ τῆς ἐκείνου προνοίας ἀπαντώντων οἷς ἂν εὐμενὴς ᾖ, ἐπικρυψάμενος πρὸς τὴν‎ γυναῖκα τήν τε τοῦ θεοῦ πρόρρησιν καὶ ἣν εἶχεν αὐτὸς γνώμην περὶ τῆς τοῦ παιδὸς σφαγῆς, ἀλλὰ μηδὲ τῶν οἰκετῶν τινι δηλώσας, ἐκωλύετο γὰρ ἂν ὑπηρετῆσαι τῷ θεῷ, λαβὼν τὸν μετὰ δύο οἰκετῶν καὶ τὰ πρὸς τὴν‎ ἱερουργίαν ἐπισάξας ὄνῳ ἀπῄει πρὸς τὸ ὄρος.

²²⁵ Abram, judging it right to disobey God in nothing and to assist in everything—since all things result from His providence for those to whom He is favorable—concealed from his wife both the prediction of God and the intention he himself had concerning the slaughter of the child. Indeed, he did not reveal it to any of his servants, for he would have been hindered in serving God; taking Isaac along with two servants and having laden an ass with the things for the sacred rite, he went away toward the mountain.

²²⁵ Now Abraham thought that it was not right to disobey God in any thing, but that he was obliged to serve him in every circumstance of life, since all creatures that live enjoy their life by his providence, and the kindness he bestows on them. Accordingly he concealed this command of God, and his own intentions about the slaughter of his son, from his wife, as also from every one of his servants, otherwise he should have been hindered from his obedience to God; and he took Isaac, together with two of his servants, and laying what things were necessary for a sacrifice upon an ass, he went away to the mountain.

²²⁵ Abraham wished to disobey God in nothing but to serve him completely, for it is by his loving providence that all things have life. So he concealed from his wife and servants God's command and his own intention to slaughter his son, for they would have kept him from obeying God, and he took Isaac and two of his servants, and loading an ass with all that was required for sacrifice, he went off to the mountain.

²²⁶ καὶ δύο μὲν ἡμέρας αὐτῷ συνώδευσαν οἱ οἰκέται, τῇ τρίτῃ δὲ ὡς κάτοπτον ἦν αὐτῷ τὸ ὄρος, καταλιπὼν ἐν τῷ πεδίῳ τοὺς συνόντας μετὰ μόνου τοῦ παιδὸς παραγίνεται εἰς τὸ ὄρος, ἐφ᾽ οὗ τὸ ἱερὸν ὁ βασιλεὺς ὕστερον ἱδρύεται.

²²⁶ The servants journeyed with him for two days, but on the third, when the mountain was in his view, he left his companions in the plain and proceeded to the mountain with his son alone, where King David later founded the temple.^[1]

²²⁶ Now the two servants went along with him two days; but on the third day, as soon as he saw the mountain, he left those servants that were with him till then in the plain, and, having his son alone with him, he came to the mountain. It was that mountain upon which king David afterwards built the temple.

²²⁶ The two servants accompanied him for two days, but when he saw the mountain on the third day, he left his companions on the plain, and went alone with his son to the mountain, where later king David established the temple.

^[1]Josephus explicitly identifies Mount Moriah with the site where King David later founded the Temple (the Temple Mount in Jerusalem). Historically, this identification became central to Jewish theology during the Second Temple Period (c. 516 BC – 70 AD).

²²⁷ ἔφερον δὲ σὺν αὐτοῖς ὅσα λοιπὰ πρὸς τὴν‎ θυσίαν ἦν πλὴν ἱερείου. τοῦ δ᾽ πέμπτον τε καὶ εἰκοστὸν ἔτος ἔχοντος τὸν βωμὸν κατασκευάζοντος καὶ πυθομένου, τί καὶ μέλλοιεν θύειν ἱερείου μὴ παρόντος, τὸν θεὸν αὐτοῖς παρέξειν ἔλεγεν ὄντα ἱκανὸν καὶ τῶν οὐκ ὄντων εἰς εὐπορίαν ἀνθρώποις παραγαγεῖν καὶ τὰ ὄντα τῶν ἐπ᾽ αὐτοῖς θαρρούντων ἀφελέσθαι· δώσειν οὖν κἀκείνῳ ἱερεῖον, εἴπερ εὐμενὴς μέλλει τῇ θυσίᾳ παρατυγχάνειν αὐτοῦ‎.

²²⁷ They carried with them all that remained for the sacrifice except for the victim. Isaac, being twenty-five years old,^[1] as he was preparing the altar, asked what they were intended to sacrifice since no victim was present; Abram replied that God would provide it for them, as He was able to produce an abundance for men out of things that do not exist and to take away existing things from those who are confident in them; therefore He would give him a victim if He intended to be favorably present at his sacrifice.

²²⁷ Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only. Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation:—to which it was answered, "That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation."

²²⁷ They had brought with them all that was needed for a sacrifice except the animal to be offered. Isaac was twenty-five years old, and as he was built the altar he asked his father what he intended to offer, since there was no animal there for a victim. He said that God himself would provide a victim, since he can make provide plentifully for people in need, and deprive others of what they already have, if they confide in it too much; and if He graciously chose to be present at this sacrifice, he would provide a victim too.

^[1]Josephus specifies that Isaac was 25 years old at the time of the Akedah. This differs from many rabbinic traditions (which often place him at 37) and the popular artistic depictions of a small child (usually 6 to 10 years old), emphasizing Isaac’s voluntary participation as a rational adult.

²²⁸ ὡς δ᾽ ὁ βωμὸς παρεσκεύαστο καὶ τὰς σχίζας ἐπενηνόχει καὶ ἦν εὐτρεπῆ, λέγει πρὸς τὸν υἱόν· " ὦ παῖ, μυρίαις εὐχαῖς αἰτησάμενός σε γενέσθαι μοι παρὰ τοῦ θεοῦ, ἐπεὶ παρῆλθες εἰς τὸν βίον, οὐκ ἔστιν ὅ τι μὴ περὶ τὴν‎ σὴν ἀνατροφὴν ἐφιλοτιμησάμην οὐδ᾽ ἐφ᾽ ᾧ μᾶλλον εὐδαιμονήσειν ᾤμην, ὡς εἰ σέ τ᾽ ἴδοιμι ἠνδρωμένον καὶ τελευτῶν διάδοχον τῆς ἀρχῆς τῆς ἐμαυτοῦ .

²²⁸ When the altar was prepared and he had laid the wood upon it and everything was ready, he said to his son: "O child, having asked for your birth from God with ten thousand prayers, since you came into life, there is nothing I have not been ambitious for regarding your upbringing, nor anything in which I thought I would be more happy than if I should see you grown to manhood and, at my death, leave you as successor to my own authority.

²²⁸ As soon as the altar was prepared, and Abraham had laid on the wood, and all things were entirely ready, he said to his son, "O son, I poured out a vast number of prayers that I might have thee for my son; when thou wast come into the world, there was nothing that could contribute to thy support for which I was not greatly solicitous, nor any thing wherein I thought myself happier than to see thee grown up to man's estate, and that I might leave thee at my death the successor to my dominion;

²²⁸ When the altar was prepared and Abraham had laid on the wood and all was ready, he said to his son, "My child, I prayed so long to have you as my son. Then when you came into my life there was nothing I would not do for your upbringing, which I cherished, and nothing made me happier than to see you grow up, so that at my death I could leave you to rule after me.

²²⁹ ἀλλ᾽ ἐπεὶ θεοῦ τε βουλομένου σὸς πατὴρ ἐγενόμην καὶ πάλιν τούτῳ δοκοῦν ἀποτίθεμαί σε, φέρε γενναίως τὴν‎ καθιέρωσιν· τῷ θεῷ γάρ σε παραχωρῶ ταύτης ἀξιώσαντι παρ᾽ ἡμῶν τῆς τιμῆς ἀνθ᾽ ὧν εὐμενὴς γέγονέ μοι παραστάτης καὶ νῦν ἐπιτυχεῖν.

²²⁹ But since I became your father by the will of God, and again by His decree I lay you aside, bear your consecration nobly; for I surrender you to God, who has deemed us worthy of this honor in return for the things in which He has been a favorable protector and ally to me until now.

²²⁹ but since it was by God's will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender.

²²⁹ But just as it was by God's will that I became your father, so it is now his will that I give you up, so bear this dedication generously. It is to God my support and protector that I surrender you, who now sees fit to ask this homage in return for his favours to me.

²³⁰ ἐπεὶ δ᾽ ἐγεννήθης ἀποθάνῃς οὐ τὸν κοινὸν ἐκ τοῦ ζῆν τρόπον, ἀλλ᾽ ὑπὸ πατρὸς ἰδίου θεῷ τῷ πάντων πατρὶ νόμῳ θυσίας προπεμπόμενος, ἄξιον οἶμαί σε κρίναντος αὐτοῦ‎ μήτε νόσῳ μήτε πολέμῳ μήτε ἄλλῳ τινὶ τῶν παθῶν, ἃ συμπίπτειν πέφυκεν ἀνθρώποις, ἀπαλλαγῆναι τοῦ βίου,

²³⁰ Since you were born, you will die not by the common manner of leaving life, but sent on your way by your own father to God, the Father of all, by the law of sacrifice. I judge you worthy—since He has so decided—not to depart from life by disease, or war, or any other of the afflictions that naturally befall men,

²³⁰ Accordingly thou, my son, wilt now die, not in any common way of going out of the world, but sent to God, the Father of all men, beforehand, by thy own father, in the nature of a sacrifice. I suppose he thinks thee worthy to get clear of this world neither by disease, neither by war, nor by any other severe way, by which death usually comes upon men,

²³⁰ Just as you were born, so you will now die, not in the normal way but as sent ahead in sacrifice by your own father to God, the Father of all. I reckon he judges you worthy not to leave this life by disease, war, or any of the other cruel ways by which death usually comes.

²³¹ μετ᾽ εὐχῶν τε καὶ ἱερουργίας ἐκείνου ψυχὴν τὴν‎ σὴν προσδεξομένου καὶ παρ᾽ αὐτῷ καθέξοντος· ἔσῃ τ᾽ ἐμοὶ εἰς κηδεμόνα καὶ γηρωκόμον, διὸ καὶ σὲ μάλιστα ἀνετρεφόμην, τὸν θεὸν ἀντὶ σαυτοῦ παρεσχημένος."

²³¹ but with prayers and sacred rites, while He receives your soul and keeps it with Himself. And you shall be to me a protector and one who cares for my old age—for which reason I especially brought you up—by having provided God for me in your stead."

²³¹ but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself."

²³¹ He will receive your soul with prayers and religious rites and put you close to himself, where you will be the help and support for me in my old age. It was for this that I brought you up, and now you leave God to me, to console me instead of you."

²³² δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν‎ ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν ἑτοίμως, ὅτε καὶ μόνου τοῦ πατρὸς ταῦτα μὴ ὑπακούειν ἄδικον ἦν, ὥρμησεν ἐπὶ τὸν βωμὸν καὶ τὴν‎ σφαγήν .

²³² But Isaac—for it was necessary that the spirit of one who had happened upon such a father be noble—received these words with pleasure and said that he was not even worthy to have been born at all if he were to reject the judgment of God and of his father and not readily present himself to the wills of both, when it would be unjust not to obey even the father alone in what he chose; and so he rushed toward the altar and the slaughter.

²³² Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, "That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved." So he went immediately to the altar to be sacrificed.

²³² As the son of such a father, Isaac's character was so generous that he accepted this explanation gladly. He said he would be unworthy of his birth if he rejected the will of God and of his father and did not readily resign himself up to both, for it would be wrong to disobey, even if his father alone had decided it. So he went immediately to the altar to be sacrificed, and it would have happened if God had not prevented it.

²³³ κἂν ἐπράχθη τὸ ἔργον μὴ στάντος ἐμποδὼν τοῦ θεοῦ· βοᾷ γὰρ ὀνομαστὶ τὸν εἴργων τῆς τοῦ παιδὸς σφαγῆς. οὐ γὰρ ἐπιθυμήσας αἵματος ἀνθρωπίνου τὴν‎ σφαγὴν αὐτῷ προστάξαι τοῦ παιδὸς ἔλεγεν, οὐδὲ οὗ πατέρα ἐποίησεν αὐτὸς ἀφελέσθαι τούτου βουλόμενος μετὰ τοιαύτης , ἀλλὰ δοκιμάσαι θέλων αὐτοῦ‎ τὴν‎ διάνοιαν, εἰ καὶ τοιαῦτα προστασσόμενος ὑπακούοι.

²³³ And the deed would have been done had not God stood in the way; for He called out to Abram by name, restraining him from the slaughter of the child. For He said He had not commanded the slaughter of his son because He desired human blood, nor because He wished to take away with such impiety the son whom He Himself had made him a father of, but He wished to test his mind to see if he would obey even such commands.

²³³ And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, "It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command.

²³³ He loudly called Abraham's name and forbade him to kill his son, since it was not a desire for human blood that had moved him to order him to kill his son, nor had he made him a father only to remove the boy so terribly, but he just wished to test his spirit, to see if he would obey such a command.

²³⁴ μαθὼν δὲ αὐτοῦ‎ τὸ πρόθυμον καὶ τὴν‎ ὑπερβολὴν τῆς θρησκείας ἥδεσθαι μὲν οἷς αὐτῷ παρέσχεν, οὐχ ὑστερήσειν δὲ αὐτὸν ἀεὶ πάσης ἐπιμελείας καὶ τὸ γένος ἀξιοῦντα, ἔσεσθαί τε τὸν υἱὸν αὐτοῦ‎ πολυχρονιώτατον καὶ βιώσαντας εὐδαιμόνως παισὶν ἀγαθοῖς καὶ γνησίοις παραδώσειν μεγάλην ἡγεμονίαν.

²³⁴ Having learned his readiness and the excellence of his devotion, He said He was pleased with what he had provided for Him, and that He would never fail him in all His care and in regarding his race as worthy; and that his son would be very long-lived, and having lived happily, would hand down a great dominion to his own good and legitimate children.

²³⁴ Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate."

²³⁴ Now that he was sure of his loyalty and his deep devotion, he was glad to have given him so much, and promised to show all care for him and his race, and that his son would live to a great age and after a happy life would pass on the noble leadership to his good and legitimate offspring.

²³⁵ προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε ΧαναναίανCanaan ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις.	²³⁵ He foretold that their race would increase into many nations and wealth, and that there would be an eternal memory of them among the patriarchs; and that, having acquired Canaan by arms, they would be envied by all men.
²³⁵ He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice.	²³⁵ He also foretold that his family would grow into many nations and that the patriarchs would leave behind them an everlasting name, and gain possession of the land of Canaan and be envied by all people.

²³⁶ ταῦτα ὁ θεὸς εἰπὼν κριὸν ἐκ τἀφανοῦς παρήγαγεν αὐτοῖς εἰς τὴν‎ ἱερουργίαν. οἱ δὲ παρ᾽ ἐλπίδας αὐτοῦ‎ κεκομισμένου καὶ τοιούτων ἀγαθῶν ἐπαγγελίας ἀκηκοότες ἠσπάζοντό τε ἀλλήλους καὶ θύσαντες ἀπενόστησαν πρὸς τὴν‎ καὶ διῆγον εὐδαιμόνως ἐφ᾽ ἅπασιν οἷς ἐθελήσειαν τοῦ θεοῦ συλλαμβάνοντος αὐτοῖς.

²³⁶ When God had said these things, He brought forth from an unseen place a ram for them for the sacred rite. They, having beyond their hopes recovered the boy and heard the promises of such great blessings, embraced one another, and having sacrificed, they returned to Sarah and lived happily in all things they desired, as God assisted them.

²³⁶ So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired.

²³⁶ After saying this, God sent them a ram they had not noticed before, as the sacrifice. So Abraham and Isaac embraced, having received each other back beyond all expectation and with the promises of such great blessings. After the sacrifice they returned to Sarah and lived happily together, and God helped them in everything they asked.

Chapter 14
[237]
The death of Abraham's wife, Sarah

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²³⁷ Καὶ μὲν οὐ πολὺ ὕστερον ἀποθνήσκει βιώσασα ἔτη ἑπτὰ καὶ εἴκοσι πρὸς τοῖς ἑκατόν. θάπτουσι δ᾽ αὐτὴν ἐν συγχωρούντων μὲν τῶν καὶ δημοσίᾳ χοῦν αὐτῆς τὸν τάφον, δὲ ὠνησαμένου τὸ χωρίον σίκλων τετρακοσίων παρ᾽ τινὸς ἐκ τῆς . Καὶ τὰ μνημεῖα τε καὶ οἱ ἀπόγονοι αὐτοῦ‎ ταύτῃ κατεσκευάσαντο.

²³⁷ And Sarah died not long afterward, having lived one hundred and twenty-seven years. They buried her in Hebron, with the Canaanites consenting to bury her in a public grave, though Abram purchased the place for four hundred shekels from a certain Ephron of Hebron. And there Abram and his descendants built their monuments.^[1]

²³⁷ Now Sarah died a little while after, having lived one hundred and twenty-seven years. They buried her in Hebron; the Canaanites publicly allowing them a burying-place; which piece of ground Abraham bought for four hundred shekels, of Ephron, an inhabitant of Hebron. And both Abraham and his descendants built themselves sepulchers in that place.

²³⁷ Sarah died a short time later, having lived one hundred and twenty-seven years, and they buried her in Hebron, where the Canaanites publicly allowed them a burying-place. Abraham bought this piece of ground for four hundred shekels from Ephron, an inhabitant of Hebron. Here too Abraham and his descendants built tombs for themselves.

^[1]Traditionally dated to c. 1850 BC. Josephus notes the price of 400 shekels and identifies "Hebron" (Biblical Kiriath-arba) as the location. This site remains one of the oldest continuously used religious sites in the world.

Chapter 15
[238-241]
By Keturah, Abraham fathers the nation of Troglodytes

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²³⁸ Γαμεῖ δ᾽ αὐτὸς ὕστερον, ἐξ ἧς αὐτῷ παῖδες ἓξ γίνονται πρός τε πόνους καρτεροὶ καὶ δεινοὶ συνιέναι, . φύονται δὲ καὶ τούτοις παῖδες· καὶ μὲν γίνεται καὶ , τούτου δὲ · δὲ .

²³⁸ He [Abraham] later married Keturah, by whom six sons were born to him, hardy in labor and keen of intellect: Zimbran, Jazar, Madan, Madian, Lousoubakos, and Souos. Children were also born to these; and to Souos were born Sabakines and Dadanes, and from the latter came Latousimos, Assouris, and Lououris. To Madan were born Ephas, Eophren, Anochos, Ebidas, and Eldas.

²³⁸ Abraham after this married Keturah, by whom six sons were born to him, men of courage, and of sagacious minds: Zambran, and Jazar, and Madan, and Madian, and Josabak, and Sous. Now the sons of Sous were Sabathan and Dadan. The sons of Dadan were Latusim, and Assur, and Luom. The sons of Madiau were Ephas, and Ophren, and Anoch, and Ebidas, and Eldas.

²³⁸ Abraham later married Keturah, by whom he had six sons, men of courage and intelligence: Zambran and Jazar and Madan and Madian and Josabak and Sous. The sons of Sous were Sabathan and Dadan. The sons of Dadan were Latusim and Assur and Luom. The sons of Madan were Ephas and Eophren and Anoch and Ebidas and Eldas.

²³⁹ τούτοις ἅπασι τοῖς παισὶ καὶ τοῖς υἱωνοῖς στόλους μηχανᾶται, καὶ τήν τε καταλαμβάνουσι καὶ τῆς εὐδαίμονος ὅσον ἐπὶ τὴν‎ καθήκει θάλασσαν. λέγεται δέ, ὡς οὗτος ὁ στρατεύσας ἐπὶ τὴν‎ κατέσχεν αὐτὴν καὶ οἱ υἱωνοὶ αὐτοῦ‎ κατοικήσαντες ἐν αὐτῇ τὴν‎ γῆν ἀπὸ τοῦ ἐκείνου ὀνόματος προσηγόρευσαν .

²³⁹ For all these children and grandchildren, Abraham devised colonial expeditions, and they occupied the Troglodyte country and that part of Arabia Felix which reaches down to the Red Sea. It is said that this Eophren, having campaigned against Libya, occupied it, and his grandsons, having settled in it, called the land Africa after his name.

²³⁹ Now, for all these sons and grandsons, Abraham contrived to settle them in colonies; and they took possession of Troglodytis, and the country of Arabia the Happy, as far as it reaches to the Red Sea. It is related of this Ophren, that he made war against Libya, and took it, and that his grandchildren, when they inhabited it, called it from his name Africa.

²³⁹ Abraham managed to send all these sons and grandsons out to colonize, and they took possession of Troglodytis and of Arabia Felix, extending to the Red Sea. It is said that this Eophren made war on Libya and took it and that his grandchildren, when they inhabited it, called it Africa after him.

²⁴⁰ μαρτυρεῖ δέ μου τῷ λόγῳ ὁ λέγων οὕτως· δέ φησιν ὁ προφήτης ὁ καὶ ἱστορῶν τὰ περὶ , καθὼς καὶ ἱστόρησεν ὁ νομοθέτης αὐτῶν, ὅτι ἐκ τῆς ἐγένοντο παῖδες ἱκανοί.

²⁴⁰ Alexander Polyhistor bears witness to my account, saying thus: "Cleodemus the prophet, who is also called Malchus, in his history of the Jews—just as Moses their lawgiver also recorded—relates that from Keturah many sons were born to Abraham."

²⁴⁰ And indeed Alexander Polyhistor gives his attestation to what I here say; who speaks thus: "Cleodemus the prophet, who was also called Malchus, who wrote a History of the Jews, in agreement with the History of Moses, their legislator, relates, that there were many sons born to Abraham by Keturah:

²⁴⁰ Alexander Polyhistor is my witness here, when he says, "Cleodemus the prophet, surnamed Malchus, who wrote a history of the Jews, just as did their Legislator, Moses, says that many sons were born to Abraham by Keturah.

²⁴¹ λέγει δὲ αὐτῶν καὶ τὰ ὀνόματα ὀνομάζων τρεῖς . ἀπὸ μὲν τὴν‎ κεκλῆσθαι, ἀπὸ δὲ τῶν δύο τε καὶ , πόλιν τε καὶ τὴν‎ χώραν ὀνομασθῆναι. τούτους γὰρ συστρατεῦσαι ἐπὶ καὶ · γήμαντά τε τὴν‎ θυγατέρα γεννῆσαι υἱὸν ἐξ αὐτῆς · τούτου δὲ γενέσθαι , ἀφ᾽ οὗ τοὺς βαρβάρους λέγεσθαι."

²⁴¹ He also lists their names, naming three: Japheras, Soures, and Japhran. He says that from Soures the land of Assyria was named, and from the two, Japhran and Japheras, the city of Ephra and the country of Africa were named. For these men joined Heracles in a campaign against Libya and Antaeus; and Heracles, having married the daughter of Aphranes, begot from her a son, Diodorus; and from him was born Sophon, from whom the barbarians called Sophakes take their name.

²⁴¹ nay, he names three of them, Apher, and Surim, and Japhran. That from Surim was the land of Assyria denominated; and that from the other two, Apher and Japbran, the country of Africa took its name, because these men were auxiliaries to Hercules, when he fought against Libya and Antaeus; and that Hercules married Aphra's daughter, and of her he begat a son, Diodorus; and that Sophon was his son, from whom that barbarous people called Sophacians were denominated."

²⁴¹ He gives their names and lists three of them, Jafra, Surim and Japheros. From Surim the land of Assyria was named, and from the other two, Jafra and Japheros, the land of Africa was named, for these men soldiered with Hercules against Libya and Antaeus, and that Hercules married Jafra's daughter and of her he begot a son, Diodorus, and that Sophon was his son, from whom the barbarous Sophacians were named."

Chapter 16
[242-255]
Isaac meets and marries Rebecca

☜ ☞

²⁴² δὲ περὶ τεσσαρακοστὸν ἔτος γεγονότι γυναῖκα γνοὺς ἀγαγέσθαι ὁ πατὴρ παιδὸς θυγατέρα τἀδελφοῦ τὸν πρεσβύτατον πέμπει τῶν οἰκετῶν ἐπὶ τὴν‎ μνηστείαν ἐνδησάμενος μεγάλαις .

²⁴² When Isaac was about forty years old, his father Abraham, deciding to bring a wife for him—Rebekah, the daughter of Bethuel, the son of his brother Nahor—sent the eldest of his servants to the betrothal, having bound him by great oaths.

²⁴² Now when Abraham, the father of Isaac, had resolved to take Rebeka, who was grand-daughter to his brother Nahor, for a wife to his son Isaac, who was then about forty years old, he sent the ancientest of his servants to betroth her, after he had obliged him to give him the strongest assurances of his fidelity;

²⁴² When Abraham, the father of Isaac, intended to take Rebecca, his brother Nahor's grand-daughter, as wife for his son Isaac, who was then about forty years old, he sent the oldest of his servants to arrange her betrothal, after binding him with firm pledges.

²⁴³ γίνονται δὲ αὗται τοῦτον τὸν τρόπον· ὑπὸ τοὺς μηροὺς ἀλλήλοις τὰς χεῖρας ἐπαγαγόντες ἔπειτα ἐπικαλοῦνται τὸν θεὸν μάρτυρα τῶν . ἔπεμπε δὲ καὶ δῶρα τοῖς ἐκεῖ διὰ τὸ σπάνιον ἢ μηδ᾽ ὅλως ἐπιχωριάζειν ἐκτετιμημένα.

²⁴³ These [oaths] take place in this manner: placing their hands under each other's thighs, they then invoke God as a witness of what is to happen. He also sent gifts to those there, things highly valued because of their rarity or because they did not occur in that region at all.

²⁴³ which assurances were given after the manner following:—They put each other's hands under each other's thighs; then they called upon God as the witness of what was to be done. He also sent such presents to those that were there as were in esteem, on account that that they either rarely or never were seen in that country, The servant got thither not under a considerable time;

²⁴³ They pledged as follows, each put his hand under the other's thigh and called on God to witness what they would do. He also sent to the people living there gifts such as they had rarely if ever seen before.

²⁴⁴ οὗτος ἀπερχόμενος χρόνῳ διὰ τὸ εἶναι χαλεπὴν ὁδεύεσθαι τὴν‎ , χειμῶνι μὲν ὑπὸ βάθους, θέρους δ᾽ ὑπὸ ἀνυδρίας, ἔτι δὲ καὶ λῃστηρίων ὄντων ἐν αὐτῇ, ἃ διαφυγεῖν οὐκ ἐνῆν μὴ τούτου τοῖς ὁδεύουσιν, εἰς πόλιν ἀφικνεῖται καὶ γενόμενος ἐν τοῖς προαστείοις παρθένοις ἐντυγχάνει πλείοσιν ἐφ᾽ ὕδωρ βαδιζούσαις·

²⁴⁴ This man, departing and taking much time because Mesopotamia is difficult to travel—in winter because of the depth of the mud, and in summer because of the lack of water, and furthermore because there are robberies there which those traveling cannot escape if they do not take precautions—arrived at the city of Carrhae. Being in the outskirts, he encountered many maidens going for water.

²⁴⁴ for it requires much time to pass through Meopotamia, in which it is tedious traveling, both in the winter for the depth of the clay, and in summer for want of water; and, besides this, for the robberies there committed, which are not to be avoided by travelers but by caution beforehand. However, the servant came to Haran; and when he was in the suburbs, he met a considerable number of maidens going to the water;

²⁴⁴ It took this man some time to get there, as travel is difficult in Meopotamia, in winter because of the deep mud and in summer for lack of water, and also because of the bandits who can be avoided only by prudent travellers; but he reached Haran, and on the outskirts of the town met a large number of maidens going to get water.

²⁴⁵ εὔχεται μὲν οὖν τῷ θεῷ , ἣν τῷ παιδὶ μνηστευσόμενον ἐξαπέστειλεν, εἰ κατὰ νοῦν τὸν αὐτοῦ‎ μέλλει ὁ γάμος οὗτος συντελεῖσθαι, ἐν ἐκείναις εὑρεθῆναι γνωρισθῆναι τε αὐτὴν τῶν μὲν ἄλλων αἰτοῦντι ποτὸν ἀρνουμένων ἐκείνης δὲ αὐτῷ παρασχούσης.

²⁴⁵ He therefore prayed to God that if this marriage was to be concluded according to His mind, Rebekah—whom Abraham had sent him to betroth for his son—might be found among those girls and be recognized by the fact that while the others would refuse him a drink when he asked, she would provide it for him.

²⁴⁵ he therefore prayed to God that Rebeka might be found among them, or her whom Abraham sent him as his servant to espouse to his son, in case his will were that this marriage should be consummated, and that she might be made known to him by the sign, That while others denied him water to drink, she might give it him.

²⁴⁵ He prayed to God that he would find Rebecca among them, whom Abraham had sent him to espouse for his son, if she would agreed to the marriage, and to make her known to him through this sign that while others denied him a drink, she would give it him.

²⁴⁶ Καὶ ὁ μὲν ἐπὶ ταύτης ὢν τῆς διανοίας ἐπὶ τὸ φρέαρ παραγίνεται καὶ παρακαλεῖ τὰς παρθένους ποτὸν αὐτῷ παρασχεῖν· τῶν δ᾽ ἐκτρεπομένων ὡς χρῃζουσῶν οἴκαδε κομίζειν, ἀλλ᾽ οὐκ ἐκείνῳ παρασχεῖν, καὶ γὰρ οὐδ᾽ εὔληπτον εἶναι τὸ ὕδωρ, μία ἐξ ἁπασῶν ἐκείναις τε τῆς πρὸς τὸν ξένον ἐπιπλήττει δυσκολίας, τίνος ἄλλου κοινωνήσειν πρὸς ἀνθρώπους αὐτάς ποτε, αἳ μηδ᾽ ὕδατος μετέδοσαν λέγουσα, καὶ παρέχει αὐτῷ φιλοφρόνως.

²⁴⁶ While he was in this state of mind, he went to the well and urged the maidens to provide him a drink. When they turned away, saying they needed to carry it home and could not provide it to him—for the water was not even easy to draw—one out of them all rebuked them for their unkindness toward the stranger, saying, "What else will you ever share with men, you who have not even shared water?" and she provided for him kindly.

²⁴⁶ With this intention he went to the well, and desired the maidens to give him some water to drink: but while the others refused, on pretense that they wanted it all at home, and could spare none for him, one only of the company rebuked them for their peevish behavior towards the stranger; and said, What is there that you will ever communicate to anybody, who have not so much as given the man some water? She then offered him water in an obliging manner.

²⁴⁶ With this intention he went to the well and asked the maidens to fetch him a drink. But while the others refused, claiming that they needed all of it at home and could spare none for him, only one of the whole group rebuked their rudeness toward the stranger, saying: "What will you ever share with anyone, if you won't even give them water?" and kindly offered it to him.

²⁴⁷ ὁ δὲ ἐν ἐλπίδι μὲν τῶν ὅλων γενόμενος, βουλόμενος δὲ τὴν‎ ἀλήθειαν μαθεῖν, τε τῆς εὐγενείας αὐτὴν καὶ τῆς χρηστότητος, ὅτι καὶ μετ᾽ οἰκείου πόνου τοῖς δεομένοις ἐπαρκεῖν οὐκ ἔφυγεν, τε τίνων εἴη γονέων καὶ κατεύχεται αὐτοῖς ὄνησιν τοιαύτης παιδὸς καί " νυμφεύσειαν, φησίν, ὡς αὐτοῖς ἐστι κεχαρισμένον, εἰς οἶκον ἀνδρὸς ἀγαθοῦ παῖδας αὐτῷ τεξομένην γνησίους.."

²⁴⁷ Being hopeful for the whole matter, but wishing to learn the truth, he praised her for her noble breeding and her goodness, because she did not shrink from helping those in need even with her own labor; and he inquired who her parents were, praying for a blessing upon them for such a child, and that they might marry her—as he said was pleasing to them—into the house of a good man to bear him legitimate children.

²⁴⁷ And now he began to hope that his grand affair would succeed; but desiring still to know the truth, he commended her for her generosity and good nature, that she did not scruple to afford a sufficiency of water to those that wanted it, though it cost her some pains to draw it; and asked who were her parents, and wished them joy of such a daughter. "And mayest thou be espoused," said he, "to their satisfaction, into the family of an agreeable husband, and bring him legitimate children."

²⁴⁷ He began to hope for the success of his mission, but wishing to find out, praised her generosity and good nature for not fearing to give to those in need what had cost her some effort to draw. He asked who her parents were, wishing them joy from having such a child. "And may you be espoused," he said, "to their satisfaction, into the house of a good husband and bear him legitimate children."

²⁴⁸ ἡ δὲ οὐδὲ τούτων ἐφθόνησεν αὐτῷ βουλομένῳ μαθεῖν, ἀλλὰ καὶ τὸ γένος ἀπεσήμαινε καὶ " μέν, φησίν, ἐγὼ καλοῦμαι, πατὴρ δέ μοι ἦν· ἀλλ᾽ ὁ μὲν ἤδη τέθνηκε, δὲ ἀδελφός ἐστιν ἡμέτερος τοῦ τε οἴκου παντὸς σὺν τῇ μητρὶ προνοούμενος καὶ τῆς ἐμῆς παρθενίας ἐπιμελόμενος.

²⁴⁸ She did not begrudge him this when he wished to learn, but also disclosed her lineage: "I am called Rebekah," she said, "and my father was Bethuel; but he is already dead, and Laban is our brother, who, together with our mother, takes care of the whole house and looks after my virginity."

²⁴⁸ Nor did she disdain to satisfy his inquiries, but told him her family. "They," says she, "call me Rebeka; my father was Bethuel, but he is dead; and Laban is my brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity."

²⁴⁸ She did not reject his inquiries, but told him about her family. "My name is Rebecca; my father was Bethuel, but he is dead, and Laban is my brother, and along with my mother takes care of all our affairs and is the guardian of my virginity."

²⁴⁹ τούτων ἀκροασάμενος ἔχαιρέ τε τοῖς γεγονόσι καὶ τοῖς εἰρημένοις τὸν θεὸν οὕτως ὁρῶν αὐτῷ τῆς ὁδοῦ σαφῶς συλλαμβάνοντα, καὶ προκομίσας ὁρμίσκον τε καί τινας κόσμους, οὓς εὐπρεπὲς φορεῖν παρθένοις, τῇ κόρῃ τῆς ἐπὶ τῷ πιεῖν χάριτος ἀμοιβὴν εἶναι καὶ γέρας, δίκαιον λέγων τοιούτων αὐτὴν τυγχάνειν ἀγαθὴν παρὰ τὰς τοσαύτας παρθένους γενομένην.

²⁴⁹ Having heard these things, he rejoiced at what had happened and what had been said, seeing that God was so clearly assisting him on his journey. Producing a necklace and some ornaments which it is fitting for maidens to wear, he gave them to the girl as a return and reward for the favor of the drink, saying it was just that she should receive such things, having proved herself good beyond so many other maidens.

²⁴⁹ When the servant heard this, he was very glad at what had happened, and at what was told him, as perceiving that God had thus plainly directed his journey; and producing his bracelets, and some other ornaments which it was esteemed decent for virgins to wear, he gave them to the damsel, by way of acknowledgment, and as a reward for her kindness in giving him water to drink; saying, it was but just that she should have them, because she was so much more obliging than any of the rest.

²⁴⁹ When the servant heard this, he was very glad at what had been done and said, seeing how clearly God had directed his journey. Producing his bracelets and other ornaments which it was thought decent for virgins to wear, he gave them to the girl, in thanks for her kindness in letting him drink, saying that it was right for her to have them since she had been kinder than the other girls.

²⁵⁰ ἠξίου τε παρ᾽ αὐτοῖς καταχθῆναι τοῦ προσωτέρω χωρεῖν τῆς νυκτὸς αὐτὸν ἀφαιρουμένης, κόσμον τε φέρων γυναικεῖον πολυτελῆ πιστεύειν αὐτὸν οὐκ ἀσφαλεστέροις ἔφασκεν ἢ τούτοις, οἷς αὐτὸς ἐπειράθη. τεκμαίρεσθαι δὲ καὶ τὴν‎ τῆς μητρὸς καὶ τἀδελφοῦ φιλανθρωπίαν αὐτῆς ἔλεγεν, ὡς οὐ δυσχερανοῦσιν, ἐκ τῆς περὶ αὐτὴν ἀρετῆς· οὐδὲ γὰρ ἔσεσθαι βαρὺς μισθόν τε τῆς φιλοξενίας τελέσας καὶ δαπάναις ἰδίαις χρησάμενος.

²⁵⁰ He requested to be lodged with them, as the night prevented him from traveling further. Bearing expensive feminine finery, he said he could not trust it to any safer people than those he had already tested. He said he inferred the hospitality of her mother and brother from her own virtue; for he would not be a burden, as he would pay the price for the hospitality and use his own provisions.

²⁵⁰ She desired also that he would come and lodge with them, since the approach of the night gave him not time to proceed farther. And producing his precious ornaments for women, he said he desired to trust them to none more safely than to such as she had shown herself to be; and that he believed he might guess at the humanity of her mother and brother, that they would not be displeased, from the virtue he found in her; for he would not be burdensome, but would pay the hire for his entertainment, and spend his own money.

²⁵⁰ She asked him to come and lodge with them, since the onset of night would not let him travel any farther, so producing the splendid women's garments he had brought, he said there was no one he could more securely entrust it to than the sort of person she had proven to be. From her he felt he could guess at the kindness of her mother and brother, who would not turn him away, for he did not wish to burden anyone but would pay for his lodging with his own money.

²⁵¹ ἡ δὲ περὶ μὲν τῆς τῶν γονέων φιλανθρωπίας αὐτῆς ὀρθῶς εἰκάζειν αὐτὸν εἶπεν, ἐπεμέμφετο δὲ ὡς ὑπειληφότα· πάντων γὰρ ἀμισθὶ μεθέξειν. δηλώσασα μέντοι πρότερον τἀδελφῷ συγχωροῦντος ἄξειν αὐτὸν ἔλεγεν.

²⁵¹ She said he had guessed correctly regarding the hospitality of her parents, but reproached him as if he had assumed them to be stingy; for he would partake of everything without payment. However, having first informed her brother Laban, she said she would lead him in with his consent.

²⁵¹ To which she replied, that he guessed right as to the humanity of her parents; but complained that he should think them so parsimonious as to take money, for that he should have all on free cost. But she said she would first inform her brother Laban, and, if he gave her leave, she would conduct him in.

²⁵¹ She replied that he was right about the kindness of her parents, but blamed him for thinking them so mean as to accept his money. He would have everything free of charge but she must first inform her brother Laban, and then bring him with his permission.

²⁵² ὡς οὖν τούτου γενομένου τὸν ξένον, τὰς μὲν καμήλους αὐτοῦ‎ παραλαμβάνοντες οἱ θεράποντες ἐτημέλουν, αὐτὸς δὲ δειπνήσων εἰσήγετο σὺν αὐτῷ καὶ μετὰ τὸ δεῖπνόν φησι πρός τε αὐτὸν καὶ τὴν‎ μητέρα τῆς κόρης· " μέν ἐστιν υἱός, συγγενὴς δ᾽ ὑμέτερος· γὰρ ὁ τούτων, ὦ γύναι, τῶν παίδων πάππος ἀδελφὸς ἦν ὁμοπάτριός τε καὶ ὁμομήτριος.

²⁵² When this had happened, she brought the stranger in. The servants of Laban took charge of his camels and cared for them, while he himself was brought in to dine with Laban. After dinner, he said to him and to the girl's mother: "Abraham is the son of Terah, and your kinsman; for Nahor, the grandfather of these children, O woman, was the brother of Abraham, of the same father and the same mother."

²⁵² As soon then as this was over, she introduced the stranger; and for the camels, the servants of Laban brought them in, and took care of them; and he was himself brought in to supper by Laban. And, after supper, he says to him, and to the mother of the damsel, addressing himself to her, "Abraham is the son of Terah, and a kinsman of yours; for Nahor, the grandfather of these children, was the brother of Abraham, by both father and mother;

²⁵² When this was done, she introduced the stranger, and his camels were taken and tended to by Laban's servants, and he was brought in to him for supper. After supper, he said to him and the girl's mother, "Abraham is the son of Terah and a kinsman of yours, for Nahor, the grandfather of these children, was the brother of Abraham, both on his father's and mother's side.

²⁵³ πέμπει τοίνυν οὗτος πρὸς ὑμᾶς ἀξιῶν τὴν‎ κόρην ταύτην παιδὶ τῷ ἑαυτοῦ λαβεῖν πρὸς γάμον, ὃς γνήσιός ἐστιν αὐτῷ καὶ μόνος ἐπὶ τοῖς πᾶσι τεθραμμένος. ᾧ τῶν μὲν ἐκεῖ γυναικῶν δυνατὸν αὐτῷ τὴν‎ εὐδαιμονεστάτην λαβεῖν οὐκ ἠξίωσεν ἀγαγέσθαι, τιμῶν δὲ τὸ γένος τὸν γάμον πολιτεύει τοῦτον.

²⁵³ "He therefore sends to you, requesting to take this girl in marriage for his own son, who is his legitimate and only son, brought up as heir to all things. Though it was possible for him to take the most prosperous of the women there, he did not see fit to marry them, but honoring his kin, he seeks this marriage."

²⁵³ upon which account he hath sent me to you, being desirous to take this damsel for his son to wife. He is his legitimate son, and is brought up as his only heir. He could indeed have had the most happy of all the women in that country for him, but he would not have his son marry any of them; but, out of regard to his own relations, he desired him to match here,

²⁵³ This man has sent me to you, wanting to take the girl as a wife for his legitimate son, who was reared as his only heir. Though he could have had for himself the most prosperous of all the women in that region, he did not want his son to marry any of them, but wants this match out of honour to his clan.

²⁵⁴ οὗ τὴν‎ σπουδὴν καὶ τὴν‎ προαίρεσιν μὴ ὑβρίσητε· κατὰ γὰρ θεοῦ βούλησιν τά τε ἄλλα μοι κατὰ τὴν‎ ὁδὸν ἀπήντησε καὶ τὴν‎ παῖδα καὶ τὸν ὑμέτερον οἶκον εὗρον. ἐπεὶ γὰρ πλησίον τῆς πόλεως ἐγενόμην, παρθένους ἰδὼν πολλὰς ἐπὶ τὸ φρέαρ παραγινομένας ηὐξάμην εἰς ταύτην ἐμπεσεῖν, ὃ δὴ γέγονε.

²⁵⁴ "Do not insult his zeal and his choice; for by the will of God, everything else met me on the journey, and I found the girl and your house. For when I came near the city, seeing many maidens coming to the well, I prayed that I might fall upon this one, which indeed happened."

²⁵⁴ whose affection and inclination I would not have you despise; for it was by the good pleasure of God that other accidents fell out in my journey, and that thereby I lighted upon your daughter and your house; for when I was near to the city, I saw a great many maidens coming to a well, and I prayed that I might meet with this damsel, which has come to pass accordingly.

²⁵⁴ He is a man whose ardour and inclination you should not despise. All that happened on my journey was by the will of God and that I came upon your daughter and your house. For when I was near the city, I saw many maidens coming to the well and to meet with this girl, as it turned out.

²⁵⁵ γάμον οὖν ὑπὸ θείας μνηστευόμενον ἐπιφανείας καὶ ὑμεῖς κυρώσατε καὶ τὸν μετὰ τοσαύτης ἀπεσταλκότα σπουδῆς τῷ κατανεῦσαι τὴν‎ κόρην τιμήσατε. οἱ δὲ, καλὰ γὰρ ἦν αὐτοῖς καὶ κεχαρισμένα, τήν τε γνώμην τοῦ θεοῦ συνῆκαν καὶ πέμπουσιν ἐφ᾽ οἷς ἠξίου τὴν‎ θυγατέρα. γαμεῖ δὲ ταύτην ὁ τῶν πραγμάτων εἰς αὐτὸν ἀφικομένων· οἱ γὰρ ἐκ τῆς εἰς τὰς ἀποικίας ἐξεληλύθεισαν.

²⁵⁵ "Therefore, do you also ratify a marriage betrothed by divine manifestation, and honor Abraham, who has sent with such great zeal, by consenting to give the girl." They, for it was honorable and pleasing to them, understood the mind of God and sent their daughter on the terms he requested. And Isaac married her, the affairs [of Abraham] having come into his hands; for the sons of Keturah had already departed to their colonies.

²⁵⁵ Do you therefore confirm that marriage, whose espousals have been already made by a divine appearance; and show the respect you have for Abraham, who hath sent me with so much solicitude, in giving your consent to the marriage of this damsel." Upon this they understood it to be the will of God, and greatly approved of the offer, and sent their daughter, as was desired. Accordingly Isaac married her, the inheritance being now come to him; for the children by Keturah were gone to their own remote habitations.

²⁵⁵ So you should ratify the match which God has already pointed out, and show your respect for Abraham, who sent me here so urgently, by giving your consent to this girl." They understood it as God's will and gladly approved of the offer and sent their daughter, as was asked. And Isaac married her, having now come into his inheritance, for the children of Keturah had gone off to their colonies.

Chapter 17
[256]
The death and burial of Abraham, in Hebron

☜ ☞

²⁵⁶ Τελευτᾷ δὲ καὶ μετ᾽ ὀλίγον, ἀνὴρ πᾶσαν ἀρετὴν ἄκρος καὶ τῆς περὶ αὐτὸν σπουδῆς ἀξίως ὑπὸ τοῦ θεοῦ τετιμημένος. ἐβίωσε δὲ τὸν πάντα χρόνον ἐτῶν ἑβδομηκονταπέντε πρὸς τοῖς ἑκατὸν καὶ θάπτεται ἐν μετὰ τῆς γυναικὸς ὑπὸ τῶν παίδων καὶ .

²⁵⁶ Abraham died shortly thereafter,^[1] a man of the highest virtue in every respect, honored by God in a manner worthy of his devotion to Him. He lived in all a hundred and seventy-five years and was buried in Hebron with his wife Sarah by his sons Isaac and Ishmael.

²⁵⁶ A little while after this Abraham died. He was a man of incomparable virtue, and honored by God in a manner agreeable to his piety towards him. The whole time of his life was one hundred seventy and five years, and he was buried in Hebron, with his wife Sarah, by their sons Isaac and Ismael.

²⁵⁶ Shortly after this Abraham died. He was a man of incomparable virtue and honoured by God for his devotion to him. He lived for a hundred seventy-five years and was buried in Hebron, with his wife Sarah, by their sons Isaac and Ismael.

^[1]Chronologically placed around 1825 BC in biblical tradition. Josephus emphasizes the harmony between Isaac and Ishmael at the burial, a detail meant to show the shared roots of the Near Eastern peoples.

Chapter 18
[257-277]
Esau and Jacob, sons of Isaac;
their birth and the birthright

☜ ☞

²⁵⁷ δὲ μετὰ τὴν‎ τελευτὴν ἐκύει τὸ γύναιον, καὶ τῆς γαστέρας ἐπὶ μεῖζον ὀγκουμένης ἀγωνιάσας ἀνήρετο τὸν . φράζει δ᾽ αὐτῷ διδύμους τέξεσθαι τὴν‎ καὶ φερώνυμα ἔσεσθαι τοῖς παισὶν ἔθνη, τοῦ δὲ μείζονος προτερήσειν τὸ δοκοῦν ἔλασσον εἶναι.

²⁵⁷ After the death of Abraham, Isaac's wife became pregnant, and as her womb swelled greatly, Isaac, being anxious, questioned God. God told him that Rebekah would give birth to twins, and that nations would exist named after the boys; and that the one who seemed to be the lesser would surpass the greater.

²⁵⁷ Now Isaac's wife proved with child, after the death of Abraham; and when her belly was greatly burdened, Isaac was very anxious, and inquired of God; who answered, that Rebeka should bear twins; and that two nations should take the names of those sons; and that he who appeared the second should excel the elder.

²⁵⁷ After Abraham's death, Isaac's wife conceived and when her belly grew very large Isaac was worried and inquired of God, who replied that Rebecca would bear twins, and that two nations would take the names of those sons, and that he who appeared the second would excel the elder.

²⁵⁸ τίκτεται δ᾽ αὐτῷ μετ᾽ ὀλίγον κατὰ πρόρρησιν τοῦ θεοῦ δίδυμα παιδία, ὧν τὸ μὲν πρεσβύτερον ἀπὸ κεφαλῆς ἐπὶ τοὺς πόδας περισσῶς ἦν δασύ, τὸ δὲ νεώτερον εἴχετο προϊόντος αὐτοῦ‎ κατὰ πτέρναν . ἠγάπα δὲ ὁ μὲν πατὴρ τὸν πρεσβύτερον λεγόμενον κατ᾽ ἐπωνυμίαν τῆς τριχώσεως· γὰρ τὸ ἤσαυρον τρίχωμα λέγουσιν· δὲ ὁ νεώτερος τῇ μητρὶ προσφιλὴς ἦν.

²⁵⁸ A little later, according to the prediction of God, twin boys were born to him; the elder was exceedingly hairy from head to foot, while the younger held onto his heel as he came forth. The father loved the elder, who was called Esau as a namesake for his hairiness—for the Hebrews call hair esauron—but Jacob the younger was dear to his mother.

²⁵⁸ Accordingly she, in a little time, as God had foretold, bare twins; the elder of whom, from his head to his feet, was very rough and hairy; but the younger took hold of his heel as they were in the birth. Now the father loved the elder, who was called Esau, a name agreeable to his roughness, for the Hebrews call such a hairy roughness [Esau, or] Seir; but Jacob the younger was best beloved by his mother.

²⁵⁸ A little later, as God had foretold, she bore twins; the elder of whom was very rough and hairy from head to foot, but the younger took hold of his heel as they were being born. The father loved the elder, named Esau, a name suited to his roughness, for the Hebrews call such a hairy roughness esauron, but Jacob the younger was more loved by his mother.

²⁵⁹ Λιμοῦ δὲ τὴν‎ γῆν καταλαβόντος , δόξαν αὐτῷ χωρεῖν εἰς τῆς χώρας ἀγαθῆς ὑπαρχούσης, ἐπὶ ἀπῄει τοῦ θεοῦ κελεύσαντος. ὑποδέχεται δ᾽ αὐτὸν ὁ βασιλεὺς κατὰ ξενίαν καὶ φιλίαν τὴν‎ καὶ πολλῇ πάνυ πρὸς αὐτὸν εὐνοίᾳ χρησάμενος κατ᾽ ἀρχὰς ἐπὶ ταύτης ὑπὸ φθόνου μεῖναι πρὸς τὸ πᾶν ἐκωλύθη.

²⁵⁹ When a famine gripped the land, Isaac, having decided to go to Egypt because the land was fertile there, instead went to Gerar as God commanded. King Abimelech received him with hospitality and friendship, out of regard for his friendship with Abraham; and though at first he showed him great goodwill, he was later prevented by envy from continuing this to the end.

²⁵⁹ When there was a famine in the land, Isaac resolved to go into Egypt, the land there being good; but he went to Gerar, as God commanded him. Here Abimelech the king received him, because Abraham had formerly lived with him, and had been his friend. And as in the beginning he treated him exceeding kindly, so he was hindered from continuing in the same disposition to the end, by his envy at him;

²⁵⁹ When there was a famine in the land, Isaac resolved to go to Egypt, where things were good, but went to Gerar at God's command. Here Abimelech the king received him, because Abraham had formerly lived with him as his friend. But though he treated him kindly at first, he was unable to continue in it, through envy of him.

²⁶⁰ ὁρῶν γὰρ τὸν θεὸν τῷ συμπαρόντα καὶ τοσαύτῃ περὶ αὐτὸν σπουδῇ χρώμενον αὐτόν. ὁ δὲ τοιούτου πάλιν ἐκ μεταβολῆς τῆς ἀπὸ τοῦ βασκάνου πειραθεὶς τότε μὲν ἀνεχώρησεν εἰς τὴν‎ λεγομένην Φάραγγα χωρίον οὐ μακρὰν , ὀρύσσοντι δ᾽ αὐτῷ φρέαρ ποιμένες ἐπιπεσόντες εἰς μάχην ἐχώρησαν κωλύοντες τὸ ἔργον, καὶ μὴ βουληθέντος φιλονικεῖν ἔδοξαν κεκρατηκέναι.

²⁶⁰ For seeing that God was present with Isaac and bestowed such great care upon him, Abimelech drove him away. Isaac, having experienced such a change from the envious Abimelech, then withdrew to the place called "The Valley" (Pharanx), not far from Gerar; and as he was digging a well, shepherds fell upon him and entered into a fight to stop the work, and because he did not wish to contend, they thought they had prevailed.

²⁶⁰ for when he saw that God was with Isaac, and took such great care of him, he drove him away from him. But Isaac, when he saw how envy had changed the temper of Abimelech retired to a place called the Valley, not far from Gerar: and as he was digging a well, the shepherds fell upon him, and began to fight, in order to hinder the work; and because he did not desire to contend, the shepherds seemed to get the better of him,

²⁶⁰ For when he saw how God was with Isaac and took such care of him, he drove him away; and he, seeing the change in Abimelech, retreated to a place called the Valley, not far from Gerar. There, as he was digging a well, the shepherds attacked him and began fighting, hindering the work, and as he did not want to fight, they seemed to get the better of him.

²⁶¹ ὑποχωρήσας δὲ ὤρυσσεν ἕτερον, καὶ βιασαμένων ἄλλων τινῶν ἈβιμελέχουAbimelech ποιμένων καὶ τοῦτο καταλιπὼν ἀπεχώρησεν εὐγνώμονι λογισμῷ κτώμενος αὑτῷ τὴν‎ χρόνου.	²⁶¹ Withdrawing from there, he dug another; and when other shepherds of Abimelech used force, he left this one also and withdrew, gaining safety for himself through a prudent state of mind.
²⁶¹ so he still retired, and dug another well; and when certain other shepherds of Abimelech began to offer him violence, he left that also, and still retired, thus purchasing security to himself by a rational and prudent conduct.	²⁶¹ So he retreated and dug still another, and when other shepherds of Abimelech began to be violent, he left that also, still retreating, and so won security for himself by prudent conduct.

²⁶² εἶτα αὐτομάτου παρασχόντος αὐτῷ τὴν‎ φρεωρυχίαν ἀνεπικώλυτον, τὸ φρέαρ ὠνόμασεν· εὐρύχωρον ἀποσημαίνει τὸ ὄνομα. τῶν δὲ προτέρων τὸ μὲν καλεῖται· μάχην ἄν τις αὐτὸ φήσειε· τὸ δ᾽ ἕτερον · ἔχθραν ἀποσημαίνει τὸ ὄνομα.

²⁶² Then, when the digging of a well was provided to him of its own accord without hindrance, he named the well Rooboth (Rehoboth), which signifies "spacious." Of the former wells, one is called Eskon (Esek), which one might call "strife"; the other Syaina (Sitnah), which signifies "enmity."

²⁶² At length the king gave him leave to dig a well without disturbance. He named this well Rehoboth, which denotes a large space; but of the former wells, one was called Escon, which denotes strife, the other Sitenna, which name signifies enmity.

²⁶² Finally they let him dig a well untroubled, which he named Rehoboth, which means spacious. The earlier wells he called Escon, which means battle, the other Stena, which means enmity.

²⁶³ μὲν οὖν ἀκμάζειν συνέβαινε τὴν‎ ἰσχὺν ὑπὸ μεγέθους πραγμάτων, δὲ κατ᾽ αὐτοῦ‎ φύεσθαι νομίζων τὸν , ὑπόπτου μὲν αὐτοῖς καὶ τῆς συνδιαιτήσεως γενομένης, ἐπ᾽ οὐ φανερᾷ δὲ ἔχθρᾳ τοῦ ὑπεκστάντος, δείσας μὴ τῆς προτέρας αὐτῷ φιλίας οὐδὲν ὄφελος γένηται πρὸς ἄμυναν ὧν ἔπαθεν τραπέντος φιλίαν ἄνωθεν ποιεῖται πρὸς αὐτὸν ἕνα τῶν στρατηγῶν ἐπαγόμενος.

²⁶³ So it happened that Isaac's power was at its peak due to the greatness of his affairs; but Abimelech, thinking that Isaac was growing at his expense—as their living together had become suspicious, even though Isaac had withdrawn without open enmity—feared that his former friendship would be of no help in defense if Isaac turned to avenge what he had suffered. He therefore made a new friendship with him, bringing with him Philochos,^[1] one of his generals.

²⁶³ It was now that Isaac's affairs increased, and his power was in a flourishing condition; and this from his great riches. But Abimelech, thinking Isaac throve in opposition to him, while their living together made them suspicious of each other, and Isaac's retiring, showing a secret enmity also, he was afraid that his former friendship with Isaac would not secure him, if Isaac should endeavor to revenge the injuries he had formerly offered him; he therefore renewed his friendship with him, and brought with him Philoc, one of his generals.

²⁶³ Isaac's strength and possessions began to flourish, but Abimelech brooded about him, since their situation made them mutually suspect, and was secretly hostile for fear that their former friendship would not save him if Isaac were to recall the wrongs he had done him. So he renewed his treaty of friendship with him, through Philoch, one of his generals.

^[1]In Genesis 21:22, the general's name is Phicol. Josephus Hellenizes this to Philochos (a common Greek name) to make the history more relatable to his Roman-era readers.

²⁶⁴ πάντων δὲ τετυχηκὼς ὧν ἠξίου διὰ τὴν‎ ἸσάκουIsaac χρηστότητα ὀργῆς προσφάτου πρεσβυτέραν χάριν εἰς αὐτόν τε καὶ τὸν πατέρα γεγενημένην προτιμῶντος ἀπῆρεν εἰς τὴν‎ ἑαυτοῦ.	²⁶⁴ Having obtained everything he requested because of Isaac’s goodness—who preferred an ancient favor toward himself and his father over a recent grudge—Abimelech departed to his own land.
²⁶⁴ And when he had obtained everything he desired, by reason of Isaac's good nature, who preferred the earlier friendship Abimelech had shown to himself and his father to his later wrath against him, he returned home.	²⁶⁴ Having obtained everything he asked because of Isaac's good nature, who thought of the earlier friendship Abimelech had shown to him and his father rather than of his later anger toward him, he returned home.

²⁶⁵ Τῶν δὲ παίδων , περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ τὴν‎ καὶ τὴν‎ δυναστευόντων ἐν ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ πατρὶ συμβουλευσάμενος·

²⁶⁵ Of Isaac’s children, Esau—for whom the father had the greatest affection—having reached forty years of age, married Ada, the daughter of Helon, and Alibame, the daughter of Eusebeon, men of power among the Canaanites, having made himself master of the authority regarding his marriage without even consulting his father.

²⁶⁵ Now when Esau, one of the sons of Isaac, whom the father principally loved, was now come to the age of forty years, he married Adah, the daughter of Helon, and Aholibamah, the daughter of Esebeon; which Helon and Esebeon were great lords among the Canaanites: thereby taking upon himself the authority, and pretending to have dominion over his own marriages, without so much as asking the advice of his father;

²⁶⁵ Of the sons of Isaac, Esau, the father's favourite, at the age of forty, married Adah, the daughter of Helon and Aholibamah, the daughter of Esebeon, Canaanite nobles, making these marriages on his own authority, without asking his father's advice.

²⁶⁶ οὐδὲ γὰρ ἂν ἐπέτρεψεν ἐπ᾽ αὐτῷ τῆς γνώμης γενομένης· οὐ γὰρ ἦν αὐτῷ δι᾽ ἡδονῆς συνάψασθαι συγγένειαν πρὸς τοὺς ἐπιχωρίους. οὐ βουλόμενος δὲ εἶναι τῷ παιδὶ κελεύων ἀφίστασθαι τῶν γυναικῶν σιγᾶν ἔκρινε.

²⁶⁶ For Isaac would not have permitted it had the decision been left to him, for it was not a pleasure to him to join in kinship with the locals. However, not wishing to be at odds with his son by ordering him to separate from the women, he decided to keep silent.

²⁶⁶ for had Isaac been the arbitrator, he had not given him leave to marry thus, for he was not pleased with contracting any alliance with the people of that country; but not caring to be uneasy to his son by commanding him to put away these wives, he resolved to be silent.

²⁶⁶ Isaac would not have approved, for he did not want any alliance with the people of that region, but not wanting to be at odds with his son by ordering him to set aside these wives, he resolved to be silent.

²⁶⁷ Γηραιὸς δὲ ὢν καὶ τὰς ὄψεις εἰς τὸ παντελὲς ἠφανισμένος προσκαλεσάμενος τὸν καὶ τὸ γῆρας εἰπὼν ὡς καὶ δίχα τῆς καὶ τοῦ κατὰ τὰς ὄψεις πάθους ἐμποδὼν ἦν αὐτῷ θεραπεύειν

²⁶⁷ Now when Isaac was old and his sight was completely gone, he called Esau; and speaking of his old age—how, even apart from his blindness and the affliction of his eyes, it was a hindrance to his serving God—

²⁶⁷ But when he was old, and could not see at all, he called Esau to him, and told him, that besides his blindness, and the disorder of his eyes, his very old age hindered him from his worship of God [by sacrifice];

²⁶⁷ When he was old and completely blind, he called Esau to him and said that besides his sorrow at the ailment of his eyes, his old age hindered him from showing his devotion to God.

²⁶⁸ τὸν θεὸν ἐκέλευσεν ἐξελθεῖν ἐπὶ καὶ θηρασάμενον ὅσα ἂν αὐτῷ δυνατὸν γίνηται παρασκευάσαι δεῖπνον, ἵνα μετὰ τοῦτο ἱκετεύσῃ τὸν θεὸν σύμμαχον αὐτῷ καὶ συνεργὸν εἰς ἅπαντα παρεῖναι τὸν βίον, ἄδηλον μὲν εἶναι λέγων, καὶ τελευτήσειε, πρὸ δὲ τούτου παρασχεῖν αὐτῷ βούλεσθαι τὸν θεὸν ταῖς εὐχαῖς ταῖς ὑπὲρ αὐτοῦ‎ παρακεκλημένον.

²⁶⁸ ...he commanded him to go out to the hunt and, having caught whatever he could, to prepare a meal, so that after this he might entreat God to be his ally and helper throughout his whole life; saying that while it was uncertain when he might die, he wished to provide for him before that by calling upon God with prayers on his behalf.

²⁶⁸ he bid him therefore to go out ahunting, and when he had caught as much venison as he could, to prepare him a supper that after this he might make supplication to God, to be to him a supporter and an assister during the whole time of his life; saying, that it was uncertain when he should die, and that he was desirous, by prayers for him, to procure, beforehand, God to be merciful to him.

²⁶⁸ So he told him to go out hunting and when he had caught as much venison as he could, to prepare him a supper, and after this he would intercede with God to be his ally and helper all his life, for it was uncertain when he would die, but he wanted first by his prayers to obtain God's favour for him.

²⁶⁹ Καὶ μὲν ἐπὶ τὸ ἐξώρμησεν· ἡ δὲ τὸν θεὸν εἰς τὴν‎ εὔνοιαν τὴν‎ παρακαλεῖν καὶ παρὰ τὴν‎ γνώμην ἐκέλευσεν αὐτὸν ἐρίφους κατασφάξαντα δεῖπνον παρασκευάζειν. ὁ δὲ ὑπηρέτει τῇ μητρὶ πάντα παρ᾽ αὐτῆς πεπυσμένος·

²⁶⁹ And so Esau set out for the hunt. But Rebekah, thinking it right to call upon God’s favor for Jacob and acting against Isaac’s intention, commanded him to slaughter young goats and prepare a meal. Jacob obeyed his mother, having learned everything from her.

²⁶⁹ Accordingly, Esau went out ahunting. But Rebeka thinking it proper to have the supplication made for obtaining the favor of God to Jacob, and that without the consent of Isaac, bid him kill kids of the goats, and prepare a supper. So Jacob obeyed his mother, according to all her instructions.

²⁶⁹ Esau then went out hunting. But Rebecca preferred to have the prayer for God's favour applied to Jacob, so unknown to Isaac, she told him to kill some young goats and prepare a supper; and Jacob followed all of his mother's instructions.

²⁷⁰ ἐπεὶ δ᾽ εὐτρεπὲς ἦν τὸ δεῖπνον, ἐρίφου δέρματι τὸν βραχίονα περιβαλών, ἵνα πιστεύοιτο παρὰ τῷ πατρὶ διὰ τὴν‎ δασύτητα εἶναι, τὰ γὰρ ἄλλα πάντ᾽ ὢν ὅμοιος διὰ τὸ εἶναι δίδυμος τούτῳ μόνῳ διέφερε, καὶ φοβηθεὶς μὴ πρὶν γενέσθαι τὰς εὐχὰς εὑρεθεὶς κακουργῶν εἰς τοὐναντίον παροξύνῃ τὸν πατέρα ποιήσασθαι ταύτας, προσέφερε τῷ πατρὶ τὸ δεῖπνον.

²⁷⁰ When the meal was ready, he wrapped his arm in the skin of a goat so that he might be believed by his father to be Esau because of the hairiness—for being a twin, he was similar in all other respects and differed only in this. Fearing that if he were caught acting wickedly before the prayers were made, he might provoke his father to do the opposite, he brought the meal to his father.

²⁷⁰ Now when the supper was got ready, he took a goat's skin, and put it about his arm, that by reason of its hairy roughness, he might by his father be believed to be Esau; for they being twins, and in all things else alike, differed only in this thing. This was done out of his fear, that before his father had made his supplications, he should be caught in his evil practice, and lest he should, on the contrary, provoke his father to curse him. So he brought in the supper to his father.

²⁷⁰ When the supper was ready he took a goat's skin and put it around his arm, to make his father believe by its hairy roughness that he was Esau; indeed, as twins they were alike in everything except this, but he feared that his ruse might be discovered before the prayers and provoke his father to curse him. So he brought the supper to his father.

²⁷¹ καὶ ὁ ἐπαισθόμενος τῷ κατὰ τὴν‎ φωνὴν ἰδίῳ προσκαλεῖται τὸν υἱόν· τοῦ δὲ τὸν βραχίονα προτείναντος, ᾧ τὴν‎ αἰγέαν περιβέβλητο, ταύτης ἐπαφώμενος " φωνεῖς μέν, εἶπεν, παραπλήσιον, κατὰ δὲ τὸ τῆς τριχὸς βάθος εἶναί μοι δοκεῖς.

²⁷¹ And Isaac, perceiving something unique in the voice, called his son to him. When Jacob held out his arm, which he had covered with the goat skin, Isaac touched it and said: "Your voice is like Jacob's, but because of the depth of the hair, you seem to me to be Esau."

²⁷¹ Isaac perceiving, by the peculiarity of his voice, who he was, called his son to him, who gave him his hand, which was covered with the goat's skin. When Isaac felt that, he said, "Thy voice is like the voice of Jacob, yet, because of the thickness of thy hair, thou seemest to be Esau.

²⁷¹ Detecting him by the sound of his voice, Isaac called his son to him, but when he reached to him his arm, wrapped in the goat-skin, he cried out, "You sound like Jacob, but by the thickness of your hair you seem to be Esau."

²⁷² Καὶ μηδὲν ὑπολαβὼν κακοῦργον δειπνήσας τρέπεται πρὸς εὐχὰς καὶ παράκλησιν τοῦ θεοῦ " δέσποτα, λέγων, παντὸς αἰῶνος καὶ δημιουργὲ τῆς ὅλης οὐσίας· σὺ γὰρ πατρὶ τῷ ἐμῷ μεγάλην ἰσχὺν προύθηκας ἀγαθῶν κἀμὲ τῶν παρόντων ἠξίωσας καὶ τοῖς ἐξ ἐμοῦ γενομένοις ὑπέσχου βοηθὸς εὐμενὴς καὶ δοτὴρ ἀεὶ τῶν κρειττόνων ἔσεσθαι·

²⁷² Suspecting no trickery, after he had dined, he turned to prayers and the invocation of God, saying: "O Master of every age and Creator of the whole of existence! For You bestowed great strength of good things upon my father, and You deemed me worthy of my present state, and You promised to be a gracious helper to my offspring and the giver of better things forever.

²⁷² So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, "O Lord of all ages, and Creator of all substance; for it was thou that didst propose to my father great plenty of good things, and hast vouchsafed to bestow on me what I have; and hast promised to my posterity to be their kind supporter, and to bestow on them still greater blessings;

²⁷² So suspecting no deceit, he ate the supper and then turned to his prayers, calling on God and saying, "Lord of the ages and Creator of all, since it was you who provided my father a great store of good things and were pleased to bestow on me whatever I have and have promised your gracious aid to my descendants and to give them still greater blessings.

²⁷³ ταῦτ᾽ οὖν καὶ βεβαίωσον καὶ μὴ περιίδῃς με διὰ τὴν‎ παροῦσαν ἀσθένειαν, δι᾽ ἣν καὶ μᾶλλόν σου δεόμενος τυγχάνω, καί μοι παῖδα τοῦτον εὐμενὴς καὶ παντὸς ἀπαθῆ κακοῦ διαφύλαττε δοὺς αὐτῷ βίον εὐδαίμονα καὶ κτῆσιν ἀγαθῶν, ὅσων σοι δύναμις παρασχεῖν, ποιήσας δ᾽ αὐτὸν φοβερὸν μὲν ἐχθροῖς φίλοις δὲ τίμιον καὶ κεχαρισμένον."

²⁷³ Confirm these things now, and do not overlook me because of my present weakness, which makes me need You all the more; and graciously save this boy for me and keep him safe from all harm, giving him a happy life and the possession of as many good things as You have power to provide; and make him a terror to his enemies but honored and beloved by his friends."^[1]

²⁷³ do thou therefore confirm these thy promises, and do not overlook me, because of my present weak condition, on account of which I most earnestly pray to thee. Be gracious to this my son; and preserve him and keep him from every thing that is evil. Give him a happy life, and the possession of as many good things as thy power is able to bestow. Make him terrible to his enemies, and honorable and beloved among his friends."

²⁷³ Therefore confirm your word and do not neglect me in my present weakness, which makes me pray to you the more. Be gracious to this my son, and preserve him and save him from all that is evil. Give him a happy life in the possession of as many good things as your power can grant, making him feared by his enemies and honoured and loved by his friends."

^[1]Note how Josephus expands the brief biblical blessing (Gen. 27:28-29) into a formal, rhetorical prayer. This reflects the 1st Century AD Jewish style of proseuche (prayer), emphasizing God as the "Creator of all existence" (demiurge), a term familiar to students of Greek philosophy like Plato.

²⁷⁴ Καὶ ὁ μὲν νομίζων εἰς ποιεῖσθαι τὰς εὐχὰς παρεκάλει τὸν · ἄρτι δὲ πέπαυτο τούτων καὶ παρῆν ἀπὸ τῆς θήρας. Καὶ τῆς διαμαρτίας αἰσθόμενος ἡσυχίαν ἄγει, δὲ ἠξίου τῶν ὁμοίων τἀδελφῷ παρὰ τοῦ πατρὸς τυγχάνειν·

²⁷⁴ And he, thinking he was making the prayers for Esau, entreated God. But he had just ceased from these when Esau arrived from the hunt. Isaac, perceiving the mistake, kept silent; but Esau requested to receive the same as his brother from his father.

²⁷⁴ Thus did Isaac pray to God, thinking his prayers had been made for Esau. He had but just finished them, when Esau came in from hunting. And when Isaac perceived his mistake, he was silent: but Esau required that he might be made partaker of the like blessing from his father that his brother had partook of;

²⁷⁴ Thinking he was praying for Esau he called on God in this way, and had just finished when Esau came in from hunting. When Isaac noticed his mistake he stayed silent, but Esau demanded the same blessing from his father that his brother had received.

²⁷⁵ τοῦ δὲ πατρὸς διὰ τὸ πάσας εἰς τὰς εὐχὰς ἀνηλωκέναι πένθος ἦγεν ἐπὶ τῇ διαμαρτίᾳ. Καὶ αὐτοῦ‎ τοῖς δάκρυσιν ἀχθόμενος ὁ πατὴρ τὰ μὲν περὶ τὸ καὶ δύναμιν σώματος ἐν ὅπλοις καὶ πᾶσιν ἔργοις εὐδοκιμήσειν αὐτὸν ἔφασκε καὶ καρπώσεσθαι τὴν‎ ἐπ᾽ αὐτοῖς δόξαν δι᾽ αἰῶνος καὶ τὸ ἀπ᾽ αὐτοῦ‎ γένος, δουλεύσειν δὲ τἀδελφῷ.

²⁷⁵ When the father refused because he had exhausted all his prayers on Jacob, Esau went into mourning over the error. His father, distressed by his tears, said that he would be famous for the hunt and for physical strength in arms and in all labors, and would enjoy the glory of these forever, as would his descendants, but that he would serve his brother.^[1]

²⁷⁵ but his father refused it, because all his prayers had been spent upon Jacob: so Esau lamented the mistake. However, his father being grieved at his weeping, said, that "he should excel in hunting and strength of body, in arms, and all such sorts of work; and should obtain glory for ever on those accounts, he and his posterity after him; but still should serve his brother."

²⁷⁵ When his father refused, since all his prayers had been poured out on Jacob, he lamented the mistake. Then, being grieved at his tears, his father said that he would excel in hunting and strength of body, in arms and all such activities, and through them he and his descendants after him would win eternal glory, but that he would serve his brother.

^[1]The prophecy that the elder will serve the younger is a foundational historical "explanation" for the relationship between Israel (Jacob) and Edom (Esau). In Josephus' own time, the Idumaeans (descendants of Esau/Edom) had been forcibly converted to Judaism by the Hasmoneans a century earlier, making this "servitude" a contemporary political reality.

²⁷⁶ ἸάκωβονJacob, James δὲ φοβούμενον τὸν ἀδελφὸν τιμωρίαν βουλόμενον λαβεῖν τῆς ἐπὶ ταῖς εὐχαῖς διαμαρτίας ἡ μήτηρ ῥύεται· πείθει γὰρ τὸν ἄνδρα ΜεσοποταμίανMesopotamia ἀγαγέσθαι τῷ ἸακώβῳJacob, James γυναῖκα συγγενῆ.	²⁷⁶ Jacob, fearing his brother who wished to take revenge for the error regarding the prayers, was rescued by his mother; for she persuaded her husband to send Jacob to Mesopotamia to take a wife from among their kin.
²⁷⁶ Now the mother delivered Jacob, when she was afraid that his brother would inflict some punishment upon him because of the mistake about the prayers of Isaac; for she persuaded her husband to take a wife for Jacob out of Mesopotamia, of her own kindred,	²⁷⁶ Fearing his brother who wanted revenge, Jacob was saved by his mother, who persuaded her husband send him to Mesopotamia to find a wife among his relatives.

²⁷⁷ ἤδη γὰρ τὴν‎ παῖδα παρειλήφει πρὸς γάμον · οὐ γὰρ εὐνόουν τοῖς οἱ περὶ τὸν , ὥστε ἐπὶ τοῖς πρότερον αὐτοῦ‎ γάμοις δυσχερῶς διακειμένων εἰς τὸ ἐκείνοις κεχαρισμένον τὴν‎ παρέλαβεν μάλιστα περὶ αὐτὴν σπουδάσας.

²⁷⁷ Now Esau had already taken Basemath, the daughter of Ishmael, in marriage. For Isaac's family did not look with favor on the Canaanites; so, as they were displeased by his former marriages, Esau took Basemath to please them, having shown great zeal for her.

²⁷⁷ Esau having married already Basemmath, the daughter of Ismael, without his father's consent; for Isaac did not like the Canaanites, so that he disapproved of Esau's former marriages, which made him take Basemmath to wife, in order to please him; and indeed he had a great affection for her.

²⁷⁷ Already Esau had married Basemmath, the daughter of Ismael, without his father's consent, for Isaac did not like the Canaanites, so that he disapproved of Esau's former marriages, which was why he took Basemmath as wife, to please him and indeed he had a great affection for her.

Chapter 19
[278-324]
Jacob flees from Esau;
works for Laban;
marries Leah and Rachel

☜ ☞

²⁷⁸ δὲ εἰς τὴν‎ στελλόμενος ὑπὸ τῆς μητρὸς κατὰ γάμον τῆς θυγατρὸς τοῦ ἐκείνης ἀδελφοῦ, ἐπιτρέψαντος τὸν γάμον διὰ τὸ πείθεσθαι τοῖς βουλήμασι τῆς γυναικὸς διὰ τῆς ἐπορεύετο καὶ διὰ τὸ πρὸς τοὺς ἐπιχωρίους μῖσος παρ᾽ οὐδένα μὲν ἠξίου κατάγεσθαι,

²⁷⁸ Jacob, being sent into Mesopotamia by his mother for marriage to the daughter of Laban, her brother, with Isaac having permitted the marriage because he yielded to the wishes of his wife—through the land of Canaan he journeyed; and on account of his hatred toward the inhabitants, he deemed it fit to lodge with none of them.

²⁷⁸ Now Jacob was sent by his mother to Mesopotamia, in order to marry Laban her brother's daughter (which marriage was permitted by Isaac, on account of his obsequiousness to the desires of his wife;) and he accordingly journeyed through the land of Canaan; and because he hated the people of that country, he would not lodge with any of them,

²⁷⁸ So Jacob was sent by his mother to Mesopotamia to marry the daughter of her brother, Laban, to which Isaac agreed to at his wife's request. He journeyed through the land of Canaan, and because he hated the people of that region, he would not lodge with any of them,

²⁷⁹ ὑπαίθριος δὲ ηὐλίζετο τὴν‎ κεφαλὴν λίθοις ὑπ᾽ αὐτοῦ‎ συμφορουμένοις ἐπιτιθεὶς καὶ τοιαύτην κατὰ τοὺς ὕπνους ὄψιν ὁρᾷ παραστᾶσαν αὐτῷ· κλίμακα γῆθεν ἔδοξεν ἐφικνουμένην τοῦ οὐρανοῦ βλέπειν καὶ δι᾽ αὐτῆς ὄψεις κατιούσας σεμνότερον ἢ κατὰ ἀνθρώπου φύσιν ἐχούσας, καὶ τελευταῖον ὑπὲρ αὐτῆς τὸν θεὸν ἐναργῶς αὐτῷ φαινόμενον ὀνομαστί τε καλέσαι καὶ ποιήσασθαι τοιούτους λόγους …

²⁷⁹ But he lodged under the open sky, placing his head upon stones gathered together by him; and during his sleep he saw a vision standing by him: he thought he saw a ladder reaching from the earth unto heaven, and through it forms descending, more majestic than belongs to human nature, and finally, above it, God clearly appearing to him, calling him by name and making such words as these:

²⁷⁹ but took up his lodging in the open air, and laid his head on a heap of stones that he had gathered together. At which time he saw in his sleep such a vision standing by him:—he seemed to see a ladder that reached from the earth unto heaven, and persons descending upon the ladder that seemed more excellent than human; and at last God himself stood above it, and was plainly visible to him, who, calling him by his name, spake to him in these words:—

²⁷⁹ but lodged in the open air and laid his head on a heap of stones he had gathered. While asleep he saw a vision like this: he saw a ladder reaching from earth to heaven and upon the ladder persons descending who appeared more splendid than human beings, and finally God himself stood above it clearly seen by him and addressing him by his name, in these words:

²⁸⁰ " ἸάκωβεJacob, πατρὸς ὄντα σε ἀγαθοῦ καὶ πάππου δόξαν ἀρετῆς μεγάλης εὑραμένου κάμνειν ἐπὶ τοῖς παροῦσιν οὐ προσῆκεν, ἀλλ᾽ ἐλπίζειν τὰ κρείττονα·	²⁸⁰ "Jacob, since you are the son of a good father and having a grandfather who attained a reputation of great virtue, it is not fitting for you to be distressed at your present circumstances, but rather to hope for better things.
²⁸⁰ "O Jacob, it is not fit for thee, who art the son of a good father, and grandson of one who had obtained a great reputation for his eminent virtue, to be dejected at thy present circumstances, but to hope for better times,	²⁸⁰ "Jacob, it is not right for you, son of a good father and grandson of one with such a reputation for virtue, to be dejected by your present state, for you can hope for better times.

²⁸¹ καὶ γὰρ ἄφθονος ἐκδέξεταί σε μεγάλων ἀγαθῶν παρουσία πρὸς τὸ πᾶν κατὰ τὴν‎ ἐμὴν . τε γὰρ ἐγὼ ἐκ τῆς δεῦρο ἤγαγον ἐλαυνόμενον ὑπὸ τῶν συγγενῶν, καὶ πατέρα τὸν εὐδαίμονα ἀπέφηνα· ὧν οὐχ ἥττω μοῖραν εἰς σὲ καταθήσομαι·

²⁸¹ For indeed, an abundant presence of great blessings awaits you for all time through my assistance. For it was I who brought Abraham here from Mesopotamia when he was driven out by his kinsmen, and I rendered your father prosperous; and I shall bestow upon you a portion not inferior to theirs.

²⁸¹ for thou shalt have great abundance of all good things, by my assistance: for I brought Abraham hither, out of Mesopotamia, when he was driven away by his kinsmen, and I made thy father a happy man, nor will I bestow a lesser degree of happiness on thyself:

²⁸¹ By my help you shall have an abundance of all good things. For it was I who brought Abraham here out of Mesopotamia, when he was driven away by his relatives, and I gave prosperity to your father, and will bestow no less upon yourself.

²⁸² θαρρῶν οὖν καὶ ταύτην πορεύου τὴν‎ ὁδὸν ἐμοὶ προπομπῷ χρώμενος· ἀνυσθήσεται γάρ σοι γάμος, ἐφ᾽ ὃν ἐσπούδακας, καὶ γενήσονταί σοι παῖδες ἀγαθοί, τὸ δὲ πλῆθος αὐτῶν ἀριθμοῦ κρεῖττον ἔσται‎, μείζοσιν υἱοῖς αὐτῶν · οἷς ἐγὼ τὸ ταύτης κράτος τῆς γῆς δίδωμι καὶ παισὶ τοῖς αὐτῶν, οἳ πληρώσουσιν ὅσην ἥλιος ὁρᾷ καὶ γῆν καὶ θάλασσαν.

²⁸² Be of good courage, therefore, and travel this road with me as your guide; for the marriage you have been eager for shall be accomplished for you, and good children shall be born to you, and the number of them shall be beyond counting, leaving behind even greater descendants; to whom I give the dominion of this land and to their children, who shall fill as much as the sun beholds of both land and sea.

²⁸² be of good courage, therefore, and under my conduct proceed on this thy journey, for the marriage thou goest so zealously about shall be consummated. And thou shalt have children of good characters, but their multitude shall be innumerable; and they shall leave what they have to a still more numerous posterity, to whom, and to whose posterity, I give the dominion of all the land, and their posterity shall fill the entire earth and sea, so far as the sun beholds them:

²⁸² Take heart, therefore, and proceed on your journey under my guidance, for the marriage you are eager for will take place. You will have children of good character, whose number will be beyond counting, and they will leave their estate to even more numerous offspring, to whom and to whose descendants, I give the dominion of all the land. Their offspring will fill the entire earth and sea, so far as the sun shines on them.

²⁸³ ἀλλὰ μήτε κίνδυνον ὑφορῶ μηδένα μήτ᾽ εὐλαβοῦ τὸ πλῆθος τῶν πόνων ἐμοῦ ποιουμένου τῶν σοὶ πραχθησομένων πρόνοιαν ἔν τε τοῖς νῦν καὶ πολὺ πλέον ἐν τοῖς ὕστερον."	²⁸³ Suspect no danger, nor be cautious of the multitude of toils, for I am taking foresight for those things to be performed by you, both in the present and much more in the future."
²⁸³ but do not thou fear any danger, nor be afraid of the many labors thou must undergo, for by my providence I will direct thee what thou art to do in the time present, and still much more in the time to come."	²⁸³ Do not fear any danger, or the many toils you must undergo, for by my providence I will direct what you are to do in the present and even more in the future."

²⁸⁴ Ταῦτα μὲν οὖν ὁ θεὸς προαγορεύει· ὁ δὲ περιχαρὴς γενόμενος ἐπὶ τοῖς ἑωραμένοις καὶ κατηγγελμένοις φαιδρύνει τε τοὺς λίθους ὡς τηλικούτων ἀγαθῶν ἐπ᾽ αὐτοῖς προρρήσεως γεγενημένης καὶ εὐχὴν ποιεῖται θύσειν ἐπ᾽ αὐτῶν, εἰ κτησάμενος βίον ἀπαθὴς ἐπανίοι, τῷ θεῷ δεκάτην τῶν ποιεῖσθαι οὕτως ἀφικόμενος, τίμιόν τε κρίνει τὸ χωρίον ὄνομα αὐτῷ θέμενος, σημαίνει δὲ τοῦτο θείαν κατὰ τὴν‎ τῶν γλῶτταν.

²⁸⁴ These things, then, God foretold to Jacob; and he, becoming overjoyed at what he had seen and heard, purified the stones as a prophecy of such great blessings had occurred upon them, and made a vow that if he should return unharmed after gaining a livelihood, he would offer to God a tenth of what he had acquired. Having arrived there, he judged the place honorable, giving it the name Bethel, which signifies "Divine Hearth" in the language of the Greeks.

²⁸⁴ Such were the predictions which God made to Jacob; whereupon he became very joyful at what he had seen and heard; and he poured oil on the stones, because on them the prediction of such great benefits was made. He also vowed a vow, that he would offer sacrifices upon them, if he lived and returned safe; and if he came again in such a condition, he would give the tithe of what he had gotten to God. He also judged the place to be honorable and gave it the name of Bethel, which, in the Greek, is interpreted, The House of God.

²⁸⁴ These were the predictions God made to Jacob. Heartened by what he had seen and heard, he poured oil on the stones where the prediction of such blessings was made. He also vowed to offer sacrifices upon them, if he returned with his life unharmed, and on this return he would give to God a tenth of all he had gained. He also judged the place to be sacred and named it Bethel, which in the Greek tongue translates as House of God.

²⁸⁵ προϊὼν δὲ ἐπὶ τῆς χρόνῳ παρῆν εἰς τὴν‎ , καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς, εἰ τυγχάνουσι τινα παρ᾽ αὐτοῖς εἰδότες ἔτι περιόντα.

²⁸⁵ Proceeding toward Mesopotamia, in time he arrived at Haran; and finding shepherds in the suburbs and young men and maidens settled around a certain well, he stayed with them, needing a drink, and entering into conversation with them, he inquired of them if they happened to know a certain Laban among them, and if he were still living.

²⁸⁵ So he proceeded on his journey to Mesopotamia, and at length came to Haran; and meeting with shepherds in the suburbs, with boys grown up, and maidens sitting about a certain well, he staid with them, as wanting water to drink; and beginning to discourse with them, he asked them whether they knew such a one as Laban, and whether he was still alive.

²⁸⁵ So he journeyed to Mesopotamia and finally came to Haran, and at a well outside the town he met some shepherds along with some youths and girls sitting about. He stayed talking with them, wanting water to drink, and asking if they knew a certain Laban and was he still alive.

²⁸⁶ οἱ δὲ πάντες ἐπίστασθαί τε , οὐ γὰρ εἶναι τοιοῦτον ὥστε ἀγνοεῖσθαι, καὶ συμποιμαίνειν αὐτοῖς θυγατέρα αὐτοῦ‎, ἣν θαυμάζειν ὅτι μήπω παρείη· παρὰ γὰρ ταύτης μεμαθήκεις ἂν ἀκριβέστερον ὅσα περὶ αὐτῶν ἀκοῦσαι ποθεῖς. ταῦτα δ᾽ αὐτῶν ἔτι λεγόντων παρῆν ἡ παῖς σὺν τοῖς ἐπικατιοῦσι τῶν ποιμένων.

²⁸⁶ They all said they knew him—for he was not the sort of person to be unknown—and that his daughter used to shepherd with them, and they wondered why she was not yet present; for from her he might have learned more accurately all he desired to hear about them. While they were still saying these things, the girl arrived with the shepherds who were coming down.

²⁸⁶ Now they all said they knew him, for he was not so inconsiderable a person as to be unknown to any of them; and that his daughter fed her father's flock together with them; and that indeed they wondered that she was not yet come, for by her means thou mightest learn more exactly whatever thou desirest to know about that family. While they were saying this the damsel came, and the other shepherds that came down along with her.

²⁸⁶ They all said that yes, they knew him, for such a man was known to everyone there, and that his daughter pastured her father's flock along with them. They were surprised that she had not yet arrived, and said, "from her you may learn whatever details you want to know about that family." As they were saying this the girl arrived, and other shepherds came down along with her.

²⁸⁷ καὶ δεικνύουσι τὸν αὐτῇ λέγοντες, ὡς ξένος οὗτος ἥκοι τὰ περὶ τοῦ πατρὸς αὐτῆς ἀναπυνθανόμενος. ἡ δὲ ἡσθεῖσα ὑπὸ νηπιότητος τῇ παρουσίᾳ τοῦ ἀνέκρινεν αὐτόν, τίς τε ὢν καὶ πόθεν ἥκοι πρὸς αὐτοὺς καὶ ὑπὸ τίνος χρείας ἠγμένος, ηὔχετο δὲ δυνατὸν εἶναι αὐτοῖς παρέχειν ὧν ἀφικνεῖται δεόμενος.

²⁸⁷ And they pointed out Jacob to her, saying that this stranger had come inquiring about her father. She, being pleased in her youth by the presence of Jacob, questioned him as to who he was and from where he had come to them, and by what need he had been led; and she prayed that it might be possible for them to provide what he had come needing.

²⁸⁷ Then they showed her Jacob, and told her that he was a stranger, who came to inquire about her father's affairs. But she, as pleased, after the custom of children, with Jacob's coming, asked him who he was, and whence he came to them, and what it was he lacked that he came thither. She also wished it might be in their power to supply the wants he came about.

²⁸⁷ They pointed out Jacob to her as a stranger who came asking about her father's business. Innocently pleased at Jacob's coming, she asked him who he was and where he came from, and what had brought him there, and she said she hoped they would be able to supply his needs.

²⁸⁸ δὲ οὐχ ὑπὸ τῆς συγγενείας οὐδὲ τῆς διὰ ταύτην εὐνοίας, ἀλλ᾽ τῆς παιδὸς ἡττηθεὶς ἐκπέπληκτό τε τοῦ κάλλους ὁρῶν οὕτως , ὡς ὀλίγαι τῶν τότε γυναικῶν ἤνθουν, καὶ φησίν· " ἀλλ᾽ ἐμοὶ πρὸς σὲ καὶ πατέρα τὸν σόν, εἴπερ παῖς τυγχάνεις, οἰκειότης ἐστὶ πρεσβυτέρα τῆς τε σῆς καὶ ἐμῆς γενέσεως·

²⁸⁸ But Jacob, overcome not so much by the kinship nor the goodwill because of it, but by love for the girl, was struck with her beauty, seeing her to be such as few women of that time blossomed with, and said: "Between me and you and your father—if you happen to be the child of Laban—there is a kinship older than either your birth or mine.

²⁸⁸ But Jacob was quite overcome, not so much by their kindred, nor by that affection which might arise thence, as by his love to the damsel, and his surprise at her beauty, which was so flourishing, as few of the women of that age could vie with. He said then, "There is a relation between thee and me, elder than either thy or my birth, if thou be the daughter of Laban;

²⁸⁸ Jacob was touched, less by the fact of their being relatives and the affection arising from this than by his love of the girl and his amazement at her beauty, which was in such bloom as few women of that age could rival. He said, "if you are the daughter of Laban, there is kinship between you and me, from way before our births.

²⁸⁹ ἐκ γὰρ καὶ καὶ ἦσαν υἱοί, ὧν ὁ σὸς πάππος γίνεται παῖς, δὲ καὶ τῆς ὁ ἐμὸς πατήρ. ἔγγιον δὲ καὶ νεώτερον τοῦθ᾽ ἡμεῖς τῆς συγγενείας ὁμήρευμα ἔχομεν πρὸς ἀλλήλους·

²⁸⁹ For from Terah were born Abraham, Haran, and Nahor; of whom Bethuel your grandfather was born the son of Nahor, and of Abraham and Haran’s daughter Sarah, Isaac my father was born. And we have an even closer and more recent pledge of kinship with one another:

²⁸⁹ for Abraham was the son of Terah, as well as Haran and Nahor. Of the last of whom, Nahor, Bethuel thy grandfather was the son. Isaac my father was the son of Abraham and of Sarah, who was the daughter of Haran. But there is a nearer and later cement of mutual kindred which we bear to one another,

²⁸⁹ Abraham was the son of Terah, along with Haran and Nahor. Bethuel your grandfather was Nahor's son and Isaac my father was the son of Abraham and Sarah, the daughter of Haran. But there is a nearer and later bond of kinship between us,

²⁹⁰ γὰρ μήτηρ ἐμὴ πατρὸς τοῦ σοῦ ἀδελφὴ πατρός τε τοῦ αὐτοῦ‎ καὶ μητρός, ἀνεψιοὶ δ᾽ ἐσμὲν ἡμεῖς ἐγώ τε καὶ σύ. Καὶ νῦν δεῦρο ἥκω τε ὑμᾶς καὶ τὴν‎ προϋπάρχουσαν ἄρξουσαν ἡμῖν συγγένειαν ἀνανεωσόμενος.

²⁹⁰ For Rebekah my mother is the sister of Laban your father, born of the same father and mother, and we—you and I—are cousins. And now I have come here both to greet you and to renew the kinship that exists between us."

²⁹⁰ for my mother Rebeka was sister to Laban thy father, both by the same father and mother; I therefore and thou are cousin-germans. And I am now come to salute you, and to renew that affinity which is proper between us."

²⁹⁰ for my mother Rebecca is sister to Laban your father, both by the same father and mother; therefore you and I are cousins. I have come now to greet you and to renew that bond which should be between us."

²⁹¹ ἡ δὲ ὑπὸ μνήμης, ὁποῖα φιλεῖ συντυγχάνειν τοῖς νέοις, παρὰ τοῦ πατρὸς τὰ περὶ τῆς καὶ τοὺς γονεῖς εἰδυῖα ποθοῦντας αὐτῆς τὸ ὄνομα ὑπὸ τῆς περὶ τὸν πατέρα εὐνοίας ἔνδακρυς γενομένη περιβάλλει τὸν ,

²⁹¹ She, through memory—as is common with the young—having previously heard from her father the stories about Rebekah, and knowing her parents longed for her name, out of goodwill toward her father she burst into tears and embraced Jacob.

²⁹¹ Upon this the damsel, at the mention of Rebeka, as usually happens to young persons, wept, and that out of the kindness she had for her father, and embraced Jacob, she having learned an account of Rebeka from her father, and knew that her parents loved to hear her named;

²⁹¹ At the mention of Rebecca, the girl, as is wont to happen to youngsters, wept because of her fondness for her father and embraced Jacob, having learned about Rebecca from her father and knowing how her parents loved to hear her spoken of.

²⁹² καὶ κατασπασαμένη τὴν‎ εὐκταιοτάτην καὶ μεγίστην ἡδονὴν αὐτὸν κομίσαι τῷ πατρὶ καὶ τοῖς ἐπὶ τῆς οἰκίας ἅπασιν ἔλεγεν ἐπὶ τῇ μνήμῃ τῆς μητρὸς αὐτοῦ‎ κειμένῳ καὶ πρὸς μόνῃ ταύτῃ τυγχάνοντι· φανεῖσθαι δ᾽ αὐτῷ παντὸς ἀγαθοῦ. χωρεῖν τε ἐκέλευεν ἤδη πρὸς τὸν πατέρα καὶ ἕπεσθαι πρὸς αὐτὸν ἡγουμένῃ καὶ τῆς ἡδονῆς μὴ ἀφαιρεῖσθαι τὸ πλέον αὐτὸν βραδύνοντα.

²⁹² And after kissing him, she said he brought the most welcome and greatest pleasure to her father and to everyone in the house, as he dwelt on the memory of his mother and remained devoted to her alone; and that he would appear to him worth every possible blessing. She bade him come at once to her father and to follow her as she led the way, and not to take away from the pleasure by delaying any longer.

²⁹² and when she had saluted him, she said that "he brought the most desirable and greatest pleasures to her father, with all their family, who was always mentioning his mother, and always thinking of her, and her alone; and that this will make thee equal in his eyes to any advantageous circumstances whatsoever." Then she bid him go to her father, and follow her while she conducted him to him; and not to deprive him of such a pleasure, by staying any longer away from him.

²⁹² After greeting him, she said that he brought the most welcome and highest pleasure to her father and all their family, for he was always mentioning Jacob's mother and thinking of her, and "in his eyes this will make you equal to any good you can think of." Then she told him to follow her to her father and deprive him no longer of the pleasure of meeting him.

²⁹³ Ταῦτ᾽ εἰποῦσα παρῆγεν αὐτὸν πρὸς τὸν ΛάβανονLaban, καὶ γνωρισθεὶς ὑπὸ τοῦ μήτρωοςof a mother αὐτός τε ἀδεὴςfearless ἦν ἐν φίλοις γενόμενος κἀκείνοις πολλὴν ἡδονὴν παρεῖχεν ἀδοκήτως ἐπιφανείς.	²⁹³ Having said these things, she led him to Laban; and being recognized by his uncle, he himself was without fear, having come among friends, and he provided them much pleasure by appearing unexpectedly.
²⁹³ When she had said thus, she brought him to Laban; and being owned by his uncle, he was secure himself, as being among his friends; and he brought a great deal of pleasure to them by his unexpected coming.	²⁹³ With these words she brought him to Laban, and when his uncle recognized him, he felt secure and among his friends, and his unexpected arrival gave them great pleasure.

²⁹⁴ μετὰ δὲ οὐ πολλὰς ἡμέρας ὁ χαίρειν μὲν ἐπ᾽ αὐτῷ παρόντι μειζόνως ἢ ὡς τῷ λόγῳ δηλώσειεν ἔλεγε, τὴν‎ δ᾽ αἰτίαν δι᾽ ἣν ἀφῖκται μητέρα τε καὶ πατέρα πρεσβύτας καταλιπὼν καὶ θεραπείας τῆς παρ᾽ αὐτοῦ‎ δεομένους ἀνεπυνθάνετο· παρέξειν γὰρ αὐτῷ καὶ πρὸς ἅπασαν ἐπαμύνειν χρείαν.

²⁹⁴ After not many days, Laban said he rejoiced at his being present more than he could declare in words, but he inquired as to the reason why he had arrived, leaving behind his mother and father, who were elderly and in need of care from him; for he promised to provide for him and to help in every necessity.

²⁹⁴ But a little while afterward, Laban told him that he could not express in words the joy he had at his coming; but still he inquired of him the occasion of his coming, and why he left his aged mother and father, when they wanted to be taken care of by him; and that he would afford him all the assistance he wanted.

²⁹⁴ After a few days, saying that he could not express in words his joy he had at seeing him, Laban asked why he had come, leaving his aged mother and father who needed his care, and promised him every help he needed.

²⁹⁵ δὲ πᾶσαν αὐτῷ τὴν‎ αἰτίαν διηγεῖτο λέγων γενέσθαι παῖδας διδύμους αὐτόν τε καὶ , ὃν ἐπεὶ τῶν τοῦ πατρὸς εὐχῶν διήμαρτε σοφίᾳ τῆς μητρὸς εἰς αὐτὸν γενομένων, ἀποκτεῖναι ζητεῖν αὐτὸν ὡς ἀφῃρημένον τῆς παρὰ τοῦ θεοῦ βασιλείας καὶ ἀγαθῶν ὧν ὁ πατὴρ ηὔξατο.

²⁹⁵ Jacob recounted the whole reason to him, saying that twin children were born to Isaac—himself and Esau—who, since he missed out on the prayers of his father through the wisdom of his mother being turned toward him (Jacob), sought to kill him as one who had deprived him of the kingdom from God and the blessings for which the father had prayed.

²⁹⁵ Then Jacob gave him an account of the whole occasion of his journey, and told him, "that Isaac had two sons that were twins, himself and Esau; who, because he failed of his father's prayers, which by his mother's wisdom were put up for him, sought to kill him, as deprived of the kingdom which was to be given him of God, and of the blessings for which their father prayed;

²⁹⁵ Jacob explained the whole reason for his journey: how Isaac had twin sons, himself and Esau, and how, for missing out on his father's blessing, which he had gained through his mother's wisdom, his brother had sought to kill him for robbing him of the authority God would have given him and of the blessings for which their father prayed.

²⁹⁶ ταύτην τε εἶναι τὴν‎ αἰτίαν τῆς ἐνθάδε παρουσίας κατὰ τὴν‎ τῆς μητρὸς ἐντολήν· πᾶσί τε γὰρ ἡμῖν ἀδελφοὶ τυγχάνουσι καὶ πλέον τοῦ κατ᾽ ἐκείνους συγγενοῦς ἡ μήτηρ προσλαμβάνει. ἔρυμα δὲ τῆς ἐμῆς, φησίν, σέ τε καὶ τὸν θεὸν ποιούμενος θαρρῶ τοῖς παροῦσι."

²⁹⁶ This was the reason for his presence here, according to the command of his mother; for to all of us, they are brothers, but the mother takes on more than the kinship toward them. "And making you and God the fortress of my journey," he said, "I have courage in the present circumstances."

²⁹⁶ and that this was the occasion of his coming hither, as his mother had commanded him to do: for we are all (says he) brethren one to another; but our mother esteems an alliance with your family more than she does one with the families of the country; so I look upon yourself and God to be the supporters of my travels, and think myself safe in my present circumstances."

²⁹⁶ This was the reason for his coming here, at his mother's suggestion. "For we are all brothers, but our mother wanted a further union between our families; so I look to yourself and God for protection and feel safe in my present circumstances."

²⁹⁷ δὲ καὶ διὰ τοὺς προγόνους ὑπισχνεῖται πάσης αὐτῷ μεταδώσειν φιλανθρωπίας καὶ διὰ τὴν‎ μητέρα, πρὸς ἣν τὴν‎ εὔνοιαν διὰ τῆς περὶ αὐτὸν σπουδῆς ἐνδείξεσθαι καὶ μὴ παρούσης· ποιμνίων τε γὰρ αὐτὸν καταστήσειν ἔφασκε καὶ προνομῆς ἀντὶ τούτων ἀξιώσειν, καὶ πρὸς τοὺς ἰδίους ἀπαλλάττεσθαι γονεῖς βουλόμενον μετὰ δώρων ἐπανήξειν καὶ τιμῆς εἰκὸς ἦν τυχεῖν τὸν οὕτω συγγενῆ.

²⁹⁷ Laban, both on account of their ancestors and on account of his mother, promised to share all kindness with him, toward whom he would show his goodwill through his diligence toward him (Jacob), even though she was not present; for he said he would appoint him manager of the flocks and deem him worthy of leadership in exchange for this; and whenever he wished to return to his own parents, he would go back with gifts and such honor as was fitting for such a kinsman to obtain.

²⁹⁷ Now Laban promised to treat him with great humanity, both on account of his ancestors, and particularly for the sake of his mother, towards whom, he said, he would show his kindness, even though she were absent, by taking care of him; for he assured him he would make him the head shepherd of his flock, and give him authority sufficient for that purpose; and when he should have a mind to return to his parents, he would send him back with presents, and this in as honorable a manner as the nearness of their relation should require.

²⁹⁷ Laban promised to treat him with great kindness, both due to his ancestors and particularly for the sake of his mother, toward whom, he said, he would show his kindness, even though she were absent, by taking care of him, for he assured him he would make him the head shepherd of his flock and give him the authority for this and when he wanted to return to his parents, he would send him back with gifts suited to the nearness of their relationship.

²⁹⁸ δὲ ἀσμένως ταῦτα ἀκούσαντος καὶ φήσαντος ἡδέως πάντα μένων παρ᾽ αὐτῷ πόνον εἰς ἡδονὴν ὑπομενεῖν τὴν‎ ἐκείνου, μισθὸν δὲ ὑπὲρ τούτου λαβεῖν ἀξιοῦντος τὸν γάμον διά τε τὰ ἄλλα τιμῆς ἀξίας παρ᾽ αὐτοῦ‎ τυγχάνειν οὔσης, καὶ ὅτι διάκονος τῆς πρὸς αὐτὸν ἀφίξεως γένοιτο· ὁ γὰρ τῆς παιδὸς ἔρως αὐτὸν ἠνάγκασε ποιήσασθαι τοὺς περὶ τούτου λόγους.

²⁹⁸ Jacob, having heard these things gladly and saying he would stay with him and endure every toil with pleasure for his sake, asked to receive as his reward for this a marriage to Rachel—both because she was worthy of honor from him for other reasons, and because she had been the one to assist in his arrival; for the love for the girl forced him to make these words about it.

²⁹⁸ This Jacob heard gladly; and said he would willingly, and with pleasure, undergo any sort of pains while he tarried with him, but desired Rachel to wife, as the reward of those pains, who was not only on other accounts esteemed by him, but also because she was the means of his coming to him; for he said he was forced by the love of the damsel to make this proposal.

²⁹⁸ This Jacob heard gladly, and said he would willingly and gladly bear any sort of hardships to remain with them, but in return asked for Rachel as his wife, since she was dear to him for many reasons and not least because she was the means of his finding him. He said it was his love for the girl that drove him to make this proposal.

²⁹⁹ δὲ ἡσθεὶς τούτοις ἐπινεύει τὸν γάμον αὐτῷ τῆς παιδὸς οὐκ ἄλλον ἀμείνω γαμβρὸν εὐξάμενος ἐλθεῖν· εἰ μέντοι παρ᾽ αὐτῷ μένοι τινὰ χρόνον, τοῦτο ποιήσειν· εἰς γὰρ οὐκ ἂν πέμψαι τὴν‎ θυγατέρα· μεταμέλειν γὰρ αὐτῷ καὶ τοῦ τῆς ἀδελφῆς κήδους ἐκεῖ συναφθέντος.

²⁹⁹ Laban, being pleased by these things, consented to the marriage of the girl to him, praying that no other better son-in-law would come; however, if he would stay with him for some time, he would do this; for he would not send his daughter to the Canaanites, as he even regretted the marriage of his sister that had been joined there.

²⁹⁹ Laban was well pleased with this agreement, and consented to give the damsel to him, as not desirous to meet with any better son-in-law; and said he would do this, if he would stay with him some time, for he was not willing to send his daughter to be among the Canaanites, for he repented of the alliance he had made already by marrying his sister there.

²⁹⁹ Laban was well pleased with this agreement and consented to give the girl to him, having desired no better son-in-law. He would agree to it if he would stay some time with him, not wanting to send his daughter to live among the Canaanites, for he regretted the alliance he had already made by letting his sister marry there.

³⁰⁰ τοῦ δ᾽ τούτοις συγχωροῦντος ἑπτὰ ἐτῶν χρόνον συντίθεται· τοσάδε γὰρ αὐτῷ κέκριται θητεῦσαι τῷ πενθερῷ, ἵνα τῆς ἀρετῆς πεῖραν δοὺς ἐπιγνωσθῇ μᾶλλον τίς εἴη. Καὶ προσδεξάμενος τὸν λόγον τοῦ χρόνου διελθόντος προυτίθει τὴν‎ εὐωχίαν τῶν γάμων.

³⁰⁰ When Jacob agreed to these things, a period of seven years was settled upon; for he decided to serve his father-in-law for this long, so that by giving proof of his virtue, it might be better recognized who he was. And Laban, having accepted the agreement, when the time had passed, set forth the wedding feast.

³⁰⁰ And when Jacob had given his consent to this, he agreed to stay seven years; for so many years he had resolved to serve his father-in-law, that, having given a specimen of his virtue, it might be better known what sort of a man he was. And Jacob, accepting of his terms, after the time was over, he made the wedding-feast;

³⁰⁰ Jacob consented to this, and agreed to stay seven years, determined to serve his father-in-law for so many years to show them his character and what sort of man he was. Accepting his terms, at the proper time Laban held the wedding-feast.

³⁰¹ νυκτὸς δ᾽ οὐδὲν προῃσθημένῳ τῷ παρακατακλίνει τὴν‎ ἑτέραν τῶν θυγατέρων πρεσβυτέραν τε τῆς καὶ τὴν‎ ὄψιν οὐκ εὐπρεπῆ. συνελθὼν δ᾽ ἐκεῖνος ὑπὸ μέθης καὶ σκότους εἶτα μεθ᾽ ἡμέραν γνοὺς ἀδικίαν ἐπεκάλει .

³⁰¹ But when night came, with Jacob having perceived nothing beforehand, he laid beside him the other of his daughters, older than Rachel and not comely in appearance. Having had intercourse with her under the influence of drink and darkness, he later, when day came, recognized the injustice and reproached Laban.

³⁰¹ and when it was night, without Jacob's perceiving it, he put his other daughter into bed to him, who was both elder than Rachel, and of no comely countenance: Jacob lay with her that night, as being both in drink and in the dark. However, when it was day, he knew what had been done to him; and he reproached Laban for his unfair proceeding with him;

³⁰¹ But after nightfall, without Jacob's knowledge, he put his other daughter into bed with him, who was both older than Rachel and no beauty. Jacob lay with her that night, being both in drink and in the dark, but in the daylight he saw the injustice done to him and he rebuked Laban for it.

³⁰² ὁ δὲ συγγνώμην ᾐτεῖτο τῆς ἀνάγκης, ὑφ᾽ ἧς ταῦτα πράξειεν· οὐ γὰρ κατὰ κακουργίαν αὐτῷ τὴν‎ παρασχεῖν, ἀλλ᾽ ὑφ᾽ ἑτέρου μείζονος νενικημένον. τοῦτο μέντοι γ᾽ οὐδὲν ἐμποδίζειν πρὸς τὸν γάμον, ἀλλ᾽ ἐρῶντι δώσειν ταύτην μετ᾽ ἄλλην ἑπταετίαν. πείθεται δ᾽ ὁ , οὐδὲν γὰρ ἕτερον αὐτῷ ποιεῖν ὁ τῆς κόρης ἔρως ἐπέτρεπε, καὶ διελθούσης ἄλλης ἑπταετίας τὴν‎ παρέλαβεν.

³⁰² But he asked for pardon because of the necessity under which he had done these things; for he said he did not provide Leah to him out of malice, but being overcome by another greater (custom). This, however, would be no obstacle to the marriage of Rachel, but he would give her to him as he loved her after another seven-year period. Jacob yielded—for the love of the girl permitted him to do nothing else—and when another seven years had passed, he received Rachel.

³⁰² who asked pardon for that necessity which forced him to do what he did; for he did not give him Lea out of any ill design, but as overcome by another greater necessity: that, notwithstanding this, nothing should hinder him from marrying Rachel; but that when he had served another seven years, he would give him her whom he loved. Jacob submitted to this condition, for his love to the damsel did not permit him to do otherwise; and when another seven years were gone, he took Rachel to wife.

³⁰² He apologized but said he had to do it, for it was not from malice that he gave him Leah but as bound by another greater duty. Still, nothing stopped him from marrying Rachel, for he would give him her whom he loved, if he served another seven years. Jacob agreed, for his love for the girl gave him no alternative, and after another seven years he took Rachel as his wife.

³⁰³ Ἦσαν δ᾽ ἑκατέραις θεραπαινίδες τοῦ πατρὸς δόντος μὲν δὲ , δοῦλαι μὲν οὐδαμῶς ὑποτεταγμέναι δέ. Καὶ τῆς ἥπτετο δεινῶς ὁ πρὸς τὴν‎ ἀδελφὴν ἔρως τοῦ ἀνδρὸς προσεδόκα τε παίδων γενομένων ἔσεσθαι ἱκέτευέ τε τὸν θεὸν διηνεκῶς.

³⁰³ There were to each of them handmaidens given by the father: Zilpah for Leah and Bilhah for Rachel; they were by no means slaves, but subordinates. And a terrible grief touched Leah because of the husband’s love for her sister; and she expected that if children were born, she would be honored, and she prayed to God continually.

³⁰³ Now each of these had handmaids, by their father's donation. Zilpha was handmaid to Lea, and Bilha to Rachel; by no means slaves, but however subject to their mistresses. Now Lea was sorely troubled at her husband's love to her sister; and she expected she should be better esteemed if she bare him children: so she entreated God perpetually;

³⁰³ Their father gave handmaids to each of them; Leah had Zilpha and Rachel had Bilha, who were not at all slaves, but servants. Now Leah suffered keenly at seeing her husband's love for her sister, and thought she would be more honoured if she gave him children, so she constantly prayed to God.

³⁰⁴ καὶ γενομένου παιδὸς ἄρρενος καὶ διὰ τοῦτο πρὸς αὐτὴν ἐπεστραμμένου τοῦ ἀνδρὸς ὀνομάζει τὸν υἱόν, διότι κατ᾽ ἔλεον αὐτῇ τοῦ θεοῦ γένοιτο· τοῦτο γὰρ σημαίνει τὸ ὄνομα. τεκνοῦνται δὲ αὐτοῖς καὶ τρεῖς ἕτεροι μετὰ χρόνον· , ἀποσημαίνει δὲ τὸ ὄνομα τὸ ἐπήκοον αὐτῇ τὸν θεὸν γεγονέναι, εἶτα , κοινωνίας οἷον βεβαιωτής, μεθ᾽ ὃν , εὐχαριστίαν τοῦτο δηλοῖ.

³⁰⁴ And when a male child was born, and for this reason the husband was turned toward her, she named the son Reuben, because he was born to her according to the mercy of God; for this is what the name signifies. Three others were also born to them after a time: Simeon—the name signifies that God had heard her; then Levi, as if a "confirmer of the union"; after whom Judah, which signifies "thanksgiving."

³⁰⁴ and when she had borne a son, and her husband was on that account better reconciled to her, she named her son Reubel, because God had had mercy upon her, in giving her a son, for that is the signification of this name. After some time she bare three more sons; Simeon, which name signifies that God had hearkened to her prayer. Then she bare Levi, the confirmer of their friendship. After him was born Judah, which denotes thanksgiving.

³⁰⁴ When she had a son and it made her husband more attentive to her, she named the son "Rubel" because it showed God's mercy to her, for that is what the name means. After some time she had three more sons: Simeon, a name which means God heard her prayer, then Levi, the confirmer of their friendship, and after him Judas, which means thanksgiving.

³⁰⁵ δὲ φοβουμένη, μὴ διὰ τὴν‎ εὐτεκνίαν τῆς ἀδελφῆς ἥττονος παρὰ τἀνδρὸς μοίρας τυγχάνῃ, παρακατακλίνει τῷ τὴν‎ αὑτῆς θεραπαινίδα . ἐγένετο δὲ παιδίον ἐξ αὐτῆς , θεόκριτον ἄν τινες εἴποιεν κατὰ τὴν‎ γλῶτταν· καὶ μετ᾽ αὐτὸν , μηχανητὸς οἷον, διὰ τὸ ἀντιτεχνάσασθαι πρὸς τὴν‎ εὐτεκνίαν τῆς ἀδελφῆς.

³⁰⁵ But Rachel, fearing lest on account of her sister’s fertility she should receive an inferior portion from her husband, laid her own handmaid Bilhah beside Jacob. And a child was born of her, Dan—one might say "God-judged" in the language of the Greeks; and after him Naphtali, as if "contrived," because of the counter-scheme against the fertility of the sister.

³⁰⁵ But Rachel, fearing lest the fruitfulness of her sister should make herself enjoy a lesser share of Jacob's affections, put to bed to him her handmaid Bilha; by whom Jacob had Dan: one may interpret that name into the Greek tongue, a divine judgment. And after him Nephthalim, as it were, unconquerable in stratagems, since Rachel tried to conquer the fruitfulness of her sister by this stratagem.

³⁰⁵ Fearing that her sister's fruitfulness would lessen her share of Jacob's affections, Rachel sent her serving girl Bilha to bed with him and by her Jacob had Dan, which in the Greek tongue means "divine judgment," and after him Nephthali, meaning "wily," since by him Rachel replied to the fruitfulness of her sister.

³⁰⁶ τὸ δ᾽ αὐτὸ καὶ ποιεῖ πρὸς τὸ τῆς ἀδελφῆς ἔργον ἀντιτεχνασαμένη· παρακατακλίνει γὰρ τὴν‎ αὑτῆς θεράπαιναν γίνεταί τε καὶ ἐκ τῆς υἱὸς , τυχαῖον ἄν τις καλέσειεν αὐτόν, καὶ μετ᾽ αὐτὸν , μακαριστὴς λέγοιτ᾽ ἂν ἐξ ὧν πρὸς εὔκλειαν προσελάμβανε.

³⁰⁶ Leah did the same thing, counter-scheming against the work of her sister; for she laid her own handmaid (Zilpah) beside him, and a son was born from Zilpah, Gad—one might call him "accidental"—and after him Asher, who might be called "blessed" from the fact that he added to her reputation.

³⁰⁶ Accordingly, Lea took the same method, and used a counter-stratagem to that of her sister; for she put to bed to him her own handmaid. Jacob therefore had by Zilpha a son, whose name was Gad, which may be interpreted fortune; and after him Asher, which may be called a happy man, because he added glory to Lea.

³⁰⁶ In the same way Leah replied to her sister, by sending her own serving girl to bed with him. Therefore by Zilpha Jacob had a son called Gad, meaning "fortune," and after him Asher, a "happy man," for he added to his mother's fame.

³⁰⁷ δὲ τοῦ πρεσβυτάτου τῶν υἱῶν μανδραγόρου μῆλα κομίζοντος τῇ μητρί, θεασαμένη παρακαλεῖ μεταδοῦναι δι᾽ ἐπιθυμίας τοῦ βρώματος γενομένη. τῆς δ᾽ οὐ πειθομένης, ἀρκεῖσθαι δ᾽ αὐτὴν , ὅτι τῆς τιμῆς αὐτὴν ἀφέλοιτο τῆς παρὰ τοῦ ἀνδρός, πεπαίνουσα τὸν θυμὸν τῆς ἀδελφῆς παραχωρήσειν αὐτῇ τἀνδρὸς ἔλεγε κοιμησομένου παρ᾽ αὐτῇ κατ᾽ ἐκείνην τὴν‎ ἑσπέραν.

³⁰⁷ When Reuben, the eldest of Leah's sons, brought mandrake apples to his mother, Rachel, having seen them, entreated her to share them, as she had a desire for the food. When the other did not yield, but thought she should be satisfied with having taken away her honor with the husband, Rachel, soothing the anger of her sister, said she would yield to her that the husband should sleep with her on that evening.

³⁰⁷ Now Reubel, the eldest son of Lea, brought apples of mandrakes to his mother. When Rachel saw them, she desired that she would give her the apples, for she longed to eat them; but when she refused, and bid her be content that she had deprived her of the benevolence she ought to have had from her husband, Rachel, in order to mitigate her sister's anger, said she would yield her husband to her; and he should lie with her that evening.

³⁰⁷ Rubel, Leah's eldest son, brought mandrake apples to his mother. When Rachel saw them she asked her for some, for she loved eating them, but Leah refused, saying she should be satisfied with having taken away her share of her husband's love. To soften her sister's anger Rachel said she would yield him to her and she could lie with her husband that evening.

³⁰⁸ τῆς δὲ τὴν‎ χάριν συγκαθεύδει τῇ χαριζόμενος. πάλιν οὖν γίνονται παῖδες αὐτῇ, μὲν σημαίνων τὸν ἐκ μισθοῦ γενόμενον, δὲ ἠνεχυρασμένον εὐνοίᾳ τῇ πρὸς αὐτήν, θυγάτηρ δὲ . χρόνοις δ᾽ ὕστερον καὶ γίνεται υἱός· γενησομένου τινὸς δηλοῖ.

³⁰⁸ As she accepted the favor, Jacob slept with Leah to please Rachel. Again, therefore, children were born to her: Issachar, signifying "born from a reward," and Zebulun, "pledged" by goodwill toward her, and a daughter Dinah. A time later, a son Joseph was born also to Rachel; it signifies "the addition of someone to come."

³⁰⁸ She accepted of the favor, and Jacob slept with Lea, by the favor of Rachel. She bare then these sons: Issachar, denoting one born by hire: and Zabulon, one born as a pledge of benevolence towards her; and a daughter, Dina. After some time Rachel had a son, named Joseph, which signified there should be another added to him.

³⁰⁸ She accepted the offer and Jacob slept with Leah, by Rachel's favour. She had these sons: Issachar, denoting one "born by hire" and Zabulon, born as a "pledge of benevolence" toward her, and a daughter, Dinah. After some time Rachel had a son, named Joseph, which meant that another would be added to him.

³⁰⁹ Τοῦτον ἅπαντα τὸν χρόνον, ἔτη δ᾽ ἐστὶν εἴκοσιν, ἐποίμαινε τῷ πενθερῷ· μετὰ τὸν δ᾽ ἠξίου τὰς γυναῖκας ἀναλαβὼν ἀπαλλάττεσθαι πρὸς αὑτόν· τοῦ δὲ πενθεροῦ μὴ συγχωροῦντος κρύφα τοῦτο ποιεῖν ἐπενόει.	³⁰⁹ During all this time—and it was twenty years—he shepherded for his father-in-law; but after that, he asked to take his wives and depart to his own place; but as the father-in-law did not agree, he planned to do this secretly.
³⁰⁹ Now Jacob fed the flocks of Laban his father-in-law all this time, being twenty years, after which he desired leave of his father-in-law to take his wives and go home; but when his father-in-law would not give him leave, he contrived to do it secretly.	³⁰⁹ For all of this time, twenty years, Jacob fed the flocks of Laban his father-in-law, after which he asked his father-in-law for leave to take his wives and go home, and when his father-in-law would not let him, he planned to do it secretly.

³¹⁰ τῶν γυναικῶν οὖν ἀπεπειρᾶτο, πῶς ἔχοιεν πρὸς τὴν‎ ἀποδημίαν, τῶν δ᾽ ἐχουσῶν ἡδέως καὶ τοὺς τύπους τῶν θεῶν, οὓς σέβειν πατρίους ὄντας νόμιμον ἦν, συνανελομένη συναπεδίδρασκε μετὰ τῆς ἀδελφῆς οἵ τε ἑκατέρων παῖδες καὶ αἱ θεραπαινίδες σὺν τοῖς υἱοῖς εἴ τέ τις ἦν κτῆσις αὐταῖς.

³¹⁰ He therefore tested the wives to see how they felt about the journey; and as they were pleased, Rachel, having also taken the images of the gods—which it was the custom to worship as ancestral—fled together with her sister, and the children of both, and the handmaids with their sons, and whatever property belonged to them.

³¹⁰ He made trial therefore of the disposition of his wives what they thought of this journey;—when they appeared glad, and approved of it. Rachel took along with her the images of the gods, which, according to their laws, they used to worship in their own country, and ran away together with her sister. The children also of them both, and the handmaids, and what possessions they had, went along with them.

³¹⁰ He tested the feelings of his wives about this departure, and they accepted it gladly. Rachel took with her the images of the gods, which they used to worship in their own country and escaped with her sister, and their children and handmaids and their possessions went along with them.

³¹¹ ἐπήγετο δὲ καὶ τῶν βοσκημάτων τὴν‎ μὴ προεγνωκότος. τοὺς δὲ τύπους ἐπεφέρετο τῶν θεῶν ἡ καταφρονεῖν μὲν τῆς τοιαύτης τιμῆς τῶν θεῶν διδάξαντος αὐτὴν , ἵνα δ᾽ εἰ καταληφθεῖεν ὑπὸ τοῦ πατρὸς αὐτῆς διωχθέντες ἔχοι τούτοις προσφυγοῦσα συγγνώμης τυγχάνειν.

³¹¹ Jacob also brought away half of the livestock without Laban having known beforehand. Rachel carried off the images of the gods because Jacob had taught her to despise such honor of the gods, so that if they were caught by her father while being pursued, she might have these to flee to and obtain pardon.

³¹¹ Jacob also drove away half the cattle, without letting Laban know of it beforehand But the reason why Rachel took the images of the gods, although Jacob had taught her to despise such worship of those gods, was this, That in case they were pursued, and taken by her father, she might have recourse to these images, in order to obtain his pardon.

³¹¹ Without fore-warning Laban, Jacob took away half the livestock ; and the reason why Rachel took the images of the gods, although Jacob had taught her to scorn the worship of such gods, was that if they were followed and caught by her father, she could use these images to obtain his pardon.

³¹² δὲ μεθ᾽ ἡμέραν πρώτην γνοὺς τήν τε καὶ τῶν θυγατέρων δεινοπαθῶν ἐπ᾽ αὐτὸν μετὰ δυνάμεως ἐπειγόμενος, καὶ καθ᾽ ἑβδόμην ἡμέραν ἐπί τινος λόφου λαμβάνει προκαθιδρυμένους.

³¹² Laban, having learned after the first day of Jacob’s departure and that of his daughters, being in great distress, drove after him with a force, hurrying, and on the seventh day he caught them as they were encamped on a certain hill.

³¹² But Laban, after one day's time, being acquainted with Jacob's and his daughters' departure, was much troubled, and pursued after them, leading a band of men with him; and on the seventh day overtook them, and found them resting on a certain hill;

³¹² Laban first heard of Jacob's and his daughters' departure a day later, and furiously pursued them with a band of men, and on the seventh day caught up with them as they rested on a hillside.

³¹³ καὶ τότε μέν, ἑσπέρα γὰρ ἦν, ἡσύχαζεν· ὄναρ δὲ ὁ θεὸς ἐπιστὰς αὐτῷ παρῄνεσε λαβόντι τὸν γαμβρὸν καὶ τὰς θυγατέρας ἠρεμεῖν καὶ μηδὲν εἰς αὐτοὺς ὑπὸ θυμοῦ τολμᾶν, σπονδὰς δὲ ποιεῖσθαι πρὸς , αὐτὸς λέγων ἐκείνῳ συμμαχήσειν, εἰ καταφρονήσας αὐτοῦ‎ τῆς ὀλιγότητος χωρήσειεν αὐτῷ διὰ μάχης.

³¹³ And then, since it was evening, he rested; but God, standing over him in a dream, advised him that having taken his son-in-law and daughters he should be quiet and dare nothing against them in anger, but to make a treaty with Jacob; saying that He Himself would be Jacob's ally if, despising the smallness of Jacob's number, he should proceed against him through battle.

³¹³ and then indeed he did not meddle with them, for it was even-tide; but God stood by him in a dream, and warned him to receive his son-in-law and his daughters in a peaceable manner; and not to venture upon any thing rashly, or in wrath to but to make a league with Jacob. And he him, that if he despised their small number, and attacked them in a hostile manner, he would himself assist them.

³¹³ He did not confront them at once, for it was evening. Then God stood beside him in a dream and warned him to treat his son-in-law and his daughters peaceably and not to do anything rash or angry to them, but to make peace with Jacob, warning that if he scorned their fewness, or was hostile to them, He would stand by them.

³¹⁴ δὲ τοιαύτης αὐτῷ προρρήσεως γεγενημένης μεθ᾽ ἡμέραν τὸν εἰς λόγους προκαλεσάμενος καὶ δηλώσας αὐτῷ τὸ ὄναρ, ἐπεὶ πρὸς αὐτὸν ἦλθε πεισθείς, ἤρξατο κατηγορεῖν αὐτοῦ‎ προφέρων, ὅτι καὶ πένητα αὐτὸν ἐλθόντα πρὸς αὐτὸν καὶ πάντων ὑπεδέξατο καὶ παράσχοι πᾶσαν τῆς αὑτοῦ κτήσεως· καὶ γὰρ καὶ θυγατέρας ἐμὰς συνέζευξα τὴν‎ εὔνοιάν σου τὴν‎ πρὸς ἡμᾶς τούτοις αὐξήσεσθαι λογιζόμενος.

³¹⁴ Laban, such a prophecy having come to him, after day came called Jacob into words, and having declared the dream to him—since Jacob came to him having been persuaded—he began to accuse him, bringing forward that he had received him when he came to him poor and destitute of all things, and provided every abundance from his own property. "For indeed, I joined my daughters to you, reasoning that your goodwill toward us would be increased by these."

³¹⁴ When Laban had been thus forewarned by God, he called Jacob to him the next day, in order to treat with him, and showed him what dream he had; in dependence whereupon he came confidently to him, and began to accuse him, alleging that he had entertained him when he was poor, and in want of all things, and had given him plenty of all things which he had. "For," said he, "I have joined my daughters to thee in marriage, and supposed that thy kindness to me would be greater than before;

³¹⁴ So forewarned, Laban called Jacob for a conversation next day and told him of his dream. Then he began to accuse him, how he had welcomed him when he was poor and in need and had given him plenty of everything he had. "I even gave you my daughters in marriage" he said, "and thought your goodwill for me would be greater than before;

³¹⁵ σὺ δὲ οὔτε τῆς μητρὸς τῆς σαυτοῦ καὶ ἧς ἔχεις πρὸς ἐμὲ συγγενείας οὔτε γυναικῶν ἃς ἔγημας αἰδῶ ποιησάμενος, οὐδὲ τέκνων ὧν εἰμι πάππος φροντίσας, ἐχρήσω μοι πολέμου νόμῳ, κτῆσιν μὲν ἄγων τὴν‎ ἐμὴν θυγατέρας δὲ ἀναπείσας ἀποδρᾶναι τὸν γεγεννηκότα,

³¹⁵ "But you, showing respect neither for your mother nor for the kinship you have with me, nor for the women you married, nor caring for the children of whom I am the grandfather, have treated me according to the law of war, leading away my property and persuading my daughters to run away from the one who begat them."

³¹⁵ but thou hast had no regard to either thy mother's relations to me, nor to the affinity now newly contracted between us; nor to those wives whom thou hast married; nor to those children, of whom I am the grandfather. Thou hast treated me as an enemy, by driving away my cattle; and by persuading my daughters to run away from their father;

³¹⁵ but you cared neither for your mother's relationship to me, or for the new affinity between us, or about the wives you have married or the children, of whom I am the grandfather. Like an enemy, you drove away my livestock and persuaded my daughters to run away from their father,

³¹⁶ ἱερά τε πάτρια βαστάσας οἴχῃ φερόμενος ὑπό τε τῶν ἐμῶν τιμηθέντα προγόνων καὶ ὑπ᾽ ἐμοῦ θρησκείας τῆς αὐτῆς ἐκείνοις ἀξιωθέντα· καὶ ταῦτα ἃ μηδὲ οἱ ἐκπολεμήσαντες τοὺς ἐχθροὺς ἔδρασαν ὁ συγγενὴς σὺ καὶ τῆς μὲν ἀδελφῆς τῆς ἐμῆς υἱός, θυγατέρων δὲ τῶν ἐμῶν ἀνήρ, ξένος δὲ καὶ ἐφέστιος τῆς ἐμῆς οἰκίας γεγενημένος ἔδρασας."

³¹⁶ "And having stolen the ancestral sacred objects, you have gone off carrying them—objects honored by my ancestors and deemed worthy of the same worship by me as by them; and these things, which not even those who have warred against their enemies have done, you have done—you, a kinsman, and the son of my sister, and the husband of my daughters, having been a guest and an inhabitant of my house!"

³¹⁶ and by carrying home those sacred paternal images which were worshipped by my forefathers, and have been honored with the like worship which they paid them by myself. In short, thou hast done this whilst thou art my kinsman, and my sister's son, and the husband of my daughters, and was hospitably treated by me, and didst eat at my table."

³¹⁶ and took away the paternal sacred images worshipped by my ancestors and by myself. You did this though you are my kinsman and my sister's son and husband of my daughters and were treated hospitably by me and ate at my table."

³¹⁷ ταῦτα εἰπόντος ΛαβάνουLaban ἸάκωβοςJacob, James ἀπελογεῖτο μὴ μόνῳ πατρίδος ἔρωταto ask τὸν θεόνGod, ἀλλὰ καὶ πᾶσιν ἐμφῦσαι, καὶ μετὰ τοσοῦτον χρόνον καλῶς ἔχειν αὐτὸν κατελθεῖν εἰς ταύτην.	³¹⁷ When Laban had said these things, Jacob defended himself, saying that God had implanted a love of homeland not only in him, but in all men, and that after so long a time it was right for him to return to it.
³¹⁷ When Laban had said this, Jacob made his defense—That he was not the only person in whom God had implanted the love of his native country, but that he had made it natural to all men; and that therefore it was but reasonable that, after so long time, he should go back to it.	³¹⁷ When Laban had spoken, Jacob defended himself. He was not the only one prompted by God to love his native land, for that was rooted in everyone, and after so long time, it was right for him to return to it.

³¹⁸ " ὑπὲρ δὲ τῆς ἧς ἐγκαλεῖς, φησίν, ἀδικῶν αὐτὸς ἂν εὑρεθείης ἐπ᾽ ἄλλῳ κριτῇ· ὑπὲρ γὰρ ἧς ἐχρῆν σε χάριν ἡμῖν ἔχειν καὶ φυλαχθείσης ὑφ᾽ ἡμῶν καὶ πλείονος γεγενημένης, ὑπὲρ ταύτης πῶς οὐ διαμαρτάνεις τῶν δικαίων χαλεπαίνων ἐμοί, εἰ μοῖραν αὐτῆς ὀλίγην λαβόντες ἔχομεν. περὶ μέντοι γε τῶν θυγατέρων ἴσθι μὴ κατ᾽ ἐμὴν κακουργίαν ἀπαναστήσαντος ἀκολουθεῖν, ἀλλὰ κατ᾽ εὔνοιαν δικαίαν, ἣν γυναιξὶ γαμεταῖς πρὸς τοὺς συνοικοῦντας εἶναι συμβέβηκεν· ἕπονται τοίνυν οὐχ ὡς ἐμοὶ τοσοῦτον, ὅσον τοῖς παισὶν αὐτῶν.

³¹⁸ "And regarding the plunder you charge me with, you yourself would be found doing wrong if judged by another; for regarding that for which you ought to have gratitude toward us—having been guarded by us and having become greater—concerning this, how do you not fail in justice by being harsh with me, if we have taken a small portion of it? Concerning the daughters, however, know that they did not follow because of any malice of mine in moving them, but according to the just goodwill which happens to exist in wives toward those they live with; they follow, therefore, not so much me as their own children."

³¹⁸ "But as to the prey, of whose driving away thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong; for instead of those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that thou art unjustly angry at me because I have taken, and have with me, a small portion of them? But then, as to thy daughters, take notice, that it is not through any evil practices of mine that they follow me in my return home, but from that just affection which wives naturally have to their husbands. They follow therefore not so properly myself as their own children."

³¹⁸ "As for accusing me of theft, if anyone else were the arbitrator you would be found in the wrong, for instead of the thanks I should have from you for keeping your livestock and increasing them, how can you blame me for taking and keeping a small portion of them? As for your daughters, note that it is not through any trickery of mine that they follow me to my home, but from the proper affection of wives for their husband. They follow not so much myself as their own children."

³¹⁹ Καὶ ταῦτα μὲν ὑπὲρ τοῦ μηδὲν ἀδικεῖν αὐτὸς ἔλεγε, προσενεκάλει δὲ καὶ κατηγορίαν ἐποιεῖτο, ὅτι μητρὸς ὢν ἀδελφὸς τῆς αὐτοῦ‎ καὶ συζεύξας αὐτῷ τὰς θυγατέρας ἐπιτάγμασιν ἐκτρυχώσειε χαλεποῖς, εἴκοσιν ἐτῶν ἀριθμὸν ἐν αὐτοῖς κατασχών. Καὶ τὰ μὲν προφάσει τῶν γάμων ὑπ᾽ αὐτοῦ‎ γενόμενα καίπερ ὄντα χαλεπὰ κουφότερα ἔφασκε, χείρω δὲ τὰ μετὰ τοὺς γάμους καὶ ἅ τις ἂν ἔπαθεν ἔφυγε.

³¹⁹ And these things he said on his own behalf to show he had done no wrong, but he also brought a counter-charge and made an accusation that although Laban was his mother's brother and had joined his daughters to him, he had worn him out with harsh commands, keeping him among them for twenty years. And the things done by him on the pretext of the marriages, although they were harsh, he said were lighter, but the things after the marriages were worse, and such as an enemy might have fled from.

³¹⁹ And thus far of his apology was made, in order to clear himself of having acted unjustly. To which he added his own complaint and accusation of Laban; saying, "While I was thy sister's son, and thou hadst given me thy daughters in marriage, thou hast worn me out with thy harsh commands, and detained me twenty years under them. That indeed which was required in order to my marrying thy daughters, hard as it was, I own to have been tolerable; but as to those that were put upon me after those marriages, they were worse, and such indeed as an enemy would have avoided."

³¹⁹ This was his defence, to clear himself of having acted unjustly. To it he added his own complaint and accusation of Laban, "Though I was your sister's son and you gave me your daughters in marriage, you have worn me out with your harsh rules and kept me under them for twenty years. If what was required of me in order to marry your daughters was tolerable, after those marriages I had to bear what even an enemy would not impose."

³²⁰ καὶ γὰρ σφόδρα κακούργως ὁ ἐχρήσατο τῷ · ὁρῶν γὰρ αὐτῷ τὸν θεὸν πρὸς ὅτι θελήσειε ὑπισχνεῖτο τῶν αὐτῷ παρέξειν ὅτε μὲν ὅτι καὶ γένοιτο λευκόν, ποτὲ δ᾽ αὖ τὰ μέλανα τῶν γεννωμένων.

³²⁰ For indeed, Laban had treated Jacob very maliciously; for seeing that God assisted him in whatever he wished, he promised to provide him from the offspring sometimes whatever became white, and sometimes again the black of those born.

³²⁰ For certainly Laban had used Jacob very ill; for when he saw that God was assisting to Jacob in all that he desired, he promised him, that of the young cattle which should be born, he should have sometimes what was of a white color, and sometimes what should be of a black color;

³²⁰ For Laban had certainly treated Jacob very badly. When he saw God's granting all his prayers that, as he had promised, of the young livestock to be born, he should have sometimes what was white in colour and sometimes what was black in colour,

³²¹ πληθυόντων δὲ τῶν ἐπ᾽ ὀνόματι τῷ τικτομένων, τὴν‎ μὲν εἰς τὸ παρὸν οὐκ ἐφύλαττε πίστιν, εἰς ἔτος δὲ παρέξειν ἐπηγγέλλετο διὰ τὸ ἐποφθαλμιᾶν τῷ πλήθει τῆς κτήσεως, ἐπαγγελλόμενος μὲν διὰ τὸ δυσέλπιστον γενέσθαι τοσαῦτα, ψευδόμενος δὲ ἐπὶ γενομένοις.

³²¹ But when those born in Jacob’s name multiplied, he did not keep his faith for the present, but promised to provide for the next year because of his envy at the multitude of the property; promising because of the hopelessness of such a thing occurring, but lying when they did occur.

³²¹ but when those that came to Jacob's share proved numerous, he did not keep his faith with him, but said he would give them to him the next year, because of his envying him the multitude of his possessions. He promised him as before, because he thought such an increase was not to be expected; but when it appeared to be fact, he deceived him.

³²¹ but when those who should have been Jacob's share proved numerous, he did not keep his pledge, but promised to give them next year, envious of the abundance of his possessions. He made his promises, not expecting such increases, but when they appeared, he cheated him.

³²² περὶ μέντοι τῶν ἱερωμάτων ἐκέλευεν ποιεῖσθαι· δεξαμένου δὲ τὴν‎ κατατίθησι τοὺς τύπους εἰς τὴν‎ σάγην τῆς φερούσης αὐτὴν καμήλου· ἐκαθέζετο δὲ φάσκουσα τὴν‎ κατὰ φύσιν κάθαρσιν αὐτῇ ἐνοχλεῖν.

³²² Regarding the sacred objects, however, he (Jacob) bade him make a search; and when Laban accepted the search, Rachel, having found out, placed the images into the saddle of the camel carrying her; and she sat upon them, saying that the natural purification (menstruation) was troubling her.

³²² But then, as to the sacred images, he bid him search for them; and when Laban accepted of the offer, Rachel, being informed of it, put those images into that camel's saddle on which she rode, and sat upon it; and said, that her natural purgation hindered her rising up:

³²² He told him to search for the sacred images, and when Laban agreed to search, Rachel heard it and putting the images into the saddle of the camel on which she rode, she sat on it and said that her natural period hindered her from getting up.

³²³ καὶ μὲν ἀφίσταται τῆς ἐπὶ πλεῖον ἐρεύνης οὐκ ἂν τὴν‎ θυγατέρα μετὰ τοιούτου πάθους τοῖς τύποις προσελθεῖν, ποιεῖται δ᾽ ὅρκους πρὸς οὐδενὸς αὐτῷ μνησικακήσειν τῶν γενομένων, ἀλλὰ κἀκεῖνος αὐτοῦ‎ τὰς θυγατέρας.

³²³ And Laban desisted from further search, not thinking his daughter would go near the images with such a condition; and he made oaths to Jacob that he would remember no grievance for what had happened, but that he too would love his daughters.

³²³ so Laban left off searching any further, not supposing that his daughter in such circumstances would approach to those images. So he made a league with Jacob, and bound it by oaths, that he would not bear him any malice on account of what had happened; and Jacob made the like league, and promised to love Laban's daughters.

³²³ Laban gave up the search, not thinking that his daughter would go near those images in such a state. So he made an agreement with Jacob and bound himself on oath not to bear him any malice for what had happened, and Jacob promised to love the daughters.

³²⁴ καὶ τὰς πίστεις τὰς ἐπὶ τούτοις ἐποιήσαντο ὑπὲρ τινων, ἐφ᾽ οἷς στήλην ἀνέθεσαν κατὰ βωμοῦ σχῆμα, ὅθεν λέγεται βουνός, ἀφ᾽ οὗ καὶ νῦν καλοῦσι τὴν‎ γῆν. ἑστιαθέντων δὲ ἐπὶ τοῖς ὅρκοις ὁ μὲν ἀνέζευξεν.

³²⁴ And they made the pledges regarding these things upon certain mountains, on which they set up a pillar in the shape of an altar, whence the hill is called Gilead, from which they even now call the land Gileadite. Having feasted upon the oaths, Laban departed.

³²⁴ And these leagues they confirmed with oaths also, which the made upon certain as whereon they erected a pillar, in the form of an altar: whence that hill is called Gilead; and from thence they call that land the Land of Gilead at this day. Now when they had feasted, after the making of the league, Laban returned home.

³²⁴ These they swore on oath, which they confirmed by raising a pillar in the form of an altar. Therefore that hill is called Galades, from which they call that area the Galadene to this day; and when they had feasted after the swearing, Laban returned home.

Chapter 20
[325-336]
Jacob and Esau are reconciled

☜ ☞

³²⁵ δὲ εἰς τὴν‎ προϊόντι φαντάσματα συνετύγχανεν ἀγαθὰς ἐλπίδας ὑπαγορεύοντα περὶ τῶν ἐς ὕστερον· καὶ τὸν μὲν τόπον ἐκεῖνον προσαγορεύει θεοῦ στρατόπεδον, βουλόμενος δὲ εἰδέναι, τί ὁ ἀδελφὸς αὐτοῦ‎ φρονεῖ, τοὺς γνωσομένους ἕκαστα μετὰ ἀκριβείας προύπεμψε δεδιὼς αὐτὸν διὰ τὴν‎ προτέραν ὑποψίαν.

³²⁵ As Jacob proceeded into the land of Canaan, visions appeared to him, suggesting good hopes concerning the future; and he called that place "God's Camp." But wishing to know what his brother thought, he sent ahead men to learn every detail with accuracy, fearing him on account of their former suspicion.

³²⁵ Now as Jacob was proceeding on his journey to the land of Canaan, angels appeared to him, and suggested to him good hope of his future condition; and that place he named the Camp of God. And being desirous of knowing what his brother's intentions were to him, he sent messengers, to give him an exact account of every thing, as being afraid, on account of the enmities between them.

³²⁵ As Jacob went on his journey to the land of Canaan, he had a vision, offering him good hope for his future, and that place he named the Camp of God. Eager to know his brother's intentions toward him, he sent ahead to tell him everything in detail, being afraid on account of the former suspicions between them.

³²⁶ ἐνετέλλετο δὲ τοῖς πεμπομένοις λέγειν πρὸς τὸν , ὅτι νομίσας ἄδικον συνδιαιτᾶσθαι αὐτοῦ‎ τῇ ὀργῇ τῆς χώρας ἑκὼν ὑπεξέλθοι, καὶ νῦν τὸν χρόνον ἱκανὸν ἡγούμενος εἶναι διαλλάκτην ἐπανήκοι γυναῖκάς τε καὶ παῖδας ἐπαγόμενος μετὰ τοῦ πορισθέντος βίου, μετὰ τῶν τιμιωτάτων ἑαυτὸν ἐκείνῳ παραδιδούς, ὅτι κρίνοι μέγιστον ἀγαθὸν τὸ τῷ ἀδελφῷ συμμεταλαμβάνειν τῶν ὑπὸ τοῦ θεοῦ δεδομένων.

³²⁶ He commanded those being sent to say to Esau that Jacob, considering it unjust to live together with his brother while he was angry, had willingly departed the country; and now, thinking the time had been a sufficient mediator, he had returned, bringing wives and children along with the substance he had acquired, delivering himself to him with his most precious possessions, because he judged it the greatest good to share with his brother the things given to him by God.

³²⁶ He charged those that were sent, to say to Esau, "Jacob had thought it wrong to live together with him while he was in anger against him, and so had gone out of the country; and that he now, thinking the length of time of his absence must have made up their differences, was returning; that he brought with him his wives, and his children, with what possessions he had gotten; and delivered himself, with what was most dear to him, into his hands; and should think it his greatest happiness to partake together with his brother of what God had bestowed upon him."

³²⁶ He told his envoys to tell Esau that Jacob thought it wrong to live near him while he was angry with him and had then left the region, but was now returning, assuming that his long absence had healed the rift between them. He was bringing with him his wives and children, and the property he had gained, and placed himself and what was dearest to him, into his hands, and would think it his greatest good fortune to share with his brother what God had given to him."

³²⁷ καὶ οἱ μὲν ταῦτα ἐδήλουν, δὲ περιχαρὴς γίνεται καὶ τῷ ἀδελφῷ ὑπήντα σὺν τετρακοσίοις. Καὶ πυνθανόμενος ἥκειν αὐτὸν ὑπαντησόμενον μετὰ τοσούτων ἦν περίφοβος, τῷ μέντοι θεῷ τὴν‎ ἐλπίδα τῆς σωτηρίας ἐπέτρεπε καὶ πρόνοιαν εἶχεν ἐκ τῶν παρόντων, ὅπως αὐτὸς ἀπαθὴς σώζοι τοὺς σὺν αὑτῷ κρατήσας τῶν ἐχθρῶν εἰ θέλοιεν ἀδικεῖν.

³²⁷ And while they reported these things, Esau became overjoyed and went to meet his brother with four hundred armed men. When Jacob learned that he was coming to meet him with so many, he was in great fear; however, he entrusted his hope of salvation to God and took foresight from his present circumstances, so that he might himself remain unharmed and save those with him by prevailing over his enemies, should they wish to do him wrong.

³²⁷ So these messengers told him this message. Upon which Esau was very glad, and met his brother with four hundred men. And Jacob, when he heard that he was coming to meet him with such a number of men, was greatly afraid: however, he committed his hope of deliverance to God; and considered how, in his present circumstances, he might preserve himself and those that were with him, and overcome his enemies if they attacked him injuriously.

³²⁷ As they said this to him, Esau was very glad and came with four hundred men to meet his brother. When he heard of him coming with so many men, Jacob was very afraid, but trusting in God he gave thought to how to save himself and his own in the circumstances, and defeat his enemies if they wanted to harm him.

³²⁸ νείμας οὖν τοὺς σὺν αὑτῷ τοὺς μὲν προύπεμπε, τοὺς δὲ λειπομένους ἆσσον ἐκέλευσεν ἀκολουθεῖν, ὅπως εἰ βιασθεῖεν οἱ προπεμφθέντες ἐπιθεμένου τοῦ ἀδελφοῦ, καταφυγὴν ἔχοιεν τοὺς ἑπομένουςto follow, obey .	³²⁸ Dividing those with him, he sent some ahead and commanded the rest to follow closely behind, so that if those sent ahead should be forced back by an attack from his brother, they might have those following as a refuge.
³²⁸ He therefore distributed his company into parts; some he sent before the rest, and the others he ordered to come close behind, that so, if the first were overpowered when his brother attacked them, they might have those that followed as a refuge to fly unto.	³²⁸ So he divided his company and sent some on ahead, with the others close behind, so that if the first were overpowered by his brother's attack, they could take refuge among those who came after.

³²⁹ καὶ τοῦτον διατάξας τοὺς σὺν αὑτῷ τὸν τρόπον πέμπει τινὰς δῶρα κομίζοντας τἀδελφῷ· ὑποζύγια δὲ ἦν τὰ πεμπόμενα καὶ πλῆθος τετραπόδων ποικίλων, ἃ δὴ τίμια τοῖς ληψομένοις ἔμελλεν ἔσεσθαι παρὰ τὸ σπανίζειν αὐτῶν.

³²⁹ And having arranged those with him in this manner, he sent certain men carrying gifts to his brother; those sent were beasts of burden and a multitude of various four-footed animals, which were likely to be precious to those receiving them on account of their rarity.

³²⁹ And when he had put his company in this order, he sent some of them to carry presents to his brother. The presents were made up of cattle, and a great number of four-footed beasts, of many kinds, such as would be very acceptable to those that received them, on account of their rarity.

³²⁹ After setting his group in this order, he sent some of them to bring gifts to his brother. The gifts consisted of pack-animals and many quadrupeds of various kinds, which would be most acceptable to their recipients, who were short of them.

³³⁰ ἦσαν δὲ οἱ πεμφθέντες ἐκ διαλειμμάτων, ἵνα συνεχέστερον ἐντυγχάνοντες πολλοὶ δοκῶσιν· ἀνήσειν γὰρ ὑπὸ τῶν δωρεῶν τῆς ὀργῆς, εἰ διαμένοι τεθυμωμένος· ἔτι μέντοι καὶ λόγοις χρηστοῖς ὁμιλεῖν πρὸς αὐτὸν εἴρητο τοῖς πεμπομένοις.

³³⁰ The men were sent at intervals so that, by meeting them more continually, they might seem to be many; for he hoped that Esau’s anger would be relaxed by the gifts, if he remained enraged; moreover, those sent were told to converse with him using kind words.

³³⁰ Those who were sent went at certain intervals of space asunder, that, by following thick, one after another, they might appear to be more numerous, that Esau might remit of his anger on account of these presents, if he were still in a passion. Instructions were also given to those that were sent to speak gently to him.

³³⁰ The messengers went at intervals, so that coming soon after each other, they might seem even more numerous, and on account of the gifts his anger, if he still felt it might be relaxed. The messengers were also instructed to speak courteously to him.

³³¹ Ταῦτα συνθεὶς διὰ πάσης τῆς ἡμέρας νυκτὸς ἐκίνει τοὺς σὺν αὑτῷ· καὶ χειμάρρουν τινὰ λεγόμενον διαβεβηκότων ὑπολελειμμένος φαντάσματι διεπάλαιεν ἐκείνου προκατάρχοντος τῆς μάχης ἐκράτει τε τοῦ φαντάσματος,

³³¹ Having arranged these things throughout the whole day, when night came he moved those with him; and when they had crossed a certain winter-flowing stream called the Jabbok,^[1] Jacob, having been left behind, met with a vision and wrestled with it, the vision having begun the fight; and Jacob prevailed over the vision.

³³¹ When Jacob had made these appointments all the day, and night came on, he moved on with his company; and, as they were gone over a certain river called Jabboc, Jacob was left behind; and meeting with an angel, he wrestled with him, the angel beginning the struggle: but he prevailed over the angel,

³³¹ After spending the day arranging this he moved on with his group at nightfall, and when they had crossed over a river called the Jabacchos, Jacob stayed behind and met with an apparition, who began wrestling with him, but he defeated the apparition.

^[1]The Jabbok River is a tributary of the Jordan River. Josephus refers to it as a cheimarrous (winter-flowing stream/torrent). Its modern name is the Zarqa River.

³³² ὃ δὴ καὶ φωνῇ χρῆται καὶ λόγοις πρὸς αὐτὸν χαίρειν τε τοῖς γεγενημένοις παραινοῦν καὶ μὴ μικρὸν κρατεῖν ὑπολαμβάνειν, ἀλλὰ θεῖον ἄγγελον νενικηκέναι καὶ σημεῖον ἡγεῖσθαι τοῦτο μεγάλων ἀγαθῶν καὶ τοῦ μηδέποτε τὸ γένος ἐκλείψειν αὐτοῦ‎, μηδὲ ὑπέρτερον ἀνθρώπων τινὰ τῆς ἰσχύος ἔσεσθαι τῆς ἐκείνου.

³³² And the vision used its voice and words toward him, advising him to rejoice in what had happened and not to suppose he had achieved a small victory, but that he had conquered a divine messenger (angel), and to lead this as a sign of great blessings to come—that his race would never fail, and that no man would be superior to him in strength.

³³² who used a voice, and spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power.

³³² Then it raised its voice and spoke to him words of greeting, encouraging him by the event and saying that his victory was a significant one, for he had overcome a divine messenger and should see it as a sign of great future blessings, and that his descendants would never fail and that no one would excel him in power.

³³³ ἐκέλευσέ τε καλεῖν αὐτὸν , σημαίνει δὲ τοῦτο κατὰ τὴν‎ γλῶτταν τὸν ἀντιστάτην ἀγγέλῳ θεοῦ. ταῦτα μέντοι προύλεγεν δεηθέντος· αἰσθόμενος γὰρ ἄγγελον εἶναι θεοῦ, τίνα μοῖραν ἕξει σημαίνειν παρεκάλει. Καὶ τὸ μὲν φάντασμα ταῦτ᾽ εἰπὸν ἀφανὲς γίνεται.

³³³ It commanded him to be called "Israel," which signifies in the Hebrew tongue "the one who resists an angel of God." Indeed, the vision foretold these things because Jacob had entreated it; for perceiving it to be an angel of God, he exhorted it to signify what portion he would have. And the vision, having said these things, vanished.

³³³ He also commanded him to be called Israel, which in the Hebrew tongue signifies one that struggled with the divine angel. These promises were made at the prayer of Jacob; for when he perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter. And when the angel had said what is before related, he disappeared;

³³³ He told him to take the name Israel, which in the Hebrew tongue means one who struggled with an angel of God. He foretold these things at Jacob's request, for recognizing him as an angel of God, he asked him to indicate what would happen to him later. After saying this to him, the apparition disappeared.

³³⁴ ἡσθεὶς δὲ τούτοις ὀνομάζει τὸν τόπον, ὃ σημαίνει θεοῦ πρόσωπον. Καὶ γενομένου διὰ τὴν‎ μάχην ἀλγήματος αὐτῷ περὶ τὸ νεῦρον τὸ πλατὺ αὐτός τε ἀπέχεται τῆς τούτου βρώσεως καὶ δι᾽ ἐκεῖνον οὐδὲ ἡμῖν ἐστιν ἐδώδιμον.

³³⁴ Jacob, being pleased by these things, named the place "Penuel," which signifies "Face of God." And because a pain occurred to him during the struggle near his broad sinew (the thigh), he himself abstained from eating it, and because of him, it is not edible for us either.

³³⁴ but Jacob was pleased with these things, and named the place Phanuel, which signifies, the face of God. Now when he felt pain, by this struggling, upon his broad sinew, he abstained from eating that sinew himself afterward; and for his sake it is still not eaten by us.

³³⁴ Delighted, Jacob named the place Phanuel, which means, the face of God. Since after the fight he felt pain around his broad sinew, he abstained later from eating that joint as food, and for his sake it is still not eaten by us.

³³⁵ Πλησίον δ᾽ ἤδη τὸν ἀδελφὸν πυνθανόμενος κελεύει προϊέναι τῶν γυναικῶν ἑκατέραν κατ᾽ αὐτὴν μετὰ τῶν θεραπαινίδων, ἵνα πόρρωθεν ἀφορῷεν τὰ ἔργα τῶν ἀνδρῶν μαχομένων, εἰ τοῦτο θελήσειεν , προσεκύνει δ᾽ αὐτὸς τὸν ἀδελφὸν ἐγγὺς αὐτῷ γενόμενον οὐδὲν περὶ αὐτοῦ‎ δόλιον φρονοῦντα.

³³⁵ And learning that his brother was already near, he commanded each of the two wives to go forward by herself with the handmaidens, so that they might see from afar the deeds of the men if they should fight, should Esau wish this; but he himself, when he came near his brother, prostrated himself before him, as Esau was thinking nothing deceitful concerning him.

³³⁵ When Jacob understood that his brother was near, he ordered his wives to go before, each by herself, with the handmaids, that they might see the actions of the men as they were fighting, if Esau were so disposed. He then went up to his brother Esau, and bowed down to him, who had no evil design upon him,

³³⁵ Learning that his brother was near, he ordered his wives to go ahead of him, separately, with their handmaids, to observe the actions of the men, if Esau opted for battle. Then he went up to his brother and bowed down to him and the brother showed no evil intent.

³³⁶ καὶ ὁ ἀσπασάμενος αὐτὸν ἀνήρετο τῶν παίδων τὸν ὄχλον καὶ τὰς γυναῖκας, ἠξίου τε τότε μαθὼν περὶ αὐτῶν τὸ πᾶν καὶ αὐτὸς συμβαδίζειν αὐτοῖς πρὸς τὸν πατέρα, δὲ προφασιζομένου τὸν κόπον τῶν ὑποζυγίων ὑπεχώρησεν εἰς · ἐνταῦθα γὰρ ἐποιεῖτο τὴν‎ δίαιταν τὸ χωρίον ἀπὸ τῆς αὑτοῦ τριχώσεως δασεῖαν.

³³⁶ And Esau, having embraced him, inquired about the crowd of children and the wives; and having then learned everything about them, he deemed it fit that he himself should journey with them to their father. But when Jacob made an excuse regarding the exhaustion of the beasts of burden, Esau withdrew to Seir; for there he made his dwelling, calling the place "Rough" after his own hairiness.

³³⁶ but saluted him; and asked him about the company of the children and of the women; and desired, when he had understood all he wanted to know about them, that he would go along with him to their father; but Jacob pretending that the cattle were weary, Esau returned to Seir, for there was his place of habitation, he having named the place Roughness, from his own hairy roughness.

³³⁶ Esau greeted him and asked him about the throng of children and the women. When he had heard all about them, he asked him to go with him to their father, but when Jacob claimed that the livestock were tired, Esau returned to his home in Seir, which he had named after his own shaggy hair.

Chapter 21
[337-344]
Jacob's daughter Dinah is raped by Sikimites.
Her brothers take bloody revenge

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³³⁷ δὲ ἀφίκετο εἰς τὰς ἔτι νῦν Σκηνὰς λεγομένας, ὅθεν εἰς παρῆν· δ᾽ ἐστὶν ἡ πόλις. τῶν δὲ ἑορτὴν ἀγόντων , θυγάτηρ ἦν μόνη, παρῆλθεν εἰς τὴν‎ πόλιν ὀψομένη τὸν κόσμον τῶν ἐπιχωρίων γυναικῶν. θεασάμενος δ᾽ αὐτὴν ὁ τοῦ βασιλέως υἱὸς φθείρει δι᾽ ἁρπαγῆς καὶ διατεθείς ἐρωτικῶς ἱκετεύει τὸν πατέρα λαβεῖν αὐτῷ πρὸς γάμον τὴν‎ κόρην.

³³⁷ Jacob arrived at the place which even now is called "Succoth" (Booths), from where he passed on to Shechem; it is a city of the Canaanites. While the people of Shechem were celebrating a festival, Dinah, who was the only daughter of Jacob, went into the city to see the finery of the local women. When Shechem, the son of King Hamor, beheld her, he defiled her by abduction; but being amorously disposed toward her, he entreated his father to obtain the girl for him in marriage.

³³⁷ Hereupon Jacob came to the place, till this day called Tents (Succoth;) from whence he went to Shechem, which is a city of the Canaanites. Now as the Shechemites were keeping a festival Dina, who was the only daughter of Jacob, went into the city to see the finery of the women of that country. But when Shechem, the son of Hamor the king, saw her, he defiled her by violence; and being greatly in love with her, desired of his father that he would procure the damsel to him for a wife.

³³⁷ Jacob next reached what still to this day are called the Tents and went on from there to Sikima, a city of the Canaanites. While the Sikimites were celebrating a festival, Jacob's only daughter, Dinah, went into the city to see the finery of the local women. When Sikima, son of Hamor the king, saw her, he defiled her by rape, and seized with love for the girl, asked his father to obtain her for him as a wife.

³³⁸ ὁ δὲ πεισθεὶς ἧκε πρὸς τὸν δεόμενος τῷ παιδὶ αὐτοῦ‎ συζεῦξαι κατὰ νόμον. δὲ οὔτ᾽ ἀντιλέγειν ἔχων διὰ τὸ ἀξίωμα τοῦ παρακαλοῦντος οὔτε νόμιμον ἡγούμενος ἀλλοφύλῳ συνοικίζειν τὴν‎ θυγατέρα ἠξίωσεν ἐπιτρέψαι αὐτῷ βουλὴν ἀγαγεῖν περὶ ὧν παρακαλεῖ.

³³⁸ The king, having been persuaded, came to Jacob, requesting that he join Dinah to his son Shechem in legal wedlock. Jacob, being unable to speak against it on account of the rank of the petitioner, yet not considering it lawful to marry his daughter to a foreigner, requested that he be allowed to hold a council regarding the things requested.

³³⁸ To which desire he condescended, and came to Jacob, desiring him to give leave that his son Shechem might, according to law, marry Dina. But Jacob, not knowing how to deny the desire of one of such great dignity, and yet not thinking it lawful to marry his daughter to a stranger, entreated him to give him leave to have a consultation about what he desired him to do.

³³⁸ Agreeing, he went to Jacob, requesting that his son Sikima be married to Dinah according to the law. Not wishing to refuse such an eminent man and yet not thinking it right to marry his daughter to a foreigner, Jacob implored him to let him consult about his request.

³³⁹ ἀπῄει μὲν οὖν ὁ βασιλεὺς ἐλπίζων παρέξειν τὸν γάμον, δὲ τοῖς παισὶ δηλώσας τήν τε φθορὰν τῆς ἀδελφῆς καὶ τοῦ τὴν‎ δέησιν ἠξίου βουλεύεσθαι τί δεῖ ποιεῖν. οἱ μὲν οὖν πλείους ἡσύχαζον γνώμης ἀποροῦντες, δὲ καὶ ὁμομήτριοι τῆς κόρης ἀδελφοὶ συντίθενται πρὸς ἀλλήλους τοιάνδε τινὰ πρᾶξιν·

³³⁹ The king went away, hoping that Jacob would grant the marriage; but Jacob, having disclosed to his sons the defilement of their sister and the request of Hamor, asked them to deliberate on what should be done. Most of them remained silent, being at a loss for a plan, but Simeon and Levi, brothers of the girl by the same mother, agreed with one another upon a deed of this sort:

³³⁹ So the king went away, in hopes that Jacob would grant him this marriage. But Jacob informed his sons of the defilement of their sister, and of the address of Hamor; and desired them to give their advice what they should do. Upon this, the greatest part said nothing, not knowing what advice to give. But Simeon and Levi, the brethren of the damsel by the same mother, agreed between themselves upon the action following:

³³⁹ The king left, hoping that Jacob would agree to the marriage, but Jacob told his sons of the defilement of their sister and of Hamor's request, and asked their advice on what to do. Most of them said nothing, not knowing what advice to give. But Simeon and Levi, the brothers of the girl by the same mother, agreed between themselves on the following action.

³⁴⁰ οὔσης ἑορτῆς καὶ τῶν εἰς ἄνεσιν καὶ εὐωχίαν τετραμμένων νύκτωρ πρώτοις ἐπιβαλόντες τοῖς φύλαξι κτείνουσι κοιμωμένους καὶ παρελθόντες εἰς τὴν‎ πόλιν ἀναιροῦσι πᾶν ἄρρεν καὶ τὸν βασιλέα σὺν αὐτοῖς καὶ τὸν υἱὸν αὐτοῦ‎, φείδονται δὲ τῶν γυναικῶν. πράξαντες δὲ ταῦτα δίχα τῆς τοῦ πατρὸς γνώμης ἐπανάγουσι τὴν‎ ἀδελφήν.

³⁴⁰ While it was a festival and the Shechemites were turned toward relaxation and feasting, they fell upon the guards by night and slew them while they slept; and having entered the city, they killed every male, including the king and his son with them, but they spared the women. Having done these things without their father's consent, they brought back their sister.

³⁴⁰ It being now the time of a festival, when the Shechemites were employed in ease and feasting, they fell upon the watch when they were asleep, and, coming into the city, slew all the males as also the king, and his son, with them; but spared the women. And when they had done this without their father's consent, they brought away their sister.

³⁴⁰ As it was during a festival, when the Sikimites were at leisure and feasting, they attacked the sleeping watchmen, and, coming into the city, killed all the males including the king and his son, but spared the women; and doing this without their father's consent, they took their sister back.

³⁴¹ δὲ ἐκπλαγέντι πρὸς τὸ μέγεθος τῶν γεγονότων καὶ χαλεπαίνοντι πρὸς τοὺς υἱοὺς ὁ θεὸς παραστὰς ἐκέλευσε θαρρεῖν, ἁγνίσαντι δὲ τὰς σκηνὰς θυσίας ἐπιτελεῖν, ἃς τὸ πρῶτον εἰς τὴν‎ ἐπὶ τῇ ὄψει τοῦ ὀνείρου ηὔξατο.

³⁴¹ As Jacob was struck with horror at the magnitude of these events and was angry with his sons, God appeared to him and commanded him to take courage, and having purified his tents, to perform the sacrifices which he had vowed when he first went away into Mesopotamia upon the seeing of the dream.

³⁴¹ Now while Jacob was astonished at the greatness of this act, and was severely blaming his sons for it, God stood by him, and bid him be of good courage; but to purify his tents, and to offer those sacrifices which he had vowed to offer when he went first into Mesopotamia, and saw his vision.

³⁴¹ While Jacob was appalled at the grossness of this act and severely blamed his sons for it, God stood beside him and told him to take heart, and to purify his tents and offer the sacrifices he had vowed when he went first into Mesopotamia and saw his vision.

³⁴² ἁγνίζων οὖν τοὺς ἐπιτυγχάνει τοῖς θεοῖς, οὐ γὰρ ἠπίστατο ὑπὸ τῆς κλαπέντας, καὶ αὐτοὺς ἔκρυψεν ἐν εἰς γῆν ὑπό τινα δρῦν, τε τοὐντεῦθεν ἐν ἔθυεν, ὅπου τὸ ὄνειρον ἐθεάσατο χωρῶν πρότερον ἐπὶ τῆς .

³⁴² While he was purifying those following him, he came upon the gods of Laban—for he had not known they had been stolen by Rachel—and he hid them in Shechem in the earth under a certain oak; and having departed from there, he offered sacrifice at Bethel, where he had seen the dream when he was previously traveling toward Mesopotamia.

³⁴² As he was therefore purifying his followers, he lighted upon the gods of Laban; (for he did not before know they were stolen by Rachel;) and he hid them in the earth, under an oak, in Shechem. And departing thence, he offered sacrifice at Bethel, the place where he saw his dream, when he went first into Mesopotamia.

³⁴² As he was purifying his followers, he found the gods of Laban; for he did not know Rachel had stolen them. He hid them in Sikima, in the ground under an oak-tree, and on leaving he offered sacrifice at Bethel, where he had earlier seen his dream when going to Mesopotamia.

³⁴³ Ἐντεῦθεν δὲ προϊὼν ἐπεὶ κατὰ τὴν‎ γίνεται, ἐνθάδε ἐκ θανοῦσαν θάπτει μόνην τῶν συγγενῶν τῆς ἐν τιμῆς οὐ τυχοῦσαν. πενθήσας δὲ μεγάλως τὸ ἐξ αὐτῆς παιδίον ἐκάλεσε διὰ τὴν‎ ἐπ᾽ αὐτῷ γενομένην ὀδύνην τῇ μητρί.

³⁴³ Proceeding from there, when he came near Ephrathah, he buried Rachel there, who died in childbirth;^[1] she was the only one of the family not to obtain the honor of burial in Hebron. Having mourned greatly, he called the child born of her Benjamin, on account of the agony that came upon the mother over him.

³⁴³ And when he was gone thence, and was come over against Ephrata, he there buried Rachel, who died in child-bed: she was the only one of Jacob's kindred that had not the honor of burial at Hebron. And when he had mourned for her a great while, he called the son that was born of her Benjamin, because of the sorrow the mother had with him.

³⁴³ Moving on from there he came to near Ephrata, where he buried Rachel, who had died in child-birth. She was the only one of Jacob's relatives not to have the honour of burial at Hebron. After mourning her a long time, he called the son she had borne Benjamin, for the sorrow his mother had with him.

^[1]About 1750 BC

Mother	Status	Children
Leah	Wife	Reuben, Simeon, Levi, Judah, Issachar, Zebulon, Dinah
Rachel	Wife	Joseph, Benjamin
Bilhah	Handmaid to Rachel	Dan, Naphtali
Zilpah	Handmaid to Leah	Gad, Asher

³⁴⁴ οὗτοι παῖδες οἱ πάντες, ἄρρενες μὲν δώδεκα θήλεια δὲ μία. τούτων ὀκτὼ γνήσιοι, ἐκ μὲν ἕξ, δύο δὲ ἐκ , τέσσαρες δὲ ἐκ τῶν θεραπαινίδων δύο ἐξ ἑκατέρας, ὧν καὶ τὰ ὀνόματα πάντων προεῖπον.

³⁴⁴ These are all the children of Jacob: twelve males and one female. Of these, eight were legitimate—six from Leah and two from Rachel—and four from the handmaidens, two from each, whose names I have already mentioned.

³⁴⁴ These are all the children of Jacob, twelve males and one female.—Of them eight were legitimate,—viz. six of Lea, and two of Rachel; and four were of the handmaids, two of each; all whose names have been set down already.

³⁴⁴ These are all the children of Jacob, twelve males and one female. Of them eight were legitimate, six by Leah and two by Rachel, and four were by the handmaids, two by each, all of whose names I have already given.

Chapter 22
[345-346]
Isaac's death, and his burial in Hebron

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³⁴⁵ παρῆν δ᾽ ἐντεῦθεν ἐπὶ πόλιν ἐν κειμένην· ἐκεῖ δὲ τὴν‎ δίαιταν εἶχε· καὶ βραχέα μὲν ἀλλήλοις συνδιατρίβουσι· τὴν‎ γὰρ οὐ κατέλαβε ζῶσαν. Θνήσκει δὲ καὶ οὐ μετὰ πολὺ τῆς ἀφίξεως τοῦ υἱοῦ καὶ ταφῆς ἔτυχεν ὑπὸ τῶν παίδων σὺν τῇ γυναικὶ ἐν μνημείου προγονικοῦ ἐν αὐτῇ τυγχάνοντος αὐτοῖς.

³⁴⁵ He arrived from there at the city of Hebron, situated among the Canaanites; Isaac was living there. They spent a brief time together, for Jacob did not find Rebekah still living. Isaac also died not long after the arrival of his son, and he obtained burial by his sons, together with his wife, in Hebron, as they possessed an ancestral monument there.

³⁴⁵ From thence Jacob came to Hebron, a city situate among the Canaanites; and there it was that Isaac lived: and so they lived together for a little while; for as to Rebeka, Jacob did not find her alive. Isaac also died not long after the coming of his son; and was buried by his sons, with his wife, in Hebron, where they had a monument belonging to them from their forefathers.

³⁴⁵ From there he went to Hebron, a city located among the Canaanites, where Isaac lived, and so they lived together for a short time; but Jacob did not find Rebecca alive. Not long after his son's return, Isaac himself died and was buried by his sons, alongside his wife, in their ancestral tomb in Hebron.

³⁴⁶ ἐγένετο δὲ ἀνὴρ θεοφιλὴς καὶ προνοίας πολλῆς ἠξιωμένος ὑπ᾽ αὐτοῦ‎ μετὰ τὸν πατέρα, πολυχρονιώτατος δέ· βιώσας γὰρ ἔτη πέντε καὶ ὀγδοήκοντα πρὸς τοῖς ἑκατὸν μετὰ ἀρετῆς οὕτως ἀπέθανεν.

³⁴⁶ Isaac was a man beloved of God, and deemed worthy of much foresight by Him after Abraham his father; and he was a man of great longevity, for having lived one hundred and eighty years in virtue, he thus died.

³⁴⁶ Now Isaac was a man who was beloved of God, and was vouchsafed great instances of providence by God, after Abraham his father, and lived to be exceeding old; for when he had lived virtuously one hundred and eighty-five years, he then died.

³⁴⁶ Isaac was a man beloved by God who after Abraham his father received great signs of providence, and who lived to be very old, for when he had lived virtuously one hundred and eighty-five years, he died.

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 1

(Ἱστοριαι τῆς ἸουδαϊκῆςJews Ἀρχαιολογίας)

From the Creation to Isaac's death

Introduction

TABLE OF CONTENTS

Prologue
[1-26]

Chapter 1
[27-51]
God's Creation. Adam and Eve

Chapter 2
[52-71]
From Adam to Noah

Chapter 3
[72-108]
Noah's Ark to the Plains of Shinar

Chapter 4
[109-119]
The Tower of Babel and the splitting of human language

Chapter 5
[120-121]
Noah's progeny spread out over the earth

Chapter 6
[122-153]
Nations named after the children of Noah

The Descendants of Japheth

The Descendants of Ham

The Descendants of Shem

The Lineage of Abraham

Chapter 7
[154-160]
Abram goes to the land of Canaan.
His monotheism

Chapter 8
[161-170]
Abram to Egypt; back to Canaan; divides the land with Lot

Chapter 9
[171-175]
The Assyrians fight against Sodom

Chapter 10
[176-193]
Abram saves Lot; Melchisedek blesses him.
Sarah envies Hagar

Chapter 11
[194-206]
God punishes Sodom for its sins

Chapter 12
[207-221]
King Abimelech must not take Sarah.
Ishmael is born to Hagar

Chapter 13
[222-236]
Abram prepares to sacrifice Isaac
God's promise to him is confirmed

Chapter 14
[237]
The death of Abraham's wife, Sarah

Chapter 15
[238-241]
By Keturah, Abraham fathers the nation of Troglodytes

Chapter 16
[242-255]
Isaac meets and marries Rebecca

Chapter 17
[256]
The death and burial of Abraham, in Hebron

Chapter 18
[257-277]
Esau and Jacob, sons of Isaac;
their birth and the birthright

Chapter 19
[278-324]
Jacob flees from Esau;
works for Laban;
marries Leah and Rachel

Chapter 20
[325-336]
Jacob and Esau are reconciled

Chapter 21
[337-344]
Jacob's daughter Dinah is raped by Sikimites.
Her brothers take bloody revenge

Chapter 22
[345-346]
Isaac's death, and his burial in Hebron

FLAVIUS JOSEPHUSJEWISH ANTIQUITIESBook 1

(Ἱστοριαι τῆς ἸουδαϊκῆςJews Ἀρχαιολογίας)

From the Creation to Isaac's death

Introduction

TABLE OF CONTENTS

Prologue [1-26]

Chapter 1[27-51] God's Creation. Adam and Eve

Chapter 2[52-71] From Adam to Noah

Chapter 3[72-108] Noah's Ark to the Plains of Shinar

Chapter 4[109-119] The Tower of Babel and the splitting of human language

Chapter 5[120-121] Noah's progeny spread out over the earth

Chapter 6[122-153] Nations named after the children of Noah

The Descendants of Japheth

The Descendants of Ham

The Descendants of Shem

The Lineage of Abraham

Chapter 7[154-160] Abram goes to the land of Canaan.His monotheism

Chapter 8[161-170] Abram to Egypt; back to Canaan; divides the land with Lot

Chapter 9[171-175] The Assyrians fight against Sodom

Chapter 10[176-193] Abram saves Lot; Melchisedek blesses him.Sarah envies Hagar

Chapter 11[194-206] God punishes Sodom for its sins

Chapter 12[207-221] King Abimelech must not take Sarah. Ishmael is born to Hagar

Chapter 13[222-236] Abram prepares to sacrifice Isaac God's promise to him is confirmed

Chapter 14[237] The death of Abraham's wife, Sarah

Chapter 15[238-241] By Keturah, Abraham fathers the nation of Troglodytes

Chapter 16[242-255] Isaac meets and marries Rebecca

Chapter 17[256] The death and burial of Abraham, in Hebron

Chapter 18[257-277] Esau and Jacob, sons of Isaac; their birth and the birthright

Chapter 19[278-324] Jacob flees from Esau; works for Laban; marries Leah and Rachel

Chapter 20[325-336] Jacob and Esau are reconciled

Chapter 21[337-344] Jacob's daughter Dinah is raped by Sikimites.Her brothers take bloody revenge

Chapter 22[345-346] Isaac's death, and his burial in Hebron

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 1

Prologue
[1-26]

Chapter 1
[27-51]
God's Creation. Adam and Eve

Chapter 2
[52-71]
From Adam to Noah

Chapter 3
[72-108]
Noah's Ark to the Plains of Shinar

Chapter 4
[109-119]
The Tower of Babel and the splitting of human language

Chapter 5
[120-121]
Noah's progeny spread out over the earth

Chapter 6
[122-153]
Nations named after the children of Noah

Chapter 7
[154-160]
Abram goes to the land of Canaan.
His monotheism

Chapter 8
[161-170]
Abram to Egypt; back to Canaan; divides the land with Lot

Chapter 9
[171-175]
The Assyrians fight against Sodom

Chapter 10
[176-193]
Abram saves Lot; Melchisedek blesses him.
Sarah envies Hagar

Chapter 11
[194-206]
God punishes Sodom for its sins

Chapter 12
[207-221]
King Abimelech must not take Sarah.
Ishmael is born to Hagar

Chapter 13
[222-236]
Abram prepares to sacrifice Isaac
God's promise to him is confirmed

Chapter 14
[237]
The death of Abraham's wife, Sarah

Chapter 15
[238-241]
By Keturah, Abraham fathers the nation of Troglodytes

Chapter 16
[242-255]
Isaac meets and marries Rebecca

Chapter 17
[256]
The death and burial of Abraham, in Hebron

Chapter 18
[257-277]
Esau and Jacob, sons of Isaac;
their birth and the birthright

Chapter 19
[278-324]
Jacob flees from Esau;
works for Laban;
marries Leah and Rachel

Chapter 20
[325-336]
Jacob and Esau are reconciled

Chapter 21
[337-344]
Jacob's daughter Dinah is raped by Sikimites.
Her brothers take bloody revenge

Chapter 22
[345-346]
Isaac's death, and his burial in Hebron