FLAVIUS JOSEPHUS, JEWISH ANTIQUITIES<br>Book 2

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

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

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

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

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¹ Μετὰ δὲ τὴν‎ τελευτὴν οἱ παῖδες αὐτοῦ‎ μερισάμενοι τὴν‎ οἴκησιν πρὸς ἀλλήλους οὐχ ἣν ἔλαβον ταύτην κατέσχον, ἀλλ᾽ μὲν τῆς πόλεως ἐκχωρήσας τῷ ἀδελφῷ ἐν διητᾶτο καὶ τῆς ἦρχεν οὕτω καλέσας τὴν‎ χώραν ἀπ᾽ αὐτοῦ‎· γὰρ ἐπωνομάζετο κατὰ τοιαύτην αἰτίαν τυχὼν τῆς ἐπικλήσεως.

¹ After the death of Isaac, his sons divided their dwelling places between them, but they did not keep the same land they received. Instead, Esau, having departed from the city of Hebron to his brother, lived in Seir and ruled over Idumea, calling the country after himself; for he was surnamed Adomos for the following reason, having obtained the title by chance.

¹ After the death of Isaac, his sons divided their habitations respectively; nor did they retain what they had before; but Esau departed from the city of Hebron, and left it to his brother, and dwelt in Seir, and ruled over Idumea. He called the country by that name from himself, for he was named Adom; which appellation he got on the following occasion:—

¹ After the death of Isaac, his sons moved away to live separately rather than stay in the property they had acquired previously. Esau left the city of Hebron to his brother, and lived in Seir and ruled over Idumaea, calling the region after himself, for he was called Adom, a name that he got in this way:

² ἀπὸ θήρας ποτὲ καὶ πόνου τοῦ περὶ τὸ κυνήγιον λιμώττων ἐπανῆκεν, ἔτι δὲ ἦν παῖς τὴν‎ ἡλικίαν, ἐπιτυχὼν δὲ τἀδελφῷ φακῆν ἐσκευακότι πρὸς ἄριστον αὑτῷ ξανθὴν σφόδρα τὴν‎ χροιὰν καὶ διὰ τοῦτ᾽ ἔτι μᾶλλον ὀρεχθεὶς ἠξίου παρασχεῖν αὐτῷ πρὸς τροφήν.

² Returning once from hunting and the exhaustion of the chase, he arrived famished—he was still a boy in age—and happened upon his brother who had prepared a lentil stew for his own lunch, which was very reddish in color. Because of this, being even more attracted to it, he demanded that he provide it to him for food.

² One day returning from the toil of hunting very hungry, (it was when he was a child in age,) he lighted on his brother when he was getting ready lentile-pottage for his dinner, which was of a very red color; on which account he the more earnestly longed for it, and desired him to give him some of it to eat:

² During his youth, as he was returning very hungry from a hard day's hunting, he met his brother who was preparing a pot of the best red lentils for his dinner; and feeling a deep desire for them he asked for some of the food to eat.

³ ὁ δὲ ἀποδόσθαι τὸ πρεσβεῖον αὐτῷ τοῦ φαγεῖν συνεργῷ χρησάμενος τῇ πείνῃ τὸν ἀδελφὸν ἠνάγκαζε, κἀκεῖνος ὑπὸ τοῦ λιμοῦ προαχθεὶς παραχωρεῖ τῶν πρεσβείων αὐτῷ μεθ᾽ ὅρκων. ἔνθεν διὰ τὴν‎ ξανθότητα τοῦ βρώματος ὑπὸ τῶν ἡλικιωτῶν κατὰ παιδιὰν ἐπικληθείς, ἄδωμα γὰρ τὸ ἐρυθρὸν καλοῦσι, τὴν‎ χώραν οὕτως προσηγόρευσεν· γὰρ αὐτὴν ἐπὶ τὸ σεμνότερον ὠνόμασαν.

³ But Jacob, making use of his brother’s hunger as an ally, compelled him to sell his birthright in exchange for the food. And he, led on by hunger, surrendered the birthrights to him with oaths. Hence, because of the redness of the meal, he was nicknamed Adomos by his peers as a joke—for the Hebrews call what is red "adoma"—and he named the country thus. For the Greeks, to make it sound more dignified, named it Idumea.

³ but he made advantage of his brother's hunger, and forced him to resign up to him his birthright; and he, being pinched with famine, resigned it up to him, under an oath. Whence it came, that, on account of the redness of this pottage, he was, in way of jest, by his contemporaries, called Adom, for the Hebrews call what is red Adom; and this was the name given to the country; but the Greeks gave it a more agreeable pronunciation, and named it Idumea.

³ The other took advantage of his brother's hunger and made him surrender his birthright to him and, compelled by his hunger, he handed it over to him on oath. Therefore, from the redness of this pottage, he was jokingly called by his mates, Adom, for that is the Hebrew for whatever is red. It was also the name given to the region, though the Greeks gave it the more elegant name of Idumaea.

⁴ Γίνεται δὲ καὶ πατὴρ παίδων πέντε τὸν ἀριθμόν, ὧν μὲν καὶ καὶ ἐκ γυναικὸς μιᾶς τοὔνομα, τῶν δὲ λοιπῶν μὲν ἐξ , δὲ ἐκ ὑπῆρξαν αὐτῷ γεγονότες.

⁴ He also became the father of five sons in number: of whom Jaus, Jolamus, and Koreos were by one wife named Alibame; of the others, Eliphaz was born to him from Adasa, and Raguel from Basamathe.

⁴ He became the father of five sons; of whom Jaus, and Jalomus, and Coreus, were by one wife, whose name was Alibama; but of the rest, Aliphaz was born to him by Ada, and Raguel by Basemmath:

⁴ He became the father of five sons, of whom Jaus and Lamus and Coreus were by one wife named Alibama, and Aliphaz was later born to him by Adasa and Raouel by Basamath.

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

⁶ οὗτοι κατῴκησαν τῆς τὴν‎ λεγομένην καὶ τὴν‎ ἀπὸ κληθεῖσαν · πολλὴ γὰρ γενομένη ποτὲ ἡ τό τε πάσης αὐτῆς ἀπέσωζεν ὄνομα καὶ τοῖς μέρεσι τὰς ἀπὸ τῶν οἰκητόρων προσηγορίας διεφύλαξεν.

⁶ These inhabited the part of Idumea called Gobolitis and the region named Amalekitis after Amalek. For Idumea, having once been a vast territory, preserved the name for the whole and kept the titles derived from its inhabitants for its specific parts.

⁶ These dwelt in that part of Idumea which is called Gebalitis, and that denominated from Amalek, Amalekitis; for Idumea was a large country, and did then preserve the name of the whole, while in its several parts it kept the names of its peculiar inhabitants.

⁶ These lived in the part of Idumaea which is called Gobolitis and the one named "Amalekitis" after Amalek, for Idumaea was a large region and had a single name, while its individual parts kept the names of the local inhabitants.

Chapter 2
[007-019]
Jacob’s Prosperity and Joseph’s Dreams

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⁷ δὲ συνέβη παρελθεῖν εἰς εὐδαιμονίας μέγεθος, οἷον οὐκ ἄλλῳ τινὶ ῥᾳδίως· πλούτῳ τε γὰρ ὑπερέβαλλε τοὺς ἐπιχωρίους καὶ παίδων ἀρεταῖς ζηλωτὸς καὶ περίβλεπτος ἦν· οὐδενὸς γὰρ ὅλως ὑστέρουν, ἀλλὰ καὶ πρὸς ἔργα χειρῶν καὶ πόνων ἦσαν εὔψυχοι καὶ δεινοὶ συνιέναι.

⁷ It happened that Jacob attained a level of prosperity such as not many others easily have; for he surpassed the locals in wealth and was envied and distinguished for the virtues of his sons. For they were lacking in nothing at all, but were courageous in manual labor and the endurance of toil, and were sharp in understanding.

⁷ It happened that Jacob came to so great happiness as rarely any other person had arrived at. He was richer than the rest of the inhabitants of that country; and was at once envied and admired for such virtuous sons, for they were deficient in nothing, but were of great souls, both for laboring with their hands and enduring of toil; and shrewd also in understanding.

⁷ Jacob reached a level of prosperity rarely attained by anyone and was richer than the rest of the local inhabitants and envied and admired for having such virtuous sons, for they were lacking in nothing but were resilient and cheerful at manual work and also shrewd in intellect.

⁸ τοσαύτην δ᾽ ἄρα τὸ θεῖον αὐτοῦ‎ πρόνοιαν ἔσχε καὶ τῆς εὐδαιμονίας ἐπιμέλειαν, ὡς κἀκ τῶν λυπηρῶν αὐτῷ δοξάντων τὴν‎ ὑπερβολὴν τῶν ἀγαθῶν παρασχεῖν καὶ ποιῆσαι τῆς ἀπ᾽ τῶν ἡμετέρων προγόνων αἴτιον αὐτόν τε καὶ τοὺς ἐξ αὐτοῦ‎ γεγονότας ὑπὸ τοιαύτης αἰτίας·

⁸ Divine Providence had such care for him and concern for his happiness that it provided an abundance of good things even from those events which seemed painful to him, and made him and those born from him the cause of our ancestors' departure from Egypt for the following reason:

⁸ And God exercised such a providence over him, and such a care of his happiness, as to bring him the greatest blessings, even out of what appeared to be the most sorrowful condition; and to make him the cause of our forefathers' departure out of Egypt, him and his posterity. The occasion was this:—

⁸ God's providential care for him and his welfare brought him such great blessings, even out of what seemed the worst of conditions, and granted to our forefather and his descendants the exodus from Egypt, in the way that we shall relate.

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

¹⁰ τούτῳ παρὰ τῶν ἀδελφῶν ἥ τε τοῦ πατρὸς στοργὴ φθόνον ἐκίνησε καὶ μῖσος ἥ τε ἐκ τῶν ὀνειράτων, ἃ θεασάμενος τῷ τε πατρὶ καὶ τούτοις ἐμήνυσεν, εὐδαιμονία καταγγελλομένη, ζηλοτυπούντων ἄρα τῶν ἀνθρώπων καὶ τὰς τῶν οἰκειοτάτων εὐπραγίας. αἱ δὲ ὄψεις, ἃς κατὰ τοὺς ὕπνους εἶδεν , τοιαίδε ἦσαν.

¹⁰ Toward him, the father's affection stirred up envy and hatred among the brothers, as did the prosperity announced by the dreams which Joseph saw and revealed to his father and to them—for men are naturally jealous even of the successes of their closest kin. The visions which Joseph saw in his sleep were as follows.

¹⁰ This affection of his father excited the envy and the hatred of his brethren; as did also his dreams which he saw, and related to his father, and to them, which foretold his future happiness, it being usual with mankind to envy their very nearest relations such their prosperity. Now the visions which Joseph saw in his sleep were these:—

¹⁰ His father's affection roused his brothers to envy and to hate him; as also did the dreams which he saw and reported to his father and to them, foretelling his future success, for people are usually jealous of the success of even their nearest relatives. The visions which Joseph saw in his sleep were these:

¹¹ Ἐκπεμφθεὶς μετὰ τῶν ἀδελφῶν παρὰ τοῦ πατρὸς ἐπὶ συλλογῇ τῶν καρπῶν θέρους ἀκμάζοντος ὁρᾷ πολὺ τῶν κατὰ συνήθειαν ἐπιφοιτώντων κατὰ τοὺς ὕπνους ὀνειράτων διαφέρουσαν ὄψιν, ἣν περιεγερθεὶς τοῖς ἀδελφοῖς ὡς κρινοῦσιν αὐτῷ τὸ σημαινόμενον ἐξέθετο, λέγων ἰδεῖν ἐπὶ τῆς παρελθούσης νυκτὸς τὸ μὲν αὐτοῦ‎ δράγμα τῶν πυρῶν ἠρεμεῖν ἐφ᾽ οὗ κατέθηκε τόπου, τὰ δὲ ἐκείνων προστρέχοντα προσκυνεῖν αὐτὸ καθάπερ οἱ δοῦλοι τοὺς δεσπότας.

¹¹ Having been sent out with his brothers by his father for the gathering of crops in the height of summer, he saw a vision far different from the dreams that usually visit one in sleep. After waking up, he set it forth to his brothers so they might judge the meaning for him, saying that he saw in the past night his own sheaf of wheat standing still in the place where he had set it, but theirs ran toward it and bowed down to it, just as slaves do to their masters.

¹¹ When they were in the middle of harvest, and Joseph was sent by his father, with his brethren, to gather the fruits of the earth, he saw a vision in a dream, but greatly exceeding the customary appearances that come when we are asleep; which, when he was got up, he told his brethren, that they might judge what it portended. He said, he saw the last night, that his wheat-sheaf stood still in the place where he set it, but that their sheaves ran to bow down to it, as servants bow down to their masters.

¹¹ When he was sent out along with his brothers by their father to gather in the harvest, he saw a vision in a dream that far surpassed the usual appearances which come when we are asleep, and when he got up he told it to his brothers, for them to judge what was meant by it. He told how during the night he had seen his own wheat-sheaf standing still just where he set it, while their sheaves ran to bow down to it, as servants bow down to their masters.

¹² οἱ δὲ συνέντες ἰσχὺν αὐτῷ καὶ μέγεθος πραγμάτων τὴν‎ ὄψιν προλέγουσαν καὶ κατ᾽ αὐτῶν τὴν‎ ἐξουσίαν ἐσομένην τῷ μὲν τούτων οὐδὲν ὡς οὐ γνώριμον αὐτοῖς τὸ ὄναρ ὂν διεσάφησαν, ἀρὰς δ᾽ ἐποιήσαντο μηδὲν εἰς τέλος αὐτῷ παρελθεῖν ὧν ὑπενόουν καὶ πρὸς αὐτὸν ἔτι μᾶλλον ἀπεχθῶς ἔχοντες διετέλουν.

¹² They understood that the vision foretold power and greatness of affairs for him and that authority over them was coming. They did not explain any of this to Joseph, acting as if the dream was not clear to them, but they made curses that none of the things they suspected should come to fulfillment for him, and they continued to be even more hostile toward him.

¹² But as soon as they perceived the vision foretold that he should obtain power and great wealth, and that his power should be in opposition to them, they gave no interpretation of it to Joseph, as if the dream were not by them understood: but they prayed that no part of what they suspected to be its meaning might come to pass; and they bare a still greater hatred to him on that account.

¹² Noting how the vision foretold how he would gain power and wealth and how his power would surpass theirs, they made no comment to Joseph, as if they did not understand the dream, but prayed that none of what they suspected as its meaning would come true, and hated him still more on account of it.

¹³ Τῷ δὲ παρ᾽ αὐτῶν φθόνῳ προσφιλονικῆσαν τὸ θεῖον δευτέραν ὄψιν ἐπιπέμπει τῷ πολὺ τῆς προτέρας θαυμασιωτέραν. τὸν ἥλιον γὰρ ἔδοξε τὴν‎ σελήνην παραλαβόντα καὶ τοὺς λοιποὺς ἀστέρας ἐπὶ τὴν‎ γῆν κατελθεῖν καὶ προσκυνεῖν αὐτόν.

¹³ Since the Divine was in competition with their envy, it sent a second vision to Joseph, much more wonderful than the first. For it seemed to him that the sun, taking along the moon and the rest of the stars, came down to the earth and bowed down to him.

¹³ But God, in opposition to their envy, sent a second vision to Joseph, which was much more wonderful than the former; for it seemed to him that the sun took with him the moon, and the rest of the stars, and came down to the earth, and bowed down to him.

¹³ In response to their envy, the Deity sent a second, more wonderful vision to Joseph, where it seemed to him that the sun took along the moon and the rest of the stars and came down to the earth and bowed down to him.

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

¹⁵ ὁ δὲ ἡσθεὶς τῷ ὀνείρατι, τὴν‎ γὰρ πρόρρησιν αὐτοῦ‎ τῇ διανοίᾳ συλλαβὼν καὶ μετὰ σοφίας οὐκ ἀσκόπως εἰκάσας ἔχαιρεν ἐπὶ μεγάλοις τοῖς σημαινομένοις, ἃ εὐδαιμονίαν τῷ παιδὶ κατήγγελλε καὶ καιρὸν ἥξειν θεοῦ δόντος, καθ᾽ ὃν αὐτὸν ὑπό τε τῶν γονέων καὶ τῶν ἀδελφῶν ἔσεσθαι τίμιον καὶ προσκυνήσεως ἄξιον,

¹⁵ He [Jacob] was pleased with the dream, for having grasped its prediction in his mind and having conjectured its meaning with wisdom—and not without aim—he rejoiced at the great things signified, which announced prosperity to the child; and that a time would come, God granting it, when he would be honored and worthy of worship by his parents and brothers.

¹⁵ Now Jacob was pleased with the dream: for, considering the prediction in his mind, and shrewdly and wisely guessing at its meaning, he rejoiced at the great things thereby signified, because it declared the future happiness of his son; and that, by the blessing of God, the time would come when he should be honored, and thought worthy of worship by his parents and brethren,

¹⁵ Jacob was pleased with the dream, for shrewdly pondering the prediction he rightly guessed its meaning and was glad of the great things it signified, since it declared his son's future prosperity. By the blessing of God, the time would come when he would be honoured and venerated by his parents and brothers.

¹⁶ τὴν‎ μὲν σελήνην καὶ τὸν ἥλιον μητρὶ καὶ πατρί, τῆς μὲν αὐξούσης ἅπαντα καὶ τρεφούσης τοῦ δ᾽ ἐκτυποῦντος καὶ τὴν‎ ἄλλην ἰσχὺν ἐντιθέντος εἰκάζων, τοὺς δ᾽ ἀστέρας τοῖς ἀδελφοῖς· καὶ γὰρ τούτους ἕνδεκα εἶναι καθάπερ καὶ τοὺς ἀστέρας ἀπό τε ἡλίου καὶ σελήνης τὴν‎ ἰσχὺν λαμβάνοντας.

¹⁶ He compared the moon and the sun to mother and father—the one increasing and nourishing all things, the other giving form and instilling the rest of the strength—and the stars to the brothers; for they were eleven, just like the stars, receiving their strength from the sun and the moon.

¹⁶ as guessing that the moon and sun were like his mother and father; the former, as she that gave increase and nourishment to all things; and the latter, he that gave form and other powers to them; and that the stars were like his brethren, since they were eleven in number, as were the stars that receive their power from the sun and moon.

¹⁶ He reckoned that the moon and sun meant his mother and father; the one giving all things increase and nourishment, and the other shaping them and giving them other powers. The stars meant his brothers, eleven in number, like stars receiving their power from the sun and moon.

¹⁷ Καὶ ὁ μὲν τοιαύτην οὐκ ἀσυνέτως ἐποιήσατο τῆς ὄψεως τὴν‎ κρίσιν, τοὺς δ᾽ ἀδελφοὺς τοῦ σφόδρα ἐλύπησε τὰ προειρημένα καὶ διετέθησαν ὡς ἐπ᾽ ἀλλοτρίῳ τινὶ μέλλοντι τὰ σημαινόμενα διὰ τῶν ὀνειράτων ἀγαθὰ ἕξειν, ἀλλ᾽ οὐκ ἀδελφῷ καὶ ὧν συναπολαύσειν αὐτῷ εἰκὸς ἦν κοινωνοὺς ὡς τῆς γενέσεως οὕτως καὶ τῆς εὐδαιμονίας ·

¹⁷ While Jacob made such a judgment of the vision quite wisely, the aforementioned things greatly grieved the brothers of Joseph. They were disposed as if the good things signified through the dreams were going to be held by some stranger, and not a brother, whose success they were likely to enjoy as partners, being his kin in birth as well as in prosperity.

¹⁷ And thus did Jacob make a judgment of this vision, and that a shrewd one also. But these interpretations caused very great grief to Joseph's brethren; and they were affected to him hereupon as if he were a certain stranger, that was to have those good things which were signified by the dreams and not as one that was a brother, with whom it was probable they should be joint-partakers; and as they had been partners in the same parentage, so should they be of the same happiness.

¹⁷ This was Jacob's shrewd judgment about the vision, but what he said caused great grief to Joseph's brothers, and made them feel alienated from him as if he kept for himself the good things his dreams signified, not sharing them in partnership as a brother should, for they who shared the same parentage should share in the same prosperity.

¹⁸ ἀνελεῖν τε ὡρμήκεσαν τὸ μειράκιον, καὶ ταύτην κυρώσαντες τὴν‎ βουλήν, ἐπεὶ τὰ τῆς συγκομιδῆς αὐτοῖς πέρας εἶχεν, ἐπὶ τραπέντες, χώρα δ᾽ ἐστὶν αὕτη βόσκειν ἀγαθὴ θρέμματα καὶ νομὰς ἐκφέρειν, αὐτόθι τῶν ποιμνίων ἐπεμελοῦντο μὴ προδηλώσαντες τῷ πατρὶ τὴν‎ ἐκεῖσε ἄφιξιν.

¹⁸ They were moved to kill the youth; and having ratified this counsel, when the harvest was at an end for them, they turned toward Shechem, which is a land good for feeding cattle and producing pasture, and there they tended the flocks without disclosing their arrival there to their father.

¹⁸ They also resolved to kill the lad; and having fully ratified that intention of theirs, as soon as their collection of the fruits was over, they went to Shechem, which is a country good for feeding of cattle, and for pasturage; there they fed their flocks, without acquainting their father with their removal thither;

¹⁸ They resolved to kill the young man, and after agreeing on that intention, when they had gathered in the harvest they went to Sikima, which is a good region for feeding livestock and for pasturage. There they fed their flocks, without telling their father that they had gone there.

¹⁹ ὁ δὲ ὑπὸ τῆς ἀγνοίας καὶ τοῦ μηδὲ ἀπὸ τῶν ποιμνίων πρὸς αὐτὸν ἀφικέσθαι τινὰ τὸν περὶ τῶν παίδων αὐτῷ τἀληθὲς σημαίνειν δυνάμενον, σκυθρωπότερον τὴν‎ περὶ αὐτῶν διάνοιαν λαμβάνων καὶ περιδεὴς ὢν πέμπει τὸν εἰς τὰ ποίμνια μαθησόμενον τὰ περὶ τῶν ἀδελφῶν καὶ τί πράττοιεν σημανοῦντα.

¹⁹ He, out of ignorance and because no one from the flocks came to him who could signal the truth about his sons, began to take a gloomier view of the matter and being very fearful, sent Joseph to the flocks to learn about his brothers and report what they were doing.

¹⁹ whereupon he had melancholy suspicions about them, as being ignorant of his sons' condition, and receiving no messenger from the flocks that could inform him of the true state they were in; so, because he was in great fear about them, he sent Joseph to the flocks, to learn the circumstances his brethren were in, and to bring him word how they did.

¹⁹ He was deeply worried at not knowing how they were and at receiving no message from the flocks with news about them; so, in his anxiety about them he sent Joseph to the flocks, to learn what had happened to his brothers and bring him word of what they were doing.

Chapter 3
[020-038]
The Plot against Joseph

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²⁰ Οἱ δὲ τὸν ἀδελφὸν ὡς εἶδον πρὸς αὐτοὺς ἀφιγμένον, ἥσθησαν μέν, ἀλλ᾽ οὐχ ὡς ἐπ᾽ οἰκείου παρουσίᾳ καὶ πατρὸς ἀπεσταλκότος, ἀλλ᾽ ὡς ἐπ᾽ ἐχθροῦ καὶ ταῖς χερσὶν αὐτῶν κατὰ θείαν βούλησιν παραδοθέντος, ἀναιρεῖν τε ἤδη καὶ μὴ τὸν ἐν ποσὶν ὑπερβαλέσθαι καιρὸν ὡρμήκεσαν.

²⁰ When they saw their brother arriving toward them, they were glad, but not as if at the presence of a kinsman sent by a father, but as if at an enemy delivered into their hands by divine will. They were moved to kill him immediately and not to pass up the opportunity at hand.

²⁰ Now these brethren rejoiced as soon as they saw their brother coming to them, not indeed as at the presence of a near relation, or as at the presence of one sent by their father, but as at the presence of an enemy, and one that by Divine Providence was delivered into their hands; and they already resolved to kill him, and not let slip the opportunity that lay before them.

²⁰ The brothers were glad to see him coming to them, not as for the arrival of a relative, or one sent by their father, but as an enemy whom Providence had put into their hands, and were eager to kill him and not let their opportunity slip.

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

²² ὡς πονηρὸν μὲν καὶ θεῷ καὶ ἀνθρώποις δοκοῦν καὶ τὸ μὴ συγγενοῦς ἀνθρώπου χειρουργῆσαι φόνον, πολὺ μέντοι μιαρώτερον τὸ σφαγὴν ἀδελφοῦ δράσαντας ὀφθῆναι, ᾧ πατήρ τε ἀναιρουμένῳ συναδικεῖται καὶ μήτηρ εἰς πένθος καὶ παιδὸς ἀποστέρησιν οὐ κατ᾽ ἀνθρώπινον γενομένην νόμον συγκατασπᾶται.

²² He said it seemed a wicked and unholy thing toward both God and men to commit the murder even of a man not related, but it was much more abominable to be seen performing the slaughter of a brother, whose killing also wrongs the father and drags down the mother into mourning and the deprivation of a child, which happens not according to human law.

²² that this action would appear wicked in the sight of God, and impious before men, even though they should kill one not related to them; but much more flagitious and detestable to appear to have slain their own brother, by which act the father must be treated unjustly in the son's slaughter, and the mother also be in perplexity while she laments that her son is taken away from her, and this not in a natural way neither.

²² If it is a crime in the sight of God and men to murder even a person not related to them, how much more heinous and detestable is the slaughter of one's brother, by which a father is treated unjustly and a mother is grieved, lamenting that her son is taken away from her in an inhuman way.

²³ τούτων οὖν αὐτῶν αἰδῶ λαβόντας καὶ τῷ λογισμῷ τί καὶ πείσονται τεθνηκότος αὐτοῖς παιδὸς ἀγαθοῦ καὶ νεωτάτου παραθεμένους ἀποσχέσθαι τοῦ τολμήματος παρεκάλει καὶ τὸν θεὸν δείσαντας, ὃς θεατὴς ἅμα καὶ μάρτυς ἤδη καὶ τῆς βουλῆς αὐτῶν τῆς ἐπὶ τὸν ἀδελφὸν γεγενημένος ἀποστάντας μὲν τῆς πράξεως ἀγαπήσει μετανοίᾳ καὶ τῷ σωφρονεῖν εἴξαντας,

²³ He urged them to have respect for these things and to consider in their reasoning what they would suffer if an excellent and very young boy died at their hands, and to desist from the daring act. He told them to fear God, who was already a spectator and witness of their counsel against their brother; if they desisted from the act, God would be pleased by their repentance and their yielding to self-control.

²³ So he entreated them to have a regard to their own consciences, and wisely to consider what mischief would betide them upon the death of so good a child, and their youngest brother; that they would also fear God, who was already both a spectator and a witness of the designs they had against their brother; that he would love them if they abstained from this act, and yielded to repentance and amendment;

²³ So he implored them to respect their feelings and realize the harm caused to them by the death of so good a child, their youngest; and also to fear God, who saw and witnessed their plan against their brother; and how He would love them if they refrained from this act, yielding to repentance and good judgment.

²⁴ προελθόντας δ᾽ ἐπὶ τοὖργον οὐκ ἔστιν ἣν οὐκ εἰσπράξεται τῆς ἀδελφοκτονίας δίκην μιάναντας αὐτοῦ‎ τὴν‎ πανταχοῦ παροῦσαν πρόνοιαν καὶ μήτε τῶν ἐπ᾽ ἐρημίᾳ ὑστεροῦσαν μήτε τῶν κατὰ τὰς πόλεις· ὅπου γὰρ ἂν ἄνθρωπος ᾖ χρὴ δοκεῖν ἐνταῦθα παρεῖναι καὶ .

²⁴ But if they proceeded with the deed, there was no penalty for fratricide he would not exact, as they would have defiled His everywhere-present providence, which is absent neither from things done in the desert nor from those in the cities. For wherever a man may be, one must think that God is also present there.

²⁴ but in case they proceeded to do the fact, all sorts of punishments would overtake them from God for this murder of their brother, since they polluted his providence, which was every where present, and which did not overlook what was done, either in deserts or in cities; for wheresoever a man is, there ought he to suppose that God is also.

²⁴ If, however, they proceeded with the fratricide, all sorts of punishments would follow, for scorning God's ever-present eye which is nowhere blind to what is done, whether in solitude or in cities. For wherever we are, we should know that God is also there.

²⁵ τό τε συνειδὸς αὐτοὺς τὸ ἴδιον ἕξειν ἐχθρὸν ἐπὶ τοῖς τολμηθεῖσιν ἔλεγεν, ὃ μήτε τοῖς ἀγαθὸν αὐτὸ ἔχουσι μήτε τοιοῦτον ὁποῖονof what sort αὐτοῖς συνοικήσει τὸν ἀδελφὸν ἀνελοῦσιν ἔστιν ἀποδράναι.	²⁵ He also said their own conscience would be an enemy to them for their daring deeds—which is something those who have a good conscience cannot escape, nor such a conscience as would live with them after they had killed their brother.
²⁵ He told them further, that their consciences would be their enemies, if they attempted to go through so wicked an enterprise, which they can never avoid, whether it be a good conscience; or whether it be such a one as they will have within them when once they have killed their brother.	²⁵ He said that if they did this terrible thing they would have their own conscience as an enemy which cannot be dismissed, whether it be good or such as would haunt them if they killed their brother.

²⁶ προσετίθει δὲ καὶ ταῦτα τοῖς προειρημένοις, ὡς ἀδελφὸν οὐδὲ ἀδικήσαντα κτείνειν ὅσιον, καλὸν δὲ καὶ τὸ μὴ μνησικακεῖν τοῖς οὕτω φίλοις ὑπὲρ ὧν ἁμαρτεῖν ἔδοξαν. δὲ οὐδὲ πονηρὸν εἰς αὐτοὺς γεγενημένον διαφθεροῦσιν, ᾧ τὸ τῆς ἡλικίας ἀσθενὲς ἔλεον μᾶλλον καὶ τὴν‎ παρ᾽ ἡμῶν ἐρανίζεται κηδεμονίαν·

²⁶ He added these things to the aforementioned: that it is not holy to kill a brother even if he has done wrong, and it is a beautiful thing not to remember grievances against those so dear even if they seem to have sinned. And they would be destroying Joseph, who had done nothing wicked to them, and whose weakness of age earned him mercy and care from them.

²⁶ He also added this besides to what he had before said, that it was not a righteous thing to kill a brother, though he had injured them; that it is a good thing to forget the actions of such near friends, even in things wherein they might seem to have offended; but that they were going to kill Joseph, who had been guilty of nothing that was ill towards them, in whose case the infirmity of his small age should rather procure him mercy, and move them to unite together in the care of his preservation.

²⁶ To all this he added that even if a brother had done them an injustice it was wrong to kill him, and that it is good not to remember the apparent sins of one's friends. Surely they would not kill Joseph, who had done them no harm, "since his junior status should rather elicit our mercy and move us to care for him."

²⁷ ἥ τε αἰτία τῆς ἀναιρέσεως πολὺ χείρω τὴν‎ πρᾶξιν αὐτοῖς τίθησι, διὰ φθόνον τῶν ἀγαθῶν αὐτῷ τοῦ ζῆν ἐξαγαγεῖν διεγνωκότων, ὧν τὸ ἴσον ἀπολαύσουσι κοινωνοῦντες αὐτῷ τῆς μετουσίας οὐκ ἀλλοτρίων ὄντων ἀλλ᾽ οἰκείων·

²⁷ And the cause of the murder made the deed much worse for them, since they had decided to lead him out of life out of envy for the future good things for him, which they would enjoy equally by sharing in them, as they were not strangers but kin.

²⁷ That the cause of killing him made the act itself much worse, while they determined to take him off out of envy at his future prosperity, an equal share of which they would naturally partake while he enjoyed it, since they were to him not strangers, but the nearest relations,

²⁷ Their reason for killing him only made the act so much worse, since it was from envy at his future prosperity, in which they would have a share once he reached it, not as outsiders but as relatives.

²⁸ ἴδια γὰρ αὐτῶν ὑπολαμβάνειν, ὅσα ὁ θεὸς δώσει, προσεκίνουν τὴν‎ ὀργὴν καὶ διὰ τοῦτο καλῶς ἔχειν χαλεπωτέραν ἔσεσθαι νομίζειν, εἰ τὸν ὑπ᾽ αὐτοῦ‎ κεκριμένον τῶν ἐλπιζομένων ἀγαθῶν ἄξιον ἀποκτείναντες ἀφαιρήσονται τὸν θεὸν ᾧ ταῦτα χαρίσεται.

²⁸ For they should assume that whatever God gives to Joseph is their own. These words moved their anger, and for this reason he thought it well for them to consider it a more difficult matter if, by killing him, they should take away from God the one He judged worthy of the hoped-for blessings.

²⁸ for they might reckon upon what God bestowed upon Joseph as their own; and that it was fit for them to believe, that the anger of God would for this cause be more severe upon them, if they slew him who was judged by God to be worthy of that prosperity which was to be hoped for; and while, by murdering him, they made it impossible for God to bestow it upon him.

²⁸ They should reckon as their own whatever God gave to Joseph, and that they would provoke Him to anger if they killed one whom He judged worthy of the good things hoped for, since by killing him they would prevent God from bestowing them upon him.

²⁹ Καὶ ὁ μὲν ταῦτα λέγων καὶ πρὸς τούτοις ἔτι πλείω καὶ δεόμενος ἐπειρᾶτο τῆς ἀδελφοκτονίας αὐτοὺς ἀποτρέπειν, ἐπεὶ δὲ οὐδὲν μετριωτέρους ὑπὸ τῶν λόγων ἑώρα γεγενημένους, ἀλλὰ σπεύδοντας ἐπὶ τὴν‎ ἀναίρεσιν, συνεβούλευε τὸ κακὸν αὐτοὺς ἐπιεικέστερον ποιῆσαι τῷ τρόπῳ τῆς ἀναιρέσεως·

²⁹ Reuben, by saying these things and even more besides, and by pleading, tried to turn them away from fratricide. But when he saw that they were made not at all more moderate by his words, but were rushing toward the murder, he advised them to make the evil more mild by the manner of the killing.

²⁹ Reubel said these and many other things, and used entreaties to them, and thereby endeavored to divert them from the murder of their brother. But when he saw that his discourse had not mollified them at all, and that they made haste to do the fact, he advised them to alleviate the wickedness they were going about, in the manner of taking Joseph off;

²⁹ Ruben said these and many other things, trying to divert them from fratricide. But seeing that his words had not mollified them and that they were in a hurry to be rid of him, he advised them to do a lesser evil, in the way they got rid of him.

³⁰ καὶ γὰρ ἄμεινον μὲν οἷς παρῄνεσε τὸ πρῶτον πεπεῖσθαι λέγων αὐτούς, ἐπεὶ δ᾽ ἐκράτησαν ὥστε ἀνελεῖν τὸν ἀδελφόν, οὐκ ἔσεσθαι σφόδρα κακοὺς οἷς νῦν παραινεῖ πεισθέντας· ἐν γὰρ τούτοις εἶναι καὶ τὸ ἔργον, ἐφ᾽ ᾧ σπεύδουσιν, οὐ μέντοι τοιοῦτον, ἀλλ᾽ ὡς ἐν ἀπόροις κουφότερον.

³⁰ For he said it would have been better if they had been persuaded by what he first advised; but since they had prevailed in the decision to kill their brother, they would not be exceedingly wicked if they were persuaded by what he now advised. For in these things was the deed they were rushing toward, yet not such a deed, but a lighter one as in desperate circumstances.

³⁰ for as he had exhorted them first, when they were going to revenge themselves, to be dissuaded from doing it; so, since the sentence for killing their brother had prevailed, he said that they would not, however, be so grossly guilty, if they would be persuaded to follow his present advice, which would include what they were so eager about, but was not so very bad, but, in the distress they were in, of a lighter nature.

³⁰ For as he had first urged them to refrain instead of taking revenge, now, since they insisted on disposing of their brother, he proposed a plan that would not be so gross a sin. In their present distress it would be less grievously wrong and would achieve what they wanted.

³¹ ἠξίου γὰρ αὐτοὺς αὐτόχειρας μὲν μὴ γενέσθαι τἀδελφοῦ, ῥίψαντας δὲ εἰς τὸν παρακείμενον λάκκον οὕτως ἀποθανεῖν ἐᾶσαι καὶ τό γε μὴ μιανθῆναι τὰς χεῖρας αὐτῶν κερδαίνειν. συναινεσάντων δὲ τούτοις τῶν νεανίσκων παραλαβὼν ὁ τὸ μειράκιον καὶ καλωδίου ἐκδήσας ἠρέμα καθίησιν εἰς τὸν λάκκον· καὶ γὰρ ἱκανῶς ἄνυδρος ἦν. Καὶ ὁ μὲν τοῦτο ποιήσας ἀπαλλάσσεται κατὰ ζήτησιν χωρίων πρὸς νομὰς .

³¹ For he urged them not to become the actual slayers of their brother, but having thrown him into the nearby pit, to let him die thus, and to gain the advantage of not defiling their hands. When the young men agreed to this, Reuben took the boy and, having bound him with a small rope, gently lowered him into the pit; for it was quite dry. Having done this, he departed to search for places suitable for pasture.

³¹ He begged of them, therefore, not to kill their brother with their own hands, but to cast him into the pit that was hard by, and so to let him die; by which they would gain so much, that they would not defile their own hands with his blood. To this the young men readily agreed; so Reubel took the lad and tied him to a cord, and let him down gently into the pit, for it had no water at all in it; who, when he had done this, went his way to seek for such pasturage as was fit for feeding his flocks.

³¹ They should not put their brother to death by their own hands, but throw him into the nearby cistern and so let him die without defiling their hands with his blood. To this the young men agreed, so Ruben took the lad and tied him with a rope and let him down gently into the cistern, which was dry; and then went off seeking pasturage for his flocks.

³² δὲ καὶ αὐτὸς ὢν τῶν παίδων ἐμπόρους ἰδὼν τοῦ γένους ἀρώματα καὶ φορτία κομίζοντας ἐκ τῆς μετὰ τὴν‎ τὴν‎ τοῖς ἀδελφοῖς συνεβούλευεν ἀνιμήσασι τὸν ἀπεμπολῆσαι τοῖς :

³² But Judah, also being one of Jacob’s sons, saw Arab merchants of the race of Ishmaelites carrying spices and Syrian cargo to the Egyptians from Gilead. After the departure of Reuben, he advised the brothers to draw up Joseph and sell him to the Arabs.

³² But Judas, being one of Jacob's sons also, seeing some Arabians, of the posterity of Ismael, carrying spices and Syrian wares out of the land of Gilead to the Egyptians, after Rubel was gone, advised his brethren to draw Joseph out of the pit, and sell him to the Arabians;

³² But after Ruben had left another of Jacob's sons, Judas, seeing some of the Arab descendants of Ismael bringing spices and Syrian wares from the Galadene to Egypt, advised his brothers to draw Joseph from the cistern and sell him to the Arabs,

³³ ἐκεῖνόν τε γὰρ ὅτι πορρωτάτω γενόμενον καὶ τεθνήξεσθαι παρὰ τοῖς ξένοις, αὐτούς τε τοῦ μιάσματος οὕτως ἀπαλλαγήσεσθαι. δόξαν οὖν τοῦτο, τοῖς ἐμπόροις ἀποδίδονται τὸν ἀνελκύσαντες ἐκ τοῦ λάκκου μνῶν εἴκοσιν ἑπτακαίδεκα ἐτῶν γεγονότα.

³³ For he said that by being as far away as possible he would die among strangers, and they themselves would thus be rid of the pollution. This being decided, they sold Joseph to the merchants, having pulled him out of the pit, for twenty minae—he being seventeen years old.^[1]

³³ for if he should die among strangers a great way off, they should be freed from this barbarous action. This, therefore, was resolved on; so they drew Joseph up out of the pit, and sold him to the merchants for twenty pounds He was now seventeen years old.

³³ for if he died far away among strangers, they would be innocent of this foul deed. This was agreed, so they drew Joseph up from the cistern and sold him to the merchants for twenty pounds. He was now seventeen years old.

^[1]About 1898 BC or 1720 BC depending on the date of the Exodus

Comparison Table: Dating Joseph
Feature	Early Date Framework	Late Date Framework
Exodus Year	c. 1446 BC	c. 1270 BC
Joseph at Age 17	c. 1898 BC	c. 1720 BC
Egyptian Period	Middle Kingdom (12th Dynasty)	Hyksos Period (15th Dynasty)
Evidence	Literal biblical chronoloogy (1 Kings 6:1)	Archaeology (City of Pi-Ramesses)

³⁴ δὲ νύκτωρ ἐπὶ τὸν λάκκον ἐλθὼν σῶσαι τοὺς ἀδελφοὺς λαθὼν τὸν ἐγνώκει, καὶ ὡς ἀνακαλουμένῳ μὴ ὑπήκουσε, δείσας μὴ ἐφθάρκασιν αὐτὸν μετὰ τὴν‎ αὐτοῦ κατεμέμφετο τοὺς ἀδελφούς. τῶν δὲ τὸ πραχθὲν αὐτῷ φρασάντων παύεται τοῦ πένθους .

³⁴ Reuben, having come to the pit by night intending to save Joseph secretly from his brothers, when he did not answer to his calling, feared they had destroyed him after his departure and began to blame his brothers. But when they told him what had been done, Reuben ceased from his mourning.

³⁴ But Reubel, coming in the night-time to the pit, resolved to save Joseph, without the privity of his brethren; and when, upon his calling to him, he made no answer, he was afraid that they had destroyed him after he was gone; of which he complained to his brethren; but when they had told him what they had done, Reubel left off his mourning.

³⁴ Ruben had planned to save Joseph, and unknown to his brothers came back to the cistern by night. When he got no answer to his call he was afraid they had killed him after he had left, and protested to his brothers; but when they said what they had done, Ruben ceased his mourning.

³⁵ ὡς δὲ ταῦτα περὶ τὸν τοῖς ἀδελφοῖς ἐπέπρακτο, τί ποιήσαντες ἂν ἔξω τῆς ὑπονοίας παρὰ τῷ πατρὶ γενηθεῖεν ἐζήτουν, καὶ δὴ τὸν χιτωνίσκον, ὃν ἀφῖκτο μὲν πρὸς αὐτοὺς ὁ ἐνδεδυμένος, περιῃρήκεσαν δ᾽ αὐτὸν ὅτε καθίεσαν εἰς τὸν λάκκον, ἔδοξεν αὐτοῖς διασπαράξασιν αἵματι τράγου μολῦναι καὶ τῷ πατρὶ δεῖξαι φέροντας, ὡς ἂν ὑπὸ θηρίων αὐτῷ φανείη διεφθαρμένος.

³⁵ When these things had been done by the brothers regarding Joseph, they sought what they might do to remain outside of suspicion with their father. And indeed the tunic, which Joseph was wearing when he arrived and which they had stripped off him when they lowered him into the pit, they decided to tear and defile with the blood of a goat, and to show it to their father, so that it might appear to him that he had been destroyed by wild beasts.

³⁵ When Joseph's brethren had done thus to him, they considered what they should do to escape the suspicions of their father. Now they had taken away from Joseph the coat which he had on when he came to them at the time they let him down into the pit; so they thought proper to tear that coat to pieces, and to dip it into goats' blood, and then to carry it and show it to their father, that he might believe he was destroyed by wild beasts.

³⁵ When Joseph's brothers had done this to him, they considered what to do in order to avoid any suspicion from their father. When they let him down into the cistern they had taken the coat Joseph was wearing when he came to them, and tore it in pieces and dipped it in goats' blood and brought it back to show to their father, to make him believe he had been killed by wild beasts.

³⁶ καὶ τοῦτο ποιήσαντες ἧκον πρὸς τὸν πρεσβύτην ἤδη τῶν περὶ τὸν υἱὸν εἰς γνῶσιν ἀφιγμένον, ἔλεγον δὲ τὸν μὲν οὔτ᾽ ἰδεῖν οὔθ᾽ ᾗ κέχρηται συμφορᾷ μεμαθηκέναι, χιτῶνα δὲ τοῦτον εὑρεῖν ᾑμαγμένον καὶ λελακισμένον, ὅθεν αὐτοῖς ὑπόνοιαν εἶναι περιπεσόντα θηρίοις αὐτὸν ἀπολωλέναι, εἴγε τοῦτον ἐνδεδυμένος οἴκοθεν ἐστάλη.

³⁶ Having done this, they came to the old man, who was already aware of the things concerning his son. They said they had neither seen Joseph nor learned what calamity had befallen him, but they had found this tunic bloodied and torn; hence they had a suspicion that he had perished by falling among wild beasts, if indeed he was wearing this when he was sent from home.

³⁶ And when they had so done, they came to the old man, but this not till what had happened to his son had already come to his knowledge. Then they said that they had not seen Joseph, nor knew what mishap had befallen him; but that they had found his coat bloody and torn to pieces, whence they had a suspicion that he had fallen among wild beasts, and so perished, if that was the coat he had on when he came from home.

³⁶ Then they came to the old man, but not before he had already learned what had happened to his son. They claimed not to have seen Joseph, nor to know what became of him, but that they found his coat bloody and torn to pieces, which made them suspect he had fallen among wild beasts and so met his death, if that was the coat he was wearing when he left home.

³⁷ δὲ ἐπὶ κουφοτέραις ὢν ἐλπίσιν ὡς ἠνδραποδισμένου δῆθεν αὐτῷ τοῦ παιδός, τοῦτον μὲν ἀφίησι τὸν λογισμόν, πίστιν δ᾽ αὐτοῦ‎ τῆς τελευτῆς τὸν χιτῶνα ὑπολαβών, καὶ γὰρ ἐγνώρισεν ἐκεῖνον αὐτὸν ὃν ἐνδεδυμένον ἐκπέμποι πρὸς τοὺς ἀδελφούς, ὡς ἐπὶ νεκρῷ τὸ λοιπὸν οὕτω διέκειτο ἐπὶ τῷ μειρακίῳ πενθῶν.

³⁷ Jacob, who had been holding onto lighter hopes that his son had perhaps been enslaved, abandoned that reasoning and, taking the tunic as clear proof of his death—for he recognized that very one which he had sent him out in toward his brothers—he was thereafter disposed toward the youth as toward one dead, mourning him.

³⁷ Now Jacob had before some better hopes that his son was only made a captive; but now he laid aside that notion, and supposed that this coat was an evident argument that he was dead, for he well remembered that this was the coat he had on when he sent him to his brethren; so he hereafter lamented the lad as now dead,

³⁷ Up to then, Jacob had hoped that his son had only been taken prisoner, but now he set that idea aside and took the coat as a clear sign that he was dead, for he knew that this was the coat he was wearing when he sent him to his brothers. From then on he grieved for the lad as dead, without taking any comfort in the rest.

³⁸ καὶ ὡς ἑνὸς πατὴρ ὢν καὶ τῆς ἐξ ἄλλων παραμυθίας ἐστερημένος οὕτως ἦν παρὰ τῷ κακῷ, πρὶν ἢ τοῖς ἀδελφοῖς συμβαλεῖν εἰκάζων ὑπὸ θηρίων ἀφανῆ γεγονέναι. ἐκαθέζετο δὲ σακκίον ἐξαψάμενος καὶ τῇ λύπῃ βαρύς, ὡς μήτε ὑπὸ παίδων παρηγορούντων αὐτὸν ῥᾴονα γενέσθαι μήτε κάμνοντα τοῖς πόνοις .

³⁸ And as the father of only one son and deprived of the comfort of the others, he was thus in the midst of the evil, conjecturing before meeting the brothers that Joseph had disappeared because of wild beasts. He sat down, having fastened on a sackcloth and heavy with grief, such that he was not made easier by his sons comforting him, nor did he give up though he was weary with his toils.

³⁸ and as if he had been the father of no more than one, without taking any comfort in the rest; and so he was also affected with his misfortune before he met with Joseph's brethren, when he also conjectured that Joseph was destroyed by wild beasts. He sat down also clothed in sackcloth and in heavy affliction, insomuch that he found no ease when his sons comforted him, neither did his pains remit by length of time.

³⁸ As though he were now the father of only one, he had grieved his loss before meeting Joseph's brothers, but now thought of Joseph as killed by wild beasts. He sat down in sackcloth and heavy mourning, and found no comfort from his sons, nor did his grief ease with the passing of time.

Chapter 4
[039-059]
Joseph and Potiphar’s Wife

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³⁹ δὲ πωλούμενον ὑπὸ τῶν ἐμπόρων ὠνησάμενος ἀνὴρ ἐπὶ τῶν μαγείρων τοῦ βασιλέως εἶχεν ἐν πάσῃ‎ τιμῇ καὶ παιδείαν τε τὴν‎ ἐλευθέριον ἐπαίδευε καὶ διαίτῃ χρῆσθαι κρείττονι τῆς ἐπὶ δούλῳ τύχης ἐπέτρεπεν ἐγχειρίζει τε τὴν‎ τῶν κατὰ τὸν οἶκον αὐτῷ πρόνοιαν.

³⁹ Joseph was bought from the merchants by Potiphar, an Egyptian man who was the head of King Pharaoh’s cooks. He held Joseph in high honor, had him educated in the liberal arts,^[1] and allowed him a lifestyle superior to the lot of a slave, entrusting him with the care of his entire household.

³⁹ Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants, who sold him to him. He had him in the greatest honor, and taught him the learning that became a free man, and gave him leave to make use of a diet better than was allotted to slaves. He intrusted also the care of his house to him.

³⁹ Joseph was sold by the merchants and bought by the chief cook of king Pharaothes, an Egyptian named Pentephres, who held him in high esteem, gave him an education fit for a free man and assigned him better nourishment than was given to slaves, and entrusted to him the care of his house.

^[1]The Bible does not mention Joseph's education but it does reflect Josephus’ own Hellenistic values where a noble mind requires a noble education.

⁴⁰ ὁ δὲ τούτων τε ἀπέλαυε καὶ τὴν‎ ἀρετήν, ἥτις ἦν περὶ αὐτόν, οὐδ᾽ ὑπὸ τῆς μεταβολῆς ἐγκατέλιπεν, ἀλλὰ διέδειξε τὸ φρόνημα κρατεῖν τῶν ἐν τῷ βίῳ δυσκόλων δυνάμενον, οἷς ἂν παρῇ γνησίως καὶ μὴ πρὸς τὰς εὐπραγίας τὰς κατὰ καιρὸν μόνον ἡρμοσμένον.

⁴⁰ Joseph enjoyed these privileges, yet he did not abandon the virtue that was within him, not even because of his change in fortune; rather, he proved that a noble mind is able to master the hardships of life whenever it is genuinely present, and is not merely adapted to temporary prosperity.

⁴⁰ So he enjoyed these advantages, yet did not he leave that virtue which he had before, upon such a change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in such as have it in reality, and do not only put it on for a show, under a present state of prosperity.

⁴⁰ While enjoying these advantages, his changed condition did not draw him away from his previous virtue, but he showed how wisdom can govern life's unruly passions, in one who is really wise and does not merely put it on for a show in order to succeed.

⁴¹ Τῆς γὰρ τοῦ δεσπότου γυναικὸς διά τε τὴν‎ εὐμορφίαν καὶ τὴν‎ περὶ τὰς πράξεις αὐτοῦ‎ δεξιότητα ἐρωτικῶς διατεθείσης καὶ νομιζούσης, εἰ ποιήσειεν αὐτῷ τοῦτο φανερόν, ῥᾳδίως πείσειν αὐτὸν εἰς ὁμιλίαν ἐλθεῖν εὐτύχημα τὸ τὴν‎ δέσποιναν αὐτοῦ‎ δεηθῆναι,

⁴¹ The master's wife became amorously disposed toward him because of both his physical beauty and his skill in handling affairs. She thought that if she made this clear to him, she would easily persuade him to come into intimacy with her, believing he would consider it a piece of luck that his mistress requested him.

⁴¹ For when his master's wife was fallen in love with him, both on account of his beauty of body, and his dexterous management of affairs; and supposed, that if she should make it known to him, she could easily persuade him to come and lie with her, and that he would look upon it as a piece of happy fortune that his mistress should entreat him,

⁴¹ For when his master's wife had fallen in love with him, both for his handsome appearance and his management skill, and thought that if she declared her love to him she could persuade him to make love to her and that he would regard himself as fortunate that his mistress should ask him,

⁴² καὶ πρὸς τὸ σχῆμα τῆς τότε δουλείας ἀλλ᾽ οὐ πρὸς τὸν τρόπον ἀφορώσης τὸν καὶ παρὰ τὴν‎ μεταβολὴν παραμένοντα τήν τε ἐπιθυμίαν αὐτῷ ποιησάσης καταφανῆ καὶ λόγους προσφερούσης περὶ μίξεως, παρέπεμπε τὴν‎ οὐ κρίνας ὅσιον εἶναι τοιαύτην αὐτῇ διδόναι χάριν, ἐν ᾗ τοῦ πριαμένου καὶ τοσαύτης ἠξιωκότος τιμῆς ἀδικίαν συνέβαινεν εἶναι καὶ ὕβριν,

⁴² She looked only at his current condition of slavery and not at his character, which remained constant despite his change in fortune. She made her desire manifest to him and proposed sexual intercourse. But Joseph rejected the request, judging that it would not be holy to grant her such a favor, which would result in injustice and insult to the man who had purchased him and honored him so highly.

⁴² as regarding that state of slavery he was in, and not his moral character, which continued after his condition was changed. So she made known her naughty inclinations, and spake to him about lying with her. However, he rejected her entreaties, not thinking it agreeable to religion to yield so far to her, as to do what would tend to the affront and injury of him that purchased him, and had vouchsafed him so great honors.

⁴² Seeing only his state of slavery but not his moral character, which continued after his change of status, she revealed her feelings and spoke to him of intercourse; but he rejected her words, not thinking it true to his religion to yield in this, and do such an injury and insult to the man who had purchased him and given him such honours.

⁴³ ἀλλὰ κρατεῖν τε τοῦ πάθους παρεκάλει τὴν‎ ἀπόγνωσιν τοῦ τεύξεσθαι τῆς ἐπιθυμίας προβαλλόμενος, σταλήσεσθαι γάρ τε αὐτῇ τοῦτο μὴ παρούσης ἐλπίδος, αὐτός τε πάντα μᾶλλον ὑπομενεῖν ἔλεγεν ἢ πρὸς τοῦτο καταπειθὴς ἔσεσθαι· καὶ γὰρ εἰ τῇ δεσποίνῃ δοῦλον ὄντα δεῖ ποιεῖν μηδὲν ἐναντίον, ἡ πρὸς τὰ τοιαῦτα τῶν προσταγμάτων ἀντιλογία πολλὴν ἂν ἔχοι παραίτησιν.

⁴³ Instead, he exhorted her to govern her passion, holding out the hopelessness of attaining her desire—for he said the hope of it would be cut off from her since it was not present—and he declared he would endure anything rather than be compliant in this matter. He argued that even if a slave must do nothing contrary to his mistress, the refusal of such commands would carry a strong excuse.

⁴³ He, on the contrary, exhorted her to govern that passion; and laid before her the impossibility of her obtaining her desires, which he thought might be conquered, if she had no hope of succeeding; and he said, that as to himself, he would endure any thing whatever before he would be persuaded to it; for although it was fit for a slave, as he was, to do nothing contrary to his mistress, he might well be excused in a case where the contradiction was to such sort of commands only.

⁴³ He urged her to govern her passion, showing the impossibility of what she desired, which he thought could be quelled if she had no hope of success. He himself would endure everything, he said, rather than be persuaded to it. Even though a slave like him should do nothing against the wishes of his mistress, he would be excused where his refusal was to this sort of command.

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

⁴⁵ Δημοτελοῦς οὖν ἑορτῆς ἐπιστάσης, καθ᾽ ἣν εἰς τὴν‎ πανήγυριν καὶ γυναιξὶ φοιτᾶν νόμιμον ἦν, σκήπτεται νόσον πρὸς τὸν ἄνδρα θηρωμένη μόνωσιν καὶ σχολὴν εἰς τὸ δεηθῆναι τοῦ , καὶ γενομένης αὐτῇ ταύτης λιπαρεστέρους ἔτι τῶν πρώτων αὐτῷ προσηνέγκατο λόγους,

⁴⁵ When a public festival arrived,^[1] during which it was customary for women to attend the assembly, she feigned illness to her husband, seeking solitude and leisure to petition Joseph. When she obtained this opportunity, she addressed words to him even more persistent than the first.

⁴⁵ When, therefore, there was a public festival coming on, in which it was the custom for women to come to the public solemnity; she pretended to her husband that she was sick, as contriving an opportunity for solitude and leisure, that she might entreat Joseph again. Which opportunity being obtained, she used more kind words to him than before;

⁴⁵ As there was a public festival coming up, when it was customary for women to join the general assembly, she pretended to her husband to be sick, in order to gain the solitude and leisure to ask Joseph again, and finding it, she spoke to him more gently than before.

^[1]Josephus specifies that the wife’s opportunity came during a "public festival." Although it is not mentioned in the Bible. However, this provides a logical reason for the house being empty, a detail Josephus uses to make the narrative more "historically" plausible to a Roman audience.

⁴⁶ ὡς καλῶς μὲν εἶχεν αὐτὸν μετὰ τὴν‎ ἐξ ἀρχῆς δέησιν εἶξαι καὶ μηδὲ ἀντειρηκέναι κατά τε τὴν‎ τῆς παρακαλούσης ἐντροπὴν καὶ τὴν‎ τοῦ πάθους ὑπερβολήν, ὑφ᾽ οὗ βιασθείη δέσποινα οὖσα τοῦ κατὰ ταύτην ἀξιώματος ταπεινοτέρα γενέσθαι, φρονήσει δὲ καὶ νῦν ἄμεινον ἐνδοὺς καὶ τὸ ἐπὶ τοῖς παρελθοῦσιν ἄγνωμον διορθώσεται·

⁴⁶ She said that it would have been well for him to yield after her first request and not to have refused, out of respect for her who entreated him and the excess of her passion, by which she—being his mistress—had been forced to descend below her dignity for this request; but that even now, he would correct his past ignorance by yielding with better wisdom.

⁴⁶ and said that it had been good for him to have yielded to her first solicitation, and to have given her no repulse, both because of the reverence he ought to bear to her dignity who solicited him, and because of the vehemence of her passion, by which she was forced though she were his mistress to condescend beneath her dignity; but that he may now, by taking more prudent advice, wipe off the imputation of his former folly;

⁴⁶ He really should have yielded to her first request, she said, and not have repulsed her, respecting the dignity of the one soliciting him and the heat of her passion, which drove his mistress to descend beneath her dignity, but now he should follow wiser counsel, and purge his previous foolishness.

⁴⁷ εἴτε γὰρ δευτέραν δέησιν ἐξεδέχετο, ταύτην γεγονέναι καὶ μετὰ πλείονος σπουδῆς· νόσον τε γὰρ προφασίσασθαι καὶ τῆς ἑορτῆς καὶ τῆς πανηγύρεως τὴν‎ πρὸς αὐτὸν ὁμιλίαν προτιμῆσαι· εἴτε τοῖς πρώτοις ὑπὸ ἀπιστίας ἀντέκρουσε λογισμοῖς, τοῦ μηδεμίαν κακουργίαν εἶναι κρίνειν σύμβολον τὸ τοῖς αὐτοῖς .

⁴⁷ For if he was waiting for a second request, this had now happened with even greater zeal; for she had made a pretext of illness and preferred intimacy with him over the festival and the assembly. And if he had rejected her first advances out of disbelief, the fact that she persisted in the same things should be a sign to him that there was no malicious intent.

⁴⁷ for whether it were that he expected the repetition of her solicitations she had now made, and that with greater earnestness than before, for that she had pretended sickness on this very account, and had preferred his conversation before the festival and its solemnity; or whether he opposed her former discourses, as not believing she could be in earnest; she now gave him sufficient security, by thus repeating her application, that she meant not in the least by fraud to impose upon him;

⁴⁷ Whether he was expecting her to repeat her request more warmly, now that she had pretended sickness on this account and preferred his company over the festival and its splendour, or whether he had at first rejected her overtures because he did not think she was serious, the fact that she now persisted with them was a sign that it was not a trap.

⁴⁸ προσδοκᾶν τε τῶν παρόντων ἀγαθῶν ὄνησιν, ὧν ἤδη μετέχειν, αὐτῆς τῷ καὶ μειζόνων ἀπολαύσειν ὑπήκοον γενόμενον, ἄμυναν δὲ καὶ μῖσος παρ᾽ αὐτῆς ἀποστραφέντα τὴν‎ καὶ τοῦ χαρίσασθαι τῇ δεσποίνῃ τὴν‎ τῆς σωφροσύνης δόκησιν ἐπίπροσθε θέμενον.

⁴⁸ She told him to expect the enjoyment of his current advantages, which he already shared, by adding himself to her love, and that he would enjoy even greater things by becoming obedient; but he would face revenge and hatred from her if he turned away from her request and placed the reputation of self-control above granting a favor to his mistress.

⁴⁸ and assured him, that if he complied with her affections, he might expect the enjoyment of the advantages he already had; and if he were submissive to her, he should have still greater advantages; but that he must look for revenge and hatred from her, in case he rejected her desires, and preferred the reputation of chastity before his mistress;

⁴⁸ If he submitted to her, he would proceed to even more good things, but he must expect revenge and hatred from her if he rejected her desires, preferring his precious chastity above his mistress.

⁴⁹ οὐ γὰρ αὐτὸν τοῦτο ὠφελήσειν τραπείσης εἰς κατηγορίαν αὐτοῦ‎ καὶ καταψευσαμένης πεῖραν ἐπὶ τἀνδρί, προσέξειν δὲ μᾶλλον τοῖς αὐτῆς λόγοις ἢ τοῖς ἐκείνου, κἂν ὅτι μάλιστα ἀπὸ τῆς ἀληθείας φέρωνται.

⁴⁹ For she warned that this [self-control] would not benefit him if she turned to accusing him and told a false tale to her husband of his attempt upon her; for Potiphar would pay more attention to her words than to his, even if his were based entirely on the truth.

⁴⁹ for that he would gain nothing by such procedure, because she would then become his accuser, and would falsely pretend to her husband, that he had attempted her chastity; and that Potiphar would hearken to her words rather than to his, let his be ever so agreeable to the truth.

⁴⁹ In that case he would gain nothing, because she would then accuse him and falsely pretend to her husband that he had attacked her chastity, and Pentephres would heed her words rather than his, no matter if they were far from the truth.

⁵⁰ Ταῦτα λεγούσης τῆς γυναικὸς καὶ δακρυούσης οὔτε οἶκτος αὐτὸν μὴ σωφρονεῖν ἔπεισεν οὔτ᾽ ἠνάγκασε φόβος, ἀλλὰ ταῖς δεήσεσιν ἀντέσχε καὶ ταῖς ἀπειλαῖς οὐκ ἐνέδωκε καὶ παθεῖν ἀδίκως καὶ ὑπομένειν τι τῶν χαλεπωτέρων εἵλετο μᾶλλον ἢ τῶν παρόντων ἀπολαύειν χαρισάμενος ἐφ᾽ οἷς ἂν αὑτῷ συνειδῇ δικαίως ἀπολουμένῳ.

⁵⁰ Though the woman said these things and wept, neither pity persuaded him to abandon self-control, nor did fear compel him. He resisted her petitions and did not yield to her threats, choosing rather to suffer unjustly and endure something of the harsher sort than to enjoy current pleasures by granting favors for which his conscience would tell him he was justly perishing.

⁵⁰ When the woman had said thus, and even with tears in her eyes, neither did pity dissuade Joseph from his chastity, nor did fear compel him to a compliance with her; but he opposed her solicitations, and did not yield to her threatenings, and was afraid to do an ill thing, and chose to undergo the sharpest punishment rather than to enjoy his present advantages, by doing what his own conscience knew would justly deserve that he should die for it.

⁵⁰ Though the woman said this with tears in her eyes, Joseph was neither swayed from his chastity by pity, nor compelled by fear to give in to her, but rejected her pleas and resisted her threats. He chose to suffer unjustly and bear the worst penalty rather than take an offer that in his conscience he knew would merit death.

⁵¹ γάμου τε αὐτὴν ὑπεμίμνησκε καὶ τῆς πρὸς τὸν ἄνδρα συμβιώσεως καὶ τούτοις τὸ πλέον νέμειν ἢ προσκαίρῳ τῆς ἐπιθυμίας ἡδονῇ παρεκάλει, τῆς μὲν καὶ μετάνοιαν ἑξούσης αὖθις ἐπ᾽ ὀδύνῃ γενησομένην οὐκ ἐπὶ διορθώσει τῶν ἡμαρτημένων καὶ φόβον του μὴ κατάφωρον γενέσθαι καὶ χάριν τοῦ λαθεῖν ἀγνοουμένου τοῦ κακοῦ,

⁵¹ He reminded her of marriage and her life with her husband, and he exhorted her to grant more to these than to a temporary pleasure of desire, which would later bring repentance with pain—not resulting in the correction of the sins—and a fear of being discovered, and a gratitude for remaining hidden while the evil was unknown.

⁵¹ He also put her in mind that she was a married woman, and that she ought to cohabit with her husband only; and desired her to suffer these considerations to have more weight with her than the short pleasure of lustful dalliance, which would bring her to repentance afterwards, would cause trouble to her, and yet would not amend what had been done amiss. He also suggested to her the fear she would be in lest they should be caught; and that the advantage of concealment was uncertain, and that only while the wickedness was not known [would there be any quiet for them];

⁵¹ He reminded her that she should have intercourse only with her husband, and should prefer this to the brief pleasure of lust, which would only bring her regret and grief and could not be mended after the sin was done; and the fear of being caught, and how secrecy lasts only while the evil stays unknown.

⁵² τῆς δὲ πρὸς τὸν ἄνδρα κοινωνίας ἀπόλαυσιν ἐχούσης ἀκίνδυνον καὶ προσέτι πολλὴν τὴν‎ ἀπὸ τοῦ συνειδότος καὶ πρὸς τὸν θεὸν παρρησίαν καὶ πρὸς τοὺς ἀνθρώπους· καὶ ὡς αὐτοῦ‎ δεσπόσει μᾶλλον μείνασα καθαρὰ καὶ δεσποίνης ἐξουσίᾳ χρήσεται πρὸς αὐτόν, ἀλλ᾽ οὐ συνεξαμαρτάνοντος αἰδοῖ· πολὺ δὲ κρεῖττον εἶναι θαρρεῖν ἐπὶ γινωσκομένοις τοῖς εὖ βεβιωμένοις ἢ ἐπὶ λανθανούσῃ κακοπραγίᾳ.

⁵² He told her that her union with her husband, however, afforded a pleasure without danger and, in addition, a great freedom of speech before God and men arising from a good conscience. He said she would mistress him even more by remaining pure and would use a mistress's authority over him, rather than doing so with the shame of a partner in sin. He concluded that it was much better to be confident in the knowledge of a life well lived than in a hidden wicked deed.^[1]

⁵² but that she might have the enjoyment of her husband's company without any danger. And he told her, that in the company of her husband she might have great boldness from a good conscience, both before God and before men. Nay, that she would act better like his mistress, and make use of her authority over him better while she persisted in her chastity, than when they were both ashamed for what wickedness they had been guilty of; and that it is much better to depend on a good life, well acted, and known to have been so, than upon the hopes of the concealment of evil practices.

⁵² With her husband she could enjoy intimacy without risk, and the security of a good conscience, in the sight of both God and other people. By preserving chastity, she could exercise authority over him better as his mistress than if both were ashamed of sinning together, for it is far better to know one has lived well than to have to rely on concealing evil.

^[1]Joseph’s speeches in verses 51-52 are heavily influenced by Stoic and Platonic philosophy, emphasizing the "freedom of speech" that comes from a clear conscience versus the "slavery" of hidden sin.

⁵³ Ταῦτα λέγων καὶ ἔτι πλείω τούτοις ὅμοια τὴν‎ τῆς γυναικὸς ὁρμὴν ἐπέχειν ἐπειρᾶτο καὶ τὸ πάθος αὐτῆς εἰς λογισμὸν ἐπιστρέφειν, ἡ δὲ βιαιότερον ἐχρῆτο τῇ σπουδῇ καὶ ἐπιβαλοῦσα τὰς χεῖρας ἀναγκάζειν ἀπογνοῦσα τὸ πείθειν ἤθελεν.

⁵³ By saying these things and even more of a similar nature, he tried to restrain the woman's impulse and turn her passion back toward reason. But she used her zeal more violently, and having cast her hands upon him, she wished to force him since she despaired of persuading him.

⁵³ Joseph, by saying this, and more, tried to restrain the violent passion of the woman, and to reduce her affections within the rules of reason; but she grew more ungovernable and earnest in the matter; and since she despaired of persuading him, she laid her hands upon him, and had a mind to force him.

⁵³ By saying this and more, he tried to curb the woman's violent passion and to turn her feelings toward what was reasonable, but she grew more ungovernable and intense, and in despair of persuading him, she laid hands upon him to force him.

⁵⁴ ὡς δ᾽ ἐξέφυγεν ὑπὸ ὀργῆς ὁ προσκαταλιπὼν καὶ τὸ ἱμάτιον, κατεχούσης καὶ γὰρ αὐτὸν ἐκ τούτου μεθεὶς ἐξεπήδησε τοῦ δωματίου, περιδεὴς γενομένη, μὴ κατείπῃ πρὸς τὸν ἄνδρα αὐτῆς, καὶ τῆς ὕβρεως περιαλγῶς ἔχουσα φθάσαι καταψεύσασθαι πρὸς τὸν ἔγνω τοῦ , καὶ τούτῳ τῷ τρόπῳ τιμωρῆσαι μὲν αὐτῇ δεινῶς ὑπερηφανημένῃ, προλαβεῖν δὲ τὴν‎ διαβολὴν σοφὸν ἅμα καὶ γυναικεῖον ἡγήσατο.

⁵⁴ Joseph fled in anger, leaving even his garment behind—for as she was holding him by it, he let it go and leaped out of the chamber. She became terrified that he might tell her husband, and being deeply pained by the insult, she decided to get ahead of him by telling a falsehood to Potiphar against Joseph. She thought it both wise and womanly to take revenge on the one who had so terribly slighted her and to anticipate any accusation.

⁵⁴ But as soon as Joseph had got away from her anger, leaving also his garment with her, for he left that to her, and leaped out of her chamber, she was greatly afraid lest he should discover her lewdness to her husband, and greatly troubled at the affront he had offered her; so she resolved to be beforehand with him, and to accuse Joseph falsely to Potiphar, and by that means to revenge herself on him for his pride and contempt of her; and she thought it a wise thing in itself, and also becoming a woman, thus to prevent his accusation.

⁵⁴ But Joseph fled from her anger, leaving his garment behind in her grasp as he rushed from her chamber, and she was very afraid that he would tell her husband, and was much insulted by the insult he had offered her. She resolved to accuse Joseph falsely to Pentephres and so to revenge herself on him for scorning her, considering it a wise and womanly thing to forestall his accusation.

⁵⁵ καὶ καθῆστο μὲν κατηφὴς καὶ συγκεχυμένη τὴν‎ ἐπὶ τῷ διαμαρτεῖν τῆς ἐπιθυμίας λύπην ὡς ἐπὶ πείρᾳ διαφθορᾶς πλασαμένη μετ᾽ ὀργῆς, ἐλθόντι δὲ τἀνδρὶ καὶ πρὸς τὴν‎ ὄψιν ταραχθέντι καὶ πυνθανομένῳ τὴν‎ αἰτίαν τῆς κατηγορίας τῆς κατήρξατο καί " τεθναίης, εἶπεν, ἄνερ, ἢ πονηρὸν δοῦλον κοίτην μιᾶναι τὴν‎ σὴν θελήσαντα κόλασον,

⁵⁵ She sat down dejected and confused, feigning the grief of her failed desire as if it were anger at an attempt at her corruption. When her husband arrived and was troubled by her appearance and asked the reason, she began her accusation against Joseph: "May you die, husband," she said, "or punish the wicked slave who wished to defile your bed!

⁵⁵ Accordingly she sat sorrowful and in confusion, framing herself so hypocritically and angrily, that the sorrow, which was really for her being disappointed of her lust, might appear to be for the attempt upon her chastity; so that when her husband came home, and was disturbed at the sight of her and inquired what was the cause of the disorder she was in, she began to accuse Joseph: and, "O husband," said she, "mayest thou not live a day longer if thou dost not punish the wicked slave who has desired to defile thy bed;

⁵⁵ So she sat in silent disarray, showing such anger that her sorrow for her frustrated lust, seemed to be for the attempt upon her chastity. When her husband came home he was troubled at how she looked and asked about the cause, she began to accuse Joseph and said, "My husband, you may die if you do not punish the wicked slave who has tried to defile your bed.

⁵⁶ ὃς οὔθ᾽ οἷος ὢν εἰς τὸν ἡμέτερον οἶκον ἀφῖκται μνησθεὶς ἐσωφρόνησεν οὔθ᾽ ὧν ἐκ τῆς σῆς χρηστότητος ἔτυχεν, ἀλλ᾽ ἀχάριστος ὢν ἄν, εἰ μὴ πάντα παρεῖχεν αὑτὸν ἀγαθὸν εἰς ἡμᾶς, ἐπεβούλευσεν ὑβρίσαι γάμον τὸν σόν, καὶ ταῦτ᾽ ἐν ἑορτῇ τὴν‎ σὴν ἀπουσίαν παραφυλάξας· ὡς ὅσα καὶ μέτριος ἐδόκει πρότερον διὰ τὸν ἐκ σοῦ φόβον ἠρέμει καὶ οὐχὶ φύσει χρηστὸς ἦν.

⁵⁶ "He has neither remembered his place since he came into our house and kept his self-control, nor has he remembered what he obtained from your kindness; instead, being ungrateful—as he would be even if he did not show himself entirely good toward us—he plotted to insult your marriage, and this during a festival, watching for your absence. For all his appearance of moderation before was due to fear of you; he was not good by nature.

⁵⁶ who has neither minded who he was when he came to our house, so as to behave himself with modesty; nor has he been mindful of what favors he had received from thy bounty (as he must be an ungrateful man indeed, unless he, in every respect, carry himself in a manner agreeable to us;) this man, I say, laid a private design to abuse thy wife, and this at the time of a festival, observing when thou wouldst be absent. So that it now is clear that his modesty, as it appeared to be formerly, was only because of the restraint he was in out of fear of thee, but that he was not really of a good disposition.

⁵⁶ He has forgotten who he was when he came to our house, so as to behave modestly, or the favours he had received from your bounty. What an ungrateful man he must be not to behave himself well toward us in all things. He planned to abuse your wife, availing of your absence during the festival. His former apparent modesty was only out of fear of you, but clearly he was not of good character.

⁵⁷ τοιοῦτον δ᾽ ἄρα τὸ παρ᾽ ἀξίαν αὐτὸν καὶ παρ᾽ ἐλπίδας εἰς τιμὴν παρελθεῖν ἐποίησεν, ὡς δέον ᾧ τὴν‎ τῆς κτήσεως τῆς σῆς πίστιν καὶ τὴν‎ οἰκονομίαν λαβεῖν ἐξεγένετο καὶ τῶν πρεσβυτέρων	⁵⁷ "The fact that he rose to honor beyond his worth and expectations made him feel this way—as if the one who was permitted to receive the trust of your property and the stewardship, and was preferred over the older servants, should also touch your wife."
⁵⁷ This has been occasioned by his being advanced to honor beyond what he deserved, and what he hoped for; insomuch that he concluded, that he who was deemed fit to be trusted with thy estate and the government of thy family, and was preferred above thy eldest servants, might be allowed to touch thy wife also."	⁵⁷ This has come from his being honoured beyond his merits and his hopes, so he thought that being entrusted with your estate and your household and being set above your oldest servants, he might also be allowed to touch your wife."

⁵⁸ οἰκετῶν προτιμηθῆναι τούτῳ καὶ τῆς σῆς ψαύειν γυναικός. παυσαμένη δὲ τῶν λόγων ἐπεδείκνυεν αὐτῷ τὸ ἱμάτιον, ὡς βιάσασθαι καταλιπόντος αὐτό. δὲ μήτε δακρυούσῃ τῇ γυναικὶ μήθ᾽ οἷς ἔλεγε καὶ εἶδεν ἔχων τῷ τε πρὸς αὐτὴν πλέον νέμων ἐπὶ μὲν τὴν‎ τῆς ἀληθείας οὐκ ἐτρέπετο,

⁵⁸ Having finished her words, she showed him the garment, saying that he had left it behind when he attempted to force her. Potiphar, being unable to distrust his weeping wife or what he heard and saw, and granting more to his love for her, did not turn to an examination of the truth.

⁵⁸ Thus when she had ended her discourse, she showed him his garment, as if he then left it with her when he attempted to force her. But Potiphar not being able to disbelieve what his wife's tears showed, and what his wife said, and what he saw himself, and being seduced by his love to his wife, did not set himself about the examination of the truth;

⁵⁸ When she finished talking, she showed him his garment, as though he had left it behind when he attempted to force her. Pentephres, unable to disbelieve his wife's tears and what she said and what he saw, and misled by his love for his wife, did not set to examining the truth.

⁵⁹ δοὺς δὲ σωφρονεῖν τῇ γυναικὶ πονηρὸν δ᾽ εἶναι κατακρίνας τὸν τὸν μὲν εἰς τὴν‎ τῶν κακούργων εἱρκτὴν ἐνέβαλεν, ἐπὶ δὲ τῇ γυναικὶ καὶ μᾶλλον ἐφρόνει κοσμιότητα καὶ σωφροσύνην αὐτῇ μαρτυρῶν.

⁵⁹ Believing his wife was self-controlled and judging Joseph to be wicked, he threw him into the prison of criminals, while he thought even more highly of his wife, bearing witness to her decorum and self-control.

⁵⁹ but taking it for granted that his wife was a modest woman, and condemning Joseph as a wicked man, he threw him into the malefactors' prison; and had a still higher opinion of his wife, and bare her witness that she was a woman of a becoming modesty and chastity.

⁵⁹ Assuming his wife to be chaste and condemning Joseph as wicked, he threw him into prison for wrongdoing, and thought even more highly of his wife, praising her beauty and decency.

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

☜ ☞

⁶⁰ μὲν οὖν πάντ᾽ ἐπὶ τῷ θεῷ ποιησάμενος τὰ περὶ αὐτὸν οὔτ᾽ εἰς ἀπολογίαν οὔτ᾽ ἐπ᾽ ἀκριβῆ τῶν γεγονότων δήλωσιν ἐτράπη, τὰ δεσμὰ δὲ καὶ τὴν‎ ἀνάγκην σιγῶν ὑπῆλθεν ἀμείνονα ἔσεσθαι τῶν δεδεκότων θαρρῶν τὸν τὴν‎ αἰτίαν τῆς συμφορᾶς καὶ τὴν‎ ἀλήθειαν εἰδότα , οὗ πεῖραν τῆς προνοίας εὐθὺς ἐλάμβανεν·

⁶⁰ Joseph, therefore, committing all his affairs to God, turned neither to a defense nor to a detailed disclosure of the facts. He submitted to the bonds and the compulsion in silence, confident that God, who knew the cause of his misfortune and the truth, would prove better than those who had bound him; of whose providence he immediately received a trial.

⁶⁰ Now Joseph, commending all his affairs to God, did not betake himself to make his defense, nor to give an account of the exact circumstances of the fact, but silently underwent the bonds and the distress he was in, firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more powerful than those that inflicted the punishments upon him:—a proof of whose providence he quickly received;

⁶⁰ Entrusting all his concerns to God, Joseph did not seek either to defend himself or to go into the details of what had occurred, but silently bore his chains and his plight, trusting that God, who knew the cause and the truth about his disaster was better than his captors.

⁶¹ ὁ γὰρ δεσμοφύλαξ τήν τε ἐπιμέλειαν καὶ τὴν‎ πίστιν αὐτοῦ‎ κατανοήσας ἐν οἷς τάξειεν αὐτὸν καὶ τὸ ἀξίωμα τῆς μορφῆς ὑπανίει τε τῶν δεσμῶν καὶ τὸ δεινὸν ἐλαφρότερον αὐτῷ καὶ κοῦφον ἐποίει, διαίτῃ δὲ χρῆσθαι κρείττονι δεσμωτῶν ἐπέτρεπε.

⁶¹ For the keeper of the prison, having noticed his diligence and his faithfulness in whatever he assigned to him, as well as the dignity of his form, relaxed his bonds and made his distress lighter and easier for him, allowing him a lifestyle better than that of ordinary prisoners.

⁶¹ for the keeper of the prison taking notice of his care and fidelity in the affairs he had set him about, and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more supportable to him. He also permitted him to make use of a diet better than that of the rest of the prisoners.

⁶¹ And he soon had proof of providence, for noting his care and fidelity in the tasks given to him and the dignity of his bearing, the prison guard eased his chains and made his situation milder and more bearable for him, and also allowed him better rations than those of the other prisoners.

⁶² τῶν δὲ ἐν τοῖς αὐτοῖς ὄντων εἴποτε παύσαιντο τῆς περὶ τὰ ἔργα ταλαιπωρίας εἰς ὁμιλίαν, οἷα φιλεῖ κατὰ κοινωνίαν τῆς συμφορᾶς, τρεπομένων καὶ παρ᾽ ἀλλήλων τὰς αἰτίας ἐφ᾽ αἷς κατακριθεῖεν ἀναπυνθανομένων,

⁶² When those in the same condition ever ceased from their misery regarding their labors, they would turn to conversation—as is common in a fellowship of similar misfortune—and would inquire of one another the reasons for which they had been condemned.

⁶² Now, as his fellow prisoners, when their hard labors were over, fell to discoursing one among another, as is usual in such as are equal sufferers, and to inquire one of another what were the occasions of their being condemned to a prison:

⁶² As is usual among partners in misfortune, when their chores were done, the prisoners turned to conversation and told each other the reasons why they were sentenced.

⁶³ οἰνοχόος τοῦ βασιλέως καὶ σφόδρα αὐτῷ τιμώμενος κατ᾽ ὀργὴν δεδεμένος καὶ συνδιαφέρων τῷ τὰς πέδας συνηθέστερος αὐτῷ μᾶλλον ἐγένετο καί, συνέσει γὰρ ἐδόκει αὐτὸν προύχειν, ὄναρ ἰδὼν ἐξέθετο παρακαλῶν δηλοῦν εἴ τι σημαίνει, μεμφόμενος ὅτι τοῖς ἐκ τοῦ βασιλέως κακοῖς ἔτι τὸ θεῖον αὐτῷ καὶ τὰς ἐκ τῶν ὀνειράτων φροντίδας προστίθησιν.

⁶³ The king’s cupbearer, who had been held in great honor by him but was bound because of anger, shared his fetters with Joseph and became quite intimate with him. Because Joseph seemed to excel in understanding, the cupbearer, having seen a dream, set it forth and entreated him to explain if it signified anything, complaining that the Divine was adding the anxieties of dreams to the evils he suffered from the king.

⁶³ among them the king's cupbearer, and one that had been respected by him, was put in bonds, upon the king's anger at him. This man was under the same bonds with Joseph, and grew more familiar with him; and upon his observing that Joseph had a better understanding than the rest had, he told him of a dream he had, and desired he would interpret its meaning, complaining that, besides the afflictions he underwent from the king, God did also add to him trouble from his dreams.

⁶³ Among them the king's wine-waiter, once highly regarded but now imprisoned due to a fit of anger, shared a chain with Joseph and grew familiar with him and noting his intelligence, told him of a dream he had. He asked him to interpret its meaning, complaining that, on top of the penalty imposed by the king, the Deity was adding more anxieties by his dreams.

⁶⁴ Ἔλεγε δ᾽ οὖν ἰδεῖν κατὰ τοὺς ὕπνους τριῶν κλημάτων πεφυκυίας ἀμπέλου βότρυς ἐξ ἑκάστου ἀποκρέμασθαι μεγάλους ἤδη καὶ πρὸς τρύγητον ὡραίους, καὶ τούτους αὐτὸς ἀποθλίβειν εἰς φιάλην ὑπέχοντος τοῦ βασιλέως διηθήσας τε τὸ γλεῦκος δοῦναι τῷ βασιλεῖ πιεῖν, κἀκεῖνον δέξασθαι κεχαρισμένως.

⁶⁴ He said, then, that he saw in his sleep a vine with three branches already grown, and from each hung clusters of grapes already large and ripe for the harvest. He himself pressed these into a cup held out by the king, and having strained the must, he gave it to the king to drink, and the king received it graciously.

⁶⁴ He therefore said, that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large already, and ripe for gathering; and that he squeezed them into a cup which the king held in his hand; and when he had strained the wine, he gave it to the king to drink, and that he received it from him with a pleasant countenance.

⁶⁴ He said that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large and ready for picking, and that he squeezed them into a cup held by the king, and when he had strained the must he gave it to the king to drink, who took it with satisfaction.

⁶⁵ τὸ μὲν οὖν ἑωραμένον ἐδήλου τοιοῦτον ὄν, ἠξίου δ᾽ εἴ τι μεμοίραται συνέσεως φράζειν αὐτῷ τὴν‎ πρόρρησιν τῆς ὄψεως. ὁ δὲ θαρρεῖν τε παρεκάλει καὶ προσδοκᾶν ἐν τρισὶν ἡμέραις ἀπολυθήσεσθαι τῶν δεσμῶν τοῦ βασιλέως ποθήσαντος αὐτοῦ‎ τὴν‎ διακονίαν καὶ πάλιν εἰς ταύτην αὐτὸν ἐπανάξοντος·

⁶⁵ The vision he had seen was shown to be of this sort, and he asked that if Joseph had any share of understanding, he should tell him the prediction of the vision. Joseph exhorted him to be of good courage and to expect to be released from his bonds in three days, as the king desired his service and would restore him to it again.

⁶⁵ This, he said, was what he saw; and he desired Joseph, that if he had any portion of understanding in such matters, he would tell him what this vision foretold. Who bid him be of good cheer, and expect to be loosed from his bonds in three days' time, because the king desired his service, and was about to restore him to it again;

⁶⁵ He explained that this was what he saw, and asked him, if he understood such matters, what this vision foretold. He told him to take heart and to expect to be set free from his chains in three days, for the king required his service and was about to restore him to it.

⁶⁶ καρπὸν γὰρ ἐσήμαινεν ἀμπέλινον ἐπ᾽ ἀγαθῷ τὸν θεὸν ἀνθρώποις παρασχεῖν, ὃς αὐτῷ τε ἐκείνῳ σπένδεται καὶ πίστιν ἀνθρώποις καὶ φιλίαν ὁμηρεύει, διαλύων μὲν ἔχθρας τὰ πάθη δὲ καὶ τὰς λύπας ἐξαιρῶν τοῖς προσφερομένοις αὐτὸν καὶ πρὸς ἡδονὴν ὑποφέρων.

⁶⁶ For he explained that the fruit of the vine was a sign that God provided to men for good; it is used for libations to God Himself and it pledges trust and friendship among men, dissolving enmities and taking away the sufferings and griefs of those who partake of it, leading them toward pleasure.^[1]

⁶⁶ for he let him know that God bestows the fruit of the vine upon men for good; which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men; and puts an end to their quarrels, takes away passion and grief out of the minds of them that use it, and makes them cheerful.

⁶⁶ For God bestows the fruit of the vine for our good and wine is poured out for man and is the pledge of fidelity and friendship, resolving quarrels and banishing passion and grief from those who use it and giving them pleasure.

^[1]Josephus adds a Hellenistic-style eulogy for wine, describing it as a "pledge of trust" (pistis) and "friendship" (philia). This reflects the Greek symposion culture familiar to Josephus' readers.

⁶⁷ τοῦτον οὖν φῂς ἐκ τριῶν ἀποθλιβέντα βοτρύων χερσὶ ταῖς σαῖς προσέσθαι τὸν βασιλέα· καλὴν τοίνυν ἴσθι σοι τὴν‎ ὄψιν γεγενημένην καὶ προμηνύουσαν ἄφεσιν τῆς παρούσης ἀνάγκης ἐν τοσαύταις ἡμέραις, ἐξ ὅσων κλημάτων τὸν καρπὸν ἐτρύγησας κατὰ τοὺς ὕπνους.

⁶⁷ "You say, then," Joseph said, "that this was pressed from three clusters by your hands and offered to the king. Know, therefore, that your vision is a good one and foretells a release from your present necessity in as many days as the branches from which you harvested the fruit in your sleep."

⁶⁷ "Thou sayest that thou didst squeeze this wine from three clusters of grapes with thine hands, and that the king received it: know, therefore, that this vision is for thy good, and foretells a release from thy present distress within the same number of days as the branches had whence thou gatheredst thy grapes in thy sleep.

⁶⁷ "You say you squeezed this wine from three clusters of grapes with your hands, and gave it to the king. Then realize that this good vision granted to you predicts your release from this plight in the same number of days as the branches from which, in your sleep, you picked the grapes.

⁶⁸ μέμνησο μέντοι τούτων πειραθεὶς τοῦ προκαταγγείλαντός σοι τὰ ἀγαθά, καὶ γενόμενος ἐν ἐξουσίᾳ μὴ περιίδῃς ἡμᾶς ἐν οἷς καταλείψεις πρὸς ἃ δεδηλώκαμεν ἀπερχόμενος· οὐδὲν γὰρ ἐξαμαρτόντες ἐν δεσμοῖς γεγόναμεν,

⁶⁸ "However, remember these things when you have experienced the one who foretold these good things to you; and when you are in power, do not overlook us in the place where you will leave us as you depart for the things we have described."

⁶⁸ However, remember what prosperity I have foretold thee when thou hast found it true by experience; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us when thou art gone to the place we have foretold; for we are not in prison for any crime;

⁶⁸ When it turns out so, remember that I predicted this good fortune for you, and when you are back in office, do not forget us here where you will leave us while you go to what we have foretold. For we are not in prison for any crime.

⁶⁹ ἀλλ᾽ ἀρετῆς ἕνεκα καὶ σωφροσύνης τὰ τῶν κακούργων ὑπομένειν κατεκρίθημεν οὐδέ γε μετ᾽ οἰκείας ἡδονῆς τὸν ταῦθ᾽ ἡμᾶς ἐργασάμενον ὑβρίσαι θελήσαντες. τῷ μὲν οὖν οἰνοχόῳ χαίρειν κατὰ τὸ εἰκὸς ἀκούσαντι τοιαύτης τῆς τοῦ ὀνείρατος ἐξηγήσεως ὑπῆρχε καὶ περιμένειν τῶν δεδηλωμένων τὴν‎ τελευτήν.

⁶⁹ "For we have been put in bonds having committed no sin, but for the sake of virtue and self-control we were condemned to endure the lot of criminals, not having wished to insult the one who did these things to us for our own pleasure." The cupbearer, as was natural, rejoiced upon hearing such an interpretation of the dream and awaited the fulfillment of what had been declared.

⁶⁹ but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure." The cupbearer, therefore, as was natural to do, rejoiced to hear such an interpretation of his dream, and waited the completion of what had been thus shown him beforehand.

⁶⁹ It is because of virtue and self-control that we are condemned to suffer like criminals and because we were unwilling, for our own pleasure, to wrong the man who did this to us." Of course, the wine-waiter was glad to hear this interpretation of his dream and looked forward to its coming true.

⁷⁰ Δοῦλος δέ τις ἐπὶ τῶν σιτοποιῶν τεταγμένος τοῦ βασιλέως συνδεδεμένος τῷ οἰνοχόῳ τοιαύτην ποιησαμένου τοῦ περὶ τῆς ὄψεως ἐκείνῳ τὴν‎ ἀπόφασιν εὔελπις ὤν, καὶ γὰρ καὐτὸς ὄναρ ἦν τεθεαμένος, ἠξίωσε τὸν φράσαι, τί κἀκείνῳ δηλοῦν βούλεται τὰ διὰ τῆς παρελθούσης νυκτὸς ὀφθέντα.

⁷⁰ A certain slave set over the king's bakers, who was bound with the cupbearer, became hopeful after Joseph made such a declaration to the other regarding the vision; for he too had seen a dream. He asked Joseph to say what the things seen during the past night intended to show him.

⁷⁰ But another servant there was of the king, who had been chief baker, and was now bound in prison with the cupbearer; he also was in good hope, upon Joseph's interpretation of the other's vision, for he had seen a dream also; so he desired that Joseph would tell him what the visions he had seen the night before might mean.

⁷⁰ But another slave who had been a baker for the king was also a prisoner with the wine-waiter, and he took hope, hearing Joseph's interpretation of the other's vision, for he too had seen a dream. So he asked Joseph to tell him the meaning of what he had seen the night before.

⁷¹ ἦν δὲ τοιαῦτα· " τρία, φησί, κανᾶ φέρειν ὑπὲρ τῆς κεφαλῆς ἔδοξα, δύο μὲν ἄρτων πλέα, τὸ δὲ τρίτον ὄψου τε καὶ ποικίλων βρωμάτων οἷα βασιλεῦσι σκευάζεται· καταπταμένους δ᾽ οἰωνοὺς ἅπαντα δαπανῆσαι μηδένα λόγον αὐτοῦ‎ ποιουμένους ἀποσοβοῦντος.

⁷¹ The dream was as follows: "I seemed," he said, "to carry three baskets upon my head—two full of bread, and the third of meat and various foods such as are prepared for kings. But birds flew down and consumed everything, taking no account of me as I tried to drive them away."

⁷¹ They were these that follow:—"Methought," says he, "I carried three baskets upon my head; two were full of loaves, and the third full of sweetmeats and other eatables, such as are prepared for kings; but that the fowls came flying, and eat them all up, and had no regard to my attempt to drive them away."

⁷¹ They were as follows: "I thought," he said "I was carrying three baskets on my head, two of them full of loaves and the third full of pastries and such other kinds of food as are prepared for kings. Then birds flew up and ate them all, regardless of my efforts to drive them away."

⁷² καὶ ὁ μὲν ὁμοίαν τὴν‎ πρόρρησιν ἔσεσθαι τῇ τοῦ οἰνοχόου προσεδόκα· ὁ δὲ συμβαλὼν τῷ λογισμῷ τὸ ὄναρ καὶ πρὸς αὐτὸν εἰπών, ὡς ἐβούλετ᾽ ἂν ἀγαθῶν αὐτῷ γεγονέναι καὶ οὐχ οἵων τὸ ὄναρ αὐτῷ δηλοῖ, λέγει δύο τὰς πάσας ἔτι τοῦ ζῆν αὐτὸν ἔχειν ἡμέρας· τὰ γὰρ κανᾶ τοῦτο σημαίνειν·

⁷² He expected that the prediction would be similar to that of the cupbearer. But Joseph, having compared the dream in his reasoning, said to him that he wished he could have been an interpreter of good things for him and not of such things as the dream showed. He said the baker had only two days left to live—for the baskets signified this.

⁷² And he expected a prediction like to that of the cupbearer. But Joseph, considering and reasoning about the dream, said to him, that he would willingly be an interpreter of good events to him, and not of such as his dream denounced to him; but he told him that he had only three days in all to live, for that the [three] baskets signify,

⁷² He expected a prediction like that of the wine-waiter, but after pondering and thinking about the dream, Joseph told him he would rather interpret good things for him than those warned about in his dream. He said he had only two full days more to live, for that was what the baskets meant.

⁷³ τῇ τρίτῃ δ᾽ αὐτὸν ἀνασταυρωθέντα βορὰν ἔσεσθαι πετεινοῖς οὐδὲν ἀμύνειν αὑτῷ δυνάμενον. Καὶ δὴ ταῦτα τέλος ὅμοιον οἷς ὁ εἶπεν ἀμφοτέροις ἔλαβε· τῇ γὰρ ἡμέρᾳ τῇ προειρημένῃ γενέθλιον τεθυκὼς ὁ βασιλεὺς τὸν μὲν ἐπὶ τῶν σιτοποιῶν ἀνεσταύρωσε, τὸν δὲ οἰνοχόον τῶν δεσμῶν ἀπολύσας ἐπὶ τῆς αὐτῆς ὑπηρεσίας κατέστησεν.

⁷³ On the third day, he would be crucified and become food for birds, being unable to defend himself. And indeed, these things reached an end similar to what Joseph had said for both of them; for on the aforementioned day, the king, having performed a sacrifice for his birthday, crucified the one over the bakers but released the cupbearer from his bonds and restored him to the same service.

⁷³ that on the third day he should be crucified, and devoured by fowls, while he was not able to help himself. Now both these dreams had the same several events that Joseph foretold they should have, and this to both the parties; for on the third day before mentioned, when the king solemnized his birth-day, he crucified the chief baker, but set the butler free from his bonds, and restored him to his former ministration.

⁷³ On the third day he would be crucified and become food for the birds, unable to help himself. Both outcomes were exactly as Joseph foretold, for on the predicted third day, when the king celebrated his birthday, he crucified the chief baker, but set the wine-waiter free from his chains and restored him to his former service.

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

⁷⁵ ὁ βασιλεὺς ὑπὸ τὴν‎ αὐτὴν ἑσπέραν ὄψεις ἐνυπνίων θεασάμενος δύο καὶ μετ᾽ αὐτῶν τὴν‎ ἑκατέρας ἐξήγησιν ταύτης μὲν ἠμνημόνησε, τῶν δὲ ὀνειράτων κατέσχεν. ἀχθόμενος οὖν ἐπὶ τοῖς ἑωραμένοις, καὶ γὰρ ἐδόκει σκυθρωπὰ ταῦτ᾽ αὐτῷ, συνεκάλει μεθ᾽ ἡμέραν τοὺς λογιωτάτους χρῄζων μαθεῖν τῶν ὀνειράτων τὴν‎ κρίσιν.

⁷⁵ King Pharaoh, during the same evening, saw two visions in dreams; and although he remembered the dreams, he forgot the interpretation that came with each of them. He was troubled by what he had seen—for they seemed gloomy to him—and he called together the most learned of the Egyptians the next day, desiring to learn the judgment of the dreams.

⁷⁵ Pharaoh the king had seen in his sleep the same evening two visions; and after them had the interpretations of them both given him. He had forgotten the latter, but retained the dreams themselves. Being therefore troubled at what he had seen, for it seemed to him to be all of a melancholy nature, the next day he called together the wisest men among the Egyptians, desiring to learn from them the interpretation of his dreams.

⁷⁵ On one single evening Pharaothes the king saw in his sleep two visions along with their meanings. Though he forgot the latter, he remembered the actual dreams and was troubled at what he had seen, for it seemed to him to portend no good for him. Next day he called together the wisest of the Egyptians to learn from them the meaning of his dreams.

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

⁷⁷ καὶ προσελθὼν ἐμήνυσεν αὐτῷ τὸν τήν τε ὄψιν, ἣν αὐτὸς εἶδεν ἐν τῇ εἱρκτῇ, καὶ τὸ ἀποβὰν ἐκείνου φράσαντος, ὅτι τε σταυρωθείη κατὰ τὴν‎ αὐτὴν ἡμέραν ὁ ἐπὶ τῶν σιτοποιῶν κἀκείνῳ τοῦτο συμβαίη κατὰ ἐξήγησιν ὀνείρατος προειπόντος.

⁷⁷ Approaching the king, he revealed Joseph to him, and the vision he himself had seen in the prison, and the outcome that followed Joseph's explanation: how the one over the bakers was crucified on the same day, and how this happened to him according to the interpretation of the dream which Joseph had foretold.

⁷⁷ so he came and mentioned Joseph to him, as also the vision he had seen in prison, and how the event proved as he had said; as also that the chief baker was crucified on the very same day; and that this also happened to him according to the interpretation of Joseph.

⁷⁷ So he went to him to tell of Joseph and the vision he had seen in prison and how the upshot proved to be just as he had said; and how the chief baker was crucified on the same day, also according to Joseph's prediction, based on his dream.

⁷⁸ δεδέσθαι δὲ τοῦτον μὲν ὑπὸ τοῦ ἐπὶ τῶν μαγείρων ὡς δοῦλον, λέγειν δ᾽ αὐτὸν ἐν ὀλίγοις εἶναι γένους ἅμα καὶ τῆς τοῦ πατρὸς δόξης. τοῦτον οὖν μεταπεμψάμενος καὶ μὴ διὰ τὴν‎ ἄρτι κακοπραγίαν αὐτοῦ‎ καταγνοὺς μαθήσῃ τὰ

⁷⁸ He told him that Joseph had been bound by Potiphar, the head of the cooks, as a slave, but that he said he was of the race of the Hebrews and of a family of high renown through his father. "If you send for him and do not despise him because of his recent misfortune, you will learn the things shown to you by your dreams."

⁷⁸ That Joseph himself was laid in bonds by Potiphar, who was his head cook, as a slave; but, he said, he was one of the noblest of the stock of the Hebrews; and said further, his father lived in great splendor. "If, therefore, thou wilt send for him, and not despise him on the score of his misfortunes, thou wilt learn what thy dreams signify."

⁷⁸ He told how the man, born to a noble Hebrew family and whose father was renowned, was kept chained as a slave by the head cook, Pentephres. "If you just send for this man and not scorn his present misfortune, you will learn the meaning of your dreams."

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

⁸⁰ Ὁ δὲ τῆς δεξιᾶς αὐτοῦ‎ λαβόμενος " ὦ νεανία, φησί, σὺ γάρ μοι νῦν ἄριστος καὶ συνίσειν ἱκανώτατος ὑπὸ οἰκέτου τοὐμοῦ μεμαρτύρησαι, τῶν αὐτῶν ἀγαθῶν, ὧν καὶ τούτῳ μετέδωκας ἀξίωσον κἀμὲ φράσας ὅσα μοι κατὰ τοὺς ὕπνους ὀνειράτων ὄψεις προδηλοῦσι· βούλομαι δέ σε μηδὲν ὑποστελλόμενον φόβῳ κολακεῦσαι ψευδεῖ λόγῳ καὶ τῷ πρὸς ἡδονήν, ἂν τἀληθὲς σκυθρωπότερον ᾖ.

⁸⁰ The king, taking him by the right hand, said: "O young man, you have been testified to by my servant as being excellent and most capable in understanding. Grant me also the same good things you shared with him, by saying what the visions of dreams during my sleep foretell to me. I wish you to flatter me in no way through fear or false words, even if the truth is somewhat gloomy."

⁸⁰ But the king took him by the hand; and, "O young man," says he, "for my servant bears witness that thou art at present the best and most skillful person I can consult with; vouchsafe me the same favors which thou bestowedst on this servant of mine, and tell me what events they are which the visions of my dreams foreshow; and I desire thee to suppress nothing out of fear, nor to flatter me with lying words, or with what may please me, although the truth should be of a melancholy nature.

⁸⁰ The king took him by the hand and said, "Young man, my servant says you are now the best and most competent person I can consult; do me the same favour you did for my servant and tell me what is foretold by these visions in my sleep. I want you to suppress nothing out of fear, nor flatter me with lies designed to please.

⁸¹ ἔδοξα γὰρ παρὰ ποταμὸν βαδίζων βόας ἰδεῖν εὐτραφεῖς ἅμα καὶ μεγέθει διαφερούσας ἑπτὰ τὸν ἀριθμὸν ἀπὸ τοῦ νάματος χωρεῖν ἐπὶ τὸ ἕλος, ἄλλας δὲ ταύταις τὸν ἀριθμὸν παραπλησίας ἐκ τοῦ ἕλους ὑπαντῆσαι λίαν κατισχνωμένας καὶ δεινὰς ὁραθῆναι, αἳ κατεσθίουσαι τὰς εὐτραφεῖς καὶ μεγάλας οὐδὲν ὠφελοῦντο χαλεπῶς ὑπὸ τοῦ λιμοῦ τετρυχωμέναι.

⁸¹ "I seemed, as I walked by a river, to see seven cows, well-fed and of remarkable size, coming from the stream into the marsh. Seven others, similar in number to these, met them from the marsh—exceedingly lean and terrible to look upon. These ate the well-fed and large cows but received no benefit, being terribly worn out by hunger."

⁸¹ For it seemed to me that, as I walked by the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine of the same number like them, met them out of the marshes, exceeding lean and ill-favored, which ate up the fat and the large kine, and yet were no better than before, and not less miserably pinched with famine.

⁸¹ I seemed to be walking along the river and saw seven well-fed cows of extraordinary size, going from the river to the marshland. The same number of other cows met them, coming from the marshes, emaciated and terrible to see, which ate up the fat, large cows and were still not improved, so wretchedly hollow were they with hunger.

⁸² μετὰ δὲ ταύτην τὴν‎ ὄψιν διεγερθεὶς ἐκ τοῦ ὕπνου καὶ τεταραγμένος ὢν καὶ τί ποτ᾽ εἴη τὸ φάντασμα παρ᾽ ἐμαυτῷ σκοπῶν καταφέρομαι πάλιν εἰς ὕπνον καὶ δεύτερον ὄναρ ὁρῶ πολὺ τοῦ προτέρου Θαυμασιώτερον, ὅ με καὶ μᾶλλον ἐκφοβεῖ καὶ ταράττει.

⁸² "After this vision, I woke from sleep, and being troubled and considering within myself what the phantom might be, I fell back into sleep and saw a second dream much more wonderful than the first, which frightened and troubled me even more."

⁸² After I had seen this vision, I awaked out of my sleep; and being in disorder, and considering with myself what this appearance should be, I fell asleep again, and saw another dream, much more wonderful than the foregoing, which still did more affright and disturb me:—

⁸² After this vision I woke from sleep troubled and puzzling about what this phantasm could mean. Then I fell asleep again and saw another dream, far stranger than the former, which scared and troubled me still more.

⁸³ στάχυας ἑπτὰ ἑώρων ἀπὸ μιᾶς ῥίζης ἐκφυέντας καρηβαροῦντας ἤδη καὶ κεκλιμένους ὑπὸ τοῦ καρποῦ καὶ τῆς πρὸς ἄμητον ὥρας καὶ τούτοις ἑτέρους ἑπτὰ στάχυας πλησίον λιφερνοῦντας καὶ ἀσθενεῖς ὑπὸ ἀδροσίας, οἳ δαπανᾶν καὶ κατεσθίειν τοὺς ὡραίους τραπέντες ἔκπληξίν μοι παρέσχον."

⁸³ "I saw seven ears of corn growing from a single root, already heavy-headed and bending under the weight of the fruit and the season for harvest; and near these were seven other ears, blighted and weak from lack of dew, which turned to consume and eat the ripe ones, causing me great astonishment."

⁸³ I saw seven ears of corn growing out of one root, having their heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe and fit for reaping; and near these I saw seven other ears of corn, meager and weak, for want of rain, which fell to eating and consuming those that were fit for reaping, and put me into great astonishment."

⁸³ I saw seven ears of corn growing from one root, weighed down and bent with fruit, which was now ripe and ready for reaping. Beside them I saw seven other ears of corn, thin and weak for lack of rain, which began eating and devouring the ripe ears, putting me in a state of shock."

⁸⁴ δὲ ὑπολαβών, " ὄνειρος μὲν οὗτος, εἶπεν, ὦ βασιλεῦ, καίπερ ἐν δυσὶ μορφαῖς ὀφθεὶς μίαν καὶ τὴν‎ αὐτὴν ἀποσημαίνει τελευτὴν τῶν . [τό τε γὰρ ] τὰς βοῦς ἰδεῖν ζῷον ἐπ᾽ ἀρότρῳ πονεῖν γεγενημένον ὑπὸ τῶν χειρόνων κατεσθιομένας,

⁸⁴ Joseph, taking up the word, said: "This dream, O king, although seen in two forms, signifies one and the same end of coming events. For seeing the cows—an animal born to labor at the plow—being eaten by the worse ones...

⁸⁴ To which Joseph replied:—"This dream," said he, "O king, although seen under two forms, signifies one and the same event of things; for when thou sawest the fat kine, which is an animal made for the plough and for labor, devoured by the worser kine,

⁸⁴ After listening to him Joseph replied: "My king, although seen under two forms, this dream refers to the same future event. The sight of the cows, animals made for the plow and for toil, devoured by their inferiors,

⁸⁵ καὶ οἱ στάχυες ὑπὸ τῶν ἐλαττόνων δαπανώμενοι λιμὸν καὶ ἀκαρπίαν ἐπὶ τοσαῦτα προκαταγγέλλουσιν ἔτη τοῖς ἴσοις πρότερον εὐδαιμονησάσῃ, ὡς τὴν‎ τούτων εὐφορίαν τῶν ἐτῶν ὑπὸ τῆς τῶν μετὰ τοσοῦτον ἀριθμὸν ἴσων ἀφορίας ὑπαναλωθῆναι. γενήσεται δὴ σπάνις τῶν ἀναγκαίων σφόδρα δυσκατόρθωτος.

⁸⁵ ...and the ears of corn being consumed by the lesser ones, foretells a famine and a failure of crops in Egypt for as many years as the previous years of prosperity, such that the abundance of those years will be consumed by the barrenness of an equal number of following years. There will be a scarcity of necessities very difficult to remedy."

⁸⁵ and the ears of corn eaten up by the smaller ears, they foretell a famine, and want of the fruits of the earth for the same number of years, and equal with those when Egypt was in a happy state; and this so far, that the plenty of these years will be spent in the same number of years of scarcity, and that scarcity of necessary provisions will be very difficult to be corrected;

⁸⁵ and the ears of corn eaten up by the smaller ears, foretells famine and unfruitfulness for as many years as the former prosperity, for the plenty of these years will be eaten up by the same number of years of scarcity, when it will be very hard to get the necessaries of life.

⁸⁶ σημεῖον δέ· αἱ γὰρ κατισχνωμέναι βόες δαπανήσασαι τὰς κρείττονας οὐκ ἴσχυσαν κορεσθῆναι. ὁ μέντοι θεὸς οὐκ ἐπὶ τῷ λυπεῖν τὰ μέλλοντα τοῖς ἀνθρώποις προδείκνυσιν, ἀλλ᾽ ὅπως προυγνωκότες κουφοτέρας συνέσει ποιῶνται τὰς πείρας τῶν κατηγγελμένων. σὺ τοίνυν ταμιευσάμενος τἀγαθὰ τὰ κατὰ τὸν πρῶτον χρόνον γενησόμενα ποιήσεις ἀνεπαίσθητον τὴν‎ ἐπελευσομένην συμφοράν."

⁸⁶ "The sign is this: the lean cows, having consumed the better ones, were not able to be satisfied. However, God does not show the future to men to cause them grief, but so that having foreknowledge, they may make the trials of the announced things lighter through wisdom. You, therefore, by husbanding the good things produced during the first period, will make the coming misfortune unfelt by the Egyptians."

⁸⁶ as a sign whereof, the ill-favored kine, when they had devoured the better sort, could not be satisfied. But still God foreshows what is to come upon men, not to grieve them, but that, when they know it beforehand, they may by prudence make the actual experience of what is foretold the more tolerable. If thou, therefore, carefully dispose of the plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt by the Egyptians."

⁸⁶ The sign of this is that the gaunt cows were still hungry after devouring the better ones. But God fore-shows the future to human beings not to grieve them but that by prudence they may lessen the experience they have foreseen. Therefore, if you carefully ration the plentiful crops to come in the first period, you will protect the Egyptians from feeling the effects of the coming disaster."

⁸⁷ Θαυμάσαντος δὲ τοῦ βασιλέως τὴν‎ φρόνησιν καὶ τὴν‎ σοφίαν τοῦ καὶ πυθομένου, τίνα καὶ τρόπον ἂν προοικονομήσειεν ἐν τοῖς τῆς εὐετηρίας καιροῖς τὰ περὶ τῶν μετὰ ταύτην, ὡς ἂν ἐλαφρότερα γένοιτο τὰ τῆς ἀφορίας,

⁸⁷ The king, wondering at the prudence and wisdom of Joseph, asked in what manner he might provide in advance during the times of plenty for the things following, so that the effects of the barrenness might be made lighter.

⁸⁷ Hereupon the king wondered at the discretion and wisdom of Joseph; and asked him by what means he might so dispense the foregoing plentiful crops in the happy years, as to make the miserable crops more tolerable.

⁸⁷ Amazed at the shrewdness and wisdom of Joseph, the king asked him in what way the harvests in the plentiful years should be administered, so as to make the time of barrenness more bearable.

⁸⁸ ὑπετίθετο καὶ συνεβούλευε φειδὼ τῶν ἀγαθῶν, καὶ μὴ κατὰ περιουσίαν αὐτοῖς χρῆσθαι τοῖς ἐπιτρέπειν, ἀλλ᾽ ὅσα ἂν κατὰ τρυφὴν ἀναλώσωσιν ἐκ περισσοῦ, ταῦτα τηρεῖν εἰς τὸν τῆς ἐνδείας καιρόν, ἀποτίθεσθαί τε παρῄνει λαμβάνοντα τὸν σῖτον παρὰ τῶν γεωργῶν τὰ διαρκῆ μόνον εἰς διατροφὴν χορηγοῦντα.

⁸⁸ Joseph suggested and advised thrift regarding the good things, and that he should not allow the Egyptians to use them in excess. Rather, whatever they would spend in luxury from their surplus, he advised keeping for the time of need. He urged him to store up the grain, taking it from the farmers and supplying only what was sufficient for their nourishment.

⁸⁸ Joseph then added this his advice: To spare the good crops, and not permit the Egyptians to spend them luxuriously, but to reserve what they would have spent in luxury beyond their necessity against the time of want. He also exhorted him to take the corn of the husbandmen, and give them only so much as will be sufficient for their food.

⁸⁸ He proposed and advised that the good harvests should be set aside and the Egyptians not allowed to waste them, but to preserve for the time of need the surplus they would have wasted. He should take the corn from the farmers and give them only as much as they needed for food.

⁸⁹ δ᾽ ἀμφοτέρων θαυμάσας τῆς τε κρίσεως τοῦ ὀνείρατος καὶ τῆς συμβουλίας αὐτῷ τὴν‎ οἰκονομίαν παραδίδωσιν, ὥστε πράττειν ἃ καὶ τῷ πλήθει τῶν καὶ τῷ βασιλεῖ συμφέροντα ὑπολαμβάνει, τὸν ἐξευρόντα τὴν‎ τοῦ πράγματος ὁδὸν καὶ προστάτην ἄριστον αὐτῆς ὑπολαβὼν γενήσεσθαι.

⁸⁹ Pharaoh, wondering at both Joseph’s judgment of the dream and his advice, delivered the administration to him, so that he might do whatever he thought was beneficial for both the multitude of the Egyptians and the king—concluding that the one who discovered the way to handle the matter would also be its best protector.

⁸⁹ Accordingly Pharaoh being surprised at Joseph, not only for his interpretation of the dream, but for the counsel he had given him, intrusted him with dispensing the corn; with power to do what he thought would be for the benefit of the people of Egypt, and for the benefit of the king, as believing that he who first discovered this method of acting, would prove the best overseer of it.

⁸⁹ Pharaothes was so impressed not only by Joseph's explanation of the dream but also by his advice that he entrusted him with the administration, with the power to do whatever he thought would be best for the people of Egypt and the king, believing that he who first thought out this plan would be the best for carrying it out.

⁹⁰ ὁ δὲ ταύτης αὐτῷ τῆς ἐξουσίας ὑπὸ τοῦ βασιλέως δοθείσης σφραγῖδί τε χρῆσθαι τῇ αὐτοῦ‎ καὶ πορφύραν ἐνδύσασθαι διὰ τῆς γῆς ἁπάσης ἐλαύνων ἐφ᾽ ἅρματος ἦγε τὸν σῖτον παρὰ τῶν γεωργῶν τὸν ἀρκοῦντα πρός τε σπόρον καὶ διατροφὴν ἑκάστοις ἀπομετρῶν, μηδενὶ σημαίνων τὴν‎ αἰτίαν, ὑφ᾽ ἧς ταῦτα ἔπραττε.

⁹⁰ When this authority had been given to him by the king, he was allowed to use the king's seal and to dress in purple. Driving through the whole land in a chariot, he gathered the grain from the farmers, measuring out to each only what was sufficient for seed and nourishment, disclosing to no one the reason why he did these things.

⁹⁰ But Joseph having this power given him by the king, with leave to make use of his seal, and to wear purple, drove in his chariot through all the land of Egypt, and took the corn of the husbandmen, allotting as much to every one as would be sufficient for seed, and for food, but without discovering to any one the reason why he did so.

⁹⁰ With this authority given him by the king and permission to use his seal and wear the purple, Joseph drove in his chariot through all the land of Egypt and took the corn of the farmers, allotting to each enough for seed and for food, but without telling anyone the reason why he did so.

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

☜ ☞

⁹¹ τριακοστὸν δ᾽ ἔτος ἤδη τῆς ἡλικίας αὐτῷ διεληλύθει καὶ τιμῆς ἁπάσης ἀπέλαυε τοῦ βασιλέως καὶ προσηγόρευσεν αὐτὸν ἀπιδὼν αὐτοῦ‎ πρὸς τὸ παράδοξον τῆς συνέσεως· σημαίνει γὰρ τὸ ὄνομα κρυπτῶν εὑρετήν. γαμεῖ δὲ καὶ γάμον ἀξιολογώτατον· ἄγεται γὰρ καὶ θυγατέρα τῶν ἐν ἱερέων συμπράξαντος αὐτῷ τοῦ βασιλέως ἔτι παρθένον ὀνόματι.

⁹¹ Joseph had already passed his thirtieth year of age and enjoyed every honor from the king, who named him Psothomphanechos (Zaphenath-Paneah), having regard for the extraordinary nature of his understanding; for the name signifies "a discoverer of secrets." He also contracted a most distinguished marriage; for he took to wife a daughter of Potiphera, one of the priests of Heliopolis, a virgin named Asenath, the king himself having arranged the match.

⁹¹ Joseph was now grown up to thirty years of age, and enjoyed great honors from the king, who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of secrets. He also married a wife of very high quality; for he married the daughter of Petephres, one of the priests of Heliopolis; she was a virgin, and her name was Asenath.

⁹¹ He had now passed his thirtieth year and enjoyed great honours from the king, who called him Psothom-Phanech, in view of his mighty intellect, for the name means the Discoverer of Secrets. With the king's help he also made a very fine marriage, espousing the daughter of Pentephres, one of the priests of Heliopolis; she was a virgin named Asenethis.

⁹² ἐκ ταύτης δὲ καὶ παῖδες αὐτῷ γίνονται πρὸ τῆς μὲν πρεσβύτερος, σημαίνει δ᾽ ἐπίληθον, διὰ τὸ εὐδαιμονήσαντα λήθην εὕρασθαι τῶν ἀτυχημάτων, ὁ δὲ νεώτερος , ἀποδιδοὺς δὲ τοῦτο σημαίνει, διὰ τὸ ἀποδοθῆναι αὐτὸν τῇ ἐλευθερίᾳ τῶν προγόνων.

⁹² From her, children were born to him before the barrenness began: Manasseh, the elder, which means "forgetfulness," because having become prosperous, he found a forgetting of his misfortunes; and the younger Ephrades (Ephraim), meaning "restorer," because he was restored to the freedom of his ancestors.

⁹² By her he had children before the scarcity came on; Manasseh, the elder, which signifies forgetful, because his present happiness made him forget his former misfortunes; and Ephraim, the younger, which signifies restored, because he was restored to the freedom of his forefathers.

⁹² By her he had children before the scarcity began: Manasses, the elder, whose name means "cause of forgetfulness," for his present prosperity made him forget his former troubles, and the younger Ephraim, meaning "restored," because he was restored to the freedom of his ancestors.

⁹³ τῆς δ᾽ κατὰ τὴν‎ τῶν ὀνειράτων ἐξήγησιν μακαριστῶς ἔτη ἑπτὰ διαγούσης ὁ λιμὸς ἥπτετο τῷ ὀγδόῳ ἔτει καὶ διὰ τὸ μὴ προῃσθημένοις ἐπιπεσεῖν τὸ κακὸν πονούμενοι χαλεπῶς ὑπ᾽ αὐτοῦ‎ πάντες ἐπὶ τὰς βασιλέως θύρας συνέρρεον.

⁹³ While Egypt lived blessedly for seven years according to Joseph’s interpretation of the dreams, the famine laid hold of it in the eighth year; and because the evil fell upon them without their having sensed it beforehand, being severely distressed by it, all flocked together to the king’s doors.

⁹³ Now after Egypt had happily passed over seven years, according to Joseph's interpretation of the dreams, the famine came upon them in the eighth year; and because this misfortune fell upon them when they had no sense of it beforehand, they were all sorely afflicted by it, and came running to the king's gates;

⁹³ When Egypt had happily spent seven years, according to Joseph's interpretation of the dreams, famine seized them in the eighth year. And as this misfortune came on them unforeseen, they felt it all the worse and came running to the king's gates.

⁹⁴ ὁ δὲ ἐκάλει, κἀκεῖνος τὸν σῖτον αὐτοῖς ἀπεδίδοτο γεγενημένος σωτὴρ ὁμολογουμένως τοῦ πλήθους, καὶ τὴν‎ ἀγορὰν οὐ τοῖς ἐγχωρίοις προὐτίθει μόνον, ἀλλὰ καὶ τοῖς ξένοις ὠνεῖσθαι παρῆν πάντας ἀνθρώπους κατὰ συγγένειαν ἀξιοῦντος ἐπικουρίας τυγχάνειν παρὰ τῶν εὐδαιμονίᾳ χρωμένων.

⁹⁴ He called for Joseph, and he sold the grain to them, having become the acknowledged savior of the multitude. He offered the market not only to the natives but also allowed foreigners to buy, as Joseph deemed it right that all humans, as being of one kin, should receive assistance from those who were enjoying prosperity.

⁹⁴ and he called upon Joseph, who sold the corn to them, being become confessedly a savior to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness.

⁹⁴ He called on Joseph, who sold them corn and was publicly praised as the people's saviour. Not only did he open this market for the local people, but foreigners also could buy it, since Joseph held that all who are naturally akin to each other should receive help from those who lived in prosperity.

⁹⁵ Πέμπει δὲ καὶ τῆς δεινῶς ἐκτετρυχωμένης, πάσης γὰρ ἥψατο τῆς ἠπείρου τὸ δεινόν, τοὺς υἱοὺς ἅπαντας εἰς τὴν‎ ὠνησομένους σῖτον πεπυσμένος ἐφεῖσθαι τὴν‎ ἀγορὰν καὶ ξένοις· μόνον δὲ κατέσχε ἐκ αὐτῷ γεγονότα ὁμομήτριον δὲ .

⁹⁵ Jacob also, since the land of Canaan was severely exhausted—for the evil touched the whole continent—sent all his sons into Egypt to buy grain, having heard that the market was open even to foreigners. Only Benjamin did he keep back, born to him of Rachel and the full brother of Joseph.

⁹⁵ Now Jacob also, when he understood that foreigners might come, sent all his sons into Egypt to buy corn, for the land of Canaan was grievously afflicted with the famine; and this great misery touched the whole continent. He only retained Benjamin, who was born to him by Rachel, and was of the same mother with Joseph.

⁹⁵ When Jacob learned that the corn market was open to foreigners, he sent all his sons into Egypt to buy corn, for Canaan was grievously hit by the famine, and the misery afflicted the whole region. He kept back only Benjamin, born to him by Rachel and who had the same mother as Joseph.

⁹⁶ οἱ μὲν οὖν εἰς τὴν‎ ἐλθόντες ἐνετύγχανον τῷ χρῄζοντες ἀγορᾶς· οὐδὲν γὰρ ἦν, ὃ μὴ μετὰ γνώμης ἐπράττετο τῆς ἐκείνου· καὶ γὰρ τὸ θεραπεῦσαι τὸν βασιλέα τότε χρήσιμον ἐγίνετο τοῖς ἀνθρώποις, ὅτε καὶ τῆς τιμῆς ἐπιμεληθεῖεν.

⁹⁶ Those who came to Egypt, therefore, met with Joseph, needing the market; for there was nothing done without his approval. Indeed, it then became useful for men to pay court to the king only when they also showed care for the honor of Joseph.

⁹⁶ These sons of Jacob then came into Egypt, and applied themselves to Joseph, wanting to buy corn; for nothing of this kind was done without his approbation, since even then only was the honor that was paid the king himself advantageous to the persons that paid it, when they took care to honor Joseph also.

⁹⁶ These then came into Egypt and asked Joseph's permission to buy corn, for nothing of this kind was done without his approval. Even showing honour to the king himself was of benefit only to those who also showed homage to Joseph.

⁹⁷ ὁ δὲ γνωρίσας τοὺς ἀδελφοὺς οὐδὲν ἐνθυμουμένους περὶ αὐτοῦ‎ διὰ τὸ μειράκιον μὲν αὐτὸς ἀπαλλαγῆναι, εἰς τοῦτο δὲ προελθεῖν τῆς ἡλικίας καὶ τῶν χαρακτήρων ἠλλαγμένων ἀγνώριστος αὐτοῖς εἶναι, τῷ δὲ μεγέθει τοῦ ἀξιώματος οὐδ᾽ εἰς ἐπίνοιαν ἐλθεῖν αὐτοῖς δυνάμενος διεπείραζεν, ὡς ἔχοιεν γνώμης περὶ τῶν ὅλων.

⁹⁷ He recognized his brothers, but they thought nothing of him because he was a mere youth when he was separated from them, and having reached this age and his features having changed, he was unrecognizable to them; and by the greatness of his dignity, he was not even able to enter their thoughts. He therefore put them to the test to see how they stood in their general disposition.

⁹⁷ Now when he well knew his brethren, they thought nothing of him; for he was but a youth when he left them, and was now come to an age so much greater, that the lineaments of his face were changed, and he was not known by them: besides this, the greatness of the dignity wherein he appeared, suffered them not so much as to suspect it was he. He now made trial what sentiments they had about affairs of the greatest consequence;

⁹⁷ He recognized his brothers, but they never thought about him, for he was only a youth when he left them and he now had reached an age when his features had changed. His rank prevented them from suspecting his identity, so he was not known by them, and he began testing their feelings about the whole affair.

⁹⁸ τόν τε γὰρ σῖτον αὐτοῖς οὐκ ἀπεδίδοτο κατασκόπους τε τῶν βασιλέως πραγμάτων ἔλεγεν ἥκειν καὶ πολλαχόθεν μὲν αὐτοὺς συνεληλυθέναι, προφασίζεσθαι δὲ συγγένειαν· οὐ γὰρ εἶναι δυνατὸν ἀνδρὶ ἰδιώτῃ τοιούτους παῖδας καὶ τὰς μορφὰς οὕτως ἐκτραφῆναι, δυσκόλου καὶ βασιλεῦσιν οὔσης τοιαύτης παιδοτροφίας.

⁹⁸ For he would not sell them the grain, but said they had come as spies of the king’s affairs, and that they had gathered from many places and were only pretending to be kin. For he said it was not possible for a private man to have reared such sons with such distinguished forms, a thing difficult even for kings.

⁹⁸ for he refused to sell them corn, and said they were come as spies of the king's affairs; and that they came from several countries, and joined themselves together, and pretended that they were of kin, it not being possible that a private man should breed up so many sons, and those of so great beauty of countenance as they were, such an education of so many children being not easily obtained by kings themselves.

⁹⁸ He refused to sell them corn and said they had come to spy upon the king's business. He alleged that they had come from several countries and banded together, pretending to be relatives, for it was difficult for a king, let alone an individual man to rear so many fine-looking sons as this.

⁹⁹ ὑπὲρ δὲ τοῦ γνῶναι τὰ κατὰ τὸν πατέρα καὶ τὰ συμβεβηκότα αὐτῷ μετὰ τὴν‎ ἰδίαν ἀπαλλαγὴν ταῦτ᾽ ἔπραττε μαθεῖν τε βουλόμενος καὶ τὰ περὶ τὸν ἀδελφόν· ἐδεδίει γάρ, μὴ κἀκεῖνον ὁμοίως οἷς εἰς αὐτὸν ἐτόλμησαν εἶεν ἀπεσκευασμένοι τοῦ γένους.

⁹⁹ He did this in order to learn the state of his father and what had happened to him after his own departure, wishing also to learn about his brother Benjamin; for he feared that they might have removed him from the family in the same way they had dared to act against him.

⁹⁹ Now this he did in order to discover what concerned his father, and what happened to him after his own departure from him, and as desiring to know what was become of Benjamin his brother; for he was afraid that they had ventured on the like wicked enterprise against him that they had done to himself, and had taken him off also.

⁹⁹ He did this to find out about his father and what had happened after his own departure, and wanting to know what had become of his brother Benjamin, for he feared that they had dared to rid the family of him, as they had done to him.

¹⁰⁰ Οἱ δ᾽ ἦσαν ἐν ταραχῇ καὶ φόβῳ κίνδυνον τὸν μέγιστον αὐτοῖς ἐπηρτῆσθαι νομίζοντες καὶ μηδὲν περὶ τἀδελφοῦ κατὰ νοῦν λαμβάνοντες, καταστάντες τε πρὸς τὰς αἰτίας προηγοροῦντος, ὃς ἦν πρεσβύτατος αὐτῶν·

¹⁰⁰ They were in confusion and fear, thinking the greatest danger hung over them and taking no thought of their brother. Standing against the accusations, they defended themselves, with Reubel (Reuben) acting as their spokesman, who was the eldest of them.

¹⁰⁰ Now these brethren of his were under distraction and terror, and thought that very great danger hung over them; yet not at all reflecting upon their brother Joseph, and standing firm under the accusations laid against them, they made their defense by Reubel, the eldest of them, who now became their spokesman:

¹⁰⁰ They were quaking with fear and thought themselves in great danger, never thinking him to be their brother, but rejecting his charges against them. They made their defence using Rubel, the eldest, as their spokesman.

¹⁰¹ " ἡμεῖς γὰρ, εἶπεν, οὐ κατὰ ἀδικίαν δεῦρο ἤλθομεν οὐδὲ κακουργήσοντες τὰ βασιλέως πράγματα, σωθῆναι δὲ ζητοῦντες καὶ καταφυγὴν τῶν ἐπεχόντων τὴν‎ χώραν ἡμῶν κακῶν τὴν‎ ὑμετέραν φιλανθρωπίαν ὑπολαβόντες, οὓς οὐχὶ πολίταις μόνοις τοῖς αὐτῶν, ἀλλὰ καὶ ξένοις ἠκούομεν τὴν‎ ἀγορὰν τοῦ σίτου προτεθεικέναι πᾶσι τὸ σώζεσθαι τοῖς δεομένοις παρέχειν διεγνωκότας.

¹⁰¹ "We," he said, "have not come here for any injustice, nor to work mischief against the king’s affairs, but seeking to be saved, and taking your philanthropy to be a refuge from the evils that beset our country. We heard that you have opened the market for grain not only to your own citizens but also to foreigners, having decided to provide salvation to all who are in need."

¹⁰¹ "We come not hither," said he, "with any unjust design, nor in order to bring any harm to the king's affairs; we only want to be preserved, as supposing your humanity might be a refuge for us from the miseries which our country labors under, we having heard that you proposed to sell corn, not only to your own countrymen, but to strangers also, and that you determined to allow that corn, in order to preserve all that want it;

¹⁰¹ "We did not come here," he said, "with any bad intention, or harm to the king's business in any way, but merely to save our lives, hoping that your kindness might provide us a respite from the woes of our country; for we heard of your selling corn, not only to your own countrymen, but also to strangers and so providing a means of survival to all in need of it.

¹⁰² ὅτι δ᾽ ἐσμὲν ἀδελφοὶ καὶ κοινὸν ἡμῖν αἷμα, φανερὸν μὲν καὶ τῆς μορφῆς τὸ οἰκεῖον καὶ μὴ πολὺ παρηλλαγμένον ποιεῖ, πατὴρ δ᾽ ἐστὶν ἡμῖν ἀνὴρ , ᾧ γινόμεθα δώδεκα παῖδες ἐκ γυναικῶν τεσσάρων, ὧν πάντων περιόντων ἦμεν εὐδαίμονες.

¹⁰² "That we are brothers and of common blood is made clear by the similarity of our forms, which are not much varied. Our father is Jacob, a Hebrew man, to whom twelve children were born of four wives, and while all were surviving, we were prosperous."

¹⁰² but that we are brethren, and of the same common blood, the peculiar lineaments of our faces, and those not so much different from one another, plainly show. Our father's name is Jacob, an Hebrew man, who had twelve of us for his sons by four wives; which twelve of us, while we were all alive, were a happy family;

¹⁰² That we are brothers and of the same common blood, the features of our faces plainly show, since we are so alike. Our father's name is Jacob, a Hebrew, to whom we twelve children were born by four wives, and we were happy while all twelve of us were alive.

¹⁰³ ἀποθανόντος δὲ ἑνὸς τῶν ἀδελφῶν τὰ πράγματα ἡμῖν ἐπὶ τὸ χεῖρον μετέβαλεν· ὅ τε γὰρ πατὴρ μακρὸν ἐπ᾽ αὐτῷ πένθος ἦρται καὶ ἡμεῖς ὑπό τε τῆς ἐπὶ τῷ τεθνηκότι συμφορᾶς καὶ τῆς τοῦ πρεσβύτου ταλαιπωρίας κακοπαθοῦμεν.

¹⁰³ "But when one of the brothers, Joseph, died, our affairs changed for the worse. For our father has taken up a long mourning for him, and we ourselves suffer both from the misfortune regarding the dead and the misery of the old man."

¹⁰³ but when one of our brethren, whose name was Joseph, died, our affairs changed for the worse, for our father could not forbear to make a long lamentation for him; and we are in affliction, both by the calamity of the death of our brother, and the miserable state of our aged father.

¹⁰³ However, when Joseph, one of our brothers, died, our affairs changed for the worse. Our father mourned a long time for him and we are saddened both by our brother's death and the old man's misery.

¹⁰⁴ ἥκομέν τε νῦν ἐπ᾽ ἀγορὰν σίτου τήν τε τοῦ πατρὸς ἐπιμέλειαν καὶ τὴν‎ κατὰ τὸν οἶκον πρόνοιαν τῷ νεωτάτῳ τῶν ἀδελφῶν πεπιστευκότες· δύνασαι δὲ πέμψας εἰς τὸν ἡμέτερον οἶκον μαθεῖν, εἴ τι ψευδές ἐστι τῶν λεγομένων."

¹⁰⁴ "And we have come now to the grain market, having entrusted the care of our father and the providence of the household to Benjamin, the youngest of our brothers. You are able, by sending to our house, to learn if anything said is false."

¹⁰⁴ We are now, therefore, come to buy corn, having intrusted the care of our father, and the provision for our family, to Benjamin, our youngest brother; and if thou sendest to our house, thou mayest learn whether we are guilty of the least falsehood in what we say."

¹⁰⁴ Now we come to buy corn, having entrusted the care of our father and charge of the household, to our youngest brother, Benjamin. You have only to send to our house, to learn if there is any falsehood in what we say."

¹⁰⁵ Καὶ μὲν τούτοις ἐπειρᾶτο πείθειν τὸν περὶ αὐτῶν τὰ ἀμείνω φρονῆσαι, ὁ δὲ τὸν ζῶντα μαθὼν καὶ τὸν ἀδελφὸν οὐκ ἀπολωλότα τότε μὲν εἰς τὴν‎ εἱρκτὴν αὐτοὺς ὡς ἐπὶ σχολῆς βασανίσων ἐνέβαλε, τῇ δὲ τρίτῃ τῶν ἡμερῶν προαγαγὼν αὐτούς,

¹⁰⁵ With these words, Reubel tried to persuade Joseph to think better of them. Joseph, having learned that Jacob was living and that his brother had not perished, for the time being threw them into prison as if to examine them at leisure; but on the third day, he brought them forth.

¹⁰⁵ And thus did Reubel endeavor to persuade Joseph to have a better opinion of them. But when he had learned from them that Jacob was alive, and that his brother was not destroyed by them, he for the present put them in prison, as intending to examine more into their affairs when he should be at leisure. But on the third day he brought them out, and said to them,

¹⁰⁵ In this way Rubel tried to persuade Joseph to think better of them. But learning that Jacob was alive and that his brother was not dead, he put them in prison, as though to examine them at leisure.

¹⁰⁶ " ἐπεί, φησί, διισχυρίζεσθε μήτ᾽ ἐπὶ κακουργίᾳ τῶν βασιλέως ἥκειν πραγμάτων εἶναί τε ἀδελφοὶ καὶ πατρὸς οὗ λέγετε, πείσαιτ᾽ ἄν με ταῦθ᾽ οὕτως ἔχειν, εἰ καταλίποιτε μὲν ἐξ αὑτῶν ἕνα παρ᾽ ἐμοὶ μηδὲν ὑβριστικὸν πεισόμενον, ἀποκομίσαντες δὲ τὸν σῖτον πρὸς τὸν πατέρα πάλιν ἔλθοιτε πρὸς ἐμὲ τὸν ἀδελφόν, ὃν καταλιπεῖν ἐκεῖ φατε, μεθ᾽ ἑαυτῶν ἄγοντες· τοῦτο γὰρ ἔσται‎ πίστωμα τῆς ἀληθείας.

¹⁰⁶ He said, "Since you insist that you have not come for mischief against the king’s affairs, and that you are brothers and of the father you say, you might persuade me that these things are so if you leave one of yourselves with me—who shall suffer no insult—and after conveying the grain to your father, you come back to me with the brother whom you say you left there."

¹⁰⁶ "Since you constantly affirm that you are not come to do any harm to the king's affairs; that you are brethren, and the sons of the father whom you named; you will satisfy me of the truth of what you say, if you leave one of your company with me, who shall suffer no injury here; and if, when ye have carried corn to your father, you will come to me again, and bring your brother, whom you say you left there, along with you, for this shall be by me esteemed an assurance of the truth of what you have told me."

¹⁰⁶ On the third day he brought them out and said, "Since you insist that you come with no malice toward to the king's realm and that you are brothers born to the father you spoke about, you can convince me of this by leaving with me one of your company, who will not be maltreated here. Then if, after bringing corn to your father, you return to me with your brother, whom you say you left there, to support the truth of what you say."

¹⁰⁷ οἱ δ᾽ ἐν μείζοσι κακοῖς ἦσαν ἔκλαιόν τε καὶ συνεχῶς πρὸς ἀλλήλους ἀνωλοφύροντο τὴν‎ συμφοράν, ὡς διὰ τὰ κατ᾽ ἐκείνου βουλευθέντα τιμωροῦντος αὐτοὺς τοῦ θεοῦ τούτοις περιπέσοιεν, δὲ πολὺς ἦν ἐπιπλήττων αὐτοῖς τῆς μετανοίας, ἐξ ἧς ὄφελος οὐδὲν γίνεται· φέρειν δ᾽ αὐτοὺς πᾶν ὅ τι καὶ πάθοιεν κατ᾽ ἐκδικίαν ἐκείνου δρῶντος αὐτὰ τοῦ θεοῦ καρτερῶς ἠξίου.

¹⁰⁷ "Lead him with you; for this shall be the pledge of the truth." They were in even greater evils and wept, continually lamenting to one another the misfortune of Joseph, saying that because of what they had plotted against him, God was punishing them by making them fall into these troubles. Reubel was frequent in rebuking them for their repentance, from which no benefit came to Joseph; he urged them to endure stoutly whatever they might suffer, as God was doing these things in vengeance for him.

¹⁰⁷ Hereupon they were in greater grief than before; they wept, and perpetually deplored one among another the calamity of Joseph; and said, "They were fallen into this misery as a punishment inflicted by God for what evil contrivances they had against him." And Reubel was large in his reproaches of them for their too late repentance, whence no profit arose to Joseph; and earnestly exhorted them to bear with patience whatever they suffered, since it was done by God in way of punishment, on his account.

¹⁰⁷ This grieved them more and they wept and began blaming each other for Joseph's fate, saying that this misery was God's punishment for their plots against him. Rubel sharply rebuked them that this repentance came too late to help Joseph. He urged them to patiently bear whatever they might suffer, since it was God's vengeance for him.

¹⁰⁸ ταῦτα δ᾽ ἔλεγον πρὸς ἀλλήλους οὐχ ἡγούμενοι τὸν γλώσσης τῆς αὐτῶν συνιέναι. κατήφεια δὲ πάντας εἶχε πρὸς τοὺς λόγους καὶ τῶν πραγμάτων μετάμελος, ὥσπερ οὖν καὶ τῶν ταῦτα ψηφισαμένων, ἐφ᾽ οἷς δίκαιον ἔκρινον τὸν θεὸν κολαζόμενοι.

¹⁰⁸ They said these things to one another, not thinking that Joseph understood their language. Dejection held them all at Reubel’s words, and they felt regret for their actions, just as those who had voted for them felt, for which they judged that God was justly punishing them.

¹⁰⁸ Thus they spake to one another, not imagining that Joseph understood their language. A general sadness also seized on them at Reubel's words, and a repentance for what they had done; and they condemned the wickedness they had perpetrated, for which they judged they were justly punished by God.

¹⁰⁸ This is how they spoke to each another, not imagining that Joseph understood their language. At Rubel's words sadness and remorse gripped them for what they had done, and they condemned the wrong for which God was justly punishing them.

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

¹¹⁰ καὶ κατασχὼν ὅμηρον τῆς ἐπανόδου τῶν ἀδελφῶν γενησόμενον ἐκείνους μεταλαβόντας τῆς ἀγορᾶς τοῦ σίτου προσέταξεν ἀπιέναι, κελεύσας τῷ ὑπηρέτῃ τἀργύριον, ὃ πρὸς τὴν‎ ὠνὴν εἶεν τοῦ σίτου κεκομικότες, κρύφα τοῖς φορτίοις ἐνθέντι ἀπολύειν κἀκεῖνο κομίζοντας. Καὶ ὁ μὲν τὰ ἐντεταλμένα ἔπραττεν.

¹¹⁰ Having detained Simeon as a hostage for the return of the brothers, he commanded the others to depart after they had received their portion of the grain market. He ordered his steward to secretly put the money they had brought for the purchase of the grain into their loads and to let them depart carrying that as well. And the steward did as he was commanded.

¹¹⁰ and taking Symeon in order to his being a pledge for his brethren's return, he bid them take the corn they had bought, and go their way. He also commanded his steward privily to put the money which they had brought with them for the purchase of corn into their sacks, and to dismiss them therewith; who did what he was commanded to do.

¹¹⁰ Then taking Symeon as a hostage for the brothers' return, he bade them take the corn they had bought and leave, telling his steward to secretly put the money they had brought to purchase the corn into their sacks and to dismiss them with it, and these orders he duly carried out.

¹¹¹ Οἱ δὲ παῖδες ἐλθόντες εἰς τὴν‎ ἀπήγγελλον τῷ πατρὶ τὰ κατὰ τὴν‎ αὐτοῖς συμπεσόντα, καὶ ὅτι κατάσκοποι δόξειαν ἀφῖχθαι τοῦ βασιλέως καὶ λέγοντες ἀδελφοί τε εἶναι καὶ τὸν ἑνδέκατον οἴκοι καταλιπεῖν παρὰ τῷ πατρὶ ἀπιστηθεῖεν, ὡς καταλίποιέν τε παρὰ τῷ στρατηγῷ μέχρι ὡς αὐτὸν πίστις αὐτοῖς τῶν εἰρημένων παρ᾽ αὐτῷ γένοιτο·

¹¹¹ When the sons of Jacob came into Canaan, they reported to their father what had befallen them in Egypt: that they were thought to have come as spies of the king, and that when they said they were brothers and had left the eleventh at home with their father, they were disbelieved; and that they had left Simeon with the governor until Benjamin should go to him, so that he might have a pledge of the things they had said.

¹¹¹ Now when Jacob's sons were come into the land of Canaan, they told their father what had happened to them in Egypt, and that they were taken to have come thither as spies upon the king; and how they said they were brethren, and had left their eleventh brother with their father, but were not believed; and how they had left Symeon with the governor, until Benjamin should go thither, and be a testimonial of the truth of what they had said:

¹¹¹ When Jacob's sons returned to Canaan, they told their father what had happened to them in Egypt and how they were suspected as spies against the king, and how they had said they were brothers and had left their eleventh brother behind with their father, but were not believed, and how they had left Symeon behind with the ruler, til Benjamin should go there and prove what they said was true.

¹¹² ἠξίουν τε τὸν πατέρα μηδὲν φοβηθέντα πέμπειν σὺν αὐτοῖς τὸν νεανίσκον. δ᾽ οὐδὲν ἤρεσκε τῶν τοῖς υἱοῖς πεπραγμένων, καὶ πρὸς τὴν‎ δὲ κατοχὴν λυπηρῶς φέρων ἀνόητον ἡγεῖτο προστιθέναι καὶ τὸν .

¹¹² They entreated their father to fear nothing and send the youth with them. But nothing of what his sons had done pleased Jacob, and being pained at the detention of Simeon, he thought it foolish to add Benjamin to it as well.

¹¹² and they begged of their father to fear nothing, but to send the lad along with them. But Jacob was not pleased with any thing his sons had done; and he took the detention of Symeon heinously, and thence thought it a foolish thing to give up Benjamin also.

¹¹² They begged their father to fear nothing, but to send the lad with them. But Jacob was not pleased with what his sons had done; he took hard the detention of Symeon and thought it foolish to hand over Benjamin too.

¹¹³ καὶ ὁ μὲν οὐδὲ δεομένου καὶ τοὺς αὑτοῦ παῖδας ἀντιδιδόντος, ἵνα εἴ τι πάθοι κατὰ τὴν‎ ἀποδημίαν ἀποκτείνειεν αὐτοὺς ὁ πάππος, πείθεται τοῖς λόγοις. οἱ δ᾽ ἠπόρουν ἐπὶ τοῖς κακοῖς καὶ μᾶλλον αὐτοὺς ἐτάραττε τἀργύριον ἐν τοῖς σακκίοις τοῦ σίτου κατακεκρυμμένον εὑρεθέν.

¹¹³ Nor was he persuaded by the words of Reubel, though he entreated him and offered his own sons in exchange, so that if anything happened to Benjamin during the journey, the grandfather might kill them. They were at a loss over their troubles, and even more troubled when the money was found hidden in the sacks of grain.

¹¹³ Neither did he yield to Reubel's persuasion, though he begged it of him, and gave leave that the grandfather might, in way of requital, kill his own sons, in case any harm came to Benjamin in the journey. So they were distressed, and knew not what to do; nay, there was another accident that still disturbed them more,—the money that was found hidden in their sacks of corn.

¹¹³ Rubel implored him in vain, offering his own sons in exchange, saying that their grandfather could kill them in reprisal, if any harm came to Benjamin in the journey. They did not know what to do, being further troubled when the money was found hidden in their sacks of corn.

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

¹¹⁵ οὐ γὰρ ἦν αὐτοῖς εἰς ΑἴγυπτονEgypt ἀπελθεῖν μὴ μετὰ τῶν ἐπαγγελιῶν ἀπερχομένοις, καὶ τοῦ πάθους οὖν χείρονος καθ᾽ ἑκάστην ἡμέραν γινομένου καὶ τῶν υἱῶν δεομένων οὐκ εἶχεν, ὅ τι χρήσαιτο τοῖς παροῦσιν.	¹¹⁵ For it was not possible for them to go back to Egypt unless they went with what they had promised. Since the suffering became worse every day and his sons entreated him, he did not know how to handle the present situation.
¹¹⁵ although there was no returning into Egypt unless they came with what they had promised. Now the misery growing every day worse, and his sons begging it of him, he had no other course to take in his present circumstances.	¹¹⁵ since there was no returning to Egypt without bringing what they had promised. As things grew daily worse and his sons continued to beg him, he had no other choice in the circumstances,

¹¹⁶ δὲ τολμηροῦ τἆλλα τὴν‎ φύσιν ἀνδρὸς χρησαμένου πρὸς αὐτὸν παρρησίᾳ, ὡς οὐ προσῆκε μὲν αὐτὸν περὶ τἀδελφοῦ δεδιέναι οὐδὲ τὰ μὴ δεινὰ δι᾽ λαμβάνειν, πραχθήσεται γὰρ οὐδὲν αὐτῶν περὶ τὸν ἀδελφόν, ᾧ μὴ παρέσται θεός, τοῦτο δὲ συμβήσεσθαι πάντως καὶ παρ᾽ αὐτῷ μένοντι·

¹¹⁶ Judah, a man bold in other matters by nature, spoke with frankness to him, saying it was not right for him to fear for the brother nor to view things that were not terrible through suspicion, for nothing would be done to the brother unless God were not present—and this would happen in any case even if he remained with him.

¹¹⁶ And Judas, who was of a bold temper on other occasions, spake his mind very freely to him: "That it did not become him to be afraid on account of his son, nor to suspect the worst, as he did; for nothing could be done to his son but by the appointment of God, which must also for certain come to pass, though he were at home with him;

¹¹⁶ for Judas, who was of daring temperament in other things, spoke his mind freely to him, not to be afraid on account of to his son, or go on suspecting the worst, for nothing would happen his son but what God sent, which would equally happen if he stayed home with him.

¹¹⁷ φανερὰν δ᾽ οὕτως αὐτῶν ἀπώλειαν μὴ καταδικάζειν μηδὲ τὴν‎ ἐκ τῆς τροφῆς αὐτῶν εὐπορίαν αὐτοὺς ἀφαιρεῖσθαι ἀλόγως περὶ τοῦ παιδὸς δεδιότα, φροντίζειν δὲ καὶ τῆς σωτηρίας, μὴ φειδοῖ τῆς ἐκεῖνος ἀπόληται· πιστεῦσαι δὲ περὶ αὐτοῦ‎ τῷ θεῷ παραινοῦντος καὶ αὐτῷ, ὡς ἢ σῶον ἐπανάξοντος αὐτῷ τὸν υἱὸν ἢ συγκαταστρέψοντος ἅμα ἐκείνῳ τὸν βίον,

¹¹⁷ He urged him not to condemn them to such manifest destruction, nor to take away their abundance of food from Pharaoh by irrationally fearing for the boy, but to think also of the safety of Simeon, lest he perish while Jacob was sparing Benjamin from the journey. He advised him to trust in God for him and in himself, as he would either bring the son back safe or end his life together with him.

¹¹⁷ that he ought not to condemn them to such manifest destruction; nor deprive them of that plenty of food they might have from Pharaoh, by his unreasonable fear about his son Benjamin, but ought to take care of the preservation of Symeon, lest, by attempting to hinder Benjamin's journey, Symeon should perish. He exhorted him to trust God for him; and said he would either bring his son back to him safe, or, together with his, lose his own life."

¹¹⁷ He ought not, out of unreasonable fear for his son Benjamin, condemn them to certain death, depriving them of the abundant food they could have from Pharaothes. He should rather care for Symeon's safety, and not let him die by delaying Benjamin's journey. Let him entrust him to God, for he would either bring his son back to him safe, or would lay down his own life along with him.

¹¹⁸ πεισθεὶς παρεδίδου τὸν καὶ τὴν‎ τιμὴν τοῦ σίτου διπλασίονα τῶν τε παρὰ τοῖς γεννωμένων τό τε τῆς βαλάνου μύρον καὶ στακτὴν τερέβινθόν τε καὶ μέλι δωρεὰς κομίζειν. πολλὰ δὲ ἦν παρὰ τοῦ πατρὸς ἐπὶ τῇ τῶν παίδων ἐξόδῳ δάκρυα κἀκείνων αὐτῶν.

¹¹⁸ Being persuaded, Jacob delivered Benjamin and gave them double the price of the grain, as well as the products grown among the Canaanites: balsam, stacte (myrrh), turpentine, and honey, as gifts to carry to Joseph. There were many tears from the father upon the departure of his sons, and from the sons themselves.

¹¹⁸ So that Jacob was at length persuaded, and delivered Benjamin to them, with the price of the corn doubled; he also sent presents to Joseph of the fruits of the land of Canaan, balsam and rosin, as also turpentine and honey. Now their father shed many tears at the departure of his sons, as well as themselves.

¹¹⁸ Jacob was finally persuaded and gave Benjamin to them, along with double the price of the corn. He also sent gifts to Joseph of the fruits of the land of Canaan, balsam and myrrh, and turpentine and honey. Their father shed many tears at the departure of his sons, and so did they.

¹¹⁹ ὁ μὲν γὰρ τοὺς υἱοὺς εἰ κομιεῖται σώους ἐκ τῆς ἐφρόντιζεν, οἱ δ᾽ εἰ τὸν πατέρα καταλάβοιεν ἐρρωμένον καὶ μηδὲν ὑπὸ τῆς ἐπ᾽ αὐτοῖς λύπης κακωθέντα. ἡμερήσιον δὲ αὐτοῖς ἠνύσθη τὸ πένθος, καὶ ὁ μὲν πρεσβύτης κοπωθεὶς ὑπέμενεν, οἱ δὲ εἰς μετὰ κρείττονος ἐλπίδος τὴν‎ ἐπὶ τοῖς παροῦσι λύπην ἰώμενοι.

¹¹⁹ For the one was anxious if he would receive his sons back safe from the journey, while the others wondered if they would find their father strong and not harmed by the grief over them. Their mourning lasted for a whole day; the old man remained exhausted, while they proceeded to Egypt with better hope, healing their present grief.

¹¹⁹ His concern was, that he might receive them back again safe after their journey; and their concern was, that they might find their father well, and no way afflicted with grief for them. And this lamentation lasted a whole day; so that the old man was at last tired with grief, and staid behind; but they went on their way for Egypt, endeavoring to mitigate their grief for their present misfortunes, with the hopes of better success hereafter.

¹¹⁹ His care was to receive his sons back safe after their journey, and theirs was to find their father still well and not stricken with grief on their behalf. This grieving lasted all day, and the old man was left behind mournful, but they went to Egypt, trying to ease their grief at their present troubles with the hope of a better future.

¹²⁰ ὡς δ᾽ ἦλθον εἰς τὴν‎ κατάγονται μὲν παρὰ τὸν , φόβος δὲ αὐτοὺς οὐχ ὁ τυχὼν διετάραττε, μὴ περὶ τῆς τοῦ σίτου τιμῆς ἐγκλήματα λάβωσιν ὡς αὐτοί τι κεκακουργηκότες, καὶ πρὸς τὸν ταμίαν τοῦ πολλὴν ἀπολογίαν ἐποιοῦντο κατ᾽ οἶκόν τε φάσκοντες εὑρεῖν ἐν τοῖς σάκκοις τὸ ἀργύριον καὶ νῦν ἥκειν ἐπανάγοντες αὐτό.

¹²⁰ When they came to Egypt, they were brought to Joseph, and no ordinary fear disturbed them—lest they receive accusations regarding the price of the grain as if they had worked some mischief. They made a long defense to Joseph’s steward at the house, saying they had found the money in their sacks and had now come bringing it back.

¹²⁰ As soon as they came into Egypt, they were brought down to Joseph: but here no small fear disturbed them, lest they should be accused about the price of the corn, as if they had cheated Joseph. They then made a long apology to Joseph's steward; and told him, that when they came home they found the money in their sacks, and that they had now brought it along with them.

¹²⁰ On reaching Egypt, they were brought to Joseph, deeply afraid of being accused about the price of the corn, as if they had done wrong. They made profuse apology to Joseph's steward, saying how on arriving home they found the money in their sacks and that they were now bringing it back.

¹²¹ τοῦ δὲ μηδ᾽ ὅ τι λέγουσιν εἰδέναι φήσαντος ἀνείθησαν τοῦ δέους. [λύσας τε τὸν ἐτημέλει συνεσόμενον τοῖς ἀδελφοῖς. ] ἐλθόντος δὲ ἐν τούτῳ καὶ ἀπὸ τῆς θεραπείας τοῦ βασιλέως τά τε δῶρα παρῆγον αὐτῷ καὶ πυθομένου περὶ τοῦ πατρὸς ἔλεγον, ὅτι καταλάβοιεν αὐτὸν ἐρρωμένον.

¹²¹ When he said he did not even know what they were talking about, they were released from their fear. Having released Simeon, he took care that he should be with his brothers. In the meantime, Joseph came from his service to the king; they brought the gifts to him, and when he inquired about their father, they said they had left him in good health.

¹²¹ He said he did not know what they meant: so they were delivered from that fear. And when he had loosed Symeon, and put him into a handsome habit, he suffered him to be with his brethren; at which time Joseph came from his attendance on the king. So they offered him their presents; and upon his putting the question to them about their father, they answered that they found him well.

¹²¹ He said he did not know what they meant, and so relieved them of that fear, and after releasing Symeon and giving him clothing, he allowed him to be with his brothers. Meanwhile Joseph came from attending on the king, so they offered him their gifts, and when he asked them about their father, they replied that they found him well.

¹²² ὁ δὲ μαθὼν περιόντα καὶ περὶ τοῦ εἰ οὗτος ὁ νεώτερος ἀδελφὸς αὐτῶν εἴη, καὶ γὰρ ἦν αὐτὸν ἑωρακώς, ἀνέκρινε. τῶν δὲ φησάντων αὐτὸν εἶναι οἰκέτην αὐτοῦ‎ θεὸν μὲν ἐπὶ πᾶσι προστάτην εἶπεν,

¹²² Having learned that he was surviving, he asked concerning Benjamin, if this was their younger brother; for he had seen him. When they said he was his servant, he said that God was a protector over all things.

¹²² He also, upon his discovery that Benjamin was alive, asked whether this was their younger brother; for he had seen him. Whereupon they said he was: he replied, that the God over all was his protector.

¹²² He asked whether the one he had seen was Benjamin, their younger brother. When they said he was, he replied that the God who is over all was his protector.

¹²³ ὑπὸ δὲ τοῦ πάθους προαγόμενος εἰς δάκρυα μεθίστατο μὴ βουλόμενος καταφανὴς εἶναι τοῖς ἀδελφοῖς, ἐπὶ δεῖπνόν τε αὐτοὺς παραλαμβάνει καὶ κατακλίνονται οὕτως ὡς καὶ παρὰ τῷ πατρί. πάντας δὲ αὐτοὺς ὁ δεξιούμενος διπλασίοσι μοίραις τῶν αὐτῷ παρακειμένων τὸν ἐτίμα.

¹²³ Being led to tears by his emotion, he withdrew, not wishing to be manifest to his brothers. He took them to dinner, and they were seated just as they were at their father’s house. Joseph, welcoming them all, honored Benjamin with double portions of what was set before him.

¹²³ But when his affection to him made him shed tears, he retired, desiring he might not be seen in that plight by his brethren. Then Joseph took them to supper, and they were set down in the same order as they used to sit at their father's table. And although Joseph treated them all kindly, yet did he send a mess to Benjamin that was double to what the rest of the guests had for their shares.

¹²³ But his affection for him made him shed tears, and he hid himself, not wanting his brothers to see him. Then he took them to supper and they sat just as they used to sit at their father's table. And while he treated them all kindly, Joseph honoured Benjamin with double of what the other guests got.

¹²⁴ Ἐπεὶ δὲ μετὰ τὸ δεῖπνον εἰς ὕπνον ἐτράποντο, κελεύει τῷ ταμίαι τόν τε σῖτον αὐτοῖς δοῦναι μεμετρημένον καὶ τὴν‎ τιμὴν πάλιν ἐγκρύψαι τοῖς σακκίοις, εἰς δὲ τὸ τοῦ φορτίον καὶ σκύφος ἀργυροῦν, ᾧ πίνων ἔχαιρε, βαλόντα καταλιπεῖν.

¹²⁴ When they turned to sleep after the dinner, he ordered the steward to give them the measured grain and to hide the price again in the sacks, and into Benjamin’s load to put a silver cup in which he delighted to drink.

¹²⁴ Now when after supper they had composed themselves to sleep, Joseph commanded his steward both to give them their measures of corn, and to hide its price again in their sacks; and that withal they should put into Benjamin's sack the golden cup, out of which he loved himself to drink—

¹²⁴ When after supper they had gone off to sleep, Joseph ordered his steward to give them their measures of corn and to hide the money again in their sacks, and put into Benjamin's sack his favourite golden cup from which he liked to drink.

¹²⁵ ἐποίει δὲ ταῦτα διάπειραν βουλόμενος τῶν ἀδελφῶν λαβεῖν, πότερόν ποτε βοηθήσουσι τῷ κλοπῆς ἀγομένῳ καὶ δοκοῦντι κινδυνεύειν, ἢ καταλιπόντες ὡς οὐδὲν αὐτοὶ κεκακουργηκότες ἀπίασι πρὸς τὸν πατέρα.

¹²⁵ He did this because he wished to take a trial of the brothers, to see whether they would help Benjamin when he was accused of theft and seemed to be in danger, or whether they would leave him and depart to their father as if they themselves had worked no mischief.

¹²⁵ which things he did, in order to make trial of his brethren, whether they would stand by Benjamin when he should be accused of having stolen the cup, and should appear to be in danger; or whether they would leave him, and, depending on their own innocency, go to their father without him.

¹²⁵ This he did to test whether his brothers would help Benjamin when he was accused of theft and seemed in danger, or if, innocent themselves, they would abandon him and return to their father.

¹²⁶ ποιήσαντος δὲ τοῦ οἰκέτου τὰ ἐντεταλμένα μεθ᾽ ἡμέραν οὐδὲν τούτων εἰδότες οἱ τοῦ παῖδες ἀπῄεσαν ἀπειληφότες τὸν καὶ διπλῆν χαρὰν χαίροντες ἐπί τε τούτῳ κἀπὶ τῷ ἀποκομίζειν τῷ πατρί, καθὼς ὑπέσχοντο. περιελαύνουσι δ᾽ αὐτοὺς ἱππεῖς ἄγοντες τὸν οἰκέτην, ὃς ἐναπέθετο τῷ τοῦ φορτίῳ τὸν σκύφον.

¹²⁶ When the servant had done what was ordered, after daybreak, the sons of Jacob, knowing nothing of these things, departed, having received Simeon back and rejoicing with double joy both for this and for bringing Benjamin back to their father as they had promised. But horsemen drove around them, leading the servant who had put the cup into Benjamin’s load.

¹²⁶ When the servant had done as he was bidden, the sons of Jacob, knowing nothing of all this, went their way, and took Symeon along with them, and had a double cause of joy, both because they had received him again, and because they took back Benjamin to their father, as they had promised.

¹²⁶ When the servant did as he was told, the sons of Jacob, knowing nothing of it, went their way and took Symeon with them and had a double cause for joy, in getting him back and taking Benjamin back to their father as they had promised. But soon a cavalry troop surrounded them, with Joseph's servant, who had put the cup in Benjamin's sack.

¹²⁷ ταραχθέντας δὲ ὑπὸ τῆς ἀδοκήτου τῶν ἱππέων ἐφόδου καὶ τὴν‎ αἰτίαν πυθομένους δι᾽ ἣν ἐπ᾽ ἄνδρας ἐληλύθασιν, οἳ μικρὸν ἔμπροσθεν τιμῆς καὶ ξενίας τετυχήκασιν αὐτῶν παρὰ τοῦ δεσπότου,	¹²⁷ They were disturbed by the unexpected assault of the horsemen and asked the reason for which they had come upon men who a little before had attained honor and hospitality from their master.
¹²⁷ But presently a troop of horsemen encompassed them, and brought with them Joseph's servant, who had put the cup into Benjamin's sack. Upon which unexpected attack of the horsemen they were much disturbed, and asked what the reason was that they came thus upon men, who a little before had been by their lord thought worthy of an honorable and hospitable reception?	¹²⁷ They were troubled by the unexpected cavalry, and asked why they came in this way against those whom not long before their master had honoured with a hospitable reception?

¹²⁸ κακίστους , οἳ μηδ᾽ αὐτὸ τοῦτο τὴν‎ ξενίαν καὶ τὴν‎ φιλοφροσύνην τὴν‎ διὰ μνήμης λαβόντες οὐκ ὤκνησαν εἰς αὐτὸν ἄδικοι γενέσθαι, σκύφον δὲ, ᾧ φιλοτησίας αὐτοῖς προύπιεν, ἀράμενοι φέροιεν κέρδους ἀδίκου τήν τε πρὸς φιλίαν τόν τε ἑαυτῶν εἰ φωραθεῖεν κίνδυνον ἐν δευτέρῳ θέμενοι·

¹²⁸ The horsemen called them most wicked, who, not even remembering the hospitality and the kindness of Joseph, did not hesitate to be unjust to him, and having taken the cup in which he pledged friendship to them, they carried it away, placing the friendship toward Joseph and their own danger—if they were caught—second to unjust gain.

¹²⁸ They replied, by calling them wicked wretches, who had forgot that very hospitable and kind treatment which Joseph had given them, and did not scruple to be injurious to him, and to carry off that cup out of which he had, in so friendly a manner, drank to them, and not regarding their friendship with Joseph, no more than the danger they should be in if they were taken, in comparison of the unjust gain.

¹²⁸ He replied that they were wicked wretches who had forgotten the kind hospitality Joseph had shown them and did not scruple to harm him by stealing the very cup from which he had so amicably drunk to them. Had they no regard for their friendship with Joseph, or the risk they ran if they were caught, compared with their wrongful gain?

¹²⁹ τιμωρίαν τε αὐτοὺς ὑφέξειν οὐ λανθάνοντας τὸν θεὸν οὐδ᾽ ἀποδράντας μετὰ τῆς κλοπῆς, εἰ καὶ τὸν διακονούμενον οἰκέτην διέλαθον. πυνθάνεσθαί τε νῦν, τί παρόντες εἴημεν, ὡς οὐκ εἰδότας· γνώσεσθαι μέντοι κολαζομένους αὐτίκα. Καὶ ταῦτα καὶ πέρα τούτων ὁ οἰκέτης εἰς αὐτοὺς λέγων ἐνύβριζεν.

¹²⁹ They threatened that they would suffer punishment, not being hidden from God nor escaping with the theft, even if they had escaped the notice of the serving-man. They asked, "Why do you now pretend you do not know why we are present? You shall know soon enough when you are punished." The servant said these things and more, insulting them.

¹²⁹ Hereupon he threatened that they should be punished; for though they had escaped the knowledge of him who was but a servant, yet had they not escaped the knowledge of God, nor had gone off with what they had stolen; and, after all, asked why we come upon them, as if they knew nothing of the matter: and he told them that they should immediately know it by their punishment. This, and more of the same nature, did the servant say, in way of reproach to them:

¹²⁹ He threatened them with punishment, for though they might escape the notice of a servant, yet they had not escaped God's notice, nor gotten away with the theft. "They ask, indeed, why we have come after them, as if they knew nothing of it!"—but when they were punished they would know it! This and more the servant said, insulting them.

¹³⁰ οἱ δὲ ὑπὸ ἀγνοίας τῶν περὶ αὐτοὺς ἐχλεύαζον ἐπὶ τοῖς λεγομένοις καὶ τῆς κουφολογίας τὸν οἰκέτην ἐθαύμαζον τολμῶντα αἰτίαν ἐπιφέρειν ἀνδράσιν, οἳ μηδὲ τὴν‎ τοῦ σίτου τιμὴν ἐν τοῖς σακκίοις αὐτῶν εὑρεθεῖσαν κατέσχον, ἀλλ᾽ ἐκόμισαν μηδενὸς εἰδότος τὸ πραχθέν· τοσοῦτον ἀποδεῖν τοῦ γνώμῃ κακουργῆσαι.

¹³⁰ They, in their ignorance of what was around them, mocked the things said and wondered at the servant for his light-talking, daring to bring an accusation against men who had not even kept the price of the grain found in their sacks, but had brought it back when no one knew what had happened; so far were they from working mischief by intent.

¹³⁰ but they being wholly ignorant of any thing here that concerned them, laughed at what he said, and wondered at the abusive language which the servant gave them, when he was so hardy as to accuse those who did not before so much as retain the price of their corn, which was found in their sacks, but brought it again, though nobody else knew of any such thing,—so far were they from offering any injury to Joseph voluntarily.

¹³⁰ But unaware of the situation they laughed at what the servant said and were amazed at his abusive language, boldly accusing men who previously did not even keep the price of their corn, which was found in their sacks, but brought it back again, although no one else knew anything about it, so far were they from any harmful intentions.

¹³¹ τῆς μέντοι γε ἀρνήσεως ἀξιοπιστοτέραν ὑπολαβόντες τὴν‎ ἐκέλευον ταύτῃ χρῆσθαι κἂν εὑρεθῇ τις ὑφῃρημένος ἅπαντας κολάζειν· οὐδὲν γὰρ αὑτοῖς συνειδότες ἦγον παρρησίαν, ὡς ἐδόκουν, ἀκίνδυνον. ὁ δὲ τὴν‎ μὲν ἠξίωσε ποιήσασθαι, τὴν‎ μέντοι τιμωρίαν ἑνὸς ἔφασκεν εἶναι τοῦ τὴν‎ κλοπὴν εὑρεθέντος πεποιημένου.

¹³¹ Thinking the search would be more credible than the denial, they ordered him to use it, and if anyone was found having stolen it, to punish them all; for, being conscious of no wrong, they spoke with a confidence they thought was without danger. He agreed to make the search, but said the punishment would be for the one alone who was found to have committed the theft.

¹³¹ But still, supposing that a search would be a more sure justification of themselves than their own denial of the fact, they bid him search them, and that if any of them had been guilty of the theft, to punish them all; for being no way conscious to themselves of any crime, they spake with assurance, and, as they thought, without any danger to themselves also. The servants desired there might be a search made; but they said the punishment should extend to him alone who should be found guilty of the theft.

¹³¹ But thinking that a search would vindicate them more than mere denial of the fact, they invited him to search. In no way aware of any crime, and thinking it quite safe, they said that if any of them were found guilty of theft, he could punish them all! He said that yes, a search would be made, but the punishment would apply only to the one found guilty of the theft.

¹³² τὴν‎ δὲ ζήτησιν ποιούμενοι καὶ πάντας τοὺς ἄλλους ἐκπεριελθόντες κατὰ τὴν‎ ἐπὶ τὸν τελευταῖον ἧκον οὐκ ἀγνοοῦντες, ὅτι εἰς τὸ ἐκείνου σακκίον τὸν σκύφον εἶεν ἀποκεκρυφότες, ἀλλ᾽ ἀκριβῆ τὴν‎ ζήτησιν βουλόμενοι ποιεῖσθαι δοκεῖν.

¹³² Making the search and going through all the others, they came to Benjamin last, not being ignorant that they had hidden the cup in his sack, but wishing to seem to make the search accurate.

¹³² So they made the search; and, having searched all the rest, they came last of all to Benjamin, as knowing it was Benjamin's sack in which they had hidden the cup, they having indeed searched the rest only for a show of accuracy:

¹³² So they searched, and finally came to Benjamin, knowing it was in his sack they had hidden the cup, and indeed the rest were searched only in pretense.

¹³³ οἱ μὲν οὖν ἄλλοι τοῦ κατ᾽ αὐτοὺς ἀπηλλαγμένοι δέους ἐν τῇ περὶ τὸν φροντίδι τὸ λοιπὸν ἦσαν, ἐθάρρουν δ᾽ ὡς οὐδ᾽ ἐν ἐκείνῳ τῆς κακουργίας εὑρεθησομένης ἐκάκιζόν τε τοὺς ἐπιδιώξαντας ὡς ἐμποδίσαντας αὐτοῖς τὴν‎ ὁδὸν δυναμένοις ἤδη προκεκοφέναι.

¹³³ The others, released from the fear concerning themselves, were for the rest of the time in anxiety for Benjamin. They were confident that the mischief would not be found even in his sack, and they reviled those who had pursued them as having hindered their way when they were already able to have made progress.

¹³³ so the rest were out of fear for themselves, and were now only concerned about Benjamin, but still were well assured that he would also be found innocent; and they reproached those that came after them for their hindering them, while they might, in the mean while, have gotten a good way on their journey.

¹³³ They had no fear for themselves and were now concerned only about Benjamin, still feeling sure that he too would be found innocent, and they reprimanded their pursuers for delaying them, since they might have meanwhile gone a good part of their journey.

¹³⁴ ὡς δὲ τὸ τοῦ φορτίον ἐρευνῶντες λαμβάνουσι τὸν σκύφον εἰς οἰμωγὰς καὶ θρήνους εὐθὺς ἐτράπησαν καὶ τὰς στολὰς ἐπικαταρρήξαντες ἔκλαιόν τε τὸν ἀδελφὸν ἐπὶ τῇ μελλούσῃ κολάσει τῆς κλοπῆς αὐτούς τε διαψευσομένους τὸν πατέρα περὶ τῆς σωτηρίας.

¹³⁴ When they searched Benjamin's load and took the cup, they immediately turned to wailing and lamentation, and rending their robes, they wept for the brother for the coming punishment of the theft and for their own disappointment of their father regarding the safety of Benjamin.

¹³⁴ But as soon as they had searched Benjamin's sack, they found the cup, and took it from him; and all was changed into mourning and lamentation. They rent their garments, and wept for the punishment which their brother was to undergo for his theft, and for the delusion they had put on their father, when they promised they would bring Benjamin safe to him.

¹³⁴ But on searching Benjamin's sack, they found the cup and took it from him and all was changed into mourning and lamentation. They rent their clothing and wept for the penalty their brother must suffer for his theft, and for misleading their father with their promise to bring Benjamin safely back to him.

¹³⁵ ἐπέτεινε δὲ τὸ δεινὸν αὐτοῖς καὶ τὸ δόξαντας ἤδη διαφυγεῖν τὰ σκυθρωπὰ διαφθονηθῆναι, τῶν δὲ περὶ τὸν ἀδελφὸν κακῶν καὶ τῆς τοῦ πατρὸς ἐπ᾽ αὐτῷ λύπης αὑτοὺς αἰτίους ἔλεγον βιασαμένους ἄκοντα τὸν πατέρα συναποστεῖλαι.

¹³⁵ The horror was increased for them because, having thought they had already escaped gloomy things, they were now begrudged; and they said they themselves would be the causes of the evils surrounding the brother and the father's coming grief, having forced the father to send him away against his will.

¹³⁵ What added to their misery was, that this melancholy accident came unfortunately at a time when they thought they had been gotten off clear; but they confessed that this misfortune of their brother, as well as the grief of their father for him, was owing to themselves, since it was they that forced their father to send him with them, when he was averse to it.

¹³⁵ Their misery was sharper because this awful thing came when they thought they were in the clear, but they confessed that their brother's misfortune, and the grief of their father for him, was their fault, since it was they who pressed their father to send him along, against his wishes.

¹³⁶ Οἱ μὲν οὖν ἱππεῖς παραλαβόντες τὸν ἦγον πρὸς καὶ τῶν ἀδελφῶν , ὁ δὲ τὸν μὲν ἰδὼν ἐν φυλακῇ, τοὺς δ᾽ ἐν πενθίμοις σχήμασι, " τί δή, φησίν, ὦ κάκιστοι, φρονήσαντες ἢ περὶ τῆς ἐμῆς φιλανθρωπίας ἢ περὶ τοῦ θεοῦ τῆς προ

¹³⁶ The horsemen, taking Benjamin, led him to Joseph, with the brothers following. He, seeing him in custody and the others in the guise of mourners, said: "What, O most wicked men, were you thinking of either my philanthropy or the providence of God, that you dared to do such things to a benefactor and a host?"

¹³⁶ The horsemen therefore took Benjamin and brought him to Joseph, his brethren also following him; who, when he saw him in custody, and them in the habit of mourners, said, "How came you, vile wretches as you are, to have such a strange notion of my kindness to you, and of God's providence, as impudently to do thus to your benefactor, who in such an hospitable manner had entertained you?"

¹³⁶ The cavalry took Benjamin and brought him to Joseph, while his brothers followed him and seeing him in chains and them in mourning dress, he said, "Vile wretches, what strange notion have you of my kindness to you and of God's providence? Is this your return to me for treating you so hospitably?"

¹³⁷ νοίας τοιαῦτα πράττειν εἰς καὶ ξένον ἐτολμήσατε; τῶν δὲ παραδιδόντων αὑτοὺς εἰς κόλασιν ἐπὶ τῷ σώζεσθαι καὶ πάλιν ἀναμιμνησκομένων τῶν εἰς τετολμημένων κἀκεῖνον ἀποκαλούντων μακαριώτερον, εἰ μὲν τέθνηκεν ὅτι τῶν κατὰ τὸν βίον ἀπήλλακται σκυθρωπῶν, εἰ δὲ περίεστιν ὅτι τῆς παρὰ τοῦ θεοῦ κατ᾽ αὐτῶν ἐκδικίας τυγχάνει, λεγόντων δ᾽ αὑτοὺς ἀλιτηρίους τοῦ πατρός, ὅτι τῇ λύπῃ ἣν ἐπ᾽ ἐκείνῳ μέχρι νῦν ἔχει καὶ τὴν‎ ἐπὶ προσθήσουσι, πολὺς ἦν κἀνταῦθ᾽ ὁ αὐτῶν καθαπτόμενος.

¹³⁷ They offered themselves for punishment to save Benjamin and again remembered what they had dared against Joseph, calling him more blessed—if he was dead, because he was released from the gloomy things of life; if he survived, because he was obtaining vengeance from God against them. They called themselves the curse of their father, because to the grief he has for Joseph until now, they would add that for Benjamin. Reubel was frequent here also in attacking them.

¹³⁷ Whereupon they gave up themselves to be punished, in order to save Benjamin; and called to mind what a wicked enterprise they had been guilty of against Joseph. They also pronounced him more happy than themselves, if he were dead, in being freed from the miseries of this life; and if he were alive, that he enjoyed the pleasure of seeing God's vengeance upon them. They said further; that they were the plague of their father, since they should now add to his former affliction for Joseph, this other affliction for Benjamin. Reubel also was large in cutting them upon this occasion.

¹³⁷ So, in order to save Benjamin, they gave themselves up to be punished, remembering the outrages they had done to Joseph. They also said that, if he was dead, he was better off than themselves, set free from the miseries of this life, and if he were alive, he could enjoyed the pleasure of seeing them punished by God. They added that they were a plague on their father, now adding this grief for Benjamin to his former grief for Joseph, and Rubel was loud in blaming them.

¹³⁸ δὲ τοὺς μὲν ἀπολύοντος, οὐδὲν γὰρ αὐτὸν ἀδικεῖν, ἀρκεῖσθαι δὲ μόνῃ τῇ τοῦ παιδὸς τιμωρίᾳ λέγοντος, οὔτε γὰρ τοῦτον ἀπολύειν διὰ τοὺς οὐδὲν ἐξαμαρτόντας σῶφρον ἔλεγεν οὔτε συγκολάζειν ἐκείνους τῷ τὴν‎ κλοπὴν εἰργασμένῳ, βαδιοῦσι δὲ παρέξειν ἀσφάλειαν ἐπαγγελλομένου,

¹³⁸ Joseph, however, released them, saying they had done no wrong, and said he would be satisfied with the punishment of the boy alone. He said it was not wise to release him on account of those who had not sinned, nor to punish them together with the one who had committed the theft; and he promised to provide safety for their journey.

¹³⁸ But Joseph dismissed them; for he said they had been guilty of no offense, and that he would content himself with the lad's punishment; for he said it was not a fit thing to let him go free, for the sake of those who had not offended; nor was it a fit thing to punish them together with him who had been guilty of stealing. And when he promised to give them leave to go away in safety,

¹³⁸ But Joseph dismissed them, declaring that they had committed no offence and that he would be content with punishing the lad. He said it was not right to let him go free just because the others were innocent, nor should they be punished along with the one who had stolen. When he promised to let them leave in safety, the rest of them were woebegone and unable to speak for sadness.

¹³⁹ τοὺς μὲν ἄλλους ἔλαβε καὶ πρὸς τὸ πάθος ἀφωνία, δὲ ὁ καὶ τὸν πατέρα πείσας ἐκπέμψαι τὸ μειράκιον καὶ τἆλλα δραστήριος ὢν ἀνὴρ ὑπὲρ τῆς τἀδελφοῦ σωτηρίας ἔκρινε παραβάλλεσθαι,

¹³⁹ Astonishment and speechlessness at the suffering took hold of the others, but Judah—who had persuaded the father to send the youth and was a man active in other matters—decided to risk himself for the safety of his brother.

¹³⁹ the rest of them were under great consternation, and were able to say nothing on this sad occasion. But Judas, who had persuaded their father to send the lad from him, being otherwise also a very bold and active man, determined to hazard himself for the preservation of his brother.

¹³⁹ But Judas, the very courageous man of action who had persuaded their father to send the boy off, decided to risk himself for the survival of his brother.

¹⁴⁰ καί " δεινὰ μέν, εἶπεν, ὦ στρατηγέ, τετολμήκαμεν εἰς σὲ καὶ τιμωρίας ἄξια καὶ τοῦ κόλασιν ὑποσχεῖν ἅπαντας ἡμᾶς δικαίως, εἰ καὶ τὸ ἀδίκημα μὴ ἄλλου τινός, ἀλλ᾽ ἑνὸς τοῦ νεωτάτου γέγονεν. ὅμως δὲ ἀπεγνωκόσιν ἡμῖν τὴν‎ δι᾽ αὐτοῦ‎ σωτηρίαν ἐλπὶς ὑπολέλειπται παρὰ τῆς σῆς χρηστότητος ἐγγυωμένη τὴν‎ τοῦ κινδύνου διαφυγήν.

¹⁴⁰ He said, "O governor, we have dared terrible things against you and are worthy of punishment and of all of us justly suffering penalty, even if the injustice was not of the others but of the one youngest. Nevertheless, there remains for us, though we have despaired of salvation through him, a hope from your goodness guaranteeing an escape from danger.

¹⁴⁰ "It is true," said he, "O governor, that we have been very wicked with regard to thee, and on that account deserved punishment; even all of us may justly be punished, although the theft were not committed by all, but only by one of us, and he the youngest also; but yet there remains some hope for us, who otherwise must be under despair on his account, and this from thy goodness, which promises us a deliverance out of our present danger.

¹⁴⁰ "It is true, lord ruler ," he said, "that we have been very wicked with regard to you, and deserve punishment on account of it. We may all be justly punished, though the theft was not committed by all, but only by the youngest of us. Yet still we have hope in our despair, for your goodness offers us a refuge from our present danger.

¹⁴¹ καὶ νῦν μὴ πρὸς τὸ ἡμέτερον ἀφορῶν μηδὲ τὸ κακούργημα σκοπῶν, ἀλλὰ πρὸς τὴν‎ σαυτοῦ φύσιν καὶ τὴν‎ ἀρετὴν σύμβουλον ποιησάμενος ἀντὶ τῆς ὀργῆς, ἣν οἱ τἆλλα μικροὶ πρὸς ἰσχύος λαμβάνουσιν οὐκ ἐν τοῖς μεγάλοις μόνον ἀλλὰ καὶ ἐπὶ τοῖς τυχοῦσιν αὐτῇ χρώμενοι, γενοῦ πρὸς αὐτὴν μεγαλόφρων καὶ μὴ νικηθῇς ὑπ᾽ αὐτῆς, ὥστε ἀποκτεῖναι τοὺς οὐδ᾽ αὐτοὺς ὡς ἰδίας ἔτι τῆς σωτηρίας ἀντιποιουμένους, ἀλλὰ παρὰ σοῦ λαβεῖν αὐτὴν ἀξιοῦντας.

¹⁴¹ And now, not looking to us nor considering the mischief, but making your own nature and virtue your counselor instead of the anger which others, though small, take as strength—using it not only in great matters but also in the chance ones—be high-minded toward it and do not be conquered by it, so as to kill those who no longer claim their own salvation as their own, but ask to receive it from you.

¹⁴¹ And now I beg thou wilt not look at us, or at that great crime we have been guilty of, but at thy own excellent nature, and take advice of thine own virtue, instead of that wrath thou hast against us; which passion those that otherwise are of lower character indulge, as they do their strength, and that not only on great, but also on very trifling occasions. Overcome, sir, that passion, and be not subdued by it, nor suffer it to slay those that do not otherwise presume upon their own safety, but are desirous to accept of it from thee;

¹⁴¹ I beg you not to consider our unworthiness or our crime but your own excellent nature; take advice from your own virtue, not from that anger you have against us—a passion indulged by those who otherwise are of lower character, as they apply their power not only on great, but also on very trifling occasions. Overcome that passion, sir, and do not be subdued by it, nor let it kill those who cannot protect their own safety, but wish to accept it from you.

¹⁴² καὶ γὰρ οὐδὲ νῦν πρῶτον ἡμῖν αὐτὴν παρέξεις, ἀλλὰ τάχιον ἐλθοῦσιν ἐπὶ τὴν‎ ἀγορὰν τοῦ σίτου καὶ τὴν‎ εὐπορίαν τῆς τροφῆς ἐχαρίσω δοὺς ἀποκομίζειν καὶ τοῖς οἰκείοις ὅσα κινδυνεύοντας αὐτοὺς ὑπὸ τοῦ λιμοῦ διαφθαρῆναι περιέσωσε.

¹⁴² For you will not be providing it to us now for the first time, but earlier when we came to the grain market and you granted the abundance of food, giving us to carry back to our kin what saved them when they were in danger of being destroyed by the famine.

¹⁴² for this is not the first time that thou wilt bestow it on us, but before, when we came to buy corn, thou affordedst us great plenty of food, and gavest us leave to carry so much home to our family as has preserved them from perishing by famine.

¹⁴² Indeed, this is not the first time that you will grant it on us, but earlier, when we came to buy corn, you gave us great plenty of food and allowed us to bring as much home to our family as has saved them from dying by famine.

¹⁴³ διαφέρει δ᾽ οὐδὲν ἢ μὴ περιιδεῖν ἀπολλυμένους ὑπ᾽ ἐνδείας τῶν ἀναγκαίων, ἢ μὴ κολάσαι δόξαντας ἁμαρτεῖν καὶ περὶ τὴν‎ εὐεργεσίαν τὴν‎ ἀπὸ σοῦ λαμπρὰν γενομένην φθονηθέντας, ἡ δ᾽ αὐτὴ χάρις ἄλλῳ μέντοι τρόπῳ διδομένη·

¹⁴³ It makes no difference whether you do not overlook those perishing from a lack of necessities, or do not punish those who seemed to have sinned and were begrudged regarding the brilliant benefit from you; it is the same grace, though given in another way.

¹⁴³ Nor is there any difference between not overlooking men that were perishing for want of necessaries, and not punishing those that seem to be offenders, and have been so unfortunate as to lose the advantage of that glorious benefaction which they received from thee. This will be an instance of equal favor, though bestowed after a different manner;

¹⁴³ There is no difference between neglecting men who were dying for lack of necessities, and not punishing those apparent offenders who have so unfortunately lost the benefit of that glorious goodwill you showed them. This will be an instance of equal favour, though bestowed in a different way.

¹⁴⁴ σώσεις γὰρ οὓς εἰς τοῦτο καὶ ἔτρεφες καὶ ψυχάς, ἃς ὑπὸ λιμοῦ καμεῖν οὐκ εἴασας, τηρήσεις ταῖς σαυτοῦ δωρεαῖς, ὡς θαυμαστὸν ἅμα καὶ μέγα δοῦναί τε ψυχὰς ἡμῖν καὶ παρασχεῖν δι᾽ ὧν αὗται μενοῦσιν ἀπορουμένοις.

¹⁴⁴ For you will save those whom you were also nourishing for this purpose, and the lives which you did not allow to be exhausted by famine, you will preserve by your own gifts; so that it is both wonderful and great to give us lives and provide the means through which these shall remain when in want.

¹⁴⁴ for thou wilt save those this way whom thou didst feed the other; and thou wilt hereby preserve alive, by thy own bounty, those souls which thou didst not suffer to be distressed by famine, it being indeed at once a wonderful and a great thing to sustain our lives by corn, and to bestow on us that pardon, whereby, now we are distressed, we may continue those lives.

¹⁴⁴ In this way you will save those whom you fed in the other and by your bounty you will keep alive those souls whom you did not allow to be ruined by famine. Indeed it is a wonderful and a great thing to sustain our lives with corn and, now in our distress, bestow on us that pardon by which we may continue those lives.

¹⁴⁵ οἶμαί τε τὸν θεὸν αἰτίαν παρασκευάσαι βουλόμενον εἰς ἐπίδειξιν τοῦ κατὰ τὴν‎ ἀρετὴν περιόντος ἡμᾶς εἰς τοῦτο περιστῆσαι συμφορᾶς, ἵνα καὶ τῶν εἰς αὑτὸν ἀδικημάτων συγγινώσκων φανῇς τοῖς ἐπταικόσιν, ἀλλὰ μὴ πρὸς μόνους τοὺς κατ᾽ ἄλλην πρόφασιν δεομένους ἐπικουρίας Φιλάνθρωπος δοκοίης.

¹⁴⁵ I believe that God, wishing to prepare a cause for the demonstration of your superior virtue, has brought us into this misfortune so that you might appear to forgive the offenses against yourself to those who have stumbled, and not only seem philanthropic toward those who need help for some other reason.

¹⁴⁵ And I am ready to suppose that God is willing to afford thee this opportunity of showing thy virtuous disposition, by bringing us into this calamity, that it may appear thou canst forgive the injuries that are done to thyself, and mayst be esteemed kind to others, besides those who, on other accounts, stand in need of thy assistance;

¹⁴⁵ I may suppose that, by bringing us to this disaster, God is giving you a chance to show your virtue so that it may be seen how you can forgive wrongs done to yourself and show benevolence to those who, in various ways, need your help.

¹⁴⁶ ὡς μέγα μὲν καὶ τὸ ποιῆσαί τινας εὖ καταστάντας εἰς χρείαν, ἡγεμονικώτερον δὲ σῶσαι τοὺς ὑπὲρ τῶν εἰς ἑαυτὸν τετολμημένων δίκην · εἰ γὰρ τὸ περὶ μικρῶν ζημιωμάτων ἀφεῖναι τοὺς πλημμελήσαντας ἔπαινον ἤνεγκε τοῖς ὑπεριδοῦσι, τό γε περὶ τούτων ἀόργητον, ὑπὲρ ὧν τὸ ζῆν ὑπεύθυνον τῇ κολάσει γίνεται τῶν ἠδικηκότων, θεοῦ φύσει προσετέθη.

¹⁴⁶ As it is great to do well by some who are in need, it is more princely to save those who owe a penalty for things dared against yourself. For if letting go those who have offended in small matters has brought praise to those who overlooked them, the lack of anger concerning these things—for which life becomes liable to punishment for those who have done wrong—is added to the nature of God.

¹⁴⁶ since it is indeed a right thing to do well to those who are in distress for want of food, but still a more glorious thing to save those who deserve to be punished, when it is on account of heinous offenses against thyself; for if it be a thing deserving commendation to forgive such as have been guilty of small offenses, that tend to a person's loss, and this be praiseworthy in him that overlooks such offenses, to restrain a man's passion as to crimes which are capital to the guilty, is to be like the most excellent nature of God himself.

¹⁴⁶ For it is a fine thing to do good to those who are in need, but a still more glorious one to save those who deserve to be punished for offences against yourself. For if it is commendable to forgive and overlook people's small offences, to restrain one's passion toward the guilty whose very life is at stake is to be like the most excellent nature of God himself.

¹⁴⁷ καὶ ἔγωγε, εἰ μὴ πατὴρ ἡμῖν ἦν πῶς ἐπὶ παίδων ἀποβολῇ ταλαιπωρεῖ διὰ τῆς ἐπὶ λύπης ἐπιδεδειγμένος, οὐκ ἂν τοῦ γε καθ᾽ ἡμᾶς ἕνεκα περὶ τῆς σωτηρίας λόγους ἐποιησάμην, εἰ μὴ ὅσον τῷ σῷ χαριζόμενος ἤθει σώζειν αὐτῷ καλῶς ἔχοντι, καὶ τούτους οἳ λυπήσονται τεθνηκότων οὐκ ἔχοντες παρείχομεν ἂν αὑτοὺς πεισομένους ὅ τι καὶ θελήσειας·

¹⁴⁷ And I, if we did not have a father who has shown how he suffers at the loss of children through the grief over Joseph, would not have made words concerning salvation for our own sake—except so much as to favor your character—to save him when he is in good condition; and we would have offered ourselves to suffer whatever you wished to those who will not be pained when we are dead.

¹⁴⁷ And truly, as for myself, had it not been that we had a father, who had discovered, on occasion of the death of Joseph, how miserably he is always afflicted at the loss of his sons, I had not made any words on account of the saving of our own lives; I mean, any further than as that would be an excellent character for thyself, to preserve even those that would have nobody to lament them when they were dead, but we would have yielded ourselves up to suffer whatsoever thou pleasedst;

¹⁴⁷ For myself, if our father had not shown at Joseph's death how terribly he feels the loss of his children, I would say nothing about sparing our own lives, other than that it would be a fine quality in yourself to spare those who would have no one to mourn them after their death; but we would yield ourselves to whatever you wish.

¹⁴⁸ νῦν δ᾽, οὐ γὰρ αὑτοὺς ἐλεοῦντες, εἰ καὶ νέοι καὶ μήπω τῶν κατὰ τὸν βίον ἀπολελαυκότες τεθνηξόμεθα, τὸ δὲ τοῦ πατρὸς λογιζόμενοι καὶ τὸ γῆρας οἰκτείροντες τὸ ἐκείνου ταύτας σοι τὰς δεήσεις προσφέρομεν καὶ παραιτούμεθα ψυχὰς τὰς αὑτῶν, ἅς σοι τὸ ἡμέτερον κακούργημα πρὸς τιμωρίαν παρέδωκεν,

¹⁴⁸ But now, not pitying ourselves—even if we shall die being young and not yet having enjoyed the things of life—but considering the case of our father and pitying his old age, we offer you these petitions and entreat for our own lives, which our mischief has delivered to you for punishment.

¹⁴⁸ but now (for we do not plead for mercy to ourselves, though indeed, if we die, it will be while we are young, and before we have had the enjoyment of life) have regard to our father, and take pity of his old age, on whose account it is that we make these supplications to thee. We beg thou wilt give us those lives which this wickedness of ours has rendered obnoxious to thy punishment;

¹⁴⁸ But now (for we do not plead for mercy for ourselves, even if we die so young before having properly enjoyed life, ) thinking of our father and out of pity for his old age, we petition you for his sake. We beg for our lives, which our wrongdoing has made liable to your punishment.

¹⁴⁹ οὔτε πονηρὸς αὐτὸς οὔτε τοιούτους ἐγέννησεν ἀλλὰ χρηστὸς ὢν καὶ πειραθῆναι τοιούτων οὐχὶ δίκαιος καὶ νῦν μὲν ἀποδημούντων ταῖς ὑπὲρ ἡμῶν φροντίσι κακοπαθεῖ, πυθόμενος δὲ ἀπολωλότας καὶ τὴν‎ αἰτίαν οὐχ ὑπομενεῖ ἀλλὰ διὰ ταύτην πολὺ μᾶλλον τὸν βίον καταλείπει,

¹⁴⁹ He is not wicked himself, nor did he beget those who were to be so, but being good, he does not deserve to experience such things; and now, while we are away, he suffers with anxieties for us, and hearing that we have perished and the cause, he will not endure it but because of this will much more leave his life.

¹⁴⁹ and this for his sake who is not himself wicked, nor does his being our father make us wicked. He is a good man, and not worthy to have such trials of his patience; and now, we are absent, he is afflicted with care for us. But if he hear of our deaths, and what was the cause of it, he will on that account die an immature death;

¹⁴⁹ He is neither a criminal himself nor did he raise us to be wicked, but a good man who should not have to bear such trials, and now while we are away, he suffers from anxiety for us; and if he hears of our death and the reason for it, he will die.

¹⁵⁰ καὶ τὸ ἄδοξον αὐτὸν τῆς ἡμετέρας καταστροφῆς φθήσεται διαχρησάμενον καὶ κακὴν αὐτῷ ποιήσει τὴν‎ ἐκ τοῦ ζῆν ἀπαλλαγήν, πρὶν εἰς ἄλλους φοιτῆσαι τὰ καθ᾽ ἡμᾶς σπεύσαντος αὑτὸν εἰς ἀναισθησίαν μεταγαγεῖν.

¹⁵⁰ And the dishonor of our end will be before him, having destroyed him, and it will make his departure from life an evil one, as he will hasten to bring himself into insensibility before the facts about us go to others.

¹⁵⁰ and the reproachful manner of our ruin will hasten his end, and will directly kill him; nay, will bring him to a miserable death, while he will make haste to rid himself out of the world, and bring himself to a state of insensibility, before the sad story of our end come abroad into the rest of the world.

¹⁵⁰ The ignominy of our ruin will be the death of him, for he will hurry from from this life into insensibility, before the sad story of our end is heard in the rest of the world.

¹⁵¹ γενόμενος οὖν ἐν τούτῳ τὸν λογισμόν, εἰ καὶ ἡ κακία σε παροξύνει νῦν ἡ ἡμετέρα, τὸ κατ᾽ αὐτῆς δίκαιον χάρισαι τῷ πατρὶ καὶ δυνηθήτω πλέον ὁ πρὸς ἐκεῖνον ἔλεος τῆς ἡμετέρας πονηρίας καὶ γῆρας ἐν ἐρημίᾳ βιωσόμενον καὶ τεθνηξόμενον ἡμῶν ἀπολομένων αἴδεσαι, τῷ πατέρων ὀνόματι ταύτην χαριζόμενος τὴν‎ δωρεάν.

¹⁵¹ Having come to this reasoning, even if our wickedness provoked you now, grant the justice against it to our father; and let the pity toward him be more powerful than our wickedness. Revere an old age that will live and die in desolation if we perish, granting this gift to the name of 'father.'

¹⁵¹ Consider these things in this manner, although our wickedness does now provoke thee with a just desire of punishing that wickedness, and forgive it for our father's sake; and let thy commiseration of him weigh more with thee than our wickedness. Have regard to the old age of our father, who, if we perish, will be very lonely while he lives, and will soon die himself also. Grant this boon to the name of fathers,

¹⁵¹ In light of this, although our misdeed now infuriates you, forgive it for our father's sake, and let your pity for him outweigh our wickedness. Pity his old age, who if we die, will be lonely while he lives and will soon die too, and grant it in honour of fathers.

¹⁵² ἐν γὰρ τούτῳ καὶ τὸν σὲ φύσαντα τιμᾷς καὶ σαυτῷ δίδως, ἀπολαύων μὲν ἤδη τῆς προσηγορίας, ἀπαθὴς δ᾽ ἐπ᾽ αὐτῇ φυλαχθησόμενος ὑπὸ τοῦ θεοῦ τοῦ πάντων πατρός, εἰς ὃν κατὰ κοινωνίαν καὶ αὐτὸς τοῦ ὀνόματος εὐσεβεῖν δόξεις τοῦ ἡμετέρου πατρὸς οἶκτον λαβὼν ἐφ᾽ οἷς πείσεται τῶν παίδων στερούμενος.

¹⁵² For in this you also honor the one who begat you and give to yourself, enjoying already the title, but being kept free from suffering in it by the God who is the father of all; to whom you will seem to act piously by sharing the name, having taken pity on our father for what he will suffer being deprived of his children.

¹⁵² for thereby thou wilt honor him that begat thee, and will grant it to thyself also, who enjoyest already that denomination; thou wilt then, by that denomination, be preserved of God, the Father of all,—by showing a pious regard to which, in the case of our father, thou wilt appear to honor him who is styled by the same name; I mean, if thou wilt have this pity on our father, upon this consideration, how miserable he will be if he be deprived of his sons!

¹⁵² By this you will honour him who begot you, as well as yourself, who are already a father. For it you will be protected unharmed by God, the Father of all, for joining him in cordially showing mercy to our father, so that he is not bereft of his sons!

¹⁵³ οὖν, ἃ παρέσχεν ἡμῖν ὁ θεὸς ταῦτ᾽ ἔχοντ᾽ ἐξουσίαν ἀφελέσθαι δοῦναι καὶ μηδὲν ἐκείνου διενεγκεῖν τῇ χάριτι· τῆς γὰρ ἐπαμφότερον δυνάμεως τετυχηκότα καλὸν ταύτην ἐν τοῖς ἀγαθοῖς ἐπιδείκνυσθαι, καὶ παρὸν καὶ ἀπολλύειν τῆς μὲν κατὰ τοῦτο ἐξουσίας ὡς μηδ᾽ ὑπαρχούσης ἐπιλανθάνεσθαι, μόνον δ᾽ ἐπιτετράφθαι τὸ σώζειν ὑπολαμβάνειν, καὶ τις πλείοσι τοῦτο παρέξει μᾶλλον αὐτῷ φαίνεσθαι διδόντα.

¹⁵³ It is yours, therefore, having the authority to take away what God provided to us, to give it and to differ in nothing from Him in grace. For having attained power over both, it is noble to demonstrate this in good things; and when it is possible also to destroy, to forget that authority as if it did not exist, but to assume that only the saving is entrusted to you—and the more people you provide this for, the more you will seem to be giving to Him.

¹⁵³ It is thy part therefore to bestow on us what God has given us, when it is in thy power to take it away, and so to resemble him entirely in charity; for it is good to use that power, which can either give or take away, on the merciful side; and when it is in thy power to destroy, to forget that thou ever hadst that power, and to look on thyself as only allowed power for preservation; and that the more any one extends this power, the greater reputation does he gain to himself.

¹⁵³ It is in your power to concede to us what God has given us, though you have the right to take it away, and so to resemble him in charity, for it is good to use on the merciful side the power to give or take away, and though you have the power to kill, to forget that you have it and to see yourself as only given power for saving others, and that the more one uses this power, the better reputation he gains.

¹⁵⁴ σὺ δὲ πάντας ἡμᾶς σώσεις τἀδελφῷ συγγνοὺς ὑπὲρ ὧν ἠτύχηκεν· οὐδὲ γὰρ ἡμῖν βιώσιμα τούτου κολασθέντος, οἷς γε πρὸς τὸν πατέρα μὴ ἔξεστιν ἀνασωθῆναι μόνοις, ἀλλ᾽ ἐνθάδε δεῖ κοινωνῆσαι τούτῳ τῆς αὐτῆς καταστροφῆς τοῦ βίου.

¹⁵⁴ And you will save all of us if you forgive the brother for what he has met with misfortune; for life is not possible for us if he is punished, since it is not permitted to us to return safe to our father alone, but here we must share the same end of life with him.

¹⁵⁴ Now, by forgiving our brother what he has unhappily committed, thou wilt preserve us all; for we cannot think of living if he be put to death, since we dare not show ourselves alive to our father without our brother, but here must we partake of one and the same catastrophe of his life.

¹⁵⁴ You will save us all by forgiving our brother his misfortune, for we cannot go on living if he is put to death, since we dare not show ourselves alive to our father without our brother, but must here share in his fate.

¹⁵⁵ καὶ δεησόμεθά σου, στρατηγέ, κατακρίναντος τὸν ἀδελφὸν ἡμῶν ἀποθανεῖν συγκολάσαι καὶ ἡμᾶς ὡς τοῦ ἀδικήματος κεκοινωνηκότας· οὐ γὰρ ἀξιώσομεν ἡμεῖς ὡς ἐπὶ λύπῃ τεθνηκότος αὑτοὺς ἀνελεῖν, ἀλλ᾽ ὡς ὁμοίως αὐτῷ πονηροὶ γεγονότες οὕτως ἀποθανεῖν.

¹⁵⁵ And we shall entreat you, O governor, if you condemn our brother to die, to punish us together as having shared in the injustice; for we shall not deem it right to kill ourselves out of grief for him when he is dead, but to die as having become wicked in the same way as he.

¹⁵⁵ And so far we beg of thee, O governor, that if thou condemnest our brother to die, thou wilt punish us together with him, as partners of his crime,—for we shall not think it reasonable to be reserved to kill ourselves for grief of our brother's death, but so to die rather as equally guilty with him of this crime.

¹⁵⁵ So we beg you, general, if you condemn our brother to die, to punish us along with him, as partners in his crime. We do not wish to live only in order to die of grief at our brother's death but would rather die as equally guilty with him.

¹⁵⁶ καὶ ὅτι μὲν καὶ νέος ὢν ἥμαρτε καὶ μήπω τὸ φρονεῖν ἐρηρεισμένος καὶ ὡς ἀνθρώπινον τοῖς τοιούτοις συγγνώμην νέμειν, σοὶ καταλιπὼν παύομαι περαιτέρω λέγειν, ἵν᾽ εἰ μὲν κατακρίνειας ἡμῶν, τὰ μὴ λεχθέντα δόξῃ βεβλαφέναι πρὸς τὸ σκυθρωπότερον ἡμᾶς,

¹⁵⁶ And that he sinned being young and not yet having his reasoning established, and that it is human to grant forgiveness to such, I leave to you and cease speaking further, so that if you should condemn us, the things not said might seem to have harmed us toward the gloomier end...

¹⁵⁶ I will only leave with thee this one consideration, and then will say no more, viz. that our brother committed this fault when he was young, and not yet of confirmed wisdom in his conduct; and that men naturally forgive such young persons. I end here, without adding what more I have to say, that in case thou condemnest us, that omission may be supposed to have hurt us, and permitted thee to take the severer side.

¹⁵⁶ Remember that he was young and immature when sinned and how one naturally forgives such young persons. I end here and will say no more than this: if you condemn us, it may be what I have failed to say that brings this severity on us,

¹⁵⁷ εἰ δ᾽ ἀπολύσειας, κἀκεῖνα τῇ σαυτοῦ χρηστότητι συνιδὼν ἀπεψηφίσθαι νομισθῇς, οὐ σώσας μόνον ἡμᾶς ἀλλὰ καὶ δι᾽ οὗ δικαιότεροι μᾶλλον φανούμεθα τυχεῖν χαριζόμενος καὶ πλέον ἡμῶν αὐτῶν ὑπὲρ τῆς ἡμετέρας νοήσας σωτηρίας.

¹⁵⁷ ...but if you should release us, you might be considered to have voted for acquittal, having perceived those things by your own goodness; not only saving us, but also granting that we obtain what will make us appear more just, having thought more about our salvation than we ourselves.

¹⁵⁷ But in case thou settest us free, that this may be ascribed to thy own goodness, of which thou art inwardly conscious, that thou freest us from condemnation; and that not by barely preserving us, but by granting us such a favor as will make us appear more righteous than we really are, and by representing to thyself more motives for our deliverance than we are able to produce ourselves.

¹⁵⁷ but if you set us free, let it be attributed to your own goodness, aware that you freed us from condemnation, not merely by sparing us but by granting us to appear more righteous than we really are, finding more reasons than ourselves to save us.

¹⁵⁸ εἴτ᾽ οὖν κτείνειν αὐτὸν θέλεις, ἐμὲ τιμωρησάμενος ἀντὶ τούτου τῷ πατρὶ τοῦτον ἀπόπεμψον, εἴτε καὶ κατέχειν σοι δοκεῖ δοῦλον, ἐγὼ πρὸς τὰς χρείας σοι ὑπηρετικώτερος, ἀμείνων ὡς ὁρᾷς πρὸς ἑκάτερον τῶν παθῶν ὑπάρχων.

¹⁵⁸ If, therefore, you wish to kill him, punish me instead of him and send him away to the father; or if it seems good to you to hold him as a slave, I am more serviceable to you for your needs, being better, as you see, for either of the fates."

¹⁵⁸ If, therefore, thou resolvest to slay him, I desire thou wilt slay me in his stead, and send him back to his father; or if thou pleasest to retain him with thee as a slave, I am fitter to labor for thy advantage in that capacity, and, as thou seest, am better prepared for either of those sufferings."

¹⁵⁸ So if you wish to execute him, lay the penalty on me instead and send him back to his father. If you intended to keep him with you as a slave, I am fitter for you in that capacity too, for you see I am more suited for either of those penalties."^[1]

^[1]Josephus expands Judah's speech into a classic Greco-Roman rhetorical masterpiece. It focuses on the concepts of Philanthropy, Piety toward parents, and Divine Providence, appealing to Joseph's "nature" rather than just the facts of the case.

¹⁵⁹ μὲν οὖν πάντα ὑπομένειν ὑπὲρ τῆς τἀδελφοῦ σωτηρίας ἡδέως ἔχων ῥίπτει πρὸ τῶν ποδῶν ἑαυτόν, εἴ πως ἐκμαλάξειε τὴν‎ ὀργὴν αὐτοῦ‎ καὶ καταπραύνειεν ἀγωνιζόμενος, προύπεσον δὲ καὶ οἱ ἀδελφοὶ πάντες δακρύοντες καὶ παραδιδόντες ἑαυτοὺς ὑπὲρ τῆς ψυχῆς .

¹⁵⁹ Judah, therefore, being pleased to endure everything for the safety of his brother, threw himself before Joseph’s feet, to see if he might soften his anger and soothe him in his struggle; and all the brothers fell down weeping and delivering themselves to die for the life of Benjamin.

¹⁵⁹ So Judas, being very willing to undergo any thing whatever for the deliverance of his brother, cast himself down at Joseph's feet, and earnestly labored to assuage and pacify his anger. All his brethren also fell down before him, weeping and delivering themselves up to destruction for the preservation of the life of Benjamin.

¹⁵⁹ So Judas, being quite willing to undergo anything for the saving of his brother, fell down at Joseph's feet, struggling to assuage his anger and pacify him. And all his brothers fell down before him, weeping and offering themselves up to destruction for the sake of Benjamin.

¹⁶⁰ Ὁ δὲ ἐλεγχόμενος ὑπὸ τοῦ πάθους καὶ μηκέτι δυνάμενος τὴν‎ τῆς ὀργῆς φέρειν ὑπόκρισιν κελεύει μὲν ἀπελθεῖν τοὺς παρόντας, ἵνα μόνοις αὑτὸν τοῖς ἀδελφοῖς ποιήσῃ φανερόν, ἀναχωρησάντων δὲ ποιεῖ γνώριμον αὑτὸν τοῖς ἀδελφοῖς καί φησι·

¹⁶⁰ Joseph, being overcome by his emotion and no longer able to carry the pretense of anger, ordered those present to depart, so that he might make himself manifest to his brothers alone. When they had withdrawn, he made himself known to his brothers and said:

¹⁶⁰ But Joseph, as overcome now with his affections, and no longer able to personate an angry man, commanded all that were present to depart, that he might make himself known to his brethren when they were alone; and when the rest were gone out, he made himself known to his brethren; and said,

¹⁶⁰ But Joseph, by now overcome by his feelings and no longer able to play the part of an angry man, ordered all present to leave, in order to make himself known to his brothers in private. When the rest had left he made himself known to his brothers, saying,

¹⁶¹ " τῆς μὲν ἀρετῆς ὑμᾶς καὶ τῆς εὐνοίας τῆς περὶ τὸν ἀδελφὸν ἡμῶν ἐπαινῶ καὶ κρείττονας ἢ προσεδόκων ἐκ τῶν περὶ ἐμὲ βεβουλευμένων εὑρίσκω ταῦτα πάντα ποιήσας ἐπὶ πείρᾳ τῆς ὑμετέρας φιλαδελφίας· φύσει δὲ οὐδὲ περὶ ἐμὲ νομίζω πονηροὺς γεγονέναι, θεοῦ δὲ βουλήσει τήν τε νῦν πραγματευομένου τῶν ἀγαθῶν ἀπόλαυσιν καὶ τὴν‎ ἐς ὕστερον, ἂν εὐμενὴς ἡμῖν παραμείνῃ.

¹⁶¹ "I praise you for your virtue and the goodwill concerning our brother, and I find you better than I expected from the things plotted against me, having done all these things as a trial of your brotherly love. By nature, I do not think you have been wicked even toward me, but by the will of God, who is managing both the present enjoyment of good things and that to come, if He remains favorable to us."

¹⁶¹ "I commend you for your virtue, and your kindness to our brother: I find you better men than I could have expected from what you contrived about me. Indeed, I did all this to try your love to your brother; so I believe you were not wicked by nature in what you did in my case, but that all has happened according to God's will, who has hereby procured our enjoyment of what good things we have; and, if he continue in a favorable disposition, of what we hope for hereafter.

¹⁶¹ "I commend your virtue and your kindness to our brother and find you better men than I could have expected after what you did to me. Indeed, I did all this to test your brotherly love, so I believe you were not wicked by nature in what you did to me, but that all has happened according to the will of God, who secures our enjoyment of the good things we have, and, if his favour continues to us, our future good too.

¹⁶² πατρός τε οὖν σωτηρίαν ἐγνωκὼς οὐδ᾽ ἐλπισθεῖσαν καὶ τοιούτους ὑμᾶς ὁρῶν περὶ τὸν ἀδελφὸν οὐδ᾽ ὧν εἰς ἐμὲ δοκεῖτε ἁμαρτεῖν ἔτι μνημονεύω, παύσομαι δὲ τῆς ἐπ᾽ αὐτοῖς μισοπονηρίας καὶ ὡς συναιτίοις τῶν τῷ θεῷ βεβουλευμένων εἰς τὰ παρόντα χάριν ἔχειν ὁμολογῶ.

¹⁶² "Having known the safety of my father which was not even hoped for, and seeing you such as you are toward the brother, I no longer remember even the things in which you seem to have sinned against me; I shall cease my hatred of wickedness for them and, as being co-causes of the things decided by God for the present, I acknowledge my gratitude."

¹⁶² Since, therefore, I know that our father is safe and well, beyond expectation, and I see you so well disposed to your brother, I will no longer remember what guilt you seem to have had about me, but will leave off to hate you for that your wickedness; and do rather return you my thanks, that you have concurred with the intentions of God to bring things to their present state.

¹⁶² Therefore since I know that our father is safe and well beyond what I expected and I see you so good to your brother, I will no longer remember your sin against me, and end my grievance, and rather thank you for playing your part in God's plan to bring things to their present state.

¹⁶³ ὑμᾶς τε βούλομαι καὶ αὐτοὺς λήθην ἐκείνων λαβόντας ἥδεσθαι μᾶλλον τῆς τότε ἀβουλίας εἰς τοιοῦτον ἐπελθούσης τέλος ἢ δυσφορεῖν αἰσχυνομένους ἐπὶ τοῖς ἡμαρτημένοις. μὴ οὖν δόξῃ λυπεῖν ὑμᾶς τὸ κατ᾽ ἐμοῦ ψῆφον ἐνεγκεῖν πονηρὰν καὶ ἡ ἐπ᾽ αὐτῇ μετάνοια τῷ γε μὴ προχωρῆσαι τὰ βεβουλευμένα.

¹⁶³ "I wish you also to take a forgetting of those things and to be pleased rather that the then-thoughtlessness has come to such an end than to be distressed out of shame for the sins. Let it not, therefore, seem to grieve you that you brought a wicked vote against me, nor the repentance for it, since the things plotted did not proceed."

¹⁶³ I would have you also rather to forget the same, since that imprudence of yours is come to such a happy conclusion, than to be uneasy and blush at those your offenses. Do not, therefore, let your evil intentions, when you condemned me, and that bitter remorse which might follow, be a grief to you now, because those intentions were frustrated.

¹⁶³ I want you also to forget about it, since that foolishness of yours led to such a happy ending, rather than be ill-at-ease and ashamed of your offences. Do not now grieve about the sentence you passed on me or the bitter remorse of it, since what you planned did not happen.

¹⁶⁴ χαίροντες οὖν ἐπὶ τοῖς ἐκ θεοῦ γεγενημένοις ἄπιτε ταῦτα δηλώσοντες τῷ πατρί, μὴ καὶ ταῖς ὑπὲρ ὑμῶν φροντίσιν ἀναλωθεὶς ζημιώσῃ μου τὸ κάλλιστον τῆς εὐδαιμονίας πρὶν εἰς ὄψιν ἐλθεῖν τὴν‎ ἐμὴν καὶ μεταλαβεῖν τῶν παρόντων ἀποθανών.

¹⁶⁴ "Go, therefore, rejoicing in the things that have happened by God, to show these things to my father, lest being consumed by his anxieties for you, he lose the best part of my happiness by dying before coming into my sight and sharing the present things."

¹⁶⁴ Go, therefore, your way, rejoicing in what has happened by the Divine Providence, and inform your father of it, lest he should be spent with cares for you, and deprive me of the most agreeable part of my felicity; I mean, lest he should die before he comes into my sight, and enjoys the good things that we now have.

¹⁶⁴ So go your way with joy at what divine Providence has done and tell it to your father, lest he fade away with worry on your behalf and deprives me of the best part of my happiness and dies before he comes into my sight and tastes the good things we now enjoy.

¹⁶⁵ αὐτὸν δὲ τοῦτον καὶ γυναῖκας ὑμετέρας καὶ τὰ τέκνα καὶ πᾶσαν τὴν‎ συγγένειαν ὑμῶν ἀναλαβόντες ἐνθάδε μετοικίζεσθε· οὐδὲ γὰρ ἀποδήμους εἶναι δεῖ τῶν ἀγαθῶν τῶν ἡμετέρων τοὺς ἐμοὶ φιλτάτους ἄλλως τε καὶ τοῦ λιμοῦ λοιπὴν ἔτι πενταετίαν περιμενοῦντος. ταῦτ᾽ εἰπὼν περιβάλλει τοὺς ἀδελφούς·

¹⁶⁵ "Take him and your wives and children and all your kin and move here; for it is not right for my dearest ones to be away from our good things, especially as there are five years of famine yet remaining." Having said these things, Joseph embraced his brothers.

¹⁶⁵ Bring, therefore, with you our father, and your wives and children, and all your kindred, and remove your habitations hither; for it is not proper that the persons dearest to me should live remote from me, now my affairs are so prosperous, especially when they must endure five more years of famine."

¹⁶⁵ Bring our father and your wives and children and all your relatives and come and live here, for it is not right for those dearest to me to live far from me, now that my affairs are prospering, especially when they have five more years of famine to come."

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

¹⁶⁷ βασιλεὺς δ᾽ ἀκούσας ἥκοντας πρὸς τὸν τοὺς ἀδελφοὺς ἥσθη τε μεγάλως καὶ ὡς ἐπ᾽ οἰκείῳ διατεθείς ἀγαθῷ παρεῖχεν αὐτοῖς ἁμάξας σίτου πλήρεις καὶ χρυσὸν καὶ ἄργυρον ἀποκομίζειν τῷ πατρί. λαβόντες δὲ πλείω παρὰ τἀδελφοῦ τὰ μὲν τῷ πατρὶ φέρειν τὰ δὲ αὐτοὶ δωρεὰς ἔχειν ἕκαστος ἰδίας, πλειόνων παρ᾽ αὐτούς, ἀπῄεσαν.

¹⁶⁷ The king, hearing that Joseph’s brothers had come, was greatly pleased and, being disposed as if for his own good, he provided them with wagons full of grain and gold and silver to carry back to their father. Having received even more from the brother—some to carry to the father and some as gifts for each of themselves—with Benjamin being honored with more than them, they departed.

¹⁶⁷ Now the king, as soon as he heard that Joseph's brethren were come to him, was exceeding glad of it, as if it had been a part of his own good fortune; and gave them wagons full of corn and gold and silver, to be conveyed to his father. Now when they had received more of their brother part to be carried to their father, and part as free gifts to every one of themselves, Benjamin having still more than the rest, they departed.

¹⁶⁷ The king, when he heard that Joseph's brothers had come to him, was as glad as if it had been his personal good fortune, and gave them wagons full of corn and gold and silver, to bring to their father. After receiving still more from their brother, some for their father and some as gifts for each of them, with Benjamin getting even more than the rest, they left

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

☜ ☞

¹⁶⁸ ὡς δ᾽ ἀφικομένων τῶν παίδων τὰ περὶ τὸν ἔμαθεν, ὅτι μὴ μόνον εἴη τὸν θάνατον διαπεφευγὼς ἐφ᾽ ᾧ πενθῶν διῆγεν, ἀλλὰ καὶ ζῇ μετὰ λαμπρᾶς εὐδαιμονίας βασιλεῖ συνδιέπων τὴν‎ καὶ τὴν‎ ἅπασαν σχεδὸν ἐγκεχειρισμένος αὐτῆς ἐπιμέλειαν,

¹⁶⁸ When his children arrived and Jacob learned of the matters regarding Joseph—that not only had he escaped the death for which Jacob had spent his life mourning, but also that he was living in magnificent prosperity, governing Egypt alongside the king and having been entrusted with almost the entire care of the land—

¹⁶⁸ As soon as Jacob came to know, by his sons returning home, in what state Joseph was, that he had not only escaped death, for which yet he lived all along in mourning, but that he lived in splendor and happiness, and ruled over Egypt, jointly with the king, and had intrusted to his care almost all his affairs,

¹⁶⁸ When on his sons' return, Jacob learned that Joseph not only had escaped the death his father had been mourning for so long, but also actually lived in splendour and prosperity, ruling Egypt alongside its king, who had entrusted almost everything to his care;

¹⁶⁹ ἄπιστον μὲν οὐδὲν ἐδόκει τῶν ἠγγελμένων λογιζόμενος τοῦ θεοῦ τὴν‎ μεγαλουργίαν καὶ τὴν‎ πρὸς αὐτὸν εὔνοιαν, εἰ καὶ τῷ μεταξὺ χρόνῳ διέλιπεν, ὥρμητο δ᾽ εὐθὺς πρὸς τὸν ἸώσηπονJoseph.	¹⁶⁹ nothing of what was reported seemed incredible to him as he considered the mighty works of God and His goodwill toward him, even if He had paused for an interval of time; and he set out immediately toward Joseph.
¹⁶⁹ he did not think any thing he was told to be incredible, considering the greatness of the works of God, and his kindness to him, although that kindness had, for some late times, been intermitted; so he immediately and zealously set out upon his journey to him.	¹⁶⁹ he no longer considered anything to be incredible, in light of the greatness of the works of God and his kindness to him, though at times it was less visible; so he instantly and eagerly set out to go to Joseph.

¹⁷⁰ ὡς δὲ κατέσχεν ἐπὶ τὸ ὅρκιον φρέαρ θύσας αὐτόθι τῷ θεῷ καὶ φοβούμενος διὰ τὴν‎ εὐδαιμονίαν τὴν‎ ἐν τῶν παίδων ἐμφιλοχωρησάντων τῇ οἰκήσει τῇ ἐν αὐτῇ, μὴ οὐκέτ᾽ εἰς τὴν‎ οἱ ἔγγονοι μετελθόντες κατάσχωσιν αὐτήν, ὡς ὁ θεὸς ἦν ὑπεισχημένος,

¹⁷⁰ When he halted at the Well of the Oath (Beersheba), he sacrificed there to God; but he was afraid because of the prosperity in Egypt, lest his children, becoming fond of the habitation there, should never return to Canaan to possess it, as God had promised.

¹⁷⁰ When he came to the Well of the Oath, (Beersheba,) he offered sacrifice to God; and being afraid that the happiness there was in Egypt might tempt his posterity to fall in love with it, and settle in it, and no more think of removing into the land of Canaan, and possessing it, as God had promised them;

¹⁷⁰ When he reached the Well of the Oath he offered sacrifice to God, afraid that the prosperity in Egypt might tempt his descendants to fall in love with it and settle in it and no more think of moving to the land of Canaan and possessing it, as God had promised them.

¹⁷¹ ἅμα τε μὴ δίχα θεοῦ βουλήσεως γενομένης τῆς εἰς ἀφόδου διαφθαρῇ τὸ γένος αὐτοῦ‎, πρὸς δὲ τούτοις δεδιώς, μὴ προεξέλθῃ τοῦ βίου πρὶν εἰς ὄψιν παραγενέσθαι, καταφέρεται στρέφων ἐν ἑαυτῷ τοῦτον τὸν λογισμὸν εἰς ὕπνον.

¹⁷¹ At the same time, he feared lest his race be destroyed if the departure to Egypt happened without the will of God; and in addition to these things, he feared he might depart from life before coming into the sight of Joseph. Turning these thoughts over in his mind, he fell into sleep.

¹⁷¹ as also being afraid, lest, if this descent into Egypt were made without the will of God, his family might be destroyed there; out of fear, withal, lest he should depart this life before he came to the sight of Joseph; he fell asleep, revolving these doubts in his mind.

¹⁷¹ He also feared that if this descent into Egypt was against the will of God, his family might be destroyed and he might depart this life before seeing Joseph again. Revolving these doubts in his mind, he fell asleep.

¹⁷² Ἐπιστὰς δὲ ὁ θεὸς αὐτῷ καὶ δὶς ὀνομαστὶ καλέσας πυνθανομένῳ τίς ἐστιν, " ἀλλ᾽ οὐ δίκαιον, εἶπεν, θεὸν ἀγνοεῖσθαι τὸν ἀεὶ παραστάτην καὶ βοηθὸν προγόνοις τε τοῖς σοῖς καὶ μετ᾽ αὐτοὺς σοὶ γενόμενον.

¹⁷² God appeared to him and called him twice by name; and when Jacob asked who He was, He said: "It is not right for Jacob to be ignorant of the God who has always been a protector and helper both to your ancestors and to you after them.

¹⁷² But God stood by him, and called him twice by his name; and when he asked who he was, God said, "No, sure; it is not just that thou, Jacob, shouldst be unacquainted with that God who has been ever a protector and a helper to thy forefathers, and after them to thyself:

¹⁷² But God stood near him and twice called him by name, and as he asked who he was, said, "Surely Jacob, you cannot fail to know the God who has always protected and helped your ancestors, and now you too.

¹⁷³ στερουμένῳ τε γάρ σοι τῆς ἀρχῆς ὑπὸ τοῦ πατρὸς ταύτην ἐγὼ παρέσχον, καὶ κατ᾽ ἐμὴν εὔνοιαν εἰς τὴν‎ μόνος σταλεὶς γάμων τε ἀγαθῶν ἔτυχες καὶ παίδων ἐπαγόμενος πλῆθος καὶ χρημάτων ἐνόστησας.

¹⁷³ For when you were deprived of the leadership by your father, I provided it to you; and by My goodwill, when you were sent alone into Mesopotamia, you obtained good marriages and returned bringing a multitude of children and much wealth.

¹⁷³ for when thy father would have deprived thee of the dominion, I gave it thee; and by my kindness it was that, when thou wast sent into Mesopotamia all alone, thou obtainedst good wives, and returnedst with many children, and much wealth.

¹⁷³ For when your father would have denied you the leadership, I gave it to you, and it was by my kindness that, when you were sent all alone into Mesopotamia, you met good wives and returned with many children and much wealth.

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

¹⁷⁵ ἥκω τε νῦν ὁδοῦ τε ταύτης ἡγεμὼν ἐσόμενος καὶ βίου σου τελευτὴν ἐν ταῖς χερσὶ γενησομένην προδηλῶν καὶ μακρὸν αἰῶνα τῶν σῶν ἐγγόνων ἐν ἡγεμονίαι καὶ δόξῃ καταγγέλλων καταστήσων τε αὐτοὺς εἰς τὴν‎ γῆν ἣν ὑπέσχημαι."

¹⁷⁵ And I have come now to be a guide on this journey, and to foretell that the end of your life shall occur in the hands of Joseph, and to declare a long age for your descendants in leadership and glory, and that I shall establish them in the land which I have promised."

¹⁷⁵ Accordingly, I come now as a guide to thee in this journey; and foretell to thee, that thou shalt die in the arms of Joseph: and I inform thee, that thy posterity shall be many ages in authority and glory, and that I will settle them in the land which I have promised them."

¹⁷⁵ I now come as a guide to you in this journey, and foretell that you will die in the arms of Joseph : and that your descendants shall be in authority and glory over long ages, as I will settle them in the land which I have promised."

¹⁷⁶ Τούτῳ θαρρήσας τῷ ὀνείρατι προθυμότερον εἰς τὴν‎ σὺν τοῖς υἱοῖς καὶ παισὶν τοῖς τούτων . ἦσαν δ᾽ οἱ πάντες [πέντε καὶ ] ἑβδομήκοντα. τὰ μὲν οὖν ὀνόματα δηλῶσαι τούτων οὐκ ἐδοκίμαζον καὶ μάλιστα διὰ τὴν‎ δυσκολίαν αὐτῶν·

¹⁷⁶ Encouraged by this dream, he departed with more zeal for Egypt with his sons and their children. They were in all seventy-five. Now, I did not think it best to declare the names of these, especially because of the difficulty of them.^[1]

¹⁷⁶ Jacob, encouraged by this dream, went on more cheerfully for Egypt with his sons, and all belonging to them. Now they were in all seventy. I once, indeed, thought it best not to set down the names of this family, especially because of their difficult pronunciation [by the Greeks];

¹⁷⁶ Encouraged by this dream, he set off more cheerfully for Egypt with his sons and all belonging to them, who were seventy in all. I once thought it best not to set down the names of this family, mainly on account of their difficulty.

^[1]Josephus follows the Septuagint (LXX) tradition of 75 people entering Egypt, whereas the Masoretic Hebrew text (Genesis 46:27) lists 70.

¹⁷⁷ ἵνα μέντοι παραστήσω τοῖς οὐχ ὑπολαμβάνουσιν ἡμᾶς ἐκ τῆς ἀλλ᾽ εἶναι, ἀναγκαῖον μνησθῆναι τῶν ὀνομάτων. μὲν οὖν παῖδες ἦσαν δώδεκα· τούτων ἤδη προαφῖκτο· τοὺς οὖν μετ᾽ αὐτὸν καὶ τοὺς ἐκ τούτων γεγονότας δηλώσομεν.

¹⁷⁷ However, in order to demonstrate to those who do not believe us to be from Mesopotamia but think we are Egyptians, I have deemed it necessary to mention the names. The sons of Jacob, then, were twelve; of these, Joseph had already arrived. We shall therefore declare those who came after him and those born from them.

¹⁷⁷ but, upon the whole, I think it necessary to mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set down the names of Jacob's children and grandchildren.

¹⁷⁷ But now I think it necessary to mention the names, to rebut those who claim we originally came not from Mesopotamia but from Egypt. Now Jacob had twelve sons, of whom Joseph had gone ahead; and we will set down the names of his children and grandchildren.

¹⁷⁸ μὲν ἦσαν παῖδες τέσσαρες, · δ᾽ ἕξ, Ἰαχῖνος · τρεῖς δὲ γεγόνασιν υἱοί, · δὲ παῖδες ἦσαν τρεῖς, , υἱωνοὶ δὲ δύο γεγονότες ἐκ , καὶ . δὲ τέσσαρες, .

¹⁷⁸ Of Reubel (Reuben) there were four sons: Anoches, Phallous, Essaron, Charmisos. Of Simeon, six: Ioumelos, Iameinos, Pouthodos, Iachinos, Soaros, Saaras. Of Levi, three sons were born: Golgomes, Kaathos, Marairos. To Judah there were three sons: Salas, Pharesos, Ezeloos; and two grandsons born from Pharesos: Esron and Amouros. Of Isacchar, four: Thoulas, Phrouras, Iobos, Samaron.

¹⁷⁸ Reuben had four sons—Anoch, Phallu, Assaron, Charmi. Simeon had six—Jamuel, Jamin, Avod, Jachin, Soar, Saul. Levi had three sons—Gersom, Caath, Merari. Judas had three sons—Sala, Phares, Zerah; and by Phares two grandchildren, Esrom and Amar. Issachar had four sons—Thola, Phua, Jasob, Samaron.

¹⁷⁸ Rubel had four sons, Anoch, Phallu, Assaron and Charmi. Simeon had six, Jamuel, Jamin, Avod, Jachin, Soar and Saul. Levi had three, Gersom, Caath and Merari. Judas had three, Sala, Phares and Elelos, and by Phares two grandchildren, Esron and Amour. Issachar had four, Thoulas, Phrouras, Jobos and Samaron.

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

¹⁸⁰ τρεῖς οὗτοι καὶ τριάκοντα. δὲ παῖδες ἦσαν δύο· τούτων μὲν γεγόνεισαν υἱοὶ καὶ . δὲ τῷ ἑτέρῳ δέκα, . οὗτοι τέσσαρες καὶ δέκα πρὸς τοῖς πρότερον κατειλεγμένοις εἰς ἑπτὰ καὶ τεσσαράκοντα γίνονται τὸν ἀριθμόν.

¹⁸⁰ These were thirty-three. Of Rachel there were two sons: of these, to Joseph had been born sons Manasseh and Ephranes. To Benjamin, the other, ten: Bolos, Baccharis, Asabelos, Gelas, Neemanes, Ies, Aros, Nomphthes, Oppais, Arodos. These were fourteen, who added to those previously numbered make forty-seven in number.

¹⁸⁰ Rachel had two sons, the one of whom, Joseph, had two sons also, Manasses and Ephraim. The other, Benjamin, had ten sons—Bolau, Bacchar, Asabel, Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen added to the thirty-three before enumerated, amount to the number forty-seven.

¹⁸⁰ Rachel had two sons, one of whom, Joseph, also had two sons, Manasses and Ephraim. The other, Benjamin, had ten sons, Bolos, Baccharis, Asabel, Gelas, Naaman, Jes, Aros, Nomphis, Oppais and Arod. These fourteen added to the thirty-three above-listed, amount to forty-seven.

¹⁸¹ καὶ τὸ μὲν γνήσιον γένος τῷ τοῦτο ἦν, ἐκ δὲ αὐτῷ γίνονται τῆς θεραπαινίδος καὶ , ᾧ τέσσαρες εἵποντο παῖδες, τε καὶ , δὲ μονογενὲς ἦν παιδίον .

¹⁸¹ This was the legitimate race of Jacob. From Balla (Bilhah), the handmaid of Rachel, Dan and Naphtali were born to him; with Naphtali followed four sons: Elielos, Gounis, Sares, and Sellimos; and to Dan there was an only son, Ousis.

¹⁸¹ And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi.

¹⁸¹ These were the legitimate descendants of Jacob. Besides, he had by Bilhah, the serving girl of Rachel, Dan and Nephthali, who in turn had four sons to follow him, Eliel, Gounis, Sares and Sellimos. Dan had just one son, Ousis.

¹⁸² τούτων προσγινομένων τοῖς προειρημένοις πεντήκοντα καὶ τεσσάρων πληροῦσιν ἀριθμόν. δὲ καὶ ἐκ μὲν ἦσαν, ἦν δὲ αὕτη θεραπαινίς, παῖδας δ᾽ ἐπήγοντο μὲν ἑπτά, ·

¹⁸² When these are added to those mentioned before, they fulfill the number of fifty-four. Gad and Asher were from Zelpha (Zilpah), who was Leah's handmaid; Gad brought seven sons: Sophonian, Ougin, Sounin, Zabron, Eiren, Eroiden, Arielos.

¹⁸² If these be added to those before mentioned, they complete the number fifty-four. Gad and Aser were the sons of Zilpha, who was the handmaid of Lea. These had with them, Gad seven—Saphoniah, Augis, Sunis, Azabon, Aerin, Erocd, Ariel.

¹⁸² Along with the above-named, these add up to fifty-four. Gad and Asseron were the sons of Zilpha, Leah's serving girl. Gad had seven children, Sophoniah, Ougis, Sunis, Zabrona, Irene, Eroides and Ariel.

¹⁸³ τε ἦν θυγάτηρ καὶ ἄρσενες ἀριθμὸν ἕξ, οἷς ὀνόματα τε καὶ . τούτων ἑκκαίδεκα ὄντων καὶ προστιθεμένων τοῖς πεντήκοντα τέσσαρσιν ὁ προειρημένος ἀριθμὸς πληροῦται μὴ συγκαταλεγέντος αὐτοῖς .

¹⁸³ And there was a daughter of Asher and six males, whose names were Iomnes, Isousios, Heiiobes, Bares, Abaros, and Melchielos. Since these are sixteen and are added to the fifty-four, the aforementioned number [70 in Hebrew, 75 in LXX] is fulfilled, Jacob himself not being numbered among them.

¹⁸³ Aser had a daughter, Sarah, and six male children, whose names were Jomne, Isus, Isoui, Baris, Abar and Melchiel. If we add these, which are sixteen, to the fifty-four, the forementioned number 70 is completed Jacob not being himself included in that number.

¹⁸³ Aseron had a daughter, Sarah and six boys, whose names were Jomnes, Isousios, Ioubes, Baris, Abaros and Melchielos. If we add these, which are sixteen, to the fifty-four, the cited number is complete, without including Jacob himself.

¹⁸⁴ Μαθὼν δὲ παραγινόμενον τὸν πατέρα, καὶ γὰρ προλαβὼν ὁ ἀδελφὸς ἐδήλωσεν αὐτῷ τὴν‎ ἄφιξιν, ἀπαντησόμενος ἔξεισι καὶ καθ᾽ πόλιν αὐτῷ συνέβαλεν. ὁ δ᾽ ὑπὸ τῆς χαρᾶς τε καὶ μεγάλης γενομένης μικροῦ δεῖν ἐξέλιπεν, ἀλλὰ ἀνεζωπύρησεν αὐτὸν οὐδ᾽ αὐτὸς μὲν κρατῆσαι δυνηθεὶς ὡς μὴ ταὐτὸ παθεῖν ὑφ᾽ ἡδονῆς, οὐ μέντοι τὸν αὐτὸν τρόπον τῷ πατρὶ γενόμενος ἥττων τοῦ πάθους.

¹⁸⁴ Joseph, having learned that his father was arriving—for his brother Judah had gone ahead and disclosed the arrival to him—went out to meet him and joined him at Heroopolis.^[1] Jacob, because of the joy being unexpected and great, almost fainted; but Joseph revived him, not being able to master himself from being similarly affected by pleasure, though he was not overcome by the emotion in the same manner as his father.

¹⁸⁴ When Joseph understood that his father was coming, for Judas his brother was come before him, and informed him of his approach, he went out to meet him; and they met together at Heroopolis. But Jacob almost fainted away at this unexpected and great joy; however, Joseph revived him, being yet not himself able to contain from being affected in the same manner, at the pleasure he now had; yet was he not wholly overcome with his passion, as his father was.

¹⁸⁴ When Joseph learned that his father was coming, for his brother Judas went ahead to announce his approach, he went out to meet him and they met together at the City of Heroes. At this great and unexpected joy, the old man almost passed away, but Joseph revived him, though he too could not restrain a similar passion of delight, but he was not as overcome by feeling as was his father.

^[1]Josephus identifies the meeting place as Heroopolis (near modern Ismailia), whereas Genesis says Goshen. This shows Josephus’ effort to use the contemporary geography of his 1st-century readers.

¹⁸⁵ ἔπειτα τὸν μὲν ἠρέμα κελεύσας ὁδεύειν αὐτὸς δὲ παραλαβὼν πέντε τῶν ἀδελφῶν ἠπείγετο πρὸς τὸν βασιλέα φράσων αὐτῷ παραγενόμενον μετὰ τοῦ γένους τὸν . ὁ δὲ τοῦτο χαίρων ἤκουσε καὶ τὸν ἐκέλευσεν αὐτῷ λέγειν τίνι βίῳ τερπόμενοι διατελοῦσιν ὡς αὐτοῖς τοῦτον ἐπιτρέψειε διάγειν.

¹⁸⁵ Then, having ordered his father to travel slowly, he himself took five of the brothers and hastened to the king to tell him that Jacob had arrived with his race. The king heard this with joy and ordered Joseph to tell him what kind of life they delighted in, so that he might permit them to continue it.

¹⁸⁵ After this, he desired Jacob to travel on slowly; but he himself took five of his brethren with him, and made haste to the king, to tell him that Jacob and his family were come; which was a joyful hearing to him. He also bid Joseph tell him what sort of life his brethren loved to lead, that he might give them leave to follow the same,

¹⁸⁵ Then he bade them to travel on slowly, while he himself took five of his brothers and hurried to the king, to announce the arrival of Jacob and his family. He was glad to hear this news and asked Joseph what sort of life his brothers liked to lead, so as to let them continue it.

¹⁸⁶ ὁ δὲ ποιμένας ἀγαθοὺς αὐτοὺς ἔλεγε καὶ μηδενὶ τῶν ἄλλων ἢ τούτῳ μόνῳ , τοῦ τε μὴ διαζευγνυμένους ἀλλ᾽ ἐν ταὐτῷ τυγχάνοντας ἐπιμελεῖσθαι τοῦ πατρὸς προνοούμενος τοῦ τε τοῖς εἶναι προσφιλεῖς μηδὲν πράττοντας τῶν αὐτῶν ἐκείνοις· γὰρ ἀπειρημένον ἦν περὶ νομὰς ἀναστρέφεσθαι.

¹⁸⁶ Joseph said they were good shepherds and devoted themselves to this alone and nothing else, providing both that they should not be separated but be in the same place to care for their father, and that they might be acceptable to the Egyptians by doing nothing of the same things as them; for to the Egyptians, it was forbidden to be occupied with pastures.

¹⁸⁶ who told him they were good shepherds, and had been used to follow no other employment but this alone. Whereby he provided for them, that they should not be separated, but live in the same place, and take care of their father; as also hereby he provided, that they might be acceptable to the Egyptians, by doing nothing that would be common to them with the Egyptians; for the Egyptians are prohibited to meddle with feeding of sheep.

¹⁸⁶ He replied that they were good shepherds, who were used to no other employment, so he provided that they should not be separated, but live in the same region and take care of their father. He also took care that they should be acceptable to the Egyptians, by doing no activity that would interfere with theirs, for the practice shepherding was forbidden to the Egyptians.

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

¹⁸⁸ τοῦ δ᾽ ἑκατὸν ἔτη καὶ τριάκοντα γεγονέναι φήσαντος ἐθαύμασε τοῦ μήκους τῆς ζωῆς τὸν . εἰπόντος δ᾽ ὡς ἥττονα τῶν προγόνων εἴη βεβιωκὼς ἔτη συνεχώρησεν αὐτῷ ζῆν μετὰ τῶν τέκνων ἐν · ἐν ἐκείνῃ γὰρ καὶ οἱ ποιμένες αὐτοῦ‎ τὰς νομὰς εἶχον.

¹⁸⁸ When he said he was one hundred and thirty years old, Pharaoh wondered at the length of Jacob’s life. But Jacob saying that he had lived fewer years than his ancestors, Pharaoh permitted him to live with his children in Heliopolis; for in that place his own shepherds also had their pastures.

¹⁸⁸ upon whose answer, that he was a hundred and thirty years old, he admired Jacob on account of the length of his life. And when he had added, that still he had not lived so long as his forefathers, he gave him leave to live with his children in Heliopolis; for in that city the king's shepherds had their pasturage.

¹⁸⁸ When he replied a hundred and thirty years, he wondered at Jacob's longevity, but he replied that still he had not lived as long as his ancestors. Then he let him and his children live in Heliopolis, the city where the royal shepherds had their pasturage.

¹⁸⁹ Ὁ δὲ λιμὸς τοῖς ἐπετείνετο καὶ τὸ δεινὸν ἀπορώτερον ἔτι καὶ μᾶλλον αὐτοῖς ἐγίνετο μήτε τοῦ ποταμοῦ ἐπάρδοντος, οὐ γὰρ ηὔξανε, μήτε ὕοντος τοῦ θεοῦ πρόνοιάν τε μηδεμίαν αὐτῶν ὑπ᾽ ἀγνοίας πεποιημένων. Καὶ τοῦ τὸν σῖτον ἐπὶ χρήμασιν αὐτοῖς διδόντος, ὡς [δὲ ] ταῦτ᾽ αὐτοῖς ἐπέλιπε, τῶν βοσκημάτων ἐωνοῦντο τὸν σῖτον καὶ τῶν ·

¹⁸⁹ The famine increased for the Egyptians and the distress became even more difficult for them, as neither did the river irrigate (for it did not rise), nor did God send rain, and no providence had been made by them because of their ignorance. When Joseph gave them grain for money, and when this failed them, they bought grain with their cattle and their slaves.

¹⁸⁹ However, the famine increased among the Egyptians, and this heavy judgment grew more oppressive to them, because neither did the river overflow the ground, for it did not rise to its former height, nor did God send rain upon it; nor did they indeed make the least provision for themselves, so ignorant were they what was to be done; but Joseph sold them corn for their money. But when their money failed them, they bought corn with their cattle and their slaves;

¹⁸⁹ But the famine extended to the Egyptians and their plight grew more insoluble as the river did not flood; for it had ceased to rise and God send no rain, and they had made no preparations, unsure of what to do. Then Joseph sold them corn for their money, and when their money failed they bought corn with their cows and their slaves.

¹⁹⁰ οἷς δὲ καὶ γῆς τις ἦν μοῖρα ταύτην παρεχώρουν ἐπὶ τιμῇ τροφῆς. οὕτως τε τοῦ βασιλέως πάσης αὐτῶν τῆς περιουσίας κυρίου γεγενημένου, μετῳκίσθησαν ἄλλος ἀλλαχοῦ, ὅπως βεβαία γένηται τῷ βασιλεῖ τῆς χώρας τούτων ἡ κτῆσις, πλὴν τῶν ἱερέων· τούτοις γὰρ ἔμενεν ἡ χώρα αὐτῶν.

¹⁹⁰ And those who had a portion of land gave it up for the price of food. In this way, the king having become lord of all their substance, they were moved, some to one place and some to another, so that the king’s possession of the land might be secure—except for the priests, for their land remained to them.

¹⁹⁰ and if any of them had a small piece of land, they gave up that to purchase them food, by which means the king became the owner of all their substance; and they were removed, some to one place, and some to another, that so the possession of their country might be firmly assured to the king, excepting the lands of the priests, for their country continued still in their own possession.

¹⁹⁰ Any of them who had a small piece of land gave it up to purchase food, so that the king became owner of all their property, and they were moved here and there so that their land came firmly into the king's possession, except that of the priests, which continued to be their own.

¹⁹¹ ἐδούλου τ᾽ αὐτῶν οὐ τὰ σώματα μόνον τὸ δεινόν, ἀλλὰ καὶ τὰς διανοίας καὶ τὸ λοιπὸν εἰς ἀσχήμονα τῆς τροφῆς εὐπορίαν αὐτοὺς κατηνάγκαζε. λωφήσαντος δὲ τοῦ κακοῦ καὶ τοῦ τε ποταμοῦ τῆς γῆς ἐπιβάντος καὶ ταύτης τοὺς καρποὺς ἀφθόνως ἐκφερούσης,

¹⁹¹ The distress enslaved not only their bodies but also their minds, and finally compelled them to a shameful way of obtaining food. But when the evil abated and the river went over the land and it brought forth its fruits abundantly—

¹⁹¹ And indeed this sore famine made their minds, as well as their bodies, slaves; and at length compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased, and the river overflowed the ground, and the ground brought forth its fruits plentifully,

¹⁹¹ The crisis enslaved their minds as well as their bodies, and finally forced them to obtain food by shameful means. When the misery ceased and the river overflowed the ground, so that it again became very fruitful,

¹⁹² ὁ εἰς ἑκάστην παραγενόμενος πόλιν καὶ συλλέγων ἐν αὐταῖς τὸ πλῆθος τήν τε γῆν αὐτοῖς, ἣν ἐκείνων παραχωρούντων βασιλεὺς ἔχειν ἠδύνατο καὶ καρποῦσθαι μόνος, εἰς ἅπαν ἐχαρίζετο καὶ κτῆμα ἴδιον ἡγουμένους φιλεργεῖν παρεκάλει τὴν‎ πέμπτην τῶν καρπῶν τῷ βασιλεῖ τελοῦντας ὑπὲρ τῆς χώρας, ἣν δίδωσιν αὐτοῖς οὖσαν αὐτοῦ‎.

¹⁹² Joseph, visiting each city and gathering the multitude in them, gave back to them the land which the king could have held and enjoyed alone since they had surrendered it; he granted it entirely and exhorted them to work it, considering it their own possession, on the condition that they pay a fifth of the fruits to the king for the land, which he gave them though it was his.^[1]

¹⁹² Joseph came to every city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their own consent, the king might have possessed alone, and alone enjoyed the fruits of it. He also exhorted them to look on it as every one's own possession, and to fall to their husbandry with cheerfulness, and to pay as a tribute to the king, the fifth part of the fruits for the land which the king, when it was his own, restored to them.

¹⁹² Joseph went to every city and assembled the people and gave them back entirely the land which, with their own consent, the king alone might have possessed and enjoyed, urging them to look on it as the possession of all, and to set cheerfully about their farming, paying as a tax to the king one fifth of the fruits of the land which the king, when it was his, restored to them.

^[1]Josephus portrays Joseph as a benevolent restorer of property. In his version, the people are happy to pay a 20% tax in exchange for getting their land titles back—a sophisticated legal and economic reform that made the Pharaoh wealthy but the people secure.

¹⁹³ τοὺς δὲ παρ᾽ ἐλπίδας κυρίους τῆς γῆς καθισταμένους χαρά τε ἐλάμβανε καὶ ὑφίσταντο τὰ προστάγματα. Καὶ τούτῳ τῷ τρόπῳ τό τε ἀξίωμα παρὰ τοῖς αὐτοῦ‎ μεῖζον ἀπεργάζεται, καὶ πλείω γε τὴν‎ εὔνοιαν τῷ βασιλεῖ παρ᾽ αὐτῶν, ὅ τε τοῦ τελεῖν τὴν‎ πέμπτην τῶν καρπῶν νόμος ἔμεινε καὶ μέχρι τῶν ὕστερον βασιλέων.

¹⁹³ They, being established as lords of the land beyond their hopes, were seized with joy and submitted to the commands. In this way, Joseph made his own dignity greater among the Egyptians and increased the goodwill toward the king among them; and the law of paying the fifth of the fruits remained even until the later kings.

¹⁹³ These men rejoiced upon their becoming unexpectedly owners of their lands, and diligently observed what was enjoined them; and by this means Joseph procured to himself a greater authority among the Egyptians, and greater love to the king from them. Now this law, that they should pay the fifth part of their fruits as tribute, continued until their later kings.

¹⁹³ These were glad at unexpectedly recovering their lands and willingly accepted this decree, by means of which Joseph achieved for himself a greater authority among the Egyptians and gained their greater love toward the king. This law, taxing a fifth part of their fruits, continued to later kings.

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

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¹⁹⁴ δὲ ἔτος ἐν διατρίψας καὶ νόσῳ χρησάμενος παρόντων αὐτῷ τῶν υἱῶν ἀπέθανεν, ἐπευξάμενος τοῖς μὲν κτῆσιν ἀγαθῶν καὶ αὐτοῖς κατὰ προφητείαν, πῶς μέλλει τῶν ἐκ τῆς γενεᾶς αὐτῶν ἕκαστος κατοικεῖν τὴν‎ · τοῦτο δὴ καὶ πολλοῖς ὕστερον χρόνοις ἐγένετο·

¹⁹⁴ Jacob, after having spent seventeen years in Egypt and having fallen into sickness, died in the presence of his sons. He prayed for them to obtain good things and foretold to them by prophecy how each of their descendants was destined to inhabit Canaan; and indeed, this came to pass many years later.

¹⁹⁴ Now when Jacob had lived seventeen years in Egypt, he fell into a disease, and died in the presence of his sons; but not till he made his prayers for their enjoying prosperity, and till he had foretold to them prophetically how every one of them was to dwell in the land of Canaan. But this happened many years afterward.

¹⁹⁴ When Jacob had lived seventeen years in Egypt, he fell ill and died in the presence of his sons, having prayed for their prosperity and foretold in prophecy how each of them would fare in the land of Canaan, as happened many years later.

¹⁹⁵ δ᾽ ἐγκώμιον διεξελθών, ὅτι μὴ μνησικακήσειε τοῖς ἀδελφοῖς, ἀλλὰ καὶ τούτου πλέον χρηστὸς εἰς αὐτοὺς ἐγένετο δωρησάμενος αὐτοὺς ἀγαθοῖς, οἷς οὐδὲ εὐεργέτας τινὲς ἠμείψαντο, προσέταξε τοῖς ἰδίοις παισίν, ἵνα τοὺς παῖδας καὶ εἰς τὸν αὐτῶν ἀριθμὸν προσῶνται διαιρούμενοι μετ᾽ αὐτῶν τὴν‎ , περὶ ὧν ὕστερον ἐροῦμεν·

¹⁹⁵ Having gone through a panegyric of Joseph—stating that he had not borne a grudge against his brothers, but had even become more than kind toward them by gifting them with goods such as some have not even repaid to their benefactors—he commanded his own sons that they should adopt Joseph’s sons, Ephraim and Manasseh, into their own number, dividing Canaan with them; concerning which we shall speak later.

¹⁹⁵ He also enlarged upon the praises of Joseph how he had not remembered the evil doings of his brethren to their disadvantage; nay, on the contrary, was kind to them, bestowing upon them so many benefits, as seldom are bestowed on men's own benefactors. He then commanded his own sons that they should admit Joseph's sons, Ephraim and Manasses, into their number, and divide the land of Canaan in common with them; concerning whom we shall treat hereafter.

¹⁹⁵ He also praised Joseph highly, for not holding his brothers' evil doings against them, but treating them kindly, with such gifts as men seldom give even to their benefactors. He told his own sons to count Joseph's sons, Ephraim and Manasses, among their number and give each of them a share in the land of Canaan, as we shall later describe.

¹⁹⁶ ἠξίου μέντοι καὶ ταφῆς ἐν τυγχάνειν· τελευτᾷ δὲ βιοὺς ἔτη τὰ πάντα τριῶν δέοντα πεντήκοντα καὶ ἑκατόν, μηδενὸς μὲν τῶν προγόνων ἀπολειφθεὶς ἐπ᾽ εὐσεβείᾳ τοῦ θεοῦ, τυχὼν δὲ ἀμοιβῆς ἧς δίκαιον ἦν τοὺς οὕτως ἀγαθοὺς γεγονότας. δὲ συγχωρήσαντος αὐτῷ τοῦ βασιλέως τὸν τοῦ πατρὸς νεκρὸν εἰς κομίσας ἐκεῖ θάπτει πολυτελῶς.

¹⁹⁶ Furthermore, he requested to obtain burial in Hebron. He died having lived in all one hundred and forty-seven years, having fallen behind none of his ancestors in piety toward God, and having obtained the reward which was just for those who have been so good. Joseph, after the king permitted him, carried his father’s body to Hebron and buried him there sumptuously.

¹⁹⁶ However, he made it his request that he might be buried at Hebron. So he died, when he had lived full a hundred and fifty years, three only abated, having not been behind any of his ancestors in piety towards God, and having such a recompense for it, as it was fit those should have who were so good as these were. But Joseph, by the king's permission, carried his father's dead body to Hebron, and there buried it, at a great expense.

¹⁹⁶ With a request to be buried at Hebron, he died, when he had lived a full hundred and fifty years, less three, having been second to none of his ancestors in religious devotion and having a fitting reward for such goodness. With the king's permission, Joseph brought his father's corpse to Hebron and buried it there, in costly style.

¹⁹⁷ τῶν δ᾽ ἀδελφῶν οὐ βουλομένων αὐτῷ συνυποστρέφειν, δέος γὰρ αὐτοὺς εἶχε μὴ τεθνηκότος αὐτοῖς τοῦ πατρὸς τιμωρήσαιτο τῆς εἰς αὐτὸν ἐπιβουλῆς οὐκέτ᾽ ὄντος ᾧ χαρίζοιτο τὴν‎ πρὸς αὐτοὺς μετριότητα, πείθει μηδὲν ὑφορᾶσθαι μηδ᾽ ἔχειν αὐτὸν δι᾽ , ἀγαγὼν δὲ μετ᾽ αὐτοῦ‎ κτῆσιν πολλὴν ἐχαρίσατο καὶ πάσῃ‎ περὶ αὐτοὺς σπουδῇ χρώμενος οὐκ ἀπέλιπε.

¹⁹⁷ But as his brothers were unwilling to return with him—for fear held them lest, now that their father was dead, Joseph might take vengeance for the plot against him, since the one for whose sake he exercised moderation toward them was no longer there—he persuaded them to suspect nothing nor to hold him in suspicion. Leading them back with him, he granted them much property and did not cease treating them with every zeal.

¹⁹⁷ Now his brethren were at first unwilling to return back with him, because they were afraid lest, now their father was dead, he should punish them for their secret practices against him; since he was now gone, for whose sake he had been so gracious to them. But he persuaded them to fear no harm, and to entertain no suspicions of him: so he brought them along with him, and gave them great possessions, and never left off his particular concern for them.

¹⁹⁷ His brothers were at first unwilling to return with him, afraid of being punished for their plotting, now that their father was dead, for whose sake he had been gracious to them. But persuading them not to fear and not suspect him of this, he brought them with him and lavished them with property and never ceased to be actively concerned for them.

¹⁹⁸ Τελευτᾷ δὲ καὶ οὗτος ἔτη βιώσας ἑκατὸν καὶ δέκα θαυμάσιος τὴν‎ ἀρετὴν γενόμενος καὶ λογισμῷ πάντα διοικῶν καὶ τὴν‎ ἐξουσίαν ταμιευόμενος, ὃ δὴ καὶ τῆς τοιαύτης εὐδαιμονίας αἴτιον αὐτῷ παρὰ τοῖς ἀλλαχόθεν ἥκοντι καὶ μετὰ τοιαύτης κακοπραγίας, μεθ᾽ ἧς προειρήκαμεν, ὑπῆρχε.

¹⁹⁸ He also died, having lived one hundred and ten years; he was a man of wonderful virtue who governed all things by reason and exercised his authority with restraint. This indeed was the cause of such great prosperity for him among the Egyptians, though he had come from elsewhere and in such a state of misfortune as we have previously described.

¹⁹⁸ Joseph also died when he had lived a hundred and ten years; having been a man of admirable virtue, and conducting all his affairs by the rules of reason; and used his authority with moderation, which was the cause of his so great felicity among the Egyptians, even when he came from another country, and that in such ill circumstances also, as we have already described.

¹⁹⁸ Joseph himself died aged a hundred and ten, a man of admirable virtue who conducted all his affairs by reason, and used his authority fairly, which was why he enjoyed such fortune among the Egyptians, though he came from another country in such a pitiful state, as we have said.

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

^[1]Josephus notes a tradition that the other eleven patriarchs were buried in Hebron. While the Bible specifically mentions Joseph's bones being moved, Jewish tradition and Josephus claim the other brothers were also eventually re-interred in the ancestral cave at Machpelah.

²⁰⁰ τὰ δὲ ὀστᾶ ὕστερον, ὅτε μετανέστησαν ἐκ τῆς οἱ , εἰς τὴν‎ ἐκόμισαν· οὕτως γὰρ αὐτοὺς ὁ ἐξώρκισε. τούτων οὖν ἕκαστος ὡς ἔσχε καὶ τίσι πόνοις ἐκράτησαν τῆς σημανῶ προδιηγησάμενος τὴν‎ αἰτίαν δι᾽ ἣν τὴν‎ ἐξέλιπον.

²⁰⁰ However, the bones of Joseph they carried later to Canaan, when the Hebrews migrated from Egypt; for thus Joseph had bound them by oath. How each of these things occurred, and by what labors they conquered Canaan, I shall signify after I have first narrated the cause for which they left Egypt.

²⁰⁰ but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt, for so had Joseph made them promise him upon oath. But what became of every one of these men, and by what toils they got the possession of the land of Canaan, shall be shown hereafter, when I have first explained upon what account it was that they left Egypt.

²⁰⁰ But later they brought the bones of Joseph into the land of Canaan, when the Hebrews left Egypt, as Joseph had made them swear to do. I will tell later what happened to each of them and of their laborious capture of the land of Canaan, but first I must tell how they left Egypt.

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

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

²⁰² ὁρῶντες γὰρ τὸ τῶν γένος ἀκμάζον καὶ δι᾽ ἀρετὴν καὶ τὴν‎ πρὸς τὸ πονεῖν εὐφυίαν πλήθει χρημάτων ἤδη καὶ λαμπρούς, κατ᾽ αὐτῶν αὔξεσθαι τούτους ὑπελάμβανον, ὧν τ᾽ ἦσαν ὑπὸ τετυχηκότες διὰ χρόνου μῆκος λήθην λαβόντες καὶ τῆς βασιλείας εἰς ἄλλον οἶκον μετεληλυθυίας δεινῶς ἐνύβριζόν τε τοῖς καὶ ταλαιπωρίας αὐτοῖς ποικίλας ἐπενόουν.

²⁰² For seeing the race of the Israelites flourishing, both on account of their virtue and their natural aptitude for labor, and already becoming distinguished by their wealth, they suspected that these people would grow to their own detriment. Having forgotten the benefits they had received from Joseph through the length of time, and the kingship having passed into another house, they dreadfully abused the Israelites and devised for them various hardships.

²⁰² for when they saw how the nation of the Israelites flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and natural love of labor, they thought their increase was to their own detriment. And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them;

²⁰² Seeing how through their virtue and love of toil the Israelite nation flourished and grew very wealthy, they regarded their increase as a loss to themselves. Over a long time they forgot what they had gained from Joseph, since the crown had passed to another family, and they much abused the Israelites and devised many ways to afflict them.

²⁰³ τόν τε γὰρ ποταμὸν εἰς διώρυχας αὐτοῖς πολλὰς προσέταξαν διατεμεῖν τείχη τε οἰκοδομῆσαι ταῖς πόλεσι καὶ χώματα, ὅπως ἂν εἴργοι τὸν ποταμὸν μὴ λιμνάζειν ἐπεκβαίνοντα, πυραμίδας τε ἀνοικοδομοῦντες ἐξετρύχουν ἡμῶν τὸ γένος, ὡς τέχνας τε παντοίας ἀναδιδάσκεσθαι καὶ τοῖς πόνοις γενέσθαι συνήθεις.

²⁰³ For they commanded them to cut many canals for the river, to build walls for the cities and embankments, so that they might keep the river from turning the land into marshes when it overflowed. And building pyramids, they wore out our race, so that they might learn all kinds of crafts and become accustomed to labors.

²⁰³ for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks: they set them also to build pyramids, and by all this wore them out; and forced them to learn all sorts of mechanical arts, and to accustom themselves to hard labor.

²⁰³ They made them cut many channels and walls and earthworks for the river in their cities, to prevent its waters from stagnating after it had overflowed its banks. They also wore them out with building pyramids, forcing them to learn all sorts of arts and grow used to hard labour.

²⁰⁴ καὶ τετρακοσίων μὲν ἐτῶν χρόνον διήνυσαν ταῖς ταλαιπωρίαις· ἀντεφιλονείκουν γὰρ οἱ μὲν τοῖς πόνοις ἐξαπολέσαι τοὺς θέλοντες, οἱ δ᾽ ἀεὶ κρείττους φαίνεσθαι τῶν .

²⁰⁴ And they spent a period of four hundred years in these hardships; for the Egyptians were competing to destroy the Israelites with labors, while the Israelites were striving to appear superior to the commands.

²⁰⁴ And four hundred years did they spend under these afflictions; for they strove one against the other which should get the mastery, the Egyptians desiring to destroy the Israelites by these labors, and the Israelites desiring to hold out to the end under them.

²⁰⁴ Four hundred years they spent under these sufferings in mutual conflict, the Egyptians wanting to destroy the Israelites by these labours and the Israelites wanting to hold out under them to the end.

²⁰⁵ Ἐν τούτοις δ᾽ ὄντων αὐτῶν τοῖς πράγμασιν αἰτία τοῦ μᾶλλον σπουδάσαι περὶ τὸν ἀφανισμὸν τοῦ γένους ἡμῶν τοῖς προσεγένετο τοιαύτη· τῶν τις, καὶ γάρ εἰσι δεινοὶ περὶ τῶν μελλόντων τὴν‎ ἀλήθειαν εἰπεῖν, ἀγγέλλει τῷ βασιλεῖ τεχθήσεσθαί τινα κατ᾽ ἐκεῖνον τὸν καιρὸν τοῖς , ὃς ταπεινώσει μὲν τὴν‎ ἡγεμονίαν, αὐξήσει δὲ τοὺς τραφεὶς ἀρετῇ τε πάντας ὑπερβαλεῖ καὶ δόξαν ἀείμνηστον κτήσεται.

²⁰⁵ While they were in this state of affairs, a cause arose for the Egyptians to be more eager for the destruction of our race: one of the sacred scribes—for they are skillful in speaking the truth about future events—announced to the king that a child would be born to the Israelites at that time who would humble the dominion of the Egyptians and increase the Israelites; and having been raised, he would surpass all in virtue and acquire everlasting glory.

²⁰⁵ While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages.

²⁰⁵ While they were in this state, something came up that made the Egyptians wish all the more to obliterate our nation. One of their sacred scribes, adept at foretelling the future, told the king that about this time an Israelite child would be born who if he were reared, would bring down the Egyptians' rule and raise up the Israelites. He would excel all people in virtue and win a glory that would be remembered through all ages.

²⁰⁶ δείσας δ᾽ ὁ βασιλεὺς κατὰ γνώμην τὴν‎ ἐκείνου κελεύει πᾶν τὸ γεννηθὲν ἄρσεν ὑπὸ τῶν εἰς τὸν ποταμὸν ῥιπτοῦντας διαφθείρειν, παραφυλάσσειν τε τὰς ὠδῖνας τῶν γυναικῶν καὶ τοὺς τοκετοὺς αὐτῶν παρατηρεῖν τὰς μαίας·

²⁰⁶ Fearing this, the king, according to that man’s opinion, commanded that they should destroy every male born to the Israelites by throwing them into the river, and that the Egyptian midwives should watch the labor pains of the Hebrew women and observe their births.

²⁰⁶ Which thing was so feared by the king, that, according to this man's opinion, he commanded that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that besides this, the Egyptian midwives should watch the labors of the Hebrew women, and observe what is born,

²⁰⁶ This was so feared by the king that, following the man's opinion, he ordered them to throw every male child born to the Israelites into the river and destroy it. Besides, the Egyptian midwives should watch the Hebrew women in labour and observe what is born,

²⁰⁷ ὑπὸ γὰρ τούτων αὐτὰς ἐκέλευε μαιοῦσθαι, αἳ διὰ συγγένειαν ἔμελλον μὴ παραβήσεσθαι τὴν‎ τοῦ βασιλέως βούλησιν· τοὺς μέντοι καταφρονήσαντας τοῦ προστάγματος καὶ σώζειν λάθρα τολμήσαντας τὸ τεχθὲν αὐτοῖς ἀναιρεῖσθαι σὺν τῇ γενεᾷ προσέταξεν.

²⁰⁷ For he commanded that they be delivered by these midwives, who, not being kin, were not likely to transgress the king’s will. However, he ordered that those who disregarded the decree and dared to save the child born to them in secret should be put to death along with their family.

²⁰⁷ for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. He enjoined also, that if any parents should disobey him, and venture to save their male children alive, they and their families should be destroyed.

²⁰⁷ and those women assigned to the office of midwives among them, because of their relationship with the king, would not transgress his commands. He ordered also, that if any parents disobeyed him and dared to save their male children alive, they and their families should be killed.

²⁰⁸ δεινὸν οὖν τοῖς ὑπομένουσι τὸ πάθος, οὐ καθὸ παίδων ἀπεστεροῦντο καὶ γονεῖς ὄντες αὐτοὶ πρὸς τὴν‎ ἀπώλειαν ὑπούργουν τῶν γεννωμένων, ἀλλὰ καὶ ἡ ἐπίνοια τῆς τοῦ γένους αὐτῶν ἐπιλείψεως, φθειρομένων μὲν τῶν τικτομένων, αὐτῶν δὲ διαλυθησομένων, χαλεπὴν αὐτοῖς καὶ δυσπαραμύθητον ἐποίει τὴν‎ συμφοράν.

²⁰⁸ The suffering was therefore terrible for those undergoing it, not only because they were deprived of children and, being parents themselves, were assisting in the destruction of their offspring, but also the thought of the extinction of their race made the disaster heavy and hard to comfort.

²⁰⁸ This was a severe affliction indeed to those that suffered it, not only as they were deprived of their sons, and while they were the parents themselves, they were obliged to be subservient to the destruction of their own children, but as it was to be supposed to tend to the extirpation of their nation, while upon the destruction of their children, and their own gradual dissolution, the calamity would become very hard and inconsolable to them.

²⁰⁸ This was a severe hardship to those subject to it, not only by losing their sons and making the parents act to destroy their own children, but also as it was meant to wipe out their nation. To see the destruction of their children and their own gradual extinction was a hard and inconsolable disaster to them.

²⁰⁹ καὶ οἱ μὲν ἦσαν ἐν τούτῳ τῷ κακῷ· κρατήσειε δ᾽ ἂν οὐδεὶς τῆς τοῦ θεοῦ γνώμης οὐδὲ μυρίας τέχνας ἐπὶ τούτῳ μηχανησάμενος· ὅ τε γὰρ παῖς, ὃν προεῖπεν ὁ , τρέφεται λαθὼν τὴν‎ τοῦ βασιλέως φυλακὴν καὶ ἀληθὴς ἐπὶ τοῖς ἐξ αὐτοῦ‎ γενησομένοις ὁ εὑρέθη. γίνεται δ᾽ οὕτως.

²⁰⁹ So they were in this evil state. But no one can prevail over the purpose of God, even by devising ten thousand arts for this end. For the child, whom the sacred scribe foretold, was reared, escaping the king's watch, and the one who foretold the things that would come from him was found to be true. It happened thus:

²⁰⁹ And this was the ill state they were in. But no one can be too hard for the purpose of God, though he contrive ten thousand subtle devices for that end; for this child, whom the sacred scribe foretold, was brought up and concealed from the observers appointed by the king; and he that foretold him did not mistake in the consequences of his preservation, which were brought to pass after the manner following:—

²⁰⁹ Such was their state at the time. But none can resist God's purposes, even by devising thousands of subtle ways. For the child foretold by the sacred scribe was reared, concealed from the king's guards, and the predictor made no mistake about what his survival would mean, as we shall see.

²¹⁰ τῶν εὖ γεγονότων παρὰ τοῖς , ὡς δεδιὼς ὑπὲρ τοῦ παντὸς ἔθνους, μὴ σπάνει τῆς ἐπιτραφησομένης νεότητος ἐπιλείπῃ, καὶ χαλεπῶς ἐπ᾽ αὐτῷ φέρων, ἐκύει γὰρ αὐτῷ τὸ γύναιον, ἐν ἀμηχάνοις ἦν,

²¹⁰ Amram, one of the well-born among the Hebrews, fearing for the whole nation lest it fail for want of a younger generation to be brought up, and taking it hard—for his wife was pregnant—was in a state of helplessness.

²¹⁰ A man whose name was Amram, one of the nobler sort of the Hebrews, was afraid for his whole nation, lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife being then with child, and he knew not what to do.

²¹⁰ Amram, one of the noblest of the Hebrews, feared that his whole nation would die out for lack of young men to carry it on, and was agitated as his wife was with child and he did not know what to do.

²¹¹ πρὸς ἱκετείαν τοῦ θεοῦ τρέπεται παρακαλῶν οἶκτον ἤδη τινὰ λαβεῖν αὐτὸν ἀνθρώπων μηδὲν τῆς εἰς αὐτὸν θρησκείας παραβεβηκότων δοῦναί τ᾽ ἀπαλλαγὴν αὐτοῖς ὧν παρ᾽ ἐκεῖνον ἐκακοπάθουν τὸν καιρὸν καὶ τῆς ἐπ᾽ ἀπωλείᾳ τοῦ γένους αὐτῶν ἐλπίδος.

²¹¹ He turned to the supplication of God, entreating Him to take some pity at last on men who had in no way transgressed in their worship of Him, and to grant them deliverance from the hardships they were suffering at that time and from the expectation of the destruction of their race.

²¹¹ Hereupon he betook himself to prayer to God; and entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to afford them deliverance from the miseries they at that time endured, and to render abortive their enemies' hopes of the destruction of their nation.

²¹¹ So he devoted himself to prayer to God, imploring him to pity those who had broken none of the laws of his worship and to rescue them from their present affliction and thwart their enemies' hopes of destroying their nation.

²¹² ὁ δὲ θεὸς ἐλεήσας αὐτὸν καὶ πρὸς τὴν‎ ἱκεσίαν ἐπικλασθεὶς ἐφίσταται κατὰ τοὺς ὕπνους αὐτῷ καὶ μήτε ἀπογινώσκειν αὐτὸν περὶ τῶν μελλόντων παρεκάλει τήν τε εὐσέβειαν αὐτῶν ἔλεγε διὰ μνήμης ἔχειν καὶ τὴν‎ ὑπὲρ αὐτῆς ἀμοιβὴν ἀεὶ παρέξειν, ἤδη μὲν καὶ τοῖς προγόνοις αὐτῶν δωρησάμενος τὸ γενέσθαι τοσοῦτον πλῆθος αὐτοὺς ἐξ ὀλίγων.

²¹² And God, having mercy on him and being moved by his supplication, appeared to him in his sleep and exhorted him not to despair about the future. He said that He held their piety in memory and would always provide a reward for it, just as He had already gifted their ancestors with becoming such a great multitude from a few.

²¹² Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favors. He said further, that he did not forget their piety towards him, and would always reward them for it, as he had formerly granted his favor to their forefathers, and made them increase from a few to so great a multitude.

²¹² And God had mercy on him and listened to his prayer, standing beside him in his sleep and urging him not to despair of his favour in the future. He added that he had not forgotten their piety toward him and would always reward them for it, as in the past he had favoured their ancestors and made them increase from a few to so great a number.

²¹³ καὶ μὲν μόνον ἐκ τῆς εἰς τὴν‎ παραγενόμενον εὐδαιμονῆσαι τά τε ἄλλα καὶ τῆς γυναικὸς αὐτῷ πρὸς γονὴν ἀκάρπως ἐχούσης πρότερον ἔπειτα κατὰ τὴν‎ αὐτοῦ‎ βούλησιν ἀγαθῆς πρὸς τοῦτο γενομένης τεκνῶσαι παῖδας καὶ καταλιπεῖν μὲν καὶ τοῖς ἐξ αὐτοῦ‎ τὴν‎ χώραν, τοῖς δ᾽ ἐκ τὴν‎ , δὲ τὴν‎ .

²¹³ And how Abraham alone, having come from Mesopotamia into Canaan, was prosperous in other things and, though his wife was previously barren for offspring, then by His will became fit for it and fathered children, leaving to Ishmael and his descendants the land of the Arabs, to those from Keturah the Troglodyte country, and to Isaac the land of Canaan.

²¹³ He put him in mind, that when Abraham was come alone out of Mesopotamia into Canaan, he had been made happy, not only in other respects, but that when his wife was at first barren, she was afterwards by him enabled to conceive seed, and bare him sons. That he left to Ismael and to his posterity the country of Arabia; as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan.

²¹³ He reminded him that when Abraham had come alone from Mesopotamia into Canaan, he had prospered him in various ways, and that when his wife was at first barren, he had later enabled her to conceive seed and to bear him sons. He had left the region of Arabia to Ismael and his descendants, and Troglodytis to his sons by Ketura, and Canaan to Isaac.

²¹⁴ " ὅσα τε πολεμῶν κατὰ τὴν‎ ἐμήν, φησί, συμμαχίαν ἠνδραγάθησε κἂν ἀσεβεῖς εἶναι δόξητε καὶ μὴ διὰ μνήμης ἔχοντες. δὲ καὶ τοῖς οὐχ ὁμοφύλοις γνώριμον εἶναι συμβέβηκεν ἐπί τε μεγέθει τῆς εὐδαιμονίας μεθ᾽ ἧς ἐβίωσε καὶ παισὶ τοῖς αὐτοῦ‎ κατέλιπεν, οὗ μετὰ ἑβδομήκοντα τῶν πάντων εἰς ὑπὲρ ἑξήκοντά που μυριάδας ἤδη γεγόνατε.

²¹⁴ "And how many brave deeds he performed in war by My alliance," He said, "even if you should seem to be ungodly and not keep them in memory." And it happened that Jacob was known even to those not of his race for the greatness of the prosperity with which he lived and left to his children, he who arrived in Egypt with seventy in all, and you have already become more than six hundred thousand.

²¹⁴ That by my assistance, said he, he did great exploits in war, which, unless you be yourselves impious, you must still remember. As for Jacob, he became well known to strangers also, by the greatness of that prosperity in which he lived, and left to his sons, who came into Egypt with no more than seventy souls, while you are now become above six hundred thousand.

²¹⁴ "By my help ," he said, "he did great exploits in war, which, unless you are impious, you must still remember. Jacob too became well known to strangers by the greatness of the prosperity he enjoyed and which he left to his sons, who came into Egypt with no more than seventy souls, while you have now become more than six hundred thousand.

²¹⁵ νῦν δ᾽ ἐμὲ τοῦ κοινῇ συμφέροντος ὑμῶν ἴστε προνοούμενον καὶ τῆς σῆς εὐκλείας· ὁ παῖς γὰρ οὗτος, οὗ τὴν‎ γένεσιν δεδιότες κατέκριναν ἀπολλύναι τὰ ἐξ τικτόμενα, σὸς ἔσται‎ καὶ λήσεται μὲν τοὺς ἐπ᾽ ὀλέθρῳ παραφυλάσσοντας,

²¹⁵ Now know that I am taking care of your common benefit and your own fame; for this child, whose birth the Egyptians feared and therefore condemned all Israelite offspring to perish, shall be yours. He shall escape those watching for his destruction.

²¹⁵ Know therefore that I shall provide for you all in common what is for your good, and particularly for thyself what shall make thee famous; for that child, out of dread of whose nativity the Egyptians have doomed the Israelite children to destruction, shall be this child of thine, and shall be concealed from those who watch to destroy him:

²¹⁵ Know that I will provide for the common good of you all, and for your personal fame. This child, whose birth the Egyptians so fear that they have doomed the Israelite children to destruction, will be this child of yours, who shall be hidden from those who watch to destroy him.

²¹⁶ τραφεὶς δὲ παραδόξως τὸ μὲν γένος τῆς παρ᾽ ἀνάγκης ἀπολύσει, μνήμης δὲ ἐφ᾽ ὅσον μενεῖ χρόνον τὰ σύμπαντα τεύξεται παρ᾽ ἀνθρώποις οὐχ μόνον ἀλλὰ καὶ παρὰ τοῖς ἀλλοφύλοις, ἐμοῦ τοῦτο χαριζομένου σοί τε καὶ τοῖς ἐκ σοῦ γενησομένοις. ἔσται‎ δ᾽ αὐτῷ καὶ ὁ ἀδελφὸς τοιοῦτος, ὥστε τὴν‎ ἐμὴν ἕξειν ἱερωσύνην αὐτόν τε καὶ τοὺς ἐγγόνους αὐτοῦ‎ διὰ παντὸς τοῦ χρόνου."

²¹⁶ And having been raised in a miraculous way, he shall release the Hebrew race from the necessity under the Egyptians, and he shall obtain a memory as long as all time shall last among men, not only Hebrews but also among foreigners, I granting this to you and to those born from you. And his brother shall be such that he shall hold My priesthood, he and his descendants through all time.

²¹⁶ and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not only among the Hebrews, but foreigners also:—all which shall be the effect of my favor to thee, and to thy posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall have it after him to the end of the world.

²¹⁶ When he has been surprisingly reared, he will save the Hebrew nation from the hardship they suffer from the Egyptians. His fame will last as long as the world, not just among Hebrews but also among foreigners, because of my favour to you and your descendants. His brother, too, shall gain my priesthood, and his descendants after him shall have it to the end of the world."

²¹⁷ Ταῦτα τῆς ὄψεως αὐτῷ δηλωσάσης περιεγερθεὶς ὁ ἐδήλου τῇ , γυνὴ δ᾽ ἦν αὐτοῦ‎, καὶ τὸ δέος ἔτι μεῖζον διὰ τὴν‎ τοῦ ὀνείρου πρόρρησιν αὐτοῖς συνίστατο· οὐ γὰρ ὡς περὶ παιδὸς μόνον εὐλαβεῖς ἦσαν, ἀλλὰ καὶ ὡς ἐπὶ μεγέθει τοσαύτης εὐδαιμονίας ἐσομένου.

²¹⁷ When the vision had shown him these things, Amram, having woken up, revealed it to Jochebed, who was his wife. And their fear became even greater because of the prediction of the dream; for they were not only anxious as concerning a child, but also regarding the greatness of such future prosperity.

²¹⁷ When the vision had informed him of these things, Amram awaked and told it to Jochebed who was his wife. And now the fear increased upon them on account of the prediction in Amram's dream; for they were under concern, not only for the child, but on account of the great happiness that was to come to him also.

²¹⁷ When the vision had told him of these things, Amram woke up and told it to Jochebed his wife, and their fear increased due to the prediction in Amram's dream. They were anxious, not only for the child, but also about the great prosperity that was to come.

²¹⁸ τοῖς μέντοι προκατηγγελμένοις ὑπὸ τοῦ θεοῦ πίστιν ὁ τοκετοῦ τῆς γυναικὸς παρεῖχε λαθούσης τοὺς φύλακας διὰ τὴν‎ τῶν ὠδίνων ἐπιείκειαν καὶ τῷ μὴ βιαίας αὐτῇ προσπεσεῖν τὰς ἀλγηδόνας. Καὶ τρεῖς μὲν μῆνας παρ᾽ αὐτοῖς τρέφουσι λανθάνοντες·

²¹⁸ However, the birth of the woman provided faith in the things previously announced by God, for she escaped the guards because of the mildness of the labor pains and because violent pains did not fall upon her. And for three months they reared him in secret.

²¹⁸ However, the mother's labor was such as afforded a confirmation to what was foretold by God; for it was not known to those that watched her, by the easiness of her pains, and because the throes of her delivery did not fall upon her with violence. And now they nourished the child at home privately for three months;

²¹⁸ But his mother's labour confirmed the prediction of God, for it was hidden from those who watched her, as her pains were light and the throes of delivery did not fall violently upon her. They nourished the child at home secretly for three months,

²¹⁹ ἔπειτα δὲ δείσας , μὴ κατάφωρος γένηται καὶ πεσὼν ὑπὸ τὴν‎ τοῦ βασιλέως ὀργὴν αὐτός τε ἀπόληται μετὰ τοῦ παιδίου καὶ τοῦ θεοῦ τὴν‎ ἐπαγγελίαν ἀφανίσειεν, ἔγνω μᾶλλον ἐπὶ τούτῳ ποιήσασθαι τὴν‎ τοῦ παιδὸς σωτηρίαν καὶ πρόνοιαν ἢ τῷ λήσεσθαι πεπιστευκώς, τοῦτο δ᾽ ἦν ἄδηλον, ἐναποκινδυνεύειν οὐ τῷ παιδὶ μόνον κρυφαίως τρεφομένῳ ἀλλὰ καὶ αὐτῷ·

²¹⁹ Then Amram, fearing he might be detected and falling under the king's wrath, would perish himself with the child and make the promise of God vanish, decided to place the safety and providence of the child in this rather than trusting in being hidden—which was uncertain—and risking not only the child being reared secretly but also himself.

²¹⁹ but after that time Amram, fearing he should be discovered, and, by falling under the king's displeasure, both he and his child should perish, and so he should make the promise of God of none effect, he determined rather to trust the safety and care of the child to God, than to depend on his own concealment of him, which he looked upon as a thing uncertain, and whereby both the child, so privately to be nourished, and himself should be in imminent danger;

²¹⁹ but later Amram was afraid of being found out, and that, falling under the king's displeasure, both he and his child would die and so nullify the promise of God. So he decided to entrust the child's safety and care to God, rather than concealing him, which he saw as a risk that endangered both himself and the child, so secretly nourished.

²²⁰ τὸν δὲ θεὸν ἡγεῖτο πᾶσαν ἐκποριεῖν ἀσφάλειαν ὑπὲρ τοῦ μηδὲν ψευδὲς γενέσθαι τῶν εἰρημένων. ταῦτα κρίναντες μηχανῶνται πλέγμα βίβλινον ἐμφερὲς τῇ κατασκευῇ κοιτίδι μεγέθους αὐτὸ ποιήσαντες αὐτάρκους εἰς τὸ μετ᾽ εὐρυχωρίας ἐναποκεῖσθαι τὸ βρέφος, ἔπειτα χρίσαντες ἀσφάλτῳ,

²²⁰ He believed that God would provide all safety so that nothing spoken would be false. Having decided these things, they devised a wicker basket, making it similar in construction to a cradle, of a size sufficient for the infant to lie in it with ample space; then, having smeared it with asphalt—

²²⁰ but he believed that God would some way for certain procure the safety of the child, in order to secure the truth of his own predictions. When they had thus determined, they made an ark of bulrushes, after the manner of a cradle, and of a bigness sufficient for an infant to be laid in, without being too straitened: they then daubed it over with slime,

²²⁰ He reckoned that God would somehow keep it quite safe and not let his prediction be false. With that thought they made a little boat of bullrushes, like a cradle, large enough to hold an infant, and daubed it with tar,

²²¹ τῷ γὰρ ὕδατι τὴν‎ διὰ τῶν πλεγμάτων ἀποφράττειν εἴσοδον ἡ ἄσφαλτος πέφυκεν, ἐντιθέασι τὸ παιδίον καὶ κατὰ τοῦ ποταμοῦ βαλόντες εἴασαν ἐπὶ τῷ θεῷ τὴν‎ σωτηρίαν αὐτοῦ‎. Καὶ τὸ μὲν ὁ ποταμὸς παραλαβὼν ἔφερε, δὲ τοῦ παιδὸς ἀδελφὴ κελευσθεῖσα ὑπὸ τῆς μητρὸς ἀντιπαρεξῄει φερόμενον χωρήσει ὀψομένη τὸ πλέγμα.

²²¹ for asphalt is natural for blocking the entrance of water through the weaves—they placed the child in it and, throwing it into the river, left his safety to God. And the river, taking it up, carried it, while Miriam, the child’s sister, being commanded by her mother, went along on the opposite bank to see where the basket would go.

²²¹ which would naturally keep out the water from entering between the bulrushes, and put the infant into it, and setting it afloat upon the river, they left its preservation to God; so the river received the child, and carried him along. But Miriam, the child's sister, passed along upon the bank over against him, as her mother had bid her, to see whither the ark would be carried,

²²¹ to keep the water from entering between the bulrushes. Then they set the infant in it and putting it afloat upon the river, left its survival to God. The river received the child and carried him along, but the child's sister Miriam went along upon the bank opposite him, as her mother told her, to see where the ark would be carried.

²²² ἔνθα καὶ ἔδειξεν ὁ θεὸς μηδὲν μὲν τὴν‎ ἀνθρωπίνην σύνεσιν, πᾶν δ᾽ ὅ τι καὶ βουληθείη πράττειν αὐτὸ τέλους ἀγαθοῦ τυγχάνον, καὶ διαμαρτάνοντας μὲν τοὺς ὑπὲρ οἰκείας ἀσφαλείας ἄλλων κατακρίνοντας ὄλεθρον καὶ πολλῇ περὶ τούτου χρησαμένους σπουδῇ,

²²² Then God showed that human wisdom is nothing, but that whatever He wishes to do achieves a good end, and that those who condemn others to destruction for their own safety and use much zeal in this are disappointed.

²²² where God demonstrated that human wisdom was nothing, but that the Supreme Being is able to do whatsoever he pleases: that those who, in order to their own security, condemn others to destruction, and use great endeavors about it, fail of their purpose;

²²² God then showed that human wisdom can do nothing while He can do anything for a good purpose and that those who to save their own lineage condemn others to destruction, fail in it no matter what they do,

²²³ σωζομένους δ᾽ ἐκ Παραδόξου καὶ σχεδὸν ἐκ μέσου τῶν κακῶν εὑρισκομένους τὴν‎ εὐπραγίαν τοὺς κινδυνεύοντας τῇ τοῦ θεοῦ γνώμῃ. τοιοῦτον δέ τι καὶ περὶ τὸν παῖδα τοῦτον γενόμενον ἐμφανίζει τὴν‎ ἰσχὺν τοῦ θεοῦ.

²²³ But those who are saved miraculously and find prosperity almost from the midst of evils are those who are in danger according to the purpose of God. Something of this sort happening to this child displayed the power of God.

²²³ but that others are in a surprising manner preserved, and obtain a prosperous condition almost from the very midst of their calamities; those, I mean, whose dangers arise by the appointment of God. And, indeed, such a providence was exercised in the case of this child, as showed the power of God.

²²³ while others are amazingly spared and by God's guidance find the way to prosper almost from the heart of their troubles. An instance of this happened in the case of the child, and demonstrates God's power.

²²⁴ ἦν θυγάτηρ τοῦ βασιλέως. αὕτη παίζουσα παρὰ τὰς ᾐόνας τοῦ ποταμοῦ καὶ φερόμενον ὑπὸ τοῦ ῥεύματος θεασαμένη τὸ πλέγμα κολυμβητὰς ἐπιπέμπει κελεύσασα τὴν‎ κοιτίδα πρὸς αὐτὴν ἐκκομίσαι. παραγενομένων δὲ τῶν ἐπὶ τούτῳ σταλέντων μετὰ τῆς κοιτίδος ἰδοῦσα τὸ παιδίον ὑπερηγάπησε μεγέθους τε ἕνεκα καὶ κάλλους·

²²⁴ Thermuthis was the daughter of the king. She, playing along the banks of the river and seeing the basket carried by the current, sent swimmers, commanding them to bring the cradle to her. When those sent for this purpose arrived with the cradle, seeing the child, she loved him greatly because of his size and beauty.

²²⁴ Thermuthis was the king's daughter. She was now diverting herself by the banks of the river; and seeing a cradle borne along by the current, she sent some that could swim, and bid them bring the cradle to her. When those that were sent on this errand came to her with the cradle, and she saw the little child, she was greatly in love with it, on account of its largeness and beauty;

²²⁴ Thermuthis, the king's daughter, was playing on the banks of the river, and seeing the cradle carried along by the current, sent swimmers to bring the cradle to her. When the ones sent came back with the cradle and she saw the little child, she was lovestruck by it, for its size and beauty.

²²⁵ τοσαύτῃ γὰρ ὁ θεὸς περὶ ἐχρήσατο σπουδῇ, ὡς ὑπ᾽ αὐτῶν τῶν ψηφισαμένων διὰ τὴν‎ αὐτοῦ‎ γένεσιν καὶ τῶν ἄλλων τῶν ἐκ τοῦ γένους ἀπώλειαν ποιῆσαι τροφῆς καὶ ἐπιμελείας ἀξιωθῆναι. κελεύει τε γύναιον ἡ ἀχθῆναι παρέξον θηλὴν τῷ παιδίῳ.

²²⁵ For God used such care regarding Moses that He made him deemed worthy of food and attention by those very people who had decreed the destruction of others of the Hebrew race because of his birth. And Thermuthis commanded a woman to be brought to provide a breast for the child.

²²⁵ for God had taken such great care in the formation of Moses, that he caused him to be thought worthy of bringing up, and providing for, by all those that had taken the most fatal resolutions, on account of the dread of his nativity, for the destruction of the rest of the Hebrew nation. Thermuthis bid them bring her a woman that might afford her breast to the child;

²²⁵ Since God had formed Moses with such care as made him seem worthy of bringing up and providing for, even by those who had resolved to destroy the rest of the Hebrew nation, Thermuthis told them to bring her a woman who could breast-feed the child.

²²⁶ μὴ προσεμένου δὲ αὐτοῦ‎ τὴν‎ θηλὴν ἀλλ᾽ ἀποστραφέντος καὶ τοῦτ᾽ ἐπὶ πολλῶν ποιήσαντος γυναικῶν ἡ παρατυγχάνουσα τοῖς γινομένοις οὐχ ὥστε ἐκ παρασκευῆς δοκεῖν ἀλλὰ κατὰ θεωρίαν, " μάτην, εἶπεν, ὦ βασίλισσα, ταύτας ἐπὶ τροφῇ τοῦ παιδὸς μετακαλῇ τὰς γυναῖκας, αἳ μηδὲν πρὸς αὐτὸ συγγενὲς ἔχουσιν. εἰ μέντοι τινὰ τῶν γυναικῶν ἀχθῆναι ποιήσειας,

²²⁶ But when he would not take the breast but turned away, and did this with many women, Miriam, happening to be present at what was going on, not so as to seem by design but as a spectator, said: "In vain, O Queen, do you call these women for the feeding of the child, who have no kinship with him. If, however, you would have one of the Hebrew women brought, perhaps he would take the breast of one of his own race."

²²⁶ yet would not the child admit of her breast, but turned away from it, and did the like to many other women. Now Miriam was by when this happened, not to appear to be there on purpose, but only as staying to see the child; and she said, "It is in vain that thou, O queen, callest for these women for the nourishing of the child, who are no way of kin to it; but still, if thou wilt order one of the Hebrew women to be brought, perhaps it may admit the breast of one of its own nation."

²²⁶ However, when he was placed there he would not take the breast, but turned away from it and did the same to many other women. Miriam was nearby when this happened, not seeming to be there on purpose, but only staying to see the child, and she said, "It is useless, my queen, to call for these women who are not related to the child, to nourish it.

²²⁷ τάχα ἂν προσοῖτο θηλὴν ὁμοφύλου. δόξασαν δὲ λέγειν εὖ κελεύει τοῦτ᾽ αὐτὴν ἐκπορίσαι καὶ τῶν γαλουχουσῶν τινα μεταθεῖν. ἡ δὲ τοιαύτης ἐξουσίας λαβομένη παρῆν ἄγουσα τὴν‎ μητέρα μηδενὶ γινωσκομένην. Καὶ τὸ παιδίον ἀσμενίσαν πως προσφύεται τῇ θηλῇ, καὶ δεηθείσης γε τῆς βασιλίδος πιστεύεται τὴν‎ τροφὴν τοῦ παιδίου πρὸς τὸ πᾶν.

²²⁷ Thinking she spoke well, the Queen commanded her to provide this and to run for one of those nursing. She, having received such authority, returned bringing the mother, known to no one. And the child, being pleased in some way, clung to the breast, and at the request of the Queen, the nursing of the child was entrusted to her for the whole time.

²²⁷ Now since she seemed to speak well, Thermuthis bid her procure such a one, and to bring one of those Hebrew women that gave suck. So when she had such authority given her, she came back and brought the mother, who was known to nobody there. And now the child gladly admitted the breast, and seemed to stick close to it; and so it was, that, at the queen's desire, the nursing of the child was entirely intrusted to the mother.

²²⁷ But if you have one of the Hebrew women come, perhaps it may take the breast from one of its own nation." As it seemed good advice, she told her to find and bring one of them who could give suck, and with this authority she returned and brought the mother, who was known to no one there. The child gladly clung to her breast, and at the queen's request, the nursing of the child was entirely entrusted to her.

²²⁸ Κἀπ᾽ αὐτῶν τὴν‎ ἐπίκλησιν ταύτην τῶν συμβεβηκότων ἔθετο εἰς τὸν ποταμὸν ἐμπεσόντι· τὸ γὰρ ὕδωρ μῶυ καλοῦσιν, ἐσῆς δὲ τοὺς [ἐξ ὕδατος ] σωθέντας. συνθέντες οὖν ἐξ ἀμφοτέρων τὴν‎ προσηγορίαν αὐτῷ ταύτην τίθενται.

²²⁸ And she gave him this name from the things that happened: for the Egyptians call water mōu, and esēs those saved from water. So, having composed it from both, they gave him this name.

²²⁸ Hereupon it was that Thermuthis imposed this name Mouses upon him, from what had happened when he was put into the river; for the Egyptians call water by the name of Mo, and such as are saved out of it, by the name of Uses: so by putting these two words together, they imposed this name upon him.

²²⁸ That is how they gave him his name, from the fact of being placed in the river, for the Egyptians call water by the name of Mōu, and those saved from it are called esēs. Putting the two words together, they gave him this name.

²²⁹ καὶ ἦν ὁμολογουμένως κατὰ τὴν‎ τοῦ θεοῦ πρόρρησιν φρονήματός τε μεγέθει καὶ πόνων καταφρονήσει ἄριστος. γὰρ αὐτῷ πατὴρ ἕβδομος. γὰρ αὐτὸς ἦν παῖς τοῦ , δὲ πατὴρ ὁ τοῦ , ὃς ἦν γενόμενος, δὲ οὗτος ἦν.

²²⁹ And he was admittedly, according to the prediction of God, the best of the Hebrews in greatness of mind and contempt for labors. For Abraham was his seventh ancestor; for he was the son of Amram, the son of Kohath, and the father of Kohath was Levi the son of Jacob, who was born to Isaac, and he was the son of Abraham.

²²⁹ And he was, by the confession of all, according to God's prediction, as well for his greatness of mind as for his contempt of difficulties, the best of all the Hebrews, for Abraham was his ancestor of the seventh generation. For Moses was the son of Amram, who was the son of Caath, whose father Levi was the son of Jacob, who was the son of Isaac, who was the son of Abraham.

²²⁹ As God foretold, he was recognized by all as the best of the Hebrews, for greatness of mind and for enduring hardships. Descended from Abraham seven generations back, Moses was the son of Amram, and Caath's father Levi was the son of Jacob, son of Isaac, son of Abraham.

²³⁰ σύνεσις δὲ οὐ κατὰ τὴν‎ ἡλικίαν ἐφύετ᾽ αὐτῷ τοῦ δὲ ταύτης μέτρου πολὺ κρείττων, καὶ πρεσβυτέραν διεδείκνυεν ταύτης τὴν‎ περιουσίαν ἐν ταῖς παιδιαῖς, καὶ μειζόνων τῶν ὑπ᾽ ἀνδρὸς γενησομένων ἐπαγγελίαν εἶχε τὰ τότε πραττόμενα. Καὶ τριετεῖ μὲν αὐτῷ γεγενημένῳ θαυμαστὸν ὁ θεὸς τὸ τῆς ἡλικίας ἐξῆρεν ἀνάστημα,

²³⁰ Understanding grew in him not according to his age but far superior to its measure, and he showed in his games an abundance of mind older than his years, and the things done then held a promise of greater things to be done by a man. And when he was three years old, God increased the stature of his age to a marvelous height.

²³⁰ Now Moses's understanding became superior to his age, nay, far beyond that standard; and when he was taught, he discovered greater quickness of apprehension than was usual at his age, and his actions at that time promised greater, when he should come to the age of a man. God did also give him that tallness, when he was but three years old, as was wonderful.

²³⁰ Moses was intelligent beyond his age, and grew far beyond that again, and his deeds as a child gave promise of greater things when he came to manhood. Already when he was only three years old, God made him remarkably tall.

²³¹ πρὸς δὲ κάλλος οὐδεὶς ἀφιλότιμος ἦν οὕτως, ὡς θεασάμενος μὴ ἐκπλαγῆναι τῆς εὐμορφίας, πολλοῖς τε συνέβαινε καθ᾽ ὁδὸν φερομένῳ συντυγχάνουσιν ἐπιστρέφεσθαι μὲν ὑπὸ τῆς ὄψεως τοῦ παιδός, ἀφιέναι δὲ τὰ σπουδαζόμενα καὶ τῇ θεωρίᾳ προσευσχολεῖν αὐτοῦ‎· καὶ γὰρ ἡ χάρις ἡ παιδικὴ πολλὴ καὶ ἄκρατος περὶ αὐτὸν οὖσα κατεῖχε τοὺς ὁρῶντας.

²³¹ And regarding beauty, no one was so lacking in appreciation as not to be struck by his comeliness upon seeing Moses; it happened to many who met him being carried along the road that they turned back because of the sight of the child, and left their serious business to spend time in the sight of him. For the childish grace being great and unmixed about him held those who saw him.

²³¹ And as for his beauty, there was nobody so unpolite as, when they saw Moses, they were not greatly surprised at the beauty of his countenance; nay, it happened frequently, that those that met him as he was carried along the road, were obliged to turn again upon seeing the child; that they left what they were about, and stood still a great while to look on him; for the beauty of the child was so remarkable and natural to him on many accounts, that it detained the spectators, and made them stay longer to look upon him.

²³¹ As to his beauty, on seeing Moses, there was no one so unpolite as not to be touched by his fine appearance. Many who met him as he was carried along the road had to turn around for another look at the child, leaving what they were about to get a good look at him, his childhood charm was so remarkable that it held the viewers against their will.

²³² ὄντα δ᾽ αὐτὸν τοιοῦτον ἡ παῖδα ποιεῖται γονῆς γνησίας οὐ μεμοιραμένη, καί ποτε κομίσασα τὸν πρὸς τὸν πατέρα ἐπεδείκνυε τοῦτον καὶ ὡς φροντίσειε διαδοχῆς, εἰ καὶ βουλήσει θεοῦ μὴ τύχοι παιδὸς γνησίου, πρὸς αὐτόν τε ἔλεγεν, ἀναθρεψαμένη παῖδα μορφῇ τε θεῖον καὶ φρονήματι γενναῖον, θαυμασίως δὲ αὐτὸν καὶ παρὰ τῆς τοῦ ποταμοῦ λαβοῦσα χάριτος ἐμαυτῆς μὲν παῖδα ποιήσασθαι, τῆς δὲ σῆς βασιλείας

²³² He being such, Thermuthis made him her son, not having been allotted legitimate offspring. And once, having brought Moses to her father, she showed him to him and how she was concerned about the succession, even if by the will of God she should not have a legitimate child. She said to him: "Having brought up a child divine in form and noble in mind, having received him wonderfully by the favor of the river, I thought to make him my son and the successor of your kingdom."

²³² Thermuthis therefore perceiving him to be so remarkable a child, adopted him for her son, having no child of her own. And when one time she had carried Moses to her father, she showed him to him, and said she thought to make him her father's successor, if it should please God she should have no legitimate child of her own; and said to him, "I have brought up a child who is of a divine form, and of a generous mind; and as I have received him from the bounty of the river, in a wonderful manner, I thought proper to adopt him for my son, and the heir of thy kingdom."

²³² Thermuthis was not blessed with children, and when she saw what a child he was, she adopted him as her son. Once she brought Moses to show to her father, with a view to making him her successor, if the Deity should will she had no legitimate child of her own. She said, "I have reared a child of divine appearance, with a generous mind, and receiving him from the bounty of the river, I thought to adopt him my son and heir to your kingdom."

²³³ διάδοχον. ταῦτα λέγουσα ταῖς τοῦ πατρὸς χερσὶν ἐνετίθει τὸ βρέφος, ὁ δὲ λαβὼν καὶ προστερνισάμενος κατὰ φιλοφρόνησιν χάριν τῆς θυγατρὸς ἐπιτίθησιν αὐτῷ τὸ διάδημα· καταφέρει δ᾽ ὁ εἰς τὴν‎ γῆν περιελόμενος αὐτὸ κατὰ νηπιότητα δῆθεν ἐπέβαινέ τε αὐτῷ τοῖς ποσί.

²³³ Saying these things, she placed the infant in her father's hands; he, taking him and hugging him affectionately for the sake of his daughter, placed the diadem upon him. But Moses, having taken it off, threw it to the ground in a childish way and stepped on it with his feet.

²³³ And when she had said this, she put the infant into her father's hands: so he took him, and hugged him close to his breast; and on his daughter's account, in a pleasant way, put his diadem upon his head; but Moses threw it down to the ground, and, in a puerile mood, he wreathed it round, and trod upon it with his feet,

²³³ Saying this, she placed the infant in her father's hands, who took him and hugged him to his breast, and for his daughter's sake jokingly put his crown on him. But Moses took it off and threw it on the ground, and kicked it around playfully, as a child might do.

²³⁴ καὶ τοῦτο ἔδοξεν οἰωνὸν ἐπὶ τῇ βασιλείᾳ φέρειν. θεασάμενος δ᾽ ὁ ὁ καὶ τὴν‎ γένεσιν αὐτοῦ‎ ἐπὶ ταπεινώσει τῆς ἀρχῆς ἐσομένην ὥρμησεν ἀποκτεῖναι,

²³⁴ And this seemed to bring an omen against the kingdom. Seeing this, the sacred scribe—the one who had foretold that his birth would be for the humbling of the Egyptian rule—rushed to kill him.

²³⁴ which seemed to bring along with it an evil presage concerning the kingdom of Egypt. But when the sacred scribe saw this, (he was the same person who foretold that his nativity would bring the dominion of that kingdom low,) he made a violent attempt to kill him; and crying out in a frightful manner, he said,

²³⁴ This seemed an evil presage about the kingdom of Egypt, and when the sacred scribe who had foretold that his birth would lay that kingdom low, saw it, he rushed across to kill him,

²³⁵ καὶ δεινὸν ἀνακραγών, " οὗτος, εἶπε, βασιλεῦ, ὁ παῖς ἐκεῖνος, ὃν κτείνασιν ἡμῖν ἐδήλωσεν ὁ θεὸς ἀφόβοις εἶναι, μαρτυρεῖ τῇ προαγορεύσει τοῦ γεγονότος ἐπιβεβηκὼς ἡγεμονίαι τῇ σῇ καὶ πατῶν τὸ διάδημα. τοῦτον οὖν ἀνελὼν μὲν τὸ ἀπ᾽ αὐτοῦ‎ δέος ἄνες, δὲ τὴν‎ ἐλπίδα τοῦ δι᾽ αὐτὸν θάρσους ἀφελοῦ. φθάνει δ᾽ αὐτὸν ἡ ἐξαρπάσασα,

²³⁵ Crying out dreadfully, he said: "This, O King, is that child whom God showed us that by killing we would be without fear. He bears witness to the prediction by what he has done, having stepped on your dominion and trampled the diadem. Therefore, by killing him, release the fear from the Egyptians, and take away the hope of courage from the Hebrews because of him." But Thermuthis anticipated him by snatching him away.

²³⁵ "This, O king! this child is he of whom God foretold, that if we kill him we shall be in no danger; he himself affords an attestation to the prediction of the same thing, by his trampling upon thy government, and treading upon thy diadem. Take him, therefore, out of the way, and deliver the Egyptians from the fear they are in about him; and deprive the Hebrews of the hope they have of being encouraged by him."

²³⁵ and with a dreadful cry he said, "This, my king, is the child of whom God showed that if we kill him we shall be free from danger, and he proves the prediction true by trampling on your government and crown. Kill him and save the Egyptians from fear about him and take away the Hebrews' hope of being encouraged by him."

²³⁶ καὶ πρὸς τὸν φόνον ὀκνηρὸς ἦν ὁ βασιλεὺς τοιοῦτον αὐτὸν τοῦ θεοῦ παρασκευάσαντος, ᾧ πρόνοια τῆς σωτηρίας ἦν. ἐτρέφετο οὖν πολλῆς ἐπιμελείας τυγχάνων, καὶ τοῖς μὲν ἐπ᾽ αὐτῷ παρῆν ἐλπὶς περὶ τῶν ὅλων,

²³⁶ And the king was hesitant toward the murder, God having prepared him to be such, whose providence was for the safety of Moses. He was therefore reared, receiving much care, and to the Hebrews, there was hope for the whole state of affairs because of him.

²³⁶ But Thermuthis prevented him, and snatched the child away. And the king was not hasty to slay him, God himself, whose providence protected Moses, inclining the king to spare him. He was, therefore, educated with great care. So the Hebrews depended on him, and were of good hopes that great things would be done by him;

²³⁶ But Thermuthis was too quick for him and snatched the child away, and the king was reluctant to kill him, inclined by God, whose providence watched over Moses. So he was reared with great care, and the Hebrews depended on him and hoped great things from him, while the Egyptians were suspicious of his rearing.

²³⁷ δι᾽ δ᾽ εἶχον τὴν‎ ἀνατροφὴν αὐτοῦ‎· μηδενὸς δ᾽ ὄντος φανεροῦ, δι᾽ ὃν κἂν ἀπέκτεινεν αὐτὸν ὁ βασιλεὺς μηδὲν ὄντα ἢ συγγενοὺς διὰ τῆς εἰσποιήσεως ἢ τῶν ἄλλων τινός, ᾧ πλέον ὑπὲρ ὠφελείας τῆς ἐκ τοῦ προειδέναι τὰ μέλλοντα θαρρεῖν παρῆν, ἀπείχοντο τῆς ἀναιρέσεως αὐτοῦ‎.

²³⁷ But the Egyptians held his upbringing in suspicion. However, since there was no one else manifest on account of whom the king would have killed him—being nothing but a relative through adoption—or any of the others who had more reason to be bold for the benefit of the Egyptians from foreknowing the future, they abstained from his destruction.

²³⁷ but the Egyptians were suspicious of what would follow such his education. Yet because, if Moses had been slain, there was no one, either akin or adopted, that had any oracle on his side for pretending to the crown of Egypt, and likely to be of greater advantage to them, they abstained from killing him.

²³⁷ Yet because, if Moses were killed, there was no one, either related or adopted, with any prediction on his side for claiming the crown of Egypt and likely to be of more use to them, they refrained from killing him.

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

☜ ☞

²³⁸ μὲν τῷ προειρημένῳ τρόπῳ γεννηθείς τε καὶ τραφεὶς καὶ παρελθὼν εἰς ἡλικίαν φανερὰν τοῖς τὴν‎ ἀρετὴν ἐποίησε καὶ τὸ ἐπὶ ταπεινώσει μὲν τῇ ἐκείνων, ἐπ᾽ αὐξήσει δὲ τῶν γεγονέναι τοιαύτης ἀφορμῆς λαβόμενος·

²³⁸ Moses, having been born and raised in the manner previously described, and having reached a notable age, made his virtue manifest to the Egyptians; and taking hold of such an opportunity, it resulted in the humiliation of the Egyptians and the advancement of the Hebrews.

²³⁸ Moses, therefore, when he was born, and brought up in the foregoing manner, and came to the age of maturity, made his virtue manifest to the Egyptians; and showed that he was born for the bringing them down, and raising the Israelites. And the occasion he laid hold of was this:—

²³⁸ Moses, therefore, when he was born and reared in the manner we have described and came to maturity, proved his virtue to the Egyptians, and how he was born to bring them down and raise the Hebrews, as follows.

²³⁹ , πρόσοικοι δ᾽ εἰσὶ τοῖς , ἐμβαλόντες εἰς χώραν αὐτῶν ἔφερον καὶ ἦγον τὰ τῶν . οἱ δ᾽ ὑπ᾽ ὀργῆς στρατεύουσιν ἐπ᾽ αὐτοὺς ἀμυνούμενοι τῆς καταφρονήσεως, καὶ τῇ μάχῃ κρατηθέντες οἱ μὲν αὐτῶν ἔπεσον οἱ δ᾽ αἰσχρῶς εἰς τὴν‎ οἰκείαν διεσώθησαν φυγόντες.

²³⁹ The Ethiopians, who are neighbors to the Egyptians, invaded their land and plundered the possessions of the Egyptians. Out of anger, the Egyptians campaigned against them to avenge the insult, but having been defeated in battle, some of them fell and others escaped shamefully by fleeing to their own country.^[1]

²³⁹ The Ethiopians, who are next neighbors to the Egyptians, made an inroad into their country, which they seized upon, and carried off the effects of the Egyptians, who, in their rage, fought against them, and revenged the affronts they had received from them; but being overcome in battle, some of them were slain, and the rest ran away in a shameful manner, and by that means saved themselves;

²³⁹ The Ethiopians, neighbours to the Egyptians, encroached on their region, and seized and took the property of the Egyptians, who were enraged at this and fought to ward them off, but were beaten in battle, where some were killed while the rest shamefully saved themselves by running away.

^[1]Traditionally placed during the 18th Dynasty of Egypt (c. 1550–1292 BC). Josephus uses this to explain Moses' military training.

²⁴⁰ ἐπηκολούθησαν δὲ διώκοντες καὶ μαλακίας ὑπολαβόντες τὸ μὴ κρατεῖν ἁπάσης τῆς τῆς χώρας ἐπὶ πλεῖον ἥπτοντο καὶ γευσάμενοι τῶν ἀγαθῶν οὐκέτ᾽ αὐτῶν ἀπείχοντο, ὡς δὲ τὰ γειτνιῶντα μέρη πρῶτον αὐτοῖς ἐπερχομένων οὐκ ἐτόλμων ἀντιστρατεύειν, προύβησαν ἄχρι καὶ τῆς θαλάσσης οὐδεμιᾶς τῶν πόλεων ἀντέχειν δυνηθείσης.

²⁴⁰ The Ethiopians followed in pursuit, and considering it a weakness not to conquer all of Egypt, they took hold of the land more extensively; and having tasted of its goods, they no longer held back. As the neighboring parts first dared not take the field against them as they advanced, they proceeded as far as Memphis and the sea, none of the cities being able to withstand them.

²⁴⁰ whereupon the Ethiopians followed after them in the pursuit, and thinking that it would be a mark of cowardice if they did not subdue all Egypt, they went on to subdue the rest with greater vehemence; and when they had tasted the sweets of the country, they never left off the prosecution of the war: and as the nearest parts had not courage enough at first to fight with them, they proceeded as far as Memphis, and the sea itself, while not one of the cities was able to oppose them.

²⁴⁰ So the Ethiopians went in pursuit and thinking it cowardly not to subdue all Egypt, went further still and when they had tasted the sweet fruits of the region, never refrained from them. As the nearest areas did not dare to fight them at first, they proceeded to Memphis and the sea itself, with none of the cities able to oppose them.

²⁴¹ τῷ δὲ κακῷ πιεζόμενοι πρὸς χρησμοὺς καὶ μαντείας τρέπονται· συμβουλεύσαντος δ᾽ αὐτοῖς τοῦ θεοῦ συμμάχῳ χρήσασθαι τῷ κελεύει ὁ βασιλεὺς τὴν‎ θυγατέρα παρασχεῖν τὸν στρατηγὸν αὐτῷ γενησόμενον.

²⁴¹ Being hard-pressed by this disaster, the Egyptians turned to oracles and divinations. When God advised them to use the Hebrew as an ally, the King commanded his daughter to provide Moses to be a general for him.

²⁴¹ The Egyptians, under this sad oppression, betook themselves to their oracles and prophecies; and when God had given them this counsel, to make use of Moses the Hebrew, and take his assistance, the king commanded his daughter to produce him, that he might be the general of their army.

²⁴¹ Crushed by this woe the Egyptians turned to their oracles, and when God counselled them to use Moses the Hebrew as their ally, the king ordered his daughter to bring him out, to be the general of his army.

²⁴² ἡ δὲ ὅρκους ποιησαμένῳ, ὥστε μηδὲν διαθεῖναι κακόν, παραδίδωσιν ἀντὶ μεγάλης μὲν εὐεργεσίας κρίνουσα τὴν‎ συμμαχίαν, κακίζουσα δὲ τοὺς ἱερέας, εἰ κτεῖναι προαγορεύσαντες αὐτὸν ὡς πολέμιον οὐκ ᾐδοῦντο νῦν χρῄζοντες αὐτοῦ‎ τῆς ἐπικουρίας.

²⁴² She, after he [the King] made oaths not to inflict any harm, handed him over, judging the alliance to be a great benefit, but rebuking the priests because, although they had proclaimed he should be killed as an enemy, they were now not ashamed to need his assistance.

²⁴² Upon which, when she had made him swear that he would do him no harm, she delivered him to the king, and supposed his assistance would be of great advantage to them. She withal reproached the priest, who, when they had before admonished the Egyptians to kill him, was not ashamed now to own their want of his help.

²⁴² So after making him swear to do him no harm, she handed him over to the king, expecting his help to greatly benefit them. She also reprimanded the priests, who previously warned the Egyptians to kill him, but now were not ashamed to use his help.

²⁴³ δὲ ὑπό τε τῆς παρακληθεὶς καὶ ὑπὸ τοῦ βασιλέως ἡδέως προσδέχεται τὸ ἔργον· ἔχαιρον δ᾽ οἱ ἀμφοτέρων τῶν ἐθνῶν, μὲν ὡς τούς τε πολεμίους τῇ ἐκείνου κρατήσοντες ἀρετῇ καὶ τὸν ταὐτῷ δόλῳ κατεργασόμενοι, οἱ δὲ τῶν ὡς φυγεῖν αὐτοῖς ἐσομένου τοὺς διὰ τὸ αὐτοῖς στρατηγεῖν.

²⁴³ Moses, being exhorted both by Thermuthis and by the King, gladly accepted the task. The sacred scribes of both nations rejoiced; the Egyptians hoping they would conquer their enemies by his virtue and at the same time destroy Moses by the same stratagem [warfare], while the Hebrews hoped they would escape the Egyptians because Moses was their general.

²⁴³ So Moses, at the persuasion both of Thermuthis and the king himself, cheerfully undertook the business: and the sacred scribes of both nations were glad; those of the Egyptians, that they should at once overcome their enemies by his valor, and that by the same piece of management Moses would be slain; but those of the Hebrews, that they should escape from the Egyptians, because Moses was to be their general.

²⁴³ Persuaded by Thermuthis and the king, Moses willingly undertook the task. The sacred scribes of both nations were glad, the Egyptians at the prospect of soon overcoming their enemies through his daring and that in the same action Moses would be killed, but the Hebrews expecting to escape from the Egyptians, with Moses as their leader.

²⁴⁴ ὁ δὲ φθάσας πρὶν ἢ καὶ πυθέσθαι τοὺς πολεμίους τὴν‎ ἔφοδον αὐτοῦ‎ τὸν στρατὸν ἀναλαβὼν ἦγεν οὐ διὰ τοῦ ποταμοῦ ποιησάμενος τὴν‎ ἐλασίαν, ἀλλὰ διὰ γῆς. ἔνθα τῆς αὐτοῦ‎ συνέσεως θαυμαστὴν ἐπίδειξιν ἐποιήσατο·

²⁴⁴ He, arriving before the enemy even learned of his approach, took his army and led them, not making the march by way of the river, but through the land. There he made a wonderful display of his intelligence.

²⁴⁴ But Moses prevented the enemies, and took and led his army before those enemies were apprised of his attacking them; for he did not march by the river, but by land, where he gave a wonderful demonstration of his sagacity;

²⁴⁴ He attacked the enemy by surprise and led his army on them by surprise, not coming by the river but overland, in a wonderful proof of his prudence.

²⁴⁵ τῆς γὰρ γῆς οὔσης χαλεπῆς ὁδευθῆναι διὰ πλῆθος ἑρπετῶν, παμφορωτάτη γάρ ἐστι τούτων, ὡς καὶ τὰ παρ᾽ ἄλλοις οὐκ ὄντα μόνη τρέφειν δυνάμει τε καὶ κακίᾳ καὶ τῷ τῆς ὄψεως ἀσυνήθει διαφέροντα, τινὰ δ᾽ αὐτῶν ἐστι καὶ πετεινὰ ὡς λανθάνοντα μὲν ἀπὸ γῆς κακουργεῖν καὶ μὴ προιδομένους ἀδικεῖν ὑπερπετῆ γενόμενα, νοεῖ πρὸς ἀσφάλειαν καὶ ἀβλαβῆ πορείαν τοῦ στρατεύματος στρατήγημα θαυμαστόν·

²⁴⁵ For the land being difficult to traverse due to the multitude of serpents—for it is most productive of these, such that it alone nourishes those that do not exist elsewhere, differing in power, venom, and strange appearance, and some of them are winged so they can do harm from the ground undetected and strike those not looking ahead by flying over them—he devised a wonderful stratagem for the safety and harmless passage of the army.

²⁴⁵ for when the ground was difficult to be passed over, because of the multitude of serpents, (which it produces in vast numbers, and, indeed, is singular in some of those productions, which other countries do not breed, and yet such as are worse than others in power and mischief, and an unusual fierceness of sight, some of which ascend out of the ground unseen, and also fly in the air, and so come upon men at unawares, and do them a mischief,) Moses invented a wonderful stratagem to preserve the army safe, and without hurt;

²⁴⁵ The land was difficult to cross because of the number of snakes, which it produces in vast numbers. Indeed, some of those creatures are unique to it, not found in other countries, and are worse than others in their harmful effect and appearance, and can fly up unseen and harm men unawares. But Moses found a wonderful ploy to keep the army safe and unharmed.

²⁴⁶ πλέγματα γὰρ ἐμφερῆ κιβωτοῖς ἐκ βίβλου κατασκευάσας καὶ πληρώσας ἴβεων ἐκόμιζε. πολεμιώτατον δ᾽ ἐστὶν ὄφεσι τοῦτο τὸ ζῷον· φεύγουσί τε γὰρ ἐπερχομένας καὶ ἐφιστάμενοι καθάπερ ὑπ᾽ ἐλάφων ἁρπαζόμενοι καταπίνονται· χειροήθεις δ᾽ εἰσὶν αἱ ἴβεις καὶ πρὸς μόνον τὸ τῶν ὄφεων γένος ἄγριοι.

²⁴⁶ For having constructed wicker-work baskets resembling chests out of papyrus and filling them with ibises, he carried them along. This animal is the greatest enemy to serpents; for they flee when the ibises approach, and if they stand their ground, they are seized and swallowed just as by stags. Ibises are tame to humans but wild only toward the race of serpents.

²⁴⁶ for he made baskets, like unto arks, of sedge, and filled them with ibes, and carried them along with them; which animal is the greatest enemy to serpents imaginable, for they fly from them when they come near them; and as they fly they are caught and devoured by them, as if it were done by the harts;

²⁴⁶ He made baskets like little boxes out of reeds and brought them along, filled with ibes; this animal is the greatest enemy to snakes, who flee when they come near them, and as they flee they are caught and devoured by them like deer. The ibes are tame creatures and only fierce toward snakes.

²⁴⁷ καὶ περὶ μὲν τούτων παρίημι νῦν γράφειν οὐκ ἀγνοούντων τῶν τῆς ἴβιδος τὸ εἶδος. ὡς οὖν εἰς τὴν‎ γῆν ἐνέβαλε τὴν‎ θηριοτρόφον, ταύταις ἀπεμάχετο τὴν‎ τῶν ἑρπετῶν φύσιν ἐπαφεὶς αὐτοῖς καὶ προπολεμούσαις χρώμενος. τοῦτον οὖν ὁδεύσας τὸν τρόπον οὐδὲ προμαθοῦσι παρῆν τοῖς ,

²⁴⁷ Concerning these things I now pass over writing, since the Greeks are not ignorant of the appearance of the ibis. When, therefore, he entered the land that breeds these beasts, he fought off the nature of the serpents by letting loose these [birds] upon them and using them as vanguard fighters. Having journeyed in this manner, he was upon the Ethiopians before they had any foreknowledge.

²⁴⁷ but the ibes are tame creatures, and only enemies to the serpentine kind: but about these ibes I say no more at present, since the Greeks themselves are not unacquainted with this sort of bird. As soon, therefore, as Moses was come to the land which was the breeder of these serpents, he let loose the ibes, and by their means repelled the serpentine kind, and used them for his assistants before the army came upon that ground. When he had therefore proceeded thus on his journey, he came upon the Ethiopians before they expected him;

²⁴⁷ About them I write no more at present, since a bird of the ibis kind is not unknown to the Greeks. When he reached the breeding area, he released the ibes and through them repelled the snakes and used them before the army arrived. In this way he came upon the Ethiopians unexpectedly.

²⁴⁸ καὶ συμβαλὼν αὐτοῖς κρατεῖ τῇ μάχῃ καὶ τῶν ἐλπίδων, ἃς εἶχον ἐπὶ τοὺς , ἀφαιρεῖται τάς τε πόλεις αὐτῶν ἐπῄει καταστρεφόμενος, καὶ φόνος πολὺς τῶν ἐπράττετο. Καὶ τῆς διὰ εὐπραγίας γευσάμενον τὸ τῶν στράτευμα πονεῖν οὐκ ἔκαμνεν, ὡς περὶ ἀνδραποδισμοῦ καὶ παντελοῦς ἀναστάσεως τὸν κίνδυνον εἶναι τοῖς ·

²⁴⁸ And joining battle with them, he conquered them and deprived them of the hopes they had against the Egyptians; he went about subduing their cities, and a great slaughter of the Ethiopians took place. Having tasted success through Moses, the Egyptian army did not grow weary of the toil, so that the Ethiopians were in danger of enslavement and total destruction.

²⁴⁸ and, joining battle with them, he beat them, and deprived them of the hopes they had of success against the Egyptians, and went on in overthrowing their cities, and indeed made a great slaughter of these Ethiopians. Now when the Egyptian army had once tasted of this prosperous success, by the means of Moses, they did not slacken their diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of destruction;

²⁴⁸ He attacked them, defeated them in battle and foiled their plans against the Egyptians and went on to overthrow their cities, killing many of the Ethiopians. When, through Moses, the Egyptian army had tasted success, they did not let up, putting the Ethiopians in danger of being reduced to slavery and utter destruction.

²⁴⁹ καὶ τέλος συνελαθέντες εἰς πόλιν βασίλειον οὖσαν τῆς , ἣν ὕστερον ἐπωνόμασεν ἀδελφῆς ἰδίας τοῦτο καλουμένης, ἐπολιορκοῦντο. ἦν δὲ δυσπολιόρκητον σφόδρα τὸ χωρίον τοῦ τε περιέχοντος αὐτὴν καὶ κυκλουμένου ποταμῶν τε ἄλλων καὶ δύσμαχον τοῖς πειρωμένοις διαβαίνειν τὸ ῥεῦμα ποιούντων·

²⁴⁹ And finally, having been driven into Saba, a royal city of Ethiopia—which Cambyses later renamed Meroe after his own sister who was so called—they were besieged. The place was very difficult to besiege, as the Nile surrounded it and other rivers, the Astapus and Astaboras, circled it, making the current hard to cross for those attempting it.

²⁴⁹ and at length they retired to Saba, which was a royal city of Ethiopia, which Cambyses afterwards named Mero, after the name of his own sister. The place was to be besieged with very great difficulty, since it was both encompassed by the Nile quite round, and the other rivers, Astapus and Astaboras, made it a very difficult thing for such as attempted to pass over them;

²⁴⁹ At last they took refuge in Saba, a royal city of Ethiopia, which Cambyses later named Mero, after his own sister. They were besieged there. But the place was very hard to take since it was surrounded by the Nile and other rivers, the Astapus and the Astaboras, whose currents were very difficult to cross.

²⁵⁰ ἡ γὰρ πόλις ἐντὸς οὖσα νῆσος οἰκεῖται τείχους τε αὐτῇ καρτεροῦ περιηγμένου καὶ πρὸς μὲν τοὺς πολεμίους πρόβλημα τοὺς ποταμοὺς ἔχουσα χώματά τε μεγάλα μεταξὺ τοῦ τείχους, ὥστε ἀνεπίκλυστον εἶναι βιαιότερον ὑπὸ πληθώρας φερομένων, ἅπερ καὶ τοῖς περαιωσαμένοις τοὺς ποταμοὺς ἐποίει τῆς πόλεως τὴν‎ ἅλωσιν.

²⁵⁰ For the city, being inside, is inhabited as an island, with a strong wall drawn around it and having the rivers as a defense against enemies, and great embankments between the wall so it would not be flooded when the rivers flowed more violently; which things made the capture of the city impossible even for those who had crossed the rivers.

²⁵⁰ for the city was situate in a retired place, and was inhabited after the manner of an island, being encompassed with a strong wall, and having the rivers to guard them from their enemies, and having great ramparts between the wall and the rivers, insomuch, that when the waters come with the greatest violence, it can never be drowned; which ramparts make it next to impossible for even such as are gotten over the rivers to take the city.

²⁵⁰ The city was situated within a sort of island, and was surrounded against their enemies with a strong wall as well as the rivers, and had great earthworks between the wall and the rivers, so that even when the waters rose most violently, it cannot be flooded. So it is almost impossible to capture the city, even for those who could get over the rivers.

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

²⁵² θυγάτηρ ἦν τοῦ βασιλέως. αὕτη τὸν πλησίον τοῖς τείχεσι προσάγοντα τὴν‎ στρατιὰν καὶ μαχόμενον γενναίως ἀποσκοποῦσα καὶ τῆς ἐπινοίας τῶν ἐγχειρήσεων θαυμάζουσα, καὶ τοῖς τε αἴτιον ἀπεγνωκόσιν ἤδη τὴν‎ ἐλευθερίαν τῆς εὐπραγίας ὑπολαμβάνουσα καὶ τοῖς αὐχοῦσιν ἐπὶ τοῖς κατ᾽ αὐτῶν κατωρθωμένοις τοῦ περὶ τῶν ἐσχάτων κινδύνου, εἰς δεινὸν ὤλισθεν αὐτοῦ‎ καὶ περιόντος τοῦ πάθους πέμπει πρὸς αὐτὸν τῶν οἰκετῶν τοὺς πιστοτάτους διαλεγομένη περὶ γάμου.

²⁵² Tharbis was the daughter of the King of the Ethiopians. Seeing Moses leading the army near the walls and fighting nobly, and wondering at the ingenuity of his undertakings, and perceiving that he was the cause of the success of the Egyptians who had already despaired of their freedom, and the cause of the extreme danger to the Ethiopians who had previously boasted, she fell into a terrible love for him; and her passion prevailing, she sent to him the most faithful of her servants to discuss marriage.

²⁵² Tharbis was the daughter of the king of the Ethiopians: she happened to see Moses as he led the army near the walls, and fought with great courage; and admiring the subtilty of his undertakings, and believing him to be the author of the Egyptians' success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalancy of that passion, sent to him the most faithful of all her servants to discourse with him about their marriage.

²⁵² Tharbis the daughter of the king of the Ethiopians happened to see Moses leading the army near the ramparts and fighting with great courage. Admiring his shrewd proceedings and recognizing him as the cause of the Egyptians' success, when they had despaired of regaining their liberty, and the cause of the extreme danger the Ethiopians were in, who had boasted of their achievements, she fell deeply in love with him and caught by that passion, sent to him the most faithful of her servants to discuss a marriage with him.

²⁵³ προσδεξαμένου δὲ τὸν λόγον ἐπὶ τῷ παραδοῦναι τὴν‎ πόλιν καὶ ποιησαμένου πίστεις ἐνόρκους ἦ μὴν ἄξεσθαι γυναῖκα καὶ κρατήσαντα τῆς πόλεως μὴ παραβήσεσθαι τὰς συνθήκας, φθάνει τὸ ἔργον τοὺς λόγους. Καὶ μετὰ τὴν‎ ἀναίρεσιν τῶν εὐχαριστήσας τῷ θεῷ συνετέλει τὸν γάμον καὶ τοὺς ἀπήγαγεν εἰς τὴν‎ ἑαυτῶν.

²⁵³ He accepted the proposal on the condition that she deliver up the city, and having made sworn pledges that he would indeed take her as his wife and that, having conquered the city, he would not transgress the agreement, the deed preceded the words. After the destruction of the Ethiopians, having given thanks to God, Moses consummated the marriage and led the Egyptians back to their own land.

²⁵³ He thereupon accepted the offer, on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to his wife; and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land.

²⁵³ He accepted on condition she would have the city handed over, and gave her his oath that when he had once taken possession of the city, he would keep faith and take her as his wife. No sooner said than done; after destroying the Ethiopians, Moses thanked God and held the marriage and led the Egyptians back to their own land.

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

☜ ☞

²⁵⁴ Οἱ δ᾽ ἐξ ὧν ἐσώζοντο ὑπὸ μῖσος ἐκ τούτων πρὸς αὐτὸν ἀνελάμβανον καὶ θερμότερον ἅπτεσθαι τῶν κατ᾽ αὐτοῦ‎ βουλευμάτων ἠξίουν, ὑπονοοῦντες μὲν μὴ διὰ τὴν‎ εὐπραγίαν νεωτερίσειε κατὰ τὴν‎ , διδάσκοντες δὲ τὸν βασιλέα περὶ τῆς σφαγῆς.

²⁵⁴ But those who were saved by Moses conceived a hatred toward him because of these very things, and they thought it right to take hold of their plots against him more fervently, suspecting that because of his success he might start a revolution in Egypt, and they instructed the king concerning his slaughter.

²⁵⁴ Now the Egyptians, after they had been preserved by Moses, entertained a hatred to him, and were very eager in compassing their designs against him, as suspecting that he would take occasion, from his good success, to raise a sedition, and bring innovations into Egypt; and told the king he ought to be slain.

²⁵⁴ Though they had been saved by Moses, the Egyptians hated him and were all the more hotly plotting against him, suspecting that he would avail of his success to raise a revolt in Egypt, and they told the king he ought to be killed.

²⁵⁵ ὁ δὲ καὶ καθ᾽ αὑτὸν μὲν εἶχε τὴν‎ τοῦ πράγματος ἐπίνοιαν ὑπό τε φθόνου τῆς στρατηγίας καὶ ὑπὸ δέους ταπεινώσεως, ἐπειχθεὶς δ᾽ ὑπὸ τῶν οἷός τε ἦν ἐγχειρεῖν τῇ ἀναιρέσει.

²⁵⁵ The king himself also entertained the same design in his own mind, both out of envy for Moses’ generalship and out of fear of being humbled; and being urged on by the sacred scribes, he was ready to set his hand to the execution of Moses.

²⁵⁵ The king had also some intentions of himself to the same purpose, and this as well out of envy at his glorious expedition at the head of his army, as out of fear of being brought low by him and being instigated by the sacred scribes, he was ready to undertake to kill Moses:

²⁵⁵ He was thinking the same thing, envious of Moses' campaign and fearing that he might bring him down, so at the urging of the sacred scribes he was planning to kill Moses.

²⁵⁶ φθάσας δὲ τὴν‎ ἐπιβουλὴν καταμαθεῖν λαθὼν ὑπέξεισι· καὶ τῶν ὁδῶν φυλαττομένων ποιεῖται διὰ τῆς ἐρήμου τὸν δρασμὸν καὶ ὅθεν ἦν ὑπόνοια μὴ λαβεῖν τοὺς ἐχθρούς, ἄπορός τε ὢν τροφῆς τῇ καρτερίᾳ καταφρονῶν,

²⁵⁶ But Moses, having learned of the plot beforehand, escaped secretly. And as the roads were being watched, he made his flight through the desert, where there was no suspicion of his enemies catching him; and though he was without food, he got away by his endurance, looking down on such hardships.

²⁵⁶ but when he had learned beforehand what plots there were against him, he went away privately; and because the public roads were watched, he took his flight through the deserts, and where his enemies could not suspect he would travel; and, though he was destitute of food, he went on, and despised that difficulty courageously;

²⁵⁶ He, however, getting wind of the plots against him, went off in secret, and as the highways were guarded, made his escape through the desert, where his enemies would not expect him to travel, and went on bravely, though short of food.

²⁵⁷ εἴς τε πόλιν ἀφικόμενος πρὸς μὲν τῇ ἐρυθρᾷ θαλάσσῃ κειμένην ἐπώνυμον δ᾽ ἑνὸς τῶν γενομένων ἐκ υἱῶν, καθεσθεὶς ἐπί τινος φρέατος ἐκ τοῦ κόπου καὶ τῆς ταλαιπωρίας ἠρέμει μεσημβρίας οὔσης οὐ πόρρω τῆς πόλεως. ἐνταῦθ᾽ αὐτῷ συνέβη καὶ πρᾶξις ἐκ διαίτης τῶν αὐτόθι συστήσασα τὴν‎ ἀρετὴν αὐτοῦ‎ καὶ πρὸς τὸ κρεῖττον ἀφορμὴν παρασχοῦσα.

²⁵⁷ Having arrived at the city of Midian, situated by the Red Sea and named after one of the sons born to Abraham by Keturah, he sat down upon a certain well and rested from his toil and distress, it being noon and not far from the city. There, an incident arising from the local customs happened to him, which established his virtue and provided an opportunity for better things.

²⁵⁷ and when he came to the city Midian, which lay upon the Red Sea, and was so denominated from one of Abraham's sons by Keturah, he sat upon a certain well, and rested himself there after his laborious journey, and the affliction he had been in. It was not far from the city, and the time of the day was noon, where he had an occasion offered him by the custom of the country of doing what recommended his virtue, and afforded him an opportunity of bettering his circumstances.

²⁵⁷ When he reached the city of Madian on the Red Sea, named after one of Abraham's sons by Keturah, he sat beside a well not far from the city at the noontime of the day to rest after his long, hard journey, where the local custom gave him a chance to prove his worth and improve his situation.

²⁵⁸ Τῶν γὰρ χωρίων δυσύδρων ὄντων προκατελάμβανον οἱ ποιμένες τὰ φρέατα, ὅπως μὴ προεξαναλωμένου τοῦ ὕδατος ὑπὸ τῶν ἄλλων σπανίζοι τὰ θρέμματα. παραγίνονται οὖν ἐπὶ τὸ φρέαρ ἑπτὰ παρθένοι ἀδελφαὶ θυγατέρες ἱερέως καὶ πολλῆς τιμῆς παρὰ τοῖς ἐπιχωρίοις,

²⁵⁸ For as the region was waterless, the shepherds used to seize the wells beforehand, so that the water would not be exhausted by others and their livestock would not lack drink. There came, then, to the well seven sisters, daughters of Raguel, a priest and one held in high honor among the locals.

²⁵⁸ For that country having but little water, the shepherds used to seize on the wells before others came, lest their flocks should want water, and lest it should be spent by others before they came. There were now come, therefore, to this well seven sisters that were virgins, the daughters of Raguel, a priest, and one thought worthy by the people of the country of great honor.

²⁵⁸ As those places were very dry the shepherds used to seize the wells in advance, in case their flocks ran short of water if others took it all before them. Now seven sisters came to this well, the virgin daughters of the priest Raguel, a man greatly honoured by the local people.

²⁵⁹ αἳ τῶν τοῦ πατρὸς ποιμνίων ἐπιμελούμεναι διὰ τὸ ταύτην ὑπουργίαν εἶναι καὶ γυναιξὶν ἐπιχώριον παρὰ τοῖς φθάσασαι τὸ αὔταρκες ἐκ τοῦ φρέατος ἀνέσπασαν ὕδωρ τοῖς ποιμνίοις εἰς δεξαμενάς, αἳ πρὸς τοῦ ὕδατος ἐγεγόνεισαν.

²⁵⁹ These girls, who tended their father’s flocks—for this service was customary even for women among the Troglodytes^[1]—arrived first and drew enough water from the well for their flocks into troughs that had been made to receive the water.

²⁵⁹ These virgins, who took care of their father's flocks, which sort of work it was customary and very familiar for women to do in the country of the Troglodytes, they came first of all, and drew water out of the well in a quantity sufficient for their flocks, into troughs, which were made for the reception of that water;

²⁵⁹ These tended to their father's flocks, a work normally done by women in the region of the cave-dwellers. They arrived first to draw from the well enough water for their flocks, into troughs which were there for that purpose.

^[1]Josephus uses this term (meaning "cave-dwellers") to describe the people of the Red Sea coast, a common ethnographic term used by Greek historians like Herodotus and Strabo.

²⁶⁰ ἐπιστάντων δὲ ποιμένων ταῖς παρθένοις, ὥστ᾽ αὐτοὶ τοῦ ὕδατος κρατεῖν, δεινὸν ἡγησάμενος εἶναι περιιδεῖν ἀδικουμένας τὰς κόρας καὶ τὴν‎ βίαν τὴν‎ τῶν ἀνδρῶν ἐᾶσαι κρείττονα γενέσθαι τοῦ τῶν παρθένων δικαίου, τοὺς μὲν εἶρξε πλεονεκτεῖν ἐθέλοντας, ταῖς δὲ παρέσχε τὴν‎ πρέπουσαν βοήθειαν.

²⁶⁰ But when the shepherds stood over the maidens so that they themselves might take control of the water, Moses, considering it a terrible thing to overlook the girls being wronged and to allow the violence of the men to become more powerful than the rights of the maidens, drove back those who wished to take more than their share and provided the proper assistance to the women.

²⁶⁰ but when the shepherds came upon the maidens, and drove them away, that they might have the command of the water themselves, Moses, thinking it would be a terrible reproach upon him if he overlooked the young women under unjust oppression, and should suffer the violence of the men to prevail over the right of the maidens, he drove away the men, who had a mind to more than their share, and afforded a proper assistance to the women;

²⁶⁰ The shepherds set upon the maidens and drove them off, to have all the water themselves. Moses, thinking it would be wrong for him to let the girls be unjustly treated and let the men's violence over-ride the maidens' rights, drove off those who wanted too much and duly helped the others.

²⁶¹ αἱ δ᾽ εὐεργετηθεῖσαι παρῆσαν πρὸς τὸν πατέρα τήν τε ὕβριν τῶν ποιμένων αὐτῷ διηγούμεναι καὶ τὴν‎ τοῦ ξένου παρεκάλουν τε μὴ ματαίαν αὐτῷ γενέσθαι τὴν‎ εὐποιίαν μηδ᾽ ἀμοιβῆς ὑστεροῦσαν. ὁ δὲ τάς τε παῖδας ἀπεδέξατο τῆς περὶ τὸν εὐεργετηκότα σπουδῆς καὶ τὸν εἰς ὄψιν ἐκέλευεν ἄγειν αὐτῷ τευξόμενον χάριτος δικαίας.

²⁶¹ Barach

²⁶¹ who, when they had received such a benefit from him, came to their father, and told him how they had been affronted by the shepherds, and assisted by a stranger, and entreated that he would not let this generous action be done in vain, nor go without a reward. Now the father took it well from his daughters that they were so desirous to reward their benefactor; and bid them bring Moses into his presence, that he might be rewarded as he deserved.

²⁶¹ On being so kindly treated they went to tell their father about the shepherds' insolence and the stranger's help, imploring him not to ignore this generous action or let it pass without reward. He was pleased that his daughters were so keen to reward their benefactor, and told them to bring Moses to him, to be thanked as he deserved.

²⁶² ὡς δ᾽ ἧκε, τήν τε τῶν θυγατέρων αὐτῷ ἀπεσήμαινε μαρτυρίαν ἐπὶ τῇ βοηθείᾳ καὶ τῆς ἀρετῆς αὐτὸν θαυμάζων οὐκ εἰς ἀναισθήτους εὐεργεσιῶν καταθέσθαι τὴν‎ ἔλεγεν, ἀλλ᾽ ἱκανοὺς ἐκτῖσαι χάριν καὶ τῷ μεγέθει τῆς ἀμοιβῆς ὑπερβαλεῖν τὸ μέτρον τῆς εὐποιίας.

²⁶² When he arrived, Raguel indicated to him the testimony of his daughters regarding his help; and admiring his virtue, he said that Moses had not placed his assistance with those who were ungrateful for benefits, but with those who were able to repay the favor and even exceed the measure of his kindness by the greatness of the reward.

²⁶² And when Moses came, he told him what testimony his daughters bare to him, that he had assisted them; and that, as he admired him for his virtue, he said that Moses had bestowed such his assistance on persons not insensible of benefits, but where they were both able and willing to return the kindness, and even to exceed the measure of his generosity.

²⁶² When he came, he reported what his daughters had said of how he had helped them, and commended his valour, and said that those whom Moses had helped were not ungrateful, but were able to return his kindness and even to exceed his own level of generosity.

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

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

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²⁶⁴ Καὶ μὲν τοιούτων τυχὼν τῶν παρὰ τοῦ , τοῦτο γὰρ ἦν ἐπίκλημα τῷ , διῆγεν αὐτόθι ποιμαίνων τὰ βοσκήματα. χρόνῳ δ᾽ ὕστερον νέμων ἐπὶ τὸ καλούμενον ὄρος ἄγει τὰ ποίμνια·

²⁶⁴ And Moses, having met with such treatment from Ietheglaeus^[1]—for this was a surname of Raguel—remained there tending the flocks. Some time later, he led the flocks to the mountain called Sinai.

²⁶⁴ Now Moses, when he had obtained the favor of Jethro, for that was one of the names of Raguel, staid there and fed his flock; but some time afterward, taking his station at the mountain called Sinai, he drove his flocks thither to feed them.

²⁶⁴ Moses, when he had gained the favour of Jethro, for that was one of Raguel's names, stayed there and pastured his flock, and some time later, camping at the mountain called Sinai, he drove his flocks there.

^[1]Josephus identifies "Ietheglaeus" as a surname for Raguel (Reuel/Jethro). This is likely an attempt to harmonize the various names given to Moses' father-in-law in the Pentateuch.

²⁶⁵ τοῦτο δ᾽ ἐστὶν ὑψηλότατον τῶν ταύτῃ καὶ πρὸς νομὰς ἄριστον ἀγαθῆς φυομένης πόας καὶ διὰ τὸ δόξαν ἔχειν ἐνδιατρίβειν αὐτῷ τὸν θεὸν οὐ κατανεμηθείσης πρότερον, οὐ τολμώντων ἐμβατεύειν εἰς αὐτὸ τῶν ποιμένων· ἔνθα δὴ καὶ τέρας αὐτῷ συντυγχάνει θαυμάσιον.

²⁶⁵ This is the highest of the mountains in that region and the best for pasture, as good grass grows there; and because of the opinion that God dwelt upon it, it had not been grazed before, the shepherds not daring to set foot upon it. There, a marvelous prodigy happened to him.

²⁶⁵ Now this is the highest of all the mountains thereabout, and the best for pasturage, the herbage being there good; and it had not been before fed upon, because of the opinion men had that God dwelt there, the shepherds not daring to ascend up to it; and here it was that a wonderful prodigy happened to Moses;

²⁶⁵ This is the highest of all those mountains and the best for pasturage, and it had not been grazed before, because of the belief that God lived there, and the shepherds did not dare approach it. Here he met with a wonderful prodigy.

²⁶⁶ πῦρ γὰρ θάμνου βάτων νεμόμενον τὴν‎ περὶ αὐτὸν χλόην τό τε ἄνθος αὐτοῦ‎ παρῆλθεν ἀβλαβὲς καὶ τῶν ἐγκάρπων κλάδων οὐδὲν ἠφάνισε καὶ ταῦτα τῆς φλογὸς πολλῆς καὶ ὀξυτάτης ὑπαρχούσης.	²⁶⁶ For a fire, feeding upon a bramble bush, left the greenery and the blossom around it unharmed, and it did not destroy any of the fruit-bearing branches, even though the flame was great and very fierce.
²⁶⁶ for a fire fed upon a thorn bush, yet did the green leaves and the flowers continue untouched, and the fire did not at all consume the fruit branches, although the flame was great and fierce.	²⁶⁶ A fire fed on a thorn bush, yet its green foliage and flowers continued and the fire did not at all consume its fruiting branches, though the flame was hot and fierce.

²⁶⁷ ὁ δὲ καὶ αὐτὴν μὲν ἔδεισε τὴν‎ ὄψιν παράδοξον γενομένην, κατεπλάγη δ᾽ ἔτι μᾶλλον φωνὴν τοῦ πυρὸς ἀφιέντος καὶ ὀνομαστὶ καλέσαντος αὐτὸν καὶ ποιησαμένου λόγους, οἷς τό τε θάρσος αὐτοῦ‎ τολμήσαντος παρελθεῖν εἰς χωρίον, εἰς ὃ μηδεὶς ἀνθρώπων πρότερον ἀφῖκτο διὰ τὸ εἶναι θεῖον, ἐσήμαινε καὶ συνεβούλευε τῆς φλογὸς [ὡς ] πορρωτάτω χωρεῖν καὶ ἀρκεῖσθαι μὲν οἷς ἑώρακεν ἀγαθὸν ὄντα καὶ μεγάλων ἀνδρῶν ἔγγονον, πολυπραγμονεῖν δὲ μηδέν·

²⁶⁷ He was terrified by the sight, strange as it was, but was even more amazed when the fire emitted a voice and called him by name and spoke words to him, by which it indicated its wonder at his boldness in venturing into a place where no man had ever come before because it was divine; and it advised him to move as far as possible from the flame and to be content with what he had seen, being a good man and a descendant of great men, but to pry no further.

²⁶⁷ Moses was affrighted at this strange sight, as it was to him; but he was still more astonished when the fire uttered a voice, and called to him by name, and spake words to him, by which it signified how bold he had been in venturing to come into a place whither no man had ever come before, because the place was divine; and advised him to remove a great way off from the flame, and to be contented with what he had seen; and though he were himself a good man, and the offspring of great men, yet that he should not pry any further;

²⁶⁷ He was fearful at this strange sight, and even more astounded when a voice spoke from the fire calling him by name and saying how daring he had been to come to a place where no one had ever gone before, since it was divine. He should move away from the flame and be satisfied with what he had seen, and though he was a good man and descended of great men he should pry no further.

²⁶⁸ τούτοις προηγόρευε περισσότερον τὴν‎ ἐσομένην αὐτῷ δόξαν καὶ τιμὴν παρ᾽ ἀνθρώπων τοῦ θεοῦ συμπαρόντος, καὶ θαρροῦντα ἐκέλευεν εἰς τὴν‎ ἀπιέναι στρατηγὸν καὶ ἡγεμόνα τῆς πληθύος ἐσόμενον καὶ τῆς ὕβρεως τῆς ἐκεῖ τοὺς συγγενεῖς ἀπαλλάξοντα·

²⁶⁸ Moreover, it foretold the glory and honor he would receive from men with God being present with him, and commanded him to go away to Egypt with confidence, to be the general and leader of the Hebrew multitude and to deliver his kinsmen from the insolence there.

²⁶⁸ and he foretold to him, that he should have glory and honor among men, by the blessing of God upon him. He also commanded him to go away thence with confidence to Egypt, in order to his being the commander and conductor of the body of the Hebrews, and to his delivering his own people from the injuries they suffered there:

²⁶⁸ It foretold to him that he would have glory and honour among men, by the presence of the Deity along with him. It also told him to go away from there with confidence to Egypt, to be the commander and leader of the Hebrew masses and to deliver his relatives from the wrongs they endured there.

²⁶⁹ καὶ γὰρ γῆν οἰκήσουσι, φησί, ταύτην εὐδαίμονα, ἣν ᾤκησεν ὁ ὑμέτερος πρόγονος καὶ τῶν πάντων ἀπολαύσουσιν ἀγαθῶν, εἰς ταῦτα σοῦ καὶ τῆς σῆς συνέσεως αὐτοῖς ἡγουμένης. ἐξαγαγόντα μέντοι τοὺς ἐκ τῆς θυσίας ἐκέλευε χαριστηρίους εἰς ἐκεῖνον ἐκτελέσαι τὸν τόπον. τοσαῦτα μὲν ἐκ τοῦ πυρὸς θεοκλυτεῖται.

²⁶⁹ "For," it said, "they shall inhabit this happy land which Abraham your ancestor inhabited, and they shall enjoy all good things, with you and your intelligence leading them." It also commanded him that, after leading the Hebrews out of Egypt, he should come to that place and perform sacrifices of thanksgiving. These things were divinely proclaimed from the fire.

²⁶⁹ "For," said God, "they shall inhabit this happy land which your forefather Abraham inhabited, and shall have the enjoyment of all sorts of good things; and thou, by thy prudence, shalt guide them to those good things." But still he enjoined him, when he had brought the Hebrews out of the land of Egypt, to come to that place, and to offer sacrifices of thanksgiving there, Such were the divine oracles which were delivered out of the fire.

²⁶⁹ "For ," it said, "they shall live in this happy land where your forefather Abraham lived and shall enjoy all good things." It went on to order that, having brought the Hebrews from the land of Egypt, he should bring them to that place and there offer sacrifices of thanksgiving. Such were the divine commands out of the fire.

²⁷⁰ δ᾽ ἐκπεπληγμένος οἷς τ᾽ εἶδε καὶ πολὺ μᾶλλον οἷς ἤκουσε, " δυνάμει μὲν , ἔφη, τῇ σῇ, δέσποτα, ἣν αὐτός τε θρησκεύω καὶ προγόνοις οἶδα φανερὰν γενομένην, μανιωδέστερον ἢ κατὰ τὴν‎ ἐμαυτοῦ φρόνησιν ἡγοῦμαι.

²⁷⁰ Moses, stunned by what he saw and much more by what he heard, said: "O Lord, I think it would be madness, beyond my own understanding, to distrust your power, which I myself worship and know was manifest to my ancestors."

²⁷⁰ But Moses was astonished at what he saw, and much more at what he heard; and he said, "I think it would be an instance of too great madness, O Lord, for one of that regard I bear to thee, to distrust thy power, since I myself adore it, and know that it has been made manifest to my progenitors:

²⁷⁰ Moses was astounded by what he saw and much more by what he heard, and he said, "O Lord, I would think it mad for one who reveres you as I do to distrust your power, since I adore it and know that it has been revealed to my ancestors.

²⁷¹ πλὴν ἀπορῶ, πῶς ἂν ἰδιώτης ἀνὴρ καὶ μηδεμιᾶς ἰσχύος εὐπορῶν ἢ πείσω λόγοις τοὺς οἰκείους ἀφέντας ἣν ἄρτι κατοικοῦσι γῆν μοι πρὸς ἣν αὐτὸς ἡγοῦμαι, ἢ κἂν ἐκεῖνοι πεισθῶσι, πῶς ἂν βιασαίμην ἐπιτρέψαι τὴν‎ ἔξοδον τούτοις, ὧν τοῖς πόνοις καὶ τοῖς ἔργοις τὴν‎ οἰκείαν αὔξουσιν εὐδαιμονίαν."

²⁷¹ "But I am at a loss as to how I, a private citizen and a man of no strength, could either persuade my own people by words to leave the land they now inhabit to follow me to where I lead them; or, even if they were persuaded, how I could force Pharaoh to permit the exit of those who, by their labors and works, increase his own prosperity."

²⁷¹ but I am still in doubt how I, who am a private man, and one of no abilities, should either persuade my own countrymen to leave the country they now inhabit, and to follow me to a land whither I lead them; or, if they should be persuaded, how can I force Pharaoh to permit them to depart, since they augment their own wealth and prosperity by the labors and works they put upon them?"

²⁷¹ Still I wonder how a private, powerless citizen like me could persuade my own countrymen to leave the region where they now live and follow me to a land where I would lead them. Even if they were persuaded, how can I make Pharaothes let them leave, since they increase their local prosperity by the labours they force on them?"

²⁷² Ὁ δὲ θεὸς αὐτῷ περὶ πάντων συνεβούλευε θαρρεῖν ὑπισχνούμενος αὐτὸς παρέσεσθαι καὶ οὗ μὲν ἂν δέῃ λόγων, πειθὼ παρέξειν, οὗ δ᾽ ἂν ἔργων, ἰσχὺν χορηγήσειν, ἐκέλευέ τε τὴν‎ βακτηρίαν ἐπὶ τὴν‎ γῆν ἀφέντα πίστιν ὧν ὑπισχνεῖται λαμβάνειν. Καὶ ποιήσαντος δράκων εἷρπε καὶ συνειλούμενος σπειρηδὸν ὡς διώκουσιν ἐπ᾽ ἀμύνῃ τὴν‎ κεφαλὴν ἐπανέτεινεν· εἶτα πάλιν βάκτρον ἦν.

²⁷² But God advised him to be confident about all these things, promising that He Himself would be present; and where words were needed, He would provide persuasion, and where deeds were needed, He would supply strength. He commanded him to cast his staff upon the ground as a pledge of what was promised. When he did so, a serpent crawled along, and coiling itself in spirals, it raised its head as if to defend itself against pursuers; then it became a staff again.

²⁷² But God persuaded him to be courageous on all occasions, and promised to be with him, and to assist him in his words, when he was to persuade men; and in his deeds, when he was to perform wonders. He bid him also to take a signal of the truth of what he said, by throwing his rod upon the ground, which, when he had done, it crept along, and was become a serpent, and rolled itself round in its folds, and erected its head, as ready to revenge itself on such as should assault it; after which it became a rod again as it was before.

²⁷² But God urged him to dare all and promised to be with him and help him to persuade by miracles and he could not win by his words. To prove the truth of this, He told him to throw his rod upon the ground When he did so, it crawled like a snake and rolled in its folds and raised its head, ready to strike at an attacker; and then it became a rod again.

²⁷³ μετὰ τοῦτο δὲ καθεῖναι τὴν‎ δεξιὰν εἰς τὸν κόλπον προσέταξεν. ὑπακούσας δὲ λευκὴν καὶ τιτάνῳ τὴν‎ χρόαν ὁμοίαν προεκόμισεν· εἶτα εἰς τὸ σύνηθες κατέστη. κελευσθεὶς δὲ καὶ τοῦ πλησίον ὕδατος λαβὼν ἐπὶ τὴν‎ γῆν ἐκχέαι ὁρᾷ τὴν‎ χρόαν αἱματώδη γενομένην.

²⁷³ After this, He ordered him to put his right hand into his bosom. Having obeyed, he brought it out white, similar in color to lime; then it returned to its normal state. Being commanded also to take some nearby water and pour it on the ground, he saw the color become bloody.

²⁷³ After this God bid Moses to put his right hand into his bosom: he obeyed, and when he took it out it was white, and in color like to chalk, but afterward it returned to its wonted color again. He also, upon God's command, took some of the water that was near him, and poured it upon the ground, and saw the color was that of blood.

²⁷³ Then he had him put his right hand into his bosom and when he obeyed he took it out it was white in colour, like chalk, but then resumed its usual colour. He was told to take the water near him and pour it on the ground, and saw it become the colour of blood.

²⁷⁴ θαυμάζοντα δ᾽ ἐπὶ τούτοις θαρρεῖν παρεκελεύετο καὶ βοηθὸν εἰδέναι μέγιστον αὐτῷ συνεσόμενον καὶ σημείοις πρὸς τὸ πιστεύεσθαι παρὰ πᾶσι χρῆσθαι, ὅτι πεμφθεὶς ὑπ᾽ ἐμοῦ πάντα κατὰ τὰς ἐμὰς ἐντολὰς ποιεῖς. κελεύω δὲ μηδὲν ἔτι μελλήσαντα σπεύδειν εἰς τὴν‎ καὶ νυκτὸς καὶ ἡμέρας ἐπειγόμενον καὶ μὴ τρίβοντα τὸν χρόνον πλείω ποιεῖν τοῦτον ἐν δουλείᾳ κακοπαθοῦσι."

²⁷⁴ While he was marvelling at these things, He exhorted him to be of good courage and to know that a very great helper would be with him, and to use signs to gain belief among all—that "being sent by Me, you do all things according to My commands." He commanded him to hasten to Egypt without further delay, pressing on by night and day, and not to consume any more time, making it longer for the Hebrews suffering in slavery.

²⁷⁴ Upon the wonder that Moses showed at these signs, God exhorted him to be of good courage, and to be assured that he would be the greatest support to him; and bid him make use of those signs, in order to obtain belief among all men, that "thou art sent by me, and dost all things according to my commands. Accordingly I enjoin thee to make no more delays, but to make haste to Egypt, and to travel night and day, and not to draw out the time, and so make the slavery of the Hebrews and their sufferings to last the longer."

²⁷⁴ As he was amazed by these signs, God encouraged and assured him he would be his great ally, telling him to use those signs to prove to everyone, that "You are sent by me, to do all according to my commands. I order you, wait no longer but hurry to Egypt, travelling night and day. Make no delay and do not prolong the Hebrews' slavery and sufferings."

²⁷⁵ δ᾽ οὐκ ἔχων οἷς ἐπηγγέλλετο τὸ θεῖον θεατής γε τοιούτων βεβαιωμάτων καὶ ἀκροατὴς γενόμενος, εὐξάμενος αὐτῷ καὶ πειραθῆναι ταύτης τῆς δυνάμεως ἐν δεηθεὶς ἠντιβόλει μηδὲ ὀνόματος αὐτῷ γνῶσιν τοῦ ἰδίου φθονῆσαι, φωνῆς δ᾽ αὐτῷ μετεσχηκότι καὶ ὄψεως ἔτι καὶ τὴν‎ προσηγορίαν εἰπεῖν, ἵνα θύων ἐξ ὀνόματος αὐτὸν παρεῖναι τοῖς ἱεροῖς παρακαλῇ.

²⁷⁵ Moses, having no reason to distrust what was promised by the Divine, having been a spectator of such confirmations and a hearer of such words, prayed and entreated Him—asking to experience this power in Egypt—and begged that He would not grudge him the knowledge of His own name; for having shared in His voice and vision, he asked that He would also tell him His title, so that when sacrificing, he might call upon Him by name to be present at the sacred rites.

²⁷⁵ Moses having now seen and heard these wonders that assured him of the truth of these promises of God, had no room left him to disbelieve them: he entreated him to grant him that power when he should be in Egypt; and besought him to vouchsafe him the knowledge of his own name; and since he had heard and seen him, that he would also tell him his name, that when he offered sacrifice he might invoke him by such his name in his oblations.

²⁷⁵ Finding it impossible to doubt divine messsage after the proofs he had seen and heard, Moses begged for that same power when he was back in Egypt, and asked to know His name, so that after hearing and seeing Him, he could also announce his name, and invoke Him by name when he offered sacrifice in the sanctuaries.

²⁷⁶ καὶ ὁ θεὸς αὐτῷ σημαίνει τὴν‎ αὑτοῦ προσηγορίαν οὐ πρότερον εἰς ἀνθρώπους παρελθοῦσαν, περὶ ἧς οὔ μοι θεμιτὸν εἰπεῖν. μέντοι τὰ σημεῖα ταῦτα οὐ τότε μόνον, διὰ παντὸς δὲ δεηθείη συνετύγχανεν· ἐξ ὧν ἁπάντων πλέον περὶ τῆς ἀληθείας τῷ πυρὶ νέμων καὶ τὸν θεὸν εὐμενῆ παραστάτην ἕξειν πιστεύων τούς τε οἰκείους σώσειν ἤλπιζε καὶ τοὺς κακοῖς περιβαλεῖν.

²⁷⁶ And God revealed to him His name, which had not before come to the knowledge of men, and about which it is not lawful for me to speak.^[1] To Moses, however, these signs occurred not only then, but whenever he had need of them. From all these things, giving more credit to the fire concerning the truth, and believing he would have God as a favorable protector, he hoped both to save his own people and to bring disasters upon the Egyptians.

²⁷⁶ Whereupon God declared to him his holy name, which had never been discovered to men before; concerning which it is not lawful for me to say any more Now these signs accompanied Moses, not then only, but always when he prayed for them: of all which signs he attributed the firmest assent to the fire in the bush; and believing that God would be a gracious supporter to him, he hoped he should be able to deliver his own nation, and bring calamities on the Egyptians.

²⁷⁶ So God told him his holy name, which had never been revealed to humans before, and about which I am not free to say any more. These signs accompanied Moses, not only then, but also always when he prayed for them. He gave firmest assent of all of them to the fire in the bush, and trusting in God as his gracious supporter, he hoped he could save his own nation and bring woes to the Egyptians.

^[1]Josephus refers to the Tetragrammaton (YHWH). His comment ("not lawful for me to speak") reflects the Second Temple period Jewish practice of avoiding the pronunciation of the Divine Name, a practice known as the Ineffable Name.

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

☜ ☞

²⁷⁷ Καὶ πυθόμενος τὸν τῶν τεθνάναι βασιλέα , ἐφ᾽ οὗπερ αὐτὸς ἔφυγε, δεῖται συγχωρῆσαι κατὰ ὠφέλειαν αὐτῷ τῶν συγγενῶν εἰς ἐλθεῖν, καὶ παραλαβὼν τὴν‎ ἣν γεγαμήκει τοῦ θυγατέρα καὶ τοὺς ἐξ αὐτῆς παῖδας καὶ ὥρμησεν εἰς τὴν‎ ·

²⁷⁷ And having learned that the King of the Egyptians, Pharaoh, under whom he had fled, was dead,^[1] Moses asked Raguel to permit him to go to Egypt for the benefit of his kinsmen; and taking Zipporah, whom he had married, the daughter of Raguel, and the children born of her, Gershom and Eleazar, he set out for Egypt.

²⁷⁷ So Moses, when he understood that the Pharaoh, in whose reign he fled away, was dead, asked leave of Raguel to go to Egypt, for the benefit of his own people. And he took with him Zipporah, the daughter of Raguel, whom he had married, and the children he had by her, Gersom and Eleazer, and made haste into Egypt.

²⁷⁷ When he learned that Pharaothes had died, who had been king of Egypt when he fled, he asked Raguel's permission to go to Egypt for the sake of his relatives, and taking Raguel's daughter Sapphorah, whom he had married and Gersom and Eleazer, the children he had by her, he hurried to Egypt.

^[1]Traditionally identified as Thutmose III or Seti I (depending on the Exodus date).

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

²⁷⁹ γενομένῳ δ᾽ αὐτῷ πλησίον τῶν ὁ ἀδελφὸς ὑπήντησε τοῦ θεοῦ κελεύσαντος, πρὸς ὃν ἀποσημαίνει τὰ ἐν τῷ ὄρει συντυχόντα καὶ τοῦ θεοῦ τὰς ἐντολάς. προιοῦσι δ᾽ αὐτοῖς ὑπηντίαζον οἱ ἀξιολογώτατοι τὴν‎ παρουσίαν αὐτοῦ‎ μεμαθηκότες,

²⁷⁹ When he came near the borders, his brother Aaron met him by the command of God, to whom he declared the things that happened on the mountain and the commands of God. As they proceeded, the most noteworthy of the Hebrews met them, having learned of his presence.

²⁷⁹ Now when they were near the borders, Aaron his brother, by the command of God, met him, to whom he declared what had befallen him at the mountain, and the commands that God had given him. But as they were going forward, the chief men among the Hebrews, having learned that they were coming, met them:

²⁷⁹ When they were near the borders, by God's command, his brother Aaron met him, to whom he told all that had happened to him at the mountain, and God's commands. As they proceeded, the leaders of the Hebrews, heard that they were coming and met them.

²⁸⁰ οἷς τὰ σημεῖα ἐπεὶ πιθανῶς οὐκ ἦν λέγειν παρέσχεν αὐτῶν τὴν‎ ὄψιν. οἱ δ᾽ ὑπ᾽ τῶν παρὰ δόξαν αὐτοῖς ὁρωμένων ἀνεθάρσουν καὶ περὶ τῶν ὅλων ἦσαν εὐέλπιδες, ὡς θεοῦ προνοουμένου τῆς ἀσφαλείας αὐτῶν.

²⁸⁰ To these men, since it was not possible to speak persuasively [enough], Moses provided a sight of the signs. They, out of amazement at the things seen contrary to expectation, took courage and were hopeful about the whole situation, as God was providing for their safety.

²⁸⁰ to whom Moses declared the signs he had seen; and while they could not believe them, he made them see them, So they took courage at these surprising and unexpected sights, and hoped well of their entire deliverance, as believing now that God took care of their preservation.

²⁸⁰ Moses declared to them the signs he had seen, and to convince them, performed them before their eyes. Astounded by these unexpected sights they took courage and hoped all would be well, believing now that God was providing for their survival.

²⁸¹ Ἐπεὶ δὲ καταπειθεῖς εἶχεν ἤδη τοὺς καὶ οἷς ἂν κελεύσῃ τούτοις ἀκολουθήσειν ὁμολογοῦντας καὶ τῆς ἐλευθερίας ἐρῶντας, παραγίνεται πρὸς τὸν βασιλέα τὴν‎ ἡγεμονίαν νεωστὶ παρειληφότα,

²⁸¹ When Moses now had the Hebrews compliant, acknowledging that they would follow whatever he might command and being in love with freedom, he went to the king who had recently taken over the sovereignty.^[1]

²⁸¹ Since then Moses found that the Hebrews would be obedient to whatsoever he should direct, as they promised to be, and were in love with liberty, he came to the king, who had indeed but lately received the government,

²⁸¹ Finding the Hebrews amenable to him, willing to obey his directions and much attached to liberty, Moses went to the king who had recently taken over the leadership,

^[1]Often identified as Amenhotep II or Ramesses II.

²⁸² καὶ ὅσα τε ὠφελήσειεν ὑπὸ καταφρονουμένους καὶ διαρπαζομένης αὐτῶν τῆς χώρας ἐδήλου στρατηγίᾳ καὶ πόνοις χρησάμενος ὡς περὶ οἰκείων ὁτιδὴ κινδυνεύσειεν ἐπὶ τούτοις ὑπὸ αὐτῶν ἀμοιβὰς οὐ δικαίας κομιζόμενος ἀνεδίδασκεν,

²⁸² He made known how much he had benefited the Egyptians when they were despised and their land was being plundered by the Ethiopians, explaining that by using generalship and labors he had faced any danger as if for his own people; and he reminded him that for these things he had received unjust rewards from them.

²⁸² and told him how much he had done for the good of the Egyptians, when they were despised by the Ethiopians, and their country laid waste by them; and how he had been the commander of their forces, and had labored for them, as if they had been his own people and he informed him in what danger he had been during that expedition, without having any proper returns made him as he had deserved.

²⁸² to remind him of all he had done on behalf of the Egyptians when the Ethiopians despised them and were ravaging their region, and how he had commanded their forces and faced toil and danger for them, as if they were his own people, without any proper reward.

²⁸³ τά τε κατὰ τὸ ὄρος αὐτῷ συντυχόντα καὶ τὰς τοῦ θεοῦ φωνὰς καὶ τὰ πρὸς πίστιν ὧν οὗτος αὐτῷ προστάξειεν ὑπ᾽ αὐτοῦ‎ δεισιδαιμονίᾳ σημεῖα καθ᾽ ἕκαστον ἐξετίθετο, παρεκάλει τε μὴ ἀπιστοῦντα τούτοις ἐμποδὼν ἵστασθαι τῇ τοῦ θεοῦ γνώμῃ.

²⁸³ He set forth in detail each of the things that happened to him at Mount Sinai, and the voices of God, and the signs shown to him by Him for the purpose of faith in what He should command him; and he exhorted the king not to be distrustful of these things or stand in the way of the will of God.

²⁸³ He also informed him distinctly what things happened to him at Mount Sinai; and what God said to him; and the signs that were done by God, in order to assure him of the authority of those commands which he had given him. He also exhorted him not to disbelieve what he told him, nor to oppose the will of God.

²⁸³ He also told in detail of his experiences at Mount Sinai, and the voice of God and the signs shown to make him believe in those commands, and urged him not to disbelieve this or oppose the will of God.

²⁸⁴ Χλευάσαντος δὲ τοῦ βασιλέως παρεῖχεν αὐτῷ βλέπειν τὰ σημεῖα τὰ κατὰ τὸ ὄρος γενόμενα· ὁ δ᾽ πονηρὸν μὲν αὐτὸν ἀπεκάλει καὶ πρότερον φυγόντα τὴν‎ παρ᾽ δουλείαν καὶ νῦν ἐξ ἀπάτης αὐτοῦ‎ τὴν‎ ἄφιξιν πεποιημένον καὶ τερατουργίαις καὶ μαγείαις καταπλήξειν ἐπικεχειρηκότα.

²⁸⁴ When the king mocked him, Moses provided him with the opportunity to see the signs that had occurred at Mount Sinai in actual deed. But the king, being provoked, called him a wicked man who had previously fled from slavery among the Egyptians and had now made his arrival out of deceit, attempting to strike him with astonishment by wonder-working and magic.

²⁸⁴ But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him.

²⁸⁴ When the king mocked him, Moses let him see with his own eyes the signs that were done at Mount Sinai, but the king was angry and called him a reprobate who had earlier fled from slavery among the Egyptians and was now back with misleading tricks and wonders and magic to astound him.

²⁸⁵ καὶ ταῦθ᾽ ἅμα λέγων κελεύει τοὺς ἱερεῖς τὰς αὐτὰς ὄψεις αὐτῷ παρασχεῖν ὁρᾶν, ὡς σοφῶν ὄντων καὶ περὶ τὴν‎ τούτων ἐπιστήμην, καὶ ὅτι μὴ μόνος αὐτὸς ἔμπειρος ὢν εἰς θεὸν δύναται τὸ ἐν αὐτῇ παράδοξον ἀναφέρων ὥσπερ ἀπαιδεύτοις ὑπάρχειν. Καὶ μεθεμένων ἐκείνων τὰς βακτηρίας δράκοντες ἦσαν.

²⁸⁵ While saying these things, he ordered the priests to provide the same sights for him to see, as the Egyptians were wise and skilled in such science, and to show that he [Moses] was not the only one experienced in this who could refer its strangeness to God so as to be persuasive to the unlearned. And when they let go of their staffs, they became serpents.

²⁸⁵ And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents.

²⁸⁵ Saying this, he ordered the priests to let him see the same spectacles, knowing the skill of the Egyptians in this kind of learning and that he was not the only one to know them and claim them as divine. He affirmed that even though he set such wonderful sights before him, he would be believed only by the unlearned; and when they threw down their rods, these too became snakes.

²⁸⁶ δ᾽ οὐ καταπλαγείς, " οὐδ᾽ αὐτὸς μέν, εἶπεν, ὦ βασιλεῦ, τῆς σοφίας καταφρονῶ, τοσῷδε μέντοι κρείττονα τὰ ὑπ᾽ ἐμοῦ πραττόμενα τῆς τούτων μαγείας καὶ τέχνης φημί, τὰ θεῖα τῶν ἀνθρωπίνων διαφέρει. δείξω δὲ οὐ κατὰ γοητείαν καὶ πλάνην τῆς ἀληθοῦς δόξης τἀμὰ, κατὰ δὲ θεοῦ πρόνοιαν καὶ

²⁸⁶ But Moses, not being struck with fear, said, "I myself, O King, do not despise the wisdom of the Egyptians, but I say that the things done by me are as much superior to their magic and art as divine things differ from human things. I shall show that my deeds are not according to sorcery and the wandering from true opinion, but are manifested according to the providence and power of God."

²⁸⁶ But Moses was not daunted at it; and said, "O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God."

²⁸⁶ Undaunted, Moses said, "O king, I do not scorn the wisdom of the Egyptians, but I claim that what I do is above what these do by magic and art, as much as the divine is above the human. For I will show that what I do is not done by craft, or by simulating the truth, but by the providence and power of God."

²⁸⁷ δύναμιν φαινόμενα. Καὶ ταῦτ᾽ εἰπὼν μεθίησιν ἐπὶ τῆς γῆς τὴν‎ βακτηρίαν κελεύσας αὐτὴν εἰς ὄφιν μεταβαλεῖν· ἡ δ᾽ ἐπείθετο καὶ τὰς τῶν βακτηρίας, οἳ δράκοντες ἐδόκουν, περιιοῦσα κατήσθιε μέχρι πάσας ἀνήλωσεν· εἶτ᾽ εἰς τὸ αὑτῆς σχῆμα μεταπεσοῦσαν κομίζεται .

²⁸⁷ And having said these things, he let go of his staff upon the ground, commanding it to change into a serpent. It obeyed and, going around, devoured the staffs of the Egyptians, which appeared to be serpents, until it had consumed them all; then Moses took up the staff as it changed back into its own shape.

²⁸⁷ And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again.

²⁸⁷ When he had said this, he threw his rod upon the ground, ordering it to become a snake. It obeyed and went around eating up the rods of the Egyptians, which looked like dragons, until it had devoured them all; then it resumed its proper form and Moses took it up again.

²⁸⁸ Ὁ δὲ βασιλεὺς οὐδὲν τούτῳ μᾶλλον πραχθέντι καταπλήττεται, προσοργισθεὶς δὲ καὶ μηδὲν αὐτῷ προχωρήσειν εἰπὼν ἐκ τῆς κατ᾽ σοφίας καὶ δεινότητος κελεύει τὸν ἐπὶ τῶν τεταγμένον μηδεμίαν αὐτοῖς ἄνεσιν παρέχειν τοῦ πονεῖν, ἀλλὰ πλείοσι τῶν πρότερον κακοῖς αὐτοὺς καταναγκάζειν.

²⁸⁸ But the king was no more struck with fear by this deed having been performed, but being further enraged and saying that nothing would proceed for him [Moses] from the wisdom and skill of the Egyptians, he commanded the one appointed over the Hebrews to provide them no relaxation from their labor, but to constrain them with more evils than before.

²⁸⁸ However, the king was no more moved when was done than before; and being very angry, he said that he should gain nothing by this his cunning and shrewdness against the Egyptians;—and he commanded him that was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them to submit to greater oppressions than before;

²⁸⁸ The king was no more moved by this than before, but said furiously that he could not impose on the Egyptians by his cunning and craft. Then he ordered the man who was chief taskmaster over the Hebrews to give them no rest from their labours, but make their hardships worse than before.

²⁸⁹ ὁ δὲ ἄχυρον αὐτοῖς παρέχων εἰς τὴν‎ πλινθείαν πρότερον οὐκέτι παρεῖχεν, ἀλλ᾽ ἡμέρας μὲν ἐπὶ τοῖς ἔργοις ταλαιπωρεῖν ἐποίει, νυκτὸς δὲ συνάγειν τὸ ἄχυρον. Καὶ τοῦ δεινοῦ διπλασίονος ὄντος αὐτοῖς ἐν αἰτίαις εἶχον, ὡς τῶν ἔργων αὐτοῖς καὶ τῆς ταλαιπωρίας δι᾽ ἐκεῖνον χαλεπωτέρας γεγενημένης.

²⁸⁹ He who previously provided them with straw for the making of bricks no longer provided it, but made them labor at their works by day and gather the straw by night. And the hardship being doubled, they held Moses in blame, as their works and distress had become more difficult because of him.

²⁸⁹ and though he allowed them chaff before for making their bricks, he would allow it them no longer, but he made them to work hard at brick-making in the day-time, and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon Moses, because their labor and their misery were on his account become more severe to them.

²⁸⁹ Where formerly he had provided them with chaff for making bricks, he would no longer do so, but made them collect the chaff by night after working hard all day. When this doubled their labour, they put the blame on Moses, on whose account their toil and misery had become worse.

²⁹⁰ ὁ δ᾽ οὔτε πρὸς τὰς τοῦ βασιλέως ἀπειλὰς ἔκαμνεν οὔτε πρὸς τὰς τῶν μέμψεις ἐνεδίδου, τήν τε ψυχὴν παραστησάμενος πρὸς ἑκάτερον ἐπὶ τῷ πονεῖν καὶ τοῖς οἰκείοις ἐκπορίζειν τὴν‎ ἐλευθερίαν ὑπῆρχε.

²⁹⁰ But he neither grew weary in the face of the king's threats nor gave in to the reproaches of the Hebrews, but having set his soul against both, he was intent on laboring and procuring freedom for his kinsmen.

²⁹⁰ But Moses did not let his courage sink for the king's threatenings; nor did he abate of his zeal on account of the Hebrews' complaints; but he supported himself, and set his soul resolutely against them both, and used his own utmost diligence to procure liberty to his countrymen.

²⁹⁰ Not giving in to the king's threats or letting his zeal wilt in face of the Hebrews' complaints, he set his soul resolutely against both and devoted every effort to gaining freedom for his countrymen.

²⁹¹ καὶ παραγενόμενος πρὸς τὸν βασιλέα ἔπειθεν αὐτὸν ἀπολύειν τοὺς ἐπὶ τὸ ὄρος ἐκεῖ θύσοντας τῷ θεῷ, τοῦτο γὰρ αὐτὸν κεκελευκέναι, καὶ μηδὲν ἀντιπράττειν οἷς ἐκεῖνος βούλεται, τὴν‎ δ᾽ εὐμένειαν αὐτοῦ‎ περὶ παντὸς ποιούμενον συγχωρεῖν αὐτοῖς τὴν‎ ἔξοδον, μὴ καὶ λάθῃ τούτων κωλυτὴς γενόμενος αὑτὸν αἰτιάσασθαι πάσχων ὅσα παθεῖν εἰκὸς τὸν ἀντιπράττοντα θεοῦ ·

²⁹¹ And coming to the king, he tried to persuade him to release the Hebrews to Mount Sinai to sacrifice to God there—for this He had commanded—and not to oppose what He wills, but making His favor of the highest importance, to grant them their exit; lest, by becoming a hinderer of these things, he might blame himself when suffering such things as are likely to be suffered by one who opposes the commands of God.

²⁹¹ So he went to the king, and persuaded him to let the Hebrews go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to depart, lest, before he be aware, he lay an obstruction in the way of the divine commands, and so occasion his own suffering such punishments as it was probable any one that counterworked the divine commands should undergo,

²⁹¹ Going to the king, he persuaded him to let the Hebrews go to Mount Sinai where they would sacrifice to God, as He had commanded, and not to oppose His will but to value His favour above all things. He must let them go, for fear of thwarting Him unawares, and so bring on himself the penalty for opposing God's commands.

²⁹² τοῖς γὰρ χόλον ἐπ᾽ αὐτοὺς κινήσασι θεῖον ἐξ ἁπάντων φύεσθαι τὰ δεινὰ, καὶ οὔτε γῆ τούτοις οὔτε ἀὴρ Φίλος οὔτε γοναὶ τέκνων κατὰ φύσιν, ἀλλ᾽ ἐχθρὰ πάντα καὶ πολέμια. πειραθήσεσθαί τε τούτων ἔφασκε μετὰ καὶ τοῦ τὸν λαὸν ἀπελθεῖν ἐκ τῆς χώρας αὐτῶν ἀκόντων ἐκείνων.

²⁹² For to those who stir up divine wrath against themselves, terrible things arise from all quarters; and neither the earth nor the air is friendly to them, nor is the birth of children according to nature, but all things are hostile and at war. And he said the Egyptians would experience these things, and the Hebrew people would depart from their land even against their will.

²⁹² since the severest afflictions arise from every object to those that provoke the divine wrath against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their country without their consent.

²⁹² For all things work against those who provoke the divine wrath. Neither the earth nor the sky befriend them, nor do the fruits of the womb come in their natural way, but all is askew and hostile. He said the Egyptians would learn this by sad experience, and that, even without their consent, the Hebrews would leave their land.

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

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²⁹³ Τοῦ δὲ βασιλέως ἐκφαυλίζοντος τοὺς λόγους καὶ μηδεμίαν ἐπιστροφὴν ἔτι ποιουμένου πάθη δεινὰ τοὺς κατελάμβανεν, ὧν ἕκαστον ἐκθήσομαι διά τε τὸ μὴ πρότερόν τισι συμβάντα τοῖς εἰς πεῖραν ἐλθεῖν καὶ διὰ τὸ βούλεσθαι μηδὲν ὧν προεῖπεν αὐτοῖς ψευσάμενον ἐπιδεῖξαι, καὶ ὅτι συμφέρει τοῖς ἀνθρώποις μαθοῦσι φυλάττεσθαι ταῦτα ποιεῖν, ἐφ᾽ οἷς μὴ δυσαρεστήσῃ τὸ θεῖον μηδ᾽ εἰς ὀργὴν τραπὲν ἀμύνηται τῆς ἀδικίας αὐτούς.

²⁹³ But since the king made light of Moses' words and paid them no further attention, terrible sufferings overtook the Egyptians—each of which I shall set forth, both because they had not previously happened to any people and the Egyptians were the first to experience them, and because Moses wished to show that he had spoken no falsehood in what he foretold to them, and because it is profitable for men to learn to be on their guard against doing such things that might displease the Divine, lest He turn to anger and punish them for their injustice.

²⁹³ But when the king despised the words of Moses, and had no regard at all to them, grievous plagues seized the Egyptians; every one of which I will describe, both because no such plagues did ever happen to any other nation as the Egyptians now felt, and because I would demonstrate that Moses did not fail in any one thing that he foretold them; and because it is for the good of mankind, that they may learn this caution—Not to do anything that may displease God, lest he be provoked to wrath, and avenge their iniquities upon them.

²⁹³ When the king despised the words of Moses and took no heed of them, dire plagues came on the Egyptians, which I will describe in detail, both because no such plagues as the Egyptians now experienced ever befell others, and to show that Moses never failed in anything he foretold to them, and because it is good for people to learn this caution, never to do anything to displease God for fear He be provoked to anger and punish them for their wrong-doing.

²⁹⁴ ὁ γὰρ ποταμὸς αὐτοῖς αἱματώδης θεοῦ κελεύσαντος ἐρρύη πίνεσθαι μὴ δυνάμενος, καὶ πηγὴν ἑτέραν ὑδάτων οὐκ ἔχουσιν οὐ τὴν‎ χρόαν μόνον ἦν τοιοῦτος, ἀλλὰ καὶ τοῖς πειρωμένοις ἀλγήματα καὶ πικρὰν ὀδύνην προσέφερεν.

²⁹⁴ For their river, by the command of God, flowed bloody so that it could not be drunk; and since they had no other source of water, it was such not only in color, but it also brought pains and bitter agony to those who attempted it.

²⁹⁴ For the Egyptian river ran with bloody water at the command of God, insomuch that it could not be drunk, and they had no other spring of water neither; for the water was not only of the color of blood, but it brought upon those that ventured to drink of it, great pains and bitter torment.

²⁹⁴ For at God's command their river ran with blood, so that it could not be drunk and they had no other source, and not only was the water the colour of blood, but it also brought great and bitter pains on those who drank it.

²⁹⁵ ἦν δὲ τοιοῦτος μὲν , δὲ γλυκὺς καὶ πότιμος καὶ μηδὲν τοῦ κατὰ φύσιν παρηλλαγμένος. πρὸς οὖν τὸ παράδοξον ἀμηχανήσας ὁ βασιλεὺς καὶ δείσας περὶ τῶν συνεχώρει τοῖς ἀπιέναι· καὶ τοῦ κακοῦ λωφήσαντος πάλιν τὴν‎ γνώμην μετέβαλεν οὐκ ἐπιτρέπων τὴν‎ ἄφοδον αὐτοῖς.

²⁹⁵ It was such for the Egyptians, but for the Hebrews it was sweet and drinkable and in no way altered from its natural state. Helpless before this wonder and fearing for the Egyptians, the king granted the Hebrews leave to depart; but when the evil abated, he changed his mind again, not permitting their exit.

²⁹⁵ Such was the river to the Egyptians; but it was sweet and fit for drinking to the Hebrews, and no way different from what it naturally used to be. As the king therefore knew not what to do in these surprising circumstances, and was in fear for the Egyptians, he gave the Hebrews leave to go away; but when the plague ceased, he changed his mind again, end would not suffer them to go.

²⁹⁵ It was like that to the Egyptians, but to the Hebrews it was sweet and fit to drink and no way different from normal. As in these paradoxical circumstances the king did not know what to do and was afraid on behalf of the Egyptians, he allowed the Hebrews to leave, but when the plague ceased, he changed his mind again, and would not let them go.

²⁹⁶ Ὁ θεὸς δὲ ἀγνωμονοῦντος καὶ μετὰ τὴν‎ ἀπαλλαγὴν τῆς συμφορᾶς οὐκέτι σωφρονεῖν θέλοντος ἄλλην τοῖς ἐπιφέρει πληγήν· βατράχων πλῆθος ἄπειρον τὴν‎ γῆν αὐτῶν , μεστὸς δὲ τούτων καὶ ὁ ποταμὸς ἦν, ὡς διαμωμένους τὸ ποτὸν τῷ τῶν ζῴων ἰχῶρι κεκακωμένον λαμβάνειν ἐναποθνησκόντων καὶ συνδιαφθειρομένων τῷ ὕδατι,

²⁹⁶ When the king acted without sense and refused to be prudent even after the removal of the disaster, God brought another blow upon the Egyptians: an infinite multitude of frogs overran their land, and the river was so full of them that people, when drawing drink, took it up fouled with the slime of the creatures dying and rotting in the water.

²⁹⁶ But when God saw that he was ungrateful, and upon the ceasing of this calamity would not grow wiser, he sent another plague upon the Egyptians:—An innumerable multitude of frogs consumed the fruit of the ground; the river was also full of them, insomuch that those who drew water had it spoiled by the blood of these animals, as they died in, and were destroyed by, the water;

²⁹⁶ When God saw his ingratitude and his failure to grow wise after this disaster, he sent another plague upon the Egyptians. Countless frogs consumed the fruit of the ground; the river was full of them, so that those who drew water found it spoiled by the blood of these animals as they died and the water was filthy with their slime.

²⁹⁷ ἥ τε χώρα μεστὴ κακῆς ἦν ἰλύος γεννωμένων τε καὶ ἀποθνησκόντων, τάς τε κατ᾽ οἶκον αὐτῶν διαίτας ἠφάνιζον ἐν βρωτοῖς εὑρισκόμενοι καὶ ποτοῖς καὶ ταῖς εὐναῖς αὐτῶν ἐπιπολάζοντες, ὀσμή τε χαλεπὴ ἦν καὶ δυσώδης ἀποθνησκόντων τῶν βατράχων καὶ ζώντων καὶ διεφθαρμένων.

²⁹⁷ The land was full of foul mud from those being born and those dying, and they ruined the people's household life, being found in their food and drink and swarming upon their beds; and there was a harsh and malodorous stench from the frogs dying, living, and decaying.

²⁹⁷ and the country was full of filthy slime, as they were born, and as they died: they also spoiled their vessels in their houses which they used, and were found among what they eat and what they drank, and came in great numbers upon their beds. There was also an ungrateful smell, and a stink arose from them, as they were born, and as they died therein.

²⁹⁷ The land was polluted by their breeding and their dying, and they spoiled the vessels used in the homes and were found in what they ate and drank and came swarming into their beds. A dreadful smell and stink arose from them, of frogs alive or dead or putrefying.

²⁹⁸ ὑπὸ δὲ τούτων τῶν κακῶν ἐλαυνομένων τῶν τὸν ἐκέλευσεν ὁ βασιλεὺς οἴχεσθαι τοὺς λαβόντα, καὶ παραχρῆμα τοῦτ᾽ εἰπόντος ἠφάνιστο τῶν βατράχων τὸ πλῆθος καὶ ἥ τε γῆ καὶ ὁ ποταμὸς εἰς τὴν‎ ἰδίαν φύσιν κατέστησαν.

²⁹⁸ Driven by these evils, the king ordered Moses to take the Hebrews and be gone; and as soon as he said this, the multitude of frogs vanished, and the land and the river returned to their own nature.

²⁹⁸ Now, when the Egyptians were under the oppression of these miseries, the king ordered Moses to take the Hebrews with him, and be gone. Upon which the whole multitude of the frogs vanished away; and both the land and the river returned to their former natures.

²⁹⁸ As the Egyptians were burdened by these pests, the king ordered Moses to take the Hebrews and be gone, at which the whole mass of frogs disappeared, and both land and river returned to their natural state.

²⁹⁹ δὲ ἅμα τοῦ τε πάθους ἀπήλλακτο ἡ γῆ καὶ τῆς αἰτίας ἐπελέληστο καὶ τοὺς κατεῖχε, καὶ ὥσπερ πλειόνων παθημάτων φύσεις βουλόμενος μαθεῖν οὐκέτ᾽ ἠφίει τοῖς περὶ τὸν ἐξιέναι φόβῳ μᾶλλον ἢ φρονήσει ταύτην αὐτοῖς ἐπιτρέπων.

²⁹⁹ As soon as the land was freed from the suffering, Pharaoh forgot the cause and detained the Hebrews; and as if wishing to learn the nature of even more sufferings, he no longer let Moses’ people go, granting them leave out of fear rather than out of wisdom.

²⁹⁹ But as soon as Pharaoh saw the land freed from this plague, he forgot the cause of it, and retained the Hebrews; and, as though he had a mind to try the nature of more such judgments, he would not yet suffer Moses and his people to depart, having granted that liberty rather out of fear than out of any good consideration.

²⁹⁹ But as soon as Pharaothes saw the land freed of the plague, he forgot why it had come and kept the Hebrews back, and as if wishing to experience more sufferings, still would not release Moses and his people, having given permission from fear rather than from any good motive.

³⁰⁰ Πάλιν οὖν ἄλλου κακοῦ προσβολῇ μετῄει τὸ θεῖον αὐτοῦ‎ τὴν‎ ἀπάτην· φθειρῶν γὰρ τοῖς ἐξήνθησεν ἄπειρόν τι πλῆθος ἔνδοθεν ἀναδιδομένων, ὑφ᾽ ὧν κακοὶ κακῶς ἀπώλλυντο μήτε λουτροῖς μήτε χρίσεσι φαρμάκων διαφθεῖραι τὸ γένος αὐτῶν δυνάμενοι.

³⁰⁰ Therefore, the Divine again pursued his deceit with the assault of another evil: for an infinite multitude of lice broke out upon the Egyptians, being produced from within them, by which the wretches perished miserably, being able to destroy their race neither by baths nor by the anointing of medicines.

³⁰⁰ Accordingly, God punished his falseness with another plague, added to the former; for there arose out of the bodies of the Egyptians an innumerable quantity of lice, by which, wicked as they were, they miserably perished, as not able to destroy this sort of vermin either with washes or with ointments.

³⁰⁰ God then punished his deceit with another plague, for the bodies of the Egyptians now swarmed with lice, by which those wretches died miserably, unable to destroy this sort of vermin either with salves or ointments.

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

³⁰² τοῖς μὲν γὰρ αὐτοῖς ἐδίδου τὴν‎ ἄφοδον, καὶ πρὸς τοῦτο λωφήσαντος τέκνα καὶ γυναῖκας ὅμηρα τῆς ὑποστροφῆς αὐτῶν καταλιπεῖν αὐτοὺς ἠξίου. προσεξαγριαίνει δὴ τὸν θεὸν νομίσας ἀπατήσειν αὐτοῦ‎ τὴν‎ πρόνοιαν, ὥσπερ ἀλλ᾽ οὐκ ἐκείνου τιμωροῦντος τὴν‎ ὑπὲρ τῶν ·

³⁰² For while he granted the Hebrews themselves their departure, when the plague abated, he demanded they leave their children and wives as hostages for their return. Thus he further enraged God, thinking to deceive His providence, as if it were Moses and not God who was punishing Egypt for the sake of the Hebrews.

³⁰² for he gave leave for the Hebrews themselves to depart. But when the plague thereupon ceased, he thought it proper to require that they should leave their children and wives behind them, as pledges of their return; whereby he provoked God to be more vehemently angry at him, as if he thought to impose on his providence, and as if it were only Moses, and not God, who punished the Egyptians for the sake of the Hebrews:

³⁰² He allowed the Hebrews to depart, but when the plague then eased, he required them to leave their children and wives behind, to guarantee their return, which provoked God still further, for thinking to turn aside his providence, as if not He but Moses were punishing the Egyptians for the sake of the Hebrews.

³⁰³ θηρίων γὰρ παντοίων καὶ πολυτρόπων, ὧν εἰς ὄψιν οὐδεὶς ἀπηντήκει πρότερον, τὴν‎ χώραν αὐτῶν ἐγέμισεν, ὑφ᾽ ὧν αὐτοί τε ἀπώλλυντο καὶ ἡ γῆ τῆς ἐπιμελείας τῆς παρὰ τῶν γεωργῶν ἀπεστερεῖτο, εἰ δέ τι καὶ διέφυγε τὴν‎ ὑπ᾽ ἐκείνοις ἀπώλειαν, νόσῳ τοῦτο καὶ τῶν ἀνθρώπων ὑπομενόντων ἐδαπανᾶτο.

³⁰³ For He filled their land with wild beasts of all kinds and various forms, such as no one had ever encountered before, by which they themselves perished and the land was deprived of the care of the farmers; and if anything escaped destruction by them, it was consumed by disease, while the men also suffered under it.

³⁰³ for he filled that country full of various sorts of pestilential creatures, with their various properties, such indeed as had never come into the sight of men before, by whose means the men perished themselves, and the land was destitute of husbandmen for its cultivation; but if any thing escaped destruction from them, it was killed by a distemper which the men underwent also.

³⁰³ He filled the land with all sorts of vile creatures, whose properties had never before been seen and from which the people died so that the land lacked farmers to cultivate it; and even if people survived, they were worn out by illness.

³⁰⁴ Τοῦ δὲ μηδ᾽ οὕτως εἴκοντος τοῖς τοῦ θεοῦ βουλήμασιν, ἀλλὰ τὰς μὲν γυναῖκας συναπαίρειν τοῖς ἀνδράσιν ἀξιοῦντος καταλείπεσθαι δὲ τοὺς παῖδας, οὐκ ἠπόρει τὸ θεῖον τὴν‎ πονηρίαν αὐτοῦ‎ ποικίλοις κακοῖς καὶ μείζοσι τῶν προενδεδημηκότων μετερχόμενον βασανίσαι· ἀλλὰ γὰρ δεινῶς αὐτοῖς ἐξηλκοῦτο τὰ σώματα τῶν ἐντὸς διαφθειρομένων, καὶ τὸ πολὺ τῶν οὕτως ἀπώλλυτο.

³⁰⁴ When Pharaoh even then did not yield to the wills of God, but demanded that while the wives should depart with the men, the children be left behind, the Divine was not at a loss to torture his wickedness, pursuing it with diverse evils greater than those that had previously resided there; for their bodies broke out in terrible ulcers as they were corrupted from within, and the majority of the Egyptians perished in this way.

³⁰⁴ But when Pharaoh did not even then yield to the will of God, but, while he gave leave to the husbands to take their wives with them, yet insisted that the children should be left behind, God presently resolved to punish his wickedness with several sorts of calamities, and those worse than the foregoing, which yet had so generally afflicted them; for their bodies had terrible boils, breaking forth with blains, while they were already inwardly consumed; and a great part of the Egyptians perished in this manner.

³⁰⁴ When Pharaothes even then did not yield to God's will, but while letting the husbands take along their wives, made the children stay behind, the Deity did not fail to punish his wickedness by sending many sorts of afflictions still worse than before, for their bodies broke out in terrible boils and their innards wasted away and so most of the Egyptians died.

³⁰⁵ μηδ᾽ ὑπὸ ταύτης δὲ τῆς πληγῆς σωφρονιζομένου τοῦ βασιλέως χάλαζα μήτε πρότερον τοῦ κατ᾽ ἀέρος τοῦτο πεπονθότος μήθ᾽ ὁμοία τῇ παρ᾽ ἄλλοις ὥρᾳ χειμῶνος κατιούσῃ, μείζων δὲ τῆς παρὰ τοῖς τὰ βόρεια καὶ τὴν‎ νεμομένοις, ἔαρος ἀκμάζοντος κατενεχθεῖσα τοὺς καρποὺς αὐτῶν κατέκλασεν.

³⁰⁵ Since the king was not brought to his senses even by this plague, hail—such as the air of Egypt had never suffered before, nor like that which comes down in the winter season elsewhere, but greater than that which falls upon those inhabiting the north and the arctic—fell during the height of spring and broke down their crops.

³⁰⁵ But when the king was not brought to reason by this plague, hail was sent down from heaven; and such hail it was, as the climate of Egypt had never suffered before, nor was it like to that which falls in other climates in winter time, but was larger than that which falls in the middle of spring to those that dwell in the northern and north-western regions. This hail broke down their boughs laden with fruit.

³⁰⁵ When the king did not come to his senses even by this plague, hail was sent down from heaven, such as the skies of Egypt had never suffered before, unlike that which falls in winter in other climates, but larger than what falls in the middle of spring on people living in the northern, arctic regions, which flattened their crops.

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

³⁰⁷ Ἤρκει μὲν οὖν τὸν δίχα πονηρίας ἀνόητον καὶ τὰ προειρημένα τῶν κακῶν εἰς σύνεσιν καὶ τοῦ συμφέροντος τὴν‎ ἐπίνοιαν ὠφελῆσαι, δὲ οὐ τοσοῦτον ὑπὸ ἀφροσύνης ὅσον ὑπὸ κακίας ὅμως αἰσθόμενος γὰρ τῆς αἰτίας ἀντεφιλονείκει τῷ θεῷ καὶ τοῦ κρείττονος ἑκὼν προδότης ἐγένετο, καὶ κελεύει μὲν τὸν μετὰ γυναικῶν καὶ παίδων ἀπάγειν τοὺς , τὴν‎ δὲ λείαν αὐτοῖς καταλιπεῖν ἐφθαρμένης αὐτοῖς τῆς οἰκείας.

³⁰⁷ Now these aforementioned evils should have been enough to bring to understanding and the thought of what is profitable even a man who was foolish but without malice; but Pharaoh, not so much from lack of sense as from wickedness—for though he perceived the cause, he contended against God—willingly became a traitor to what was better, and he ordered Moses to lead the Hebrews away with their wives and children, but to leave their livestock behind, since their own [Egyptian livestock] had been destroyed.

³⁰⁷ One would think the forementioned calamities might have been sufficient for one that was only foolish, without wickedness, to make him wise, and to make him Sensible what was for his advantage. But Pharaoh, led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with their wives and children, but to leave their cattle behind, since their own cattle were destroyed.

³⁰⁷ One would think the aforesaid troubles would be enough to bring one who was merely foolish, not malicious, to see reason and see where his interests lay. But Pharaothes was led not so much by his folly as by his malice. Even when he saw the cause, he still stood against God and willfully betrayed the path of virtue, so he bade Moses to lead away the Hebrews with their wives and children, leaving their livestock behind, since their own had been destroyed.

³⁰⁸ τοῦ δὲ οὐχὶ δίκαια φήσαντος αὐτὸν ἀξιοῦν, δεῖν γὰρ αὐτοὺς τῷ θεῷ τὰς θυσίας ἐκ τῆς ἐπενεγκεῖν, καὶ τριβομένου διὰ ταύτην τὴν‎ αἰτίαν τοῦ χρόνου σκότος βαθὺ καὶ φέγγους περιχεῖται τοῖς , ὑφ᾽ οὗ τάς τε ὄψεις ἀποκλειομένοις καὶ τὰς ἀναπνοὰς ἐμφραττομένοις ὑπὸ παχύτητος οἰκτρῶς τε ἀποθνήσκειν συνέβαινε καὶ δεδιέναι μὴ καταποθῶσιν ὑπὸ τοῦ νέφους.

³⁰⁸ When Moses said this was not a just demand, for they must offer sacrifices to God from the livestock, and while time was wasted for this reason, a deep darkness, void of light, was poured around the Egyptians, by which their sight was cut off and their breathing was choked by its thickness, and it happened that they died piteously and feared being swallowed up by the cloud.

³⁰⁸ But when Moses said that what he desired was unjust, since they were obliged to offer sacrifices to God of those cattle, and the time being prolonged on this account, a thick darkness, without the least light, spread itself over the Egyptians, whereby their sight being obstructed, and their breathing hindered by the thickness of the air, they died miserably, and under a terror lest they should be swallowed up by the dark cloud.

³⁰⁸ Moses said he did not reckon this as just, for they needed the livestock to offer sacrifices to God; so during the delay caused by this, a thick darkness without a glimmer of light, spread over the Egyptians, blocking their sight and choking their breath by the density of the air, so that they died miserably, terrified of being swallowed up by the fog.

³⁰⁹ εἶτα τούτου διασκεδασθέντος μετὰ τρεῖς ἡμέρας καὶ τοσαύτας νύκτας, ὡς οὐ μετενόει πρὸς τὴν‎ ἔξοδον τῶν ὁ , προσελθὼν ὁ φησιν· " ἄχρι πότε ἀπειθεῖς τῇ τοῦ θεοῦ γνώμῃ· κελεύει γὰρ οὗτος ἀπολύειν τοὺς . Καὶ οὐκ ἔστιν ἑτέρως ἀπαλλαγῆναι τῶν κακῶν ὑμᾶς μὴ ταῦτα ποιήσαντας.

³⁰⁹ Then, when this was dispersed after three days and as many nights, since Pharaoh did not change his mind toward the exit of the Hebrews, Moses came forward and said: "How long will you disobey the will of God? For He commands you to release the Hebrews. And there is no other way for you to be rid of these evils unless you do this."

³⁰⁹ Besides this, when the darkness, after three days and as many nights, was dissipated, and when Pharaoh did not still repent and let the Hebrews go, Moses came to him and said, "How long wilt thou be disobedient to the command of God? for he enjoins thee to let the Hebrews go; nor is there any other way of being freed from the calamities you are under, unless you do so."

³⁰⁹ This dissipated after three days and nights, and when Pharaothes still did not repent and let the Hebrews go, Moses came to him and said, "How long will you disobey the command of God? For he orders you to let the Hebrews go. Unless you do so, there is no other way to be free your afflictions."

³¹⁰ ὁ δὲ βασιλεὺς ὀργισθεὶς ἐπὶ τοῖς εἰρημένοις ἠπείλησεν αὐτοῦ‎ τὴν‎ κεφαλὴν ἀποτεμεῖν, εἰ πάλιν περὶ τούτων ἐνοχλῶν αὐτῷ προσέλθοι. δὲ αὐτὸς οὐκέτι ποιήσεσθαι περὶ τούτων λόγους ἔφησεν, αὐτὸν δὲ ἐκεῖνον σὺν καὶ τοῖς πρώτοις τῶν παρακαλέσειν τοὺς ἀπελθεῖν. Καὶ ὁ μὲν ταῦτ᾽ εἰπὼν ἀπαλλάσσεται.

³¹⁰ But the king, angered by what was said, threatened to cut off his head if he should come to him again to trouble him about these things. Moses replied that he himself would no longer speak concerning these matters, but that the king himself, along with the chief of the Egyptians, would entreat the Hebrews to depart. And having said this, he withdrew.

³¹⁰ But the king was angry at what he said, and threatened to cut off his head if he came any more to trouble him about these matters. Hereupon Moses said he would not speak to him any more about them, for that he himself, together with the principal men among the Egyptians, should desire the Hebrews to go away. So when Moses had said this, he went his way.

³¹⁰ But the king was angry with what he said and threatened to behead him if he came again to trouble him about this. Moses said he would no longer speak to him about them, for he himself, along with the leading Egyptians, would beg the Hebrews to leave; and saying this, he went away.

³¹¹ Ὁ δὲ θεὸς δηλώσας ἔτι μιᾷ πληγῇ τοὺς καταναγκάσειν ἀπολῦσαι τοὺς ἐκέλευε παραγγεῖλαι τῷ λαῷ θυσίαν ἑτοίμην ἔχειν παρασκευασαμένους τῇ δεκάτῃ τοῦ μηνὸς εἰς τὴν‎ τεσσαρεσκαιδεκάτην, ὃς παρὰ μὲν καλεῖται, δὲ παρ᾽ , δ᾽ αὐτὸν προσαγορεύουσιν, ἀπάγειν τε τοὺς πάντα ἐπικομιζομένους.

³¹¹ But God, having declared that by one more plague He would compel the Egyptians to release the Hebrews, commanded Moses to signal the people to have a sacrifice ready, having prepared on the tenth day of the month of Xanthicus for the fourteenth—which is called Pharmuthi by the Egyptians, Nisan by the Hebrews, and the Macedonians call it Xanthicus—and to lead the Hebrews away carrying everything with them.^[1]

³¹¹ But when God had signified, that with one more plague he would compel the Egyptians to let the Hebrews go, he commanded Moses to tell the people that they should have a sacrifice ready, and that they should prepare themselves on the tenth day of the month Xanthicus, against the fourteenth, (which month is called by the Egyptians Pharmuth, and Nisan by the Hebrews; but the Macedonians call it Xanthicus,) and that he should carry away the Hebrews with all they had.

³¹¹ God indicated that with one plague he would force the Egyptians to let the Hebrews go and ordered Moses to tell the people to prepare a sacrifice and get ready on the tenth of the month Xanthicus, for the fourteenth, to bring out the Hebrews with all their possessions. This month is called Pharmuth by the Egyptians, Nisan by the Hebrews, and Xanthicus by the Macedonians.

^[1]March/April c1440 BC (Early Date) or c1250 (Late Date).

³¹² καὶ ὁ μὲν ἑτοίμους ἔχων ἤδη τοὺς πρὸς τὴν‎ ἔξοδον καὶ διατάξας εἰς φατρίας ἐν ταὐτῷ συνεῖχεν, Ἐνστάσης δὲ τῆς τεσσαρεσκαιδεκάτης πάντες πρὸς ἄφοδον ἔχοντες ἔθυον καὶ τῷ αἵματι τὰς οἰκίας ἥγνιζον ὑσσώπου κόμαις ἀναλαβόντες καὶ δειπνήσαντες τὰ λοιπὰ τῶν κρεῶν ἔκαυσαν ὡς ἐξελευσόμενοι.

³¹² And he, having the Hebrews already prepared for the exit and having arranged them into families, kept them together; and when the fourteenth day arrived, all being ready for departure, they sacrificed and purified their houses with the blood, taking it up with bunches of hyssop; and after dining, they burned the remainder of the meat as men about to depart.

³¹² Accordingly, he having got the Hebrews ready for their departure, and having sorted the people into tribes, he kept them together in one place: but when the fourteenth day was come, and all were ready to depart they offered the sacrifice, and purified their houses with the blood, using bunches of hyssop for that purpose; and when they had supped, they burnt the remainder of the flesh, as just ready to depart.

³¹² He got the Hebrews ready for their exodus and having sorted them into tribes, kept them together in one place. When the fourteenth day arrived and all were ready for departure they offered the sacrifice and purified their houses with the blood, using bunches of hyssop, and burned the rest of the flesh after supper, ready to leave.

³¹³ ὅθεν νῦν ἔτι κατὰ τὸ ἔθος οὕτως θύομεν τὴν‎ ἑορτὴν πάσχα καλοῦντες, σημαίνει δ᾽ ὑπερβάσια, διότι κατ᾽ ἐκείνην τὴν‎ ἡμέραν ὁ θεὸς αὐτῶν ὑπερβὰς ἐναπέσκηψε τὴν‎ νόσον. ἡ γὰρ φθορὰ τῶν πρωτοτόκων κατ᾽ ἐκείνην ἔπεισι τὴν‎ νύκτα τοῖς , ὡς συνελθόντας πολλοὺς τῶν περὶ τὸ βασίλειον διαιτωμένων τῷ συμβουλεύειν ἀπολύειν τοὺς .

³¹³ Hence even now we still sacrifice according to this custom, calling the festival Pascha, which signifies "Passover," because on that day God passed over them and struck the disease into the Egyptians. For the destruction of the firstborn came upon the Egyptians on that night, so that many of those living around the palace came together to advise Pharaoh to release the Hebrews.

³¹³ Whence it is that we do still offer this sacrifice in like manner to this day, and call this festival Pascha which signifies the feast of the passover; because on that day God passed us over, and sent the plague upon the Egyptians; for the destruction of the first-born came upon the Egyptians that night, so that many of the Egyptians who lived near the king's palace, persuaded Pharaoh to let the Hebrews go.

³¹³ That is why we sacrifice in the same way even now, and call the feast Pascha, meaning the feast of the Passover, for on that day God passed over us and smote the Egyptians with disease, for the first-born of the Egyptians were destroyed that night, so that many living near the palace advised Pharaothes to let the Hebrews go.

³¹⁴ καὶ καλέσας ἐκεῖνος ἀπιέναι προσέταξεν, εἰ τῆς χώρας ἐξέλθοιεν παύσεσθαι τὴν‎ κακοπαθοῦσαν ὑπολαβών, δώροις τε τοὺς ἐτίμων, οἱ μὲν ὑπὲρ τοῦ τάχιον ἐξελθεῖν, οἱ δὲ καὶ κατὰ γειτνιακὴν πρὸς αὐτοὺς συνήθειαν.

³¹⁴ And having called Moses, he commanded them to depart, supposing that if they left the land, Egypt would cease from its suffering; and they honored the Hebrews with gifts, some so that they might depart more quickly, and others out of the neighborly familiarity they had with them.

³¹⁴ Accordingly he called for Moses, and bid them be gone; as supposing, that if once the Hebrews were gone out of the country, Egypt should be freed from its miseries. They also honored the Hebrews with gifts; some, in order to get them to depart quickly, and others on account of their neighborhood, and the friendship they had with them.

³¹⁴ He then called for Moses and told them to be gone; thinking that once they were gone from the region Egypt's afflictions would cease. They also honoured the Hebrews with gifts; some to hasten their departure and others because they had known them as neighbours.

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

☜ ☞

³¹⁵ Καὶ οἱ μὲν κλαιόντων καὶ μετανοούντων ὅτι χρήσαιντο χαλεπῶς αὐτοῖς τῶν , τὴν‎ δὲ πορείαν ἐποιοῦντο κατὰ πόλιν ἔρημον οὖσαν ἐν τοῖς τότε· γὰρ ὕστερον ἐκεῖ κτίζεται καταστρεφομένου τὴν‎ . συντόμως δὲ ποιούμενοι τὴν‎ ἄφοδον εἰς χωρίον τριταῖοι παραγίνονται τῆς Ἐρυθρᾶς θαλάσσης.

³¹⁵ And so they went out while the Egyptians were weeping and regretting that they had treated them harshly; they made their journey toward Letopolis, which was a desert place at that time, for Babylon was later built there by Cambyses when he was subduing Egypt. Making their departure rapidly, they arrived on the third day at Baal-zephon, a place by the Red Sea.

³¹⁵ So the Hebrews went out of Egypt, while the Egyptians wept, and repented that they had treated them so hardly.—Now they took their journey by Letopolis, a place at that time deserted, but where Babylon was built afterwards, when Cambyses laid Egypt waste: but as they went away hastily, on the third day they came to a place called Beelzephon, on the Red Sea;

³¹⁵ So they left, with the Egyptians weeping and repenting for having treated them so badly. They journeyed by Letopolis, at that time deserted but where a Babylon was later built, when Cambyses laid Egypt. Leaving quickly, on the third day they reached Beelzephon, a place on the Red Sea.

³¹⁶ μηδενὸς δὲ τῶν ἀπὸ τῆς γῆς εὐποροῦντες διὰ τὴν‎ ἐρημίαν πεφυραμένοις τοῖς ἀλεύροις καὶ πεπηγόσι μόνον ὑπὸ βραχείας θερμότητος τοῖς ἀπ᾽ αὐτῶν ἄρτοις διετρέφοντο, καὶ τούτοις ἐπὶ τριάκονθ᾽ ἡμέρας ἐχρήσαντο· πρὸς πλείονα γὰρ οὐκ ἐξήρκεσε χρόνον αὐτοῖς ὅσα ἐκ τῆς ἐπεφέροντο καὶ ταῦτα τὴν‎ τροφὴν ταμιευομένοις καὶ πρὸς ἀνάγκην ἀλλὰ μὴ πρὸς κόρον αὐτῇ χρωμένοις·

³¹⁶ Since they were well-supplied with nothing from the land because of the wilderness, they sustained themselves on loaves made from flour merely kneaded and baked by a brief heat; and they used these for thirty days. For the provisions they carried out of Egypt did not suffice for a longer time, even though they rationed the food and used it out of necessity rather than to satisfy hunger.

³¹⁶ and when they had no food out of the land, because it was a desert, they eat of loaves kneaded of flour, only warmed by a gentle heat; and this food they made use of for thirty days; for what they brought with them out of Egypt would not suffice them any longer time; and this only while they dispensed it to each person, to use so much only as would serve for necessity, but not for satiety.

³¹⁶ Finding no food from the land as it was a desert, they ate loaves kneaded of flour, just barely baked. They subsisted on this bread for thirty days, which was as long as they could survive on what they had brought from Egypt, while rationing it and using only for their minimum needs, and not eating their fill.

³¹⁷ ὅθεν εἰς μνήμην τῆς τότε ἐνδείας ἑορτὴν ἄγομεν ἐφ᾽ ἡμέρας ὀκτὼ τὴν‎ τῶν ἀζύμων λεγομένην. τὸ μὲν οὖν πᾶν πλῆθος τῶν μετανισταμένων γυναιξὶν ἅμα καὶ τέκνοις σκοποῦσιν οὐκ εὐαρίθμητον ἦν, οἱ δὲ στρατεύσιμον ἔχοντες τὴν‎ ἡλικίαν περὶ ἑξήκοντα μυριάδες ἦσαν.

³¹⁷ Hence, in memory of that time of want, we keep a festival for eight days, called the Feast of Unleavened Bread. Now the whole multitude of those emigrating, including women and children, was not easily numbered, but those of military age were about six hundred thousand.^[1]

³¹⁷ Whence it is that, in memory of the want we were then in, we keep a feast for eight days, which is called the feast of unleavened bread. Now the entire multitude of those that went out, including the women and children, was not easy to be numbered, but those that were of an age fit for war, were six hundred thousand.

³¹⁷ Thus, in memory of the need we then experienced, we keep for eight days, a feast called Unleavened Bread. The whole number of those who went out, including women and children, could not easily be counted, but those who were of military age were six hundred thousand.

^[1]There were 600,000 men of military age. Adding the women, children, and the elderly, as well as a few sympathetic Egypians the total population would have exceeded 2 million people.

³¹⁸ Κατέλιπον δὲ τὴν‎ μηνὶ πεντεκαιδεκάτῃ κατὰ σελήνην μετὰ ἔτη τριάκοντα καὶ τετρακόσια ἢ τὸν πρόγονον ἡμῶν εἰς τὴν‎ ἐλθεῖν, τῆς δὲ μεταναστάσεως εἰς τὴν‎ γενομένης διακοσίοις πρὸς τοῖς δεκαπέντε ἐνιαυτοῖς ὕστερον.

³¹⁸ They left Egypt in the month of Xanthicus, on the fifteenth day according to the moon, four hundred and thirty years after our forefather Abraham came into Canaan, and two hundred and fifteen years after the migration of Jacob into Egypt.

³¹⁸ They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt.

³¹⁸ They left Egypt on the fifteenth day of the lunar month of Xanthicus, four hundred and thirty years after our forefather Abraham came to Canaan, and two hundred and fifteen years after Jacob moved into Egypt.

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

³²⁰ δ᾽ ἐπὶ τοῖς ἐξελθοῦσι μετενόουν καὶ τοῦ βασιλέως δεινῶς φέροντος ὡς κατὰ γοητείαν τὴν‎ τούτων γεγονότων ἐπ᾽ αὐτοὺς ἐγνώκεσαν ἀπιέναι. Καὶ λαβόντες ὅπλα καὶ παρασκευὴν ἐδίωκον ὡς ἐπανάξοντες αὐτοὺς εἰ καταλάβοιεν· καὶ γὰρ οὐκέτ᾽ αὐτοὺς ἐνέχεσθαι τῷ θεῷ· τὴν‎ γὰρ ἔξοδον αὐτοῖς γεγονέναι·

³²⁰ But the Egyptians regretted the departure of the Hebrews; and the king, being terribly upset and thinking that these things had happened through the sorcery of Moses, resolved to go after them. Having taken up arms and equipment, they pursued them in order to bring them back if they caught them; for they believed they were no longer bound by God, since the exit had already taken place.

³²⁰ But the Egyptians soon repented that the Hebrews were gone; and the king also was mightily concerned that this had been procured by the magic arts of Moses; so they resolved to go after them. Accordingly they took their weapons, and other warlike furniture, and pursued after them, in order to bring them back, if once they overtook them, because they would now have no pretense to pray to God against them, since they had already been permitted to go out;

³²⁰ But the Egyptians soon regretted letting the Hebrews leave and the king was mortified that it had been won by the magic arts of Moses, so they resolved to out after them. So they took their weapons and equipment and pursued them, to bring them back if they overtook them, since they would now have no pretext to pray to God against them, once they had been allowed to leave.

³²¹ δὲ ῥᾳδίως αὐτῶν ὑπέλαβον ἀνόπλων τε ὄντων καὶ ὑπὸ τῆς ὁδοιπορίας κεκοπωμένων. παρ᾽ ἑκάστων τε ἀναπυνθανόμενοι ᾗ χωρήσειαν ἐπέσπευδον τὴν‎ δίωξιν, καίτοι χαλεπῆς οὔσης ὁδευθῆναι τῆς γῆς οὐ στρατοπέδοις μόνον ἀλλὰ καὶ καθ᾽ ἕνα.

³²¹ They supposed they would easily conquer them, as they were unarmed and exhausted by the journey. Inquiring of everyone which way they had gone, they hurried the pursuit, although the land was difficult to traverse not only for armies but even for individuals.

³²¹ and they thought they should easily overcome them, as they had no armor, and would be weary with their journey; so they made haste in their pursuit, and asked of every one they met which way they were gone. And indeed that land was difficult to be traveled over, not only by armies, but by single persons.

³²¹ They expected to overcome them easily, unarmed and weary after their journey, so they hurried in pursuit, inquiring of everyone which way they had gone; and indeed that land was difficult to cross, not only by armies but also by oneself.

³²² δὲ ταύτῃ τοὺς ἀπήγαγεν, ἵν᾽ εἰ μετανοήσαντες οἱ διώκειν ἐθέλοιεν τιμωρίαν τῆς πονηρίας καὶ τῶν ὡμολογημένων ὑπόσχοιεν, καὶ διὰ , οὓς δυσμενῶς κατὰ παλαιὰν οὖσαν ὁπωσοῦν ἐβούλετο λανθάνειν ἀπερχόμενος· ὅμορος γάρ ἐστι τῇ τῶν χώρᾳ·

³²² Moses led the Hebrews this way so that if the Egyptians changed their mind and wished to pursue, they might suffer punishment for their wickedness and the violation of their agreements; and also on account of the Philistines, whom he wished to avoid while departing because they were hostile due to an ancient grudge; for their country is a neighbor to the land of the Egyptians.

³²² Now Moses led the Hebrews this way, that in case the Egyptians should repent and be desirous to pursue after them, they might undergo the punishment of their wickedness, and of the breach of those promises they had made to them. As also he led them this way on account of the Philistines, who had quarreled with them, and hated them of old, that by all means they might not know of their departure, for their country is near to that of Egypt;

³²² Moses led the Hebrews in this direction so that if the Egyptians changed their minds and wished to go in pursuit, they would suffer for their malice and for breaking their sworn promises; but also on account of the Philistines, who had quarreled with them and hated them of old, not to alert them to their departure, for their region is near that of Egypt.

³²³ καὶ διὰ τοῦτο τὴν‎ μὲν ἄγουσαν εἰς τὴν‎ οὐκ ἀνήγαγε τὸν λαὸν, ἀλλὰ διὰ τῆς ἐρήμου πολλὴν ἀνύσας ὁδὸν καὶ κακοπαθήσας ἠθέλησεν ἐμβαλεῖν εἰς τὴν‎ · ἔτι τε καὶ διὰ τὰς ἐντολὰς τοῦ θεοῦ κελεύσαντος ἄγειν τὸν λαὸν εἰς τὸ ὄρος ἐκεῖ ποιήσοντας τὰς θυσίας.

³²³ And for this reason, he did not lead the people by the way that leads to Palestine, but having accomplished a long journey through the desert and having suffered hardships, he intended to invade Canaan; and further, because of the commands of God, who ordered him to lead the people to Mount Sinai to perform sacrifices there.

³²³ and thence it was that Moses led them not along the road that tended to the land of the Philistines, but he was desirous that they should go through the desert, that so after a long journey, and after many afflictions, they might enter upon the land of Canaan. Another reason of this was, that God commanded him to bring the people to Mount Sinai, that there they might offer him sacrifices.

³²³ So Moses led them not along the road leading to the land of the Philistines, but wanted them to go through the desert, so as to enter the land of Canaan after a long journey and much suffering. Also, God had commanded him to bring the people to Mount Sinai, to sacrifice to him there.

³²⁴ καταλαβόντες δὲ τοὺς οἱ εἰς μάχην παρεσκευάζοντο καὶ συνελαύνουσιν αὐτοὺς ὑπὸ πολυχειρίας εἰς ὀλίγον χωρίον· ἑξακόσια γὰρ αὐτοῖς ἅρματα εἵπετο σὺν ἱππεῦσι πεντακισμυρίοις καὶ ὁπλιτῶν μυριάδες ἦσαν εἴκοσι. τὰς δὲ ὁδοὺς ἀπεφράγνυσαν, αἷς φεύξεσθαι τοὺς ὑπελάμβανον, μεταξὺ κρημνῶν αὐτοὺς ἀπροσβάτων καὶ τῆς θαλάττης ἀπολαμβάνοντες·

³²⁴ The Egyptians, having caught up with the Hebrews, prepared for battle and drove them into a narrow place by their great numbers; for six hundred chariots followed them, along with fifty thousand horsemen and two hundred thousand heavy infantry. They blocked the roads by which they supposed the Hebrews would flee, trapping them between inaccessible cliffs and the sea.

³²⁴ Now when the Egyptians had overtaken the Hebrews, they prepared to fight them, and by their multitude they drove them into a narrow place; for the number that pursued after them was six hundred chariots, with fifty thousand horsemen, and two hundred thousand foot-men, all armed. They also seized on the passages by which they imagined the Hebrews might fly, shutting them up between inaccessible precipices and the sea;

³²⁴ When the Egyptians overtook the Hebrews they prepared for battle and by their numbers drove them into a narrow place. For their pursuers had six hundred chariots, with fifty thousand cavalry and two hundred thousand infantry, all armed. They also seized the roads by which they thought the Hebrews might escape, shutting them between steep cliffs and the sea,

³²⁵ τελευτᾷ γὰρ εἰς αὐτὴν ὄρος ὑπὸ τραχύτητος ὁδῶν καὶ φυγῆς ἀπολαμβανόμενον. τοιγαροῦν ἐν τῇ εἰσβολῇ τῇ πρὸς θάλατταν τοῦ ὄρους τοὺς ἀπέφραττον τῷ στρατοπέδῳ κατὰ στόμα τοῦτο ἱδρυσάμενοι, ὅπως τὴν‎ εἰς τὸ πεδίον ἔξοδον ὦσιν αὐτοὺς ἀφῃρημένοι.

³²⁵ For a mountain ends at the sea, impassable because of the roughness of the paths and cutting off flight. Therefore, at the entrance of the mountain toward the sea, they blocked the Hebrews with their camp, stationing themselves at its mouth so that they might deprive them of an exit into the plain.

³²⁵ for there was [on each side] a [ridge of] mountains that terminated at the sea, which were impassable by reason of their roughness, and obstructed their flight; wherefore they there pressed upon the Hebrews with their army, where [the ridges of] the mountains were closed with the sea; which army they placed at the chops of the mountains, that so they might deprive them of any passage into the plain.

³²⁵ for their path was blocked by a mountain ending at the sea, and ruggedly impassable. Thus they pressed upon the Hebrews, with their army camped between the mountains and the sea and blocking any way out for them into the plain.

³²⁶ μήτ᾽ οὖν ὑπομένειν πολιορκουμένων τρόπῳ διὰ τὴν‎ ἔνδειαν τῶν δυνάμενοι μήτε φυγῆς εὐπορίαν ὁρῶντες, ὅπλων τε σπανίζοντες εἰ καὶ μάχεσθαι δόξειεν αὐτοῖς, ἐν ἐλπίδι τοῦ πάντως ἀπολεῖσθαι καθειστήκεσαν, εἰ μὴ παραδώσουσιν ἑαυτοὺς τοῖς ἐθελουσίους.

³²⁶ Being unable to endure a siege because of the lack of provisions, and seeing no opportunity for flight, and lacking weapons even if they decided to fight, they were in a state of expecting total destruction unless they should voluntarily surrender themselves to the Egyptians.

³²⁶ When the Hebrews, therefore, were neither able to bear up, being thus, as it were, besieged, because they wanted provisions, nor saw any possible way of escaping; and if they should have thought of fighting, they had no weapons; they expected a universal destruction, unless they delivered themselves up to the Egyptians.

³²⁶ Unable to continue under the siege, because they lacked provisions, and seeing no possible way of escape, and even if they thought of fighting, they had no weapons, they expected to be totally wiped out unless they gave themselves up to the Egyptians.

³²⁷ καὶ τὸν ᾐτιῶντο πάντων ἐπιλελησμένοι τῶν ἐκ θεοῦ πρὸς τὴν‎ ἐλευθερίαν αὐτοῖς σημείων γεγονότων, ὡς καὶ τὸν προφήτην παρορμῶντα καὶ τὴν‎ σωτηρίαν αὐτοῖς ἐπαγγελλόμενον ὑπὸ ἀπιστίας λίθοις ἐθελῆσαι βαλεῖν παραδιδόναι τε σφᾶς τοῖς διεγνωκέναι.

³²⁷ And they blamed Moses, forgetting all the signs from God toward their freedom, so that in their disbelief they even wished to stone the prophet as he exhorted them and promised them salvation, and they resolved to hand themselves over to the Egyptians.

³²⁷ So they laid the blame on Moses, and forgot all the signs that had been wrought by God for the recovery of their freedom; and this so far, that their incredulity prompted them to throw stones at the prophet, while he encouraged them and promised them deliverance; and they resolved that they would deliver themselves up to the Egyptians.

³²⁷ They put the blame on Moses and forgot all the signs God had wrought to win their freedom, so that in their unbelief they wanted to throw stones at the prophet, who had roused their courage and promised them rescue; and they resolved to surrender to the Egyptians.

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

³²⁹ δὲ καίπερ ἀγριαίνοντος πρὸς αὐτὸν τοῦ πλήθους οὔτ᾽ αὐτὸς ἐνέκαμνε τῇ περὶ αὐτοὺς προνοίᾳ καὶ τῷ θεῷ κατεφρόνει τά τε ἄλλα πρὸς τὴν‎ ἐλευθερίαν αὐτοῖς ὅσα προεῖπε παρεσχηκότος καὶ μηδὲ τότ᾽ αὐτοὺς ἐάσοντος ὑπὸ τοῖς ἐχθροῖς γενομένους ἢ δουλεύειν ἢ ἀπολέσθαι,

³²⁹ But Moses, although the multitude was raging against him, did not grow weary in his providence for them, for he trusted in God; since He had provided all other things he foretold for their freedom, He would not now allow them, having fallen under their enemies, either to be enslaved or to perish.

³²⁹ But Moses, though the multitude looked fiercely at him, did not, however, give over the care of them, but despised all dangers, out of his trust in God, who, as he had afforded them the several steps already taken for the recovery of their liberty, which he had foretold them, would not now suffer them to be subdued by their enemies, to be either made slaves or be slain by them;

³²⁹ But while the crowd looked at him wildly, Moses did not abandon his care for them or his trust in God, who had fulfilled all his other predictions about regaining their freedom and would not now let them be enslaved or killed by the enemy.

³³⁰ καὶ στὰς ἐν μέσοις " οὐδὲ ἀνθρώποις, εἶπε, καλῶς τὰ παρόντα πεπολιτευμένοις πρὸς ἡμᾶς δίκαιον ἦν ὡς οὐχ ὁμοίοις ἐσομένοις πρὸς τὰ μέλλοντα, τῆς δὲ τοῦ θεοῦ νῦν ἀπογινώσκειν ὑμᾶς προνοίας μανίας ἔργον ἂν εἴη,

³³⁰ And standing in their midst, he said: "It would not be right to distrust even men who have managed present affairs well for us, as if they would not be the same toward future things; but to despair of the providence of God now would be the work of madness,

³³⁰ and, standing in the midst of them, he said, "It is not just of us to distrust even men, when they have hitherto well managed our affairs, as if they would not be the same men hereafter; but it is no better than madness, at this time to despair of the providence of God, by whose power all those things have been performed which he promised, when you expected no such things:

³³⁰ Standing up in the middle of them, he said, "It is not right for us to distrust even men who up to now have managed our affairs well, as if they would not continue the same, but it is no less than madness to despair now of the providence of God,

³³¹ παρ᾽ οὗ πάνθ᾽ ὑμῖν ἀπήντηκεν ὅσα δι᾽ ἐμοῦ πρὸς σωτηρίαν καὶ τὴν‎ ἀπαλλαγὴν τῆς δουλείας οὐδὲ προσδοκῶσιν ὑπέσχετο. μᾶλλον δ᾽ ἐχρῆν ἀπόρους, ὡς δοκεῖτε, γεγενημένους βοηθὸν ἐλπίζειν τὸν , οὗ καὶ τὸ νῦν εἰς ταύτην ὑμᾶς περικεκλεῖσθαι τὴν‎ δυσχωρίαν ἔργον,

³³¹ from whom all things have met you—whatever He promised through me for your salvation and deliverance from slavery—even when you did not expect them. Rather, when you have become helpless, as you think, you ought to hope for God as a helper, by whose work you are even now shut into this difficult terrain,

³³¹ I mean all that I have been concerned in for your deliverance and escape from slavery. Nay, when we are in the utmost distress, as you see we are, we ought rather to hope that God will succor us, by whose operation it is that we are now encompassed within this narrow place,

³³¹ who beyond your expectations has performed everything he promised through me in your escape from slavery. Indeed as you see, when we are in dire distress we ought rather to trust in the help of God, under whose guidance we find ourselves now in this tight place.

³³² ἵν᾽ ἐξ ἀμηχάνων ὅθεν οὔθ᾽ αὐτοὺς νομίζετε σωτηρίαν ἕξειν οὔθ᾽ οἱ πολέμιοι ἐκ τούτων ῥυσάμενος τήν τε ἰσχὺν ἐπιδείξηται τὴν‎ ἑαυτοῦ καὶ τὴν‎ περὶ ὑμᾶς πρόνοιαν. οὐ γὰρ ἐπὶ μικροῖς τὸ θεῖον τὴν‎ ἑαυτοῦ συμμαχίαν οἷς ἂν εὔνουν ᾖ δίδωσιν, ἀλλ᾽ ἐφ᾽ οἷς ἀνθρωπίνην ἐλπίδα μὴ βλέποι πρὸς τὸ κρεῖττον παροῦσαν.

³³² so that, having rescued you from a hopeless situation from which neither you nor the enemies think you will have salvation, He might display both His own strength and His providence concerning you. For the Divine does not grant His alliance for small things to those to whom He is well-disposed, but for those things where He sees no human hope present for the better.

³³² that he may deliver us out of such difficulties as are otherwise insurmountable and out of which neither you nor your enemies expect you can be delivered, and may at once demonstrate his own power and his providence over us. Nor does God use to give his help in small difficulties to those whom he favors, but in such cases where no one can see how any hope in man can better their condition.

³³² He can save us from our impossible plight, in ways that neither you nor the enemy can imagine, and thereby show his power and providence over us. God helps those whom he favours not just in small things, but in cases where one can see no human hope of a solution.

³³³ ὅθεν τοιούτῳ βοηθῷ πεπιστευκότες, ᾧ δύναμις καὶ τὰ μικρὰ ποιῆσαι μεγάλα καὶ τῶν τηλικούτων ἀσθένειαν καταψηφίσασθαι, μὴ καταπέπληχθε τὴν‎ παρασκευήν, μηδ᾽ ὅτι θάλασσα καὶ κατόπιν ὑμῖν ὄρη φυγῆς ὁδὸν οὐ παρέχοντα διὰ τοῦτ᾽ ἀπογινώσκετε τὴν‎ σωτηρίαν· γένοιτο γὰρ ἂν καὶ ταῦθ᾽ ὑμῖν πεδία τοῦ θεοῦ θελήσαντος καὶ γῆ τὸ πέλαγος."

³³³ Wherefore, having trusted in such a helper, who has power to make even small things great and to pronounce the weakness of such great forces, be not terrified by the equipment of the Egyptians, nor despair of salvation because the sea and the mountains behind you provide no way of flight; for even these might become plains for you if God wills, and the sea might become land."

³³³ Depend, therefore, upon such a Protector as is able to make small things great, and to show that this mighty force against you is nothing but weakness, and be not affrighted at the Egyptian army, nor do you despair of being preserved, because the sea before, and the mountains behind, afford you no opportunity for flying, for even these mountains, if God so please, may be made plain ground for you, and the sea become dry land."

³³³ Trust in a Protector who can make small things great and can show up this mighty force as merely weakness. Even if you see no hope of escape because of the sea in front and the mountains behind, do not fear the Egyptian army or despair of salvation, for if God wishes, even these mountains may be flattened for you and the sea become dry land."

Feature	Early Date Framework	Late Date Framework
When was the Exodus?
Exodus Year	c. 1446 BC	c. 1270 BC
Evidence	derived from a literal reading of 1 Kings 6:1, which states that the Exodus occurred 480 years before Solomon began building the Temple (c. 966 BC).	archaeological evidence and the mention of the city "Raamses" in Exodus 1:11, which was built by Ramesses II
Pharaoh	Amenhotep II or Thutmoses III (18th Dynasty)	Ramesses II (the Great) or his son Merneptah (19th Dynasty)
Egyptian Period	Middle Kingdom (12th Dynasty)	Hyksos Period (15th Dynasty)
Historical Context	This places Joseph in the Middle Kingdom (12th Dynasty), likely under Pharaoh Senusret II or III. This era was characterized by strong centralized government and massive irrigation projects (like the Bahr Yussef or "Water of Joseph"), which aligns with the biblical account of grain management.	This places Joseph during the Hyksos Period. The Hyksos were "shepherd kings" of Semitic/Asiatic origin who ruled Lower Egypt. Proponents of this date argue that a Semitic youth like Joseph would have had a much easier time rising to power under "foreign" Semitic rulers than under native Egyptian Pharaohs.
Moses birth	c.1520 BC	c.1344 BC
Joseph at Age 17	c. 1898 BC	c. 1720 BC

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

☜ ☞

³³⁴ Τοσαῦτα εἰπὼν ἦγεν αὐτοὺς ἐπὶ τὴν‎ θάλασσαν τῶν ὁρώντων· ἐν ὄψει γὰρ ἦσαν καὶ τῷ πόνῳ τεταλαιπωρημένοι τῆς διώξεως εἰς τὴν‎ ὑστεραίαν τὴν‎ μάχην ὑπερβαλέσθαι καλῶς ἔχειν ὑπελάμβανον. ἐπειδὴ δὲ πρὸς τῷ αἰγιαλῷ ἐγεγόνει, λαβὼν τὴν‎ βακτηρίαν τὸν θεὸν ἱκέτευε καὶ σύμμαχον καὶ βοηθὸν ἐκάλει λέγων·

³³⁴ Having said these things, he led them toward the sea while the Egyptians were looking on; for they were in sight, and being exhausted by the toil of the pursuit, they thought it best to delay the battle until the next day. When Moses reached the shore, he took his staff and began to entreat God, calling upon Him as an ally and helper, saying:

³³⁴ When Moses had said this, he led them to the sea, while the Egyptians looked on; for they were within sight. Now these were so distressed by the toil of their pursuit, that they thought proper to put off fighting till the next day. But when Moses was come to the sea-shore, he took his rod, and made supplication to God, and called upon him to be their helper and assistant; and said

³³⁴ After saying this, Moses led them toward the sea while the Egyptians looked on. Though they were within sight, these were so worn out by their pursuit that they thought it best to postpone the battle til the next day. When Moses arrived at the sea-shore, he took the rod and called on God to be their ally and help, saying,

³³⁵ " οὐδ᾽ αὐτὸς μὲν ἀγνοεῖς, ὅτι φυγεῖν ἡμῖν ἐκ τῶν παρόντων οὔτε κατὰ οὔτε κατ᾽ ἐπίνοιάν ἐστιν ἀνθρωπίνην, ἀλλ᾽ εἰ δή τι πάντως σωτήριον στρατῷ τῷ κατὰ τὴν‎ σὴν βούλησιν ἀφέντι τὴν‎ , σόν ἐστιν ἐκπορίζειν.

³³⁵ "You Yourself are not ignorant that for us to escape from our present circumstances is possible neither by human strength nor by human ingenuity; but if there is any way of salvation for the army that left Egypt according to Your will, it is Yours to provide it.

³³⁵ "Thou art not ignorant, O Lord, that it is beyond human strength and human contrivance to avoid the difficulties we are now under; but it must be thy work altogether to procure deliverance to this army, which has left Egypt at thy appointment.

³³⁵ "You know well, O Lord, that to escape our present plight is beyond human power or planning so if this army is to be saved, after leaving Egypt under your direction, it will be only by your doing.

³³⁶ ἡμεῖς τε ἄλλην ἀπεγνωκότες ἐλπίδα καὶ μηχανὴν εἰς τὴν‎ ἀπὸ σοῦ μόνου καταφεύγομεν, καὶ εἴ τι παρὰ τῆς σῆς προνοίας ἐξαρπάσαι τῆς ὀργῆς ἡμᾶς δυνάμενον ἀφορῶμεν. δὲ τοῦτο ταχέως τὴν‎ σὴν ἐμφανίσον ἡμῖν δύναμιν καὶ τὸν λαὸν ὑπὸ ἀνελπιστίας καταπεπτωκότα πρὸς τὸ χεῖρον ἀναστῆσον εἰς εὐθυμίαν καὶ τὸ περὶ τῆς σωτηρίας θάρσος.

³³⁶ We, having despaired of every other hope and resource, fly for refuge only to You; and we look to whatever might come from Your providence that is able to snatch us from the wrath of the Egyptians. May this come quickly, manifesting Your power to us, and raising the people—who have fallen into a worse state through despair—to cheerfulness and courage regarding their salvation.

³³⁶ We despair of any other assistance or contrivance, and have recourse only to that hope we have in thee; and if there be any method that can promise us an escape by thy providence, we look up to thee for it. And let it come quickly, and manifest thy power to us; and do thou raise up this people unto good courage and hope of deliverance, who are deeply sunk into a disconsolate state of mind.

³³⁶ We despair of any other help or plan and take refuge only in you, if there is any way we can escape by your providence from the wrath of the Egyptians. Let it come quickly and show us your power and raise up courage and hope of deliverance in this people who have fallen into despair.

³³⁷ ἐν οὐκ ἀλλοτρίοις δ᾽ ἐσμὲν τοῖς ἀπόροις, ἀλλὰ σὴ μὲν ἡ θάλασσα, δὲ τὸ περικλεῖον ἡμᾶς ὄρος, ὡς ἀνοιγῆναι μὲν τοῦτο σοῦ κελεύσαντος, ἠπειρωθῆναι δὲ καὶ τὸ πέλαγος, εἶναι δὲ ἡμῖν ἀποδρᾶναι καὶ δι᾽ ἀέρος δόξαν ἰσχύι τῇ σῇ τοῦτον ἡμᾶς σώζεσθαι τὸν τρόπον."

³³⁷ We are not in difficulties that are strange to You; for the sea is Yours, and the mountain that hems us in is Yours; so that if You command it, the mountain might open, or the deep sea become dry land; or we might escape even through the air, if it seemed good to Your power that we be saved in such a manner."

³³⁷ We are in a helpless place, but still it is a place that thou possessest; still the sea is thine, the mountains also that enclose us are thine; so that these mountains will open themselves if thou commandest them, and the sea also, if thou commandest it, will become dry land. Nay, we might escape by a flight through the air, if thou shouldst determine we should have that way of salvation."

³³⁷ We are in a hopeless place, but it is a place owned by you, for the sea is yours, the mountains that surround us are yours and can open up for us if you command them and the sea also can become dry land. We could even escape through the air, if by your power you save us in that way."

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

³³⁹ δὲ ὁρῶν τὴν‎ ἐπιφάνειαν τοῦ θεοῦ καὶ τὸ πέλαγος ἐκκεχωρηκὸς αὐτοῖς τῆς ἰδίας ἠπείρου πρῶτος ἐνέβαινεν αὐτῇ καὶ τοὺς ἐκέλευεν ἕπεσθαι διὰ θείας ὁδοῦ ποιουμένους τὴν‎ πορείαν καὶ τῷ κινδύνῳ τῶν παρόντων πολεμίων ἡδομένους καὶ χάριν ἔχοντας διὰ τὴν‎ παράλογον οὕτως ἐξ αὐτοῦ‎ σωτηρίαν ἀναφανεῖσαν.

³³⁹ Moses, seeing the manifestation of God and the sea having retreated from its own ground for them, was the first to enter it and ordered the Hebrews to follow, making their way through the divine road and rejoicing in the danger of the enemies who were present, and giving thanks for the salvation that had appeared from Him in such an unexpected way.

³³⁹ Now when Moses saw this appearance of God, and that the sea went out of its own place, and left dry land, he went first of all into it, and bid the Hebrews to follow him along that divine road, and to rejoice at the danger their enemies that followed them were in; and gave thanks to God for this so surprising a deliverance which appeared from him.

³³⁹ When Moses saw this divine manifestation and how the sea gave place to dry land, he went into it first of all and bade the Hebrews follow on that divine road, rejoicing at the danger to the enemy following them and thanking God for providing them such an amazing means of salvation.

³⁴⁰ Τῶν δ᾽ οὐκέτ᾽ ὀκνούντων, ἀλλ᾽ ἱεμένων μετὰ σπουδῆς ὡς συμπαρόντος αὐτοῖς τοῦ θεοῦ, μαίνεσθαι μὲν αὐτοὺς τὸ πρῶτον ἐδόκουν ὡς ἐπὶ πρόδηλον ὄλεθρον , ἐπεὶ δὲ ἑώρων ἀβλαβεῖς ἐπὶ τὸ πολὺ προκεκοφότας καὶ μηδὲν αὐτοῖς ἐμπόδιον μηδὲ δυσχερὲς ἀπαντῆσαν, διώκειν ὡρμήκεσαν αὐτοὺς ὡς κἀκείνοις ἠρεμήσοντος τοῦ πελάγους, καὶ προτάξαντες τὴν‎ ἵππον κατέβαινον.

³⁴⁰ Since they no longer hesitated but rushed forward with haste as though God were present with them, the Egyptians at first thought they were mad, as they were rushing into certain destruction; but when they saw that they had advanced a great way unharmed and that no obstacle or difficulty met them, they rushed to pursue them, thinking that the sea would remain calm for them as well, and having put the cavalry in front, they went down.

³⁴⁰ Now, while these Hebrews made no stay, but went on earnestly, as led by God's presence with them, the Egyptians supposed at first that they were distracted, and were going rashly upon manifest destruction. But when they saw that they were going a great way without any harm, and that no obstacle or difficulty fell in their journey, they made haste to pursue them, hoping that the sea would be calm for them also. They put their horse foremost, and went down themselves into the sea.

³⁴⁰ They made no delay, but went on quickly, led by God's presence with them, and the Egyptians at first thought they were mad and were going to certain destruction. When they saw how they went forward a long way without harm with no obstacle to block their journey, they hurried to pursue them, hoping that the sea would also stay calm for them, and with their horses in front they went down into the sea.

³⁴¹ δὲ καθοπλιζομένους καὶ τὸν χρόνον εἰς τοῦτο τρίβοντας ἔφθασαν εἰς τὴν‎ ἀντιπέραν γῆν ἀπαθεῖς ἐκφυγόντες, ὅθεν καὶ θαρσαλεωτέροις συνέβαινε πρὸς τὴν‎ δίωξιν ὡς οὐδὲν οὐδ᾽ αὐτῶν πεισομένων εἶναι.

³⁴¹ The Hebrews, however, while the others were arming themselves and wasting time in doing so, reached the land on the opposite side and escaped unharmed; from which it happened that the Egyptians became more daring in the pursuit, as though they too would suffer nothing.

³⁴¹ Now the Hebrews, while these were putting on their armor, and therein spending their time, were beforehand with them, and escaped them, and got first over to the land on the other side without any hurt. Whence the others were encouraged, and more courageously pursued them, as hoping no harm would come to them neither:

³⁴¹ While these were spending time putting on their armour, the Hebrews escaped them and, unharmed, reached land on the other side. The enemy pursued them more bravely, expecting no harm to come to them either.

³⁴² δ᾽ ἐλάνθανον ἰδίαν ὁδὸν γεγενημένην, ἀλλ᾽ οὐχὶ κοινὴν ἐπεμβαίνοντες καὶ μέχρι σωτηρίας τῶν κεκινδυνευκότων πεποιημένην, ἀλλ᾽ οὐχὶ καὶ τοῖς ἐπ᾽ ἀπωλείᾳ τῇ τούτων ὡρμημένοις χρῆσθαι θέλουσιν.

³⁴² But the Egyptians did not realize that the road had been made specifically for the Hebrews and was not a common one; that it was made for the safety of those in danger, and not for those who wished to use it for their destruction.

³⁴² but the Egyptians were not aware that they went into a road made for the Hebrews, and not for others; that this road was made for the deliverance of those in danger, but not for those that were earnest to make use of it for the others' destruction.

³⁴² But the Egyptians did not know that they were going on a road made for the Hebrews and for no others, one made for those in danger, not for those who sought to use it for others' destruction.

³⁴³ ὡς οὖν ὁ τῶν στρατὸς ἅπας ἐντὸς ἦν, ἐπιχεῖται πάλιν ἡ θάλασσα καὶ περικαταλαμβάνει ῥοώδης ὑπὸ πνευμάτων κατιοῦσα τοὺς , τ᾽ ἀπ᾽ οὐρανοῦ κατέβαινον καὶ βρονταὶ σκληραὶ προσεξαπτομένης ἀστραπῆς καὶ κεραυνοὶ δὲ κατηνέχθησαν.

³⁴³ As soon, therefore, as the whole army of the Egyptians was inside, the sea poured back again and, coming down in a torrent driven by the winds, it encompassed the Egyptians; rains also descended from heaven, and harsh thunders along with flashing lightning, and even thunderbolts were cast down.

³⁴³ As soon, therefore, as ever the whole Egyptian army was within it, the sea flowed to its own place, and came down with a torrent raised by storms of wind, and encompassed the Egyptians. Showers of rain also came down from the sky, and dreadful thunders and lightning, with flashes of fire. Thunderbolts also were darted upon them.^[1]

³⁴³ As soon as the whole Egyptian army was within it, the sea flowed back to its place and came down around the Egyptians with a torrent of storm and wind. Showers of rain fell from the sky with dreadful thunder and lightning, and thunderbolts darted upon them.

^[1]Josephus adds meteorological elements (thunder, lightning) not explicitly detailed in the Exodus 14 prose account, though they appear in Psalm 77.

³⁴⁴ ὅλως δ᾽ οὐδὲν ἦν τῶν ἐπ᾽ ἀπωλείᾳ κατὰ μῆνιν θεοῦ συμπιπτόντων ἀνθρώποις, ὃ μὴ τότε συνῆλθε· καὶ γὰρ νὺξ αὐτοὺς ζοφώδης καὶ σκοτεινὴ κατέλαβε. Καὶ οἱ μὲν οὕτως ἀπώλοντο πάντες, ὡς μηδ᾽ ἄγγελον τῆς συμφορᾶς τοῖς ὑπολελειμμένοις ὑποστρέψαι.

³⁴⁴ In short, there was nothing of those evils which fall upon men through the wrath of God for their destruction that did not then come together; for a dark and gloomy night also overtook them. And so they all perished, so that not even a messenger of the disaster returned to those who had been left behind.

³⁴⁴ Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians.

³⁴⁴ There was nothing that God sends upon men as signs of his anger, which did not happen at this time, for a dark and dismal night oppressed them, so that they all died in this way, so that there was not one left to report this disaster to the survivors.

³⁴⁵ Τοὺς δ᾽ οὐδὲ κατασχεῖν ἦν ἐπὶ τῇ χαρᾷ τῆς Παραδόξου σωτηρίας καὶ τῇ τῶν πολεμίων ἀπωλείᾳ, βεβαίως νομίζοντας ἠλευθερῶσθαι τῶν ἀναγκαζόντων δουλεύειν διεφθαρμένων καὶ τὸν θεὸν οὕτως ἐναργῶς ἔχοντας βοηθοῦντα.

³⁴⁵ But the Hebrews could not be restrained in their joy at the unexpected salvation and the destruction of the enemies, firmly believing they had been set free now that those who forced them to be slaves were destroyed, and having God so clearly as their helper.

³⁴⁵ But the Hebrews were not able to contain themselves for joy at their wonderful deliverance, and destruction of their enemies; now indeed supposing themselves firmly delivered, when those that would have forced them into slavery were destroyed, and when they found they had God so evidently for their protector.

³⁴⁵ The Hebrews could hardly contain themselves for joy at their wonderful salvation and the destruction of the enemy, and felt themselves now securely saved, since those who wished to force them into slavery were destroyed and when they found God so clearly as their protector.

³⁴⁶ καὶ οἱ μὲν αὐτοί τε τὸν κίνδυνον οὕτως ἐκφυγόντες καὶ προσέτι τοὺς ἐχθροὺς ἐπιδόντες κεκολασμένους, ὡς οὐκ ἄλλοι τινὲς μνημονεύονται τῶν πρόσθεν ἀνθρώπων, ἐν ὕμνοις ἦσαν καὶ παιδιαῖς ὅλην τὴν‎ νύκτα, καὶ ᾠδὴν εἰς τὸν θεὸν ἐγκώμιόν τε καὶ τῆς εὐμενείας εὐχαριστίαν περιέχουσαν ἐν ἑξαμέτρῳ τόνῳ συντίθησιν.

³⁴⁶ And they themselves, having escaped the danger in such a way and furthermore having seen their enemies punished as no other men are remembered to have been in former times, spent the whole night in hymns and celebrations; and Moses composed a song to God, containing an encomium and thanksgiving for His favor, in hexameter verse.^[1]

³⁴⁶ And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse.

³⁴⁶ When they had so escaped their danger and seeing their enemies punished in an inhuman way, they spent all night singing hymns and rejoicing. Moses also composed a song to God, in hexameter verse, chanting his praises and in thanksgiving for his kindness.

^[1]Josephus claims the song was in hexameter, the meter of Greek epic (Homer). This was a literary technique to show that Jewish culture possessed the same high art as the Greeks.

³⁴⁷ Ἐγὼ μὲν οὖν ὡς εὗρον ἐν ταῖς ἱεραῖς βίβλοις οὕτως ἕκαστον τούτων παραδέδωκα· θαυμάσῃ δὲ μηδεὶς τοῦ λόγου τὸ παράδοξον, εἰ ἀρχαίοις ἀνθρώποις καὶ πονηρίας εὑρέθη σωτηρίας ὁδὸς καὶ διὰ θαλάσσης εἴτε κατὰ βούλησιν θεοῦ εἴτε κατὰ ταὐτόματον,

³⁴⁷ I, therefore, as I found these things in the sacred books, have thus handed down each of them. Let no one wonder at the strangeness of the account, if for ancient men who were inexperienced in wickedness a way of salvation was found even through the sea, whether by the will of God or by chance,

³⁴⁷ As for myself, I have delivered every part of this history as I found it in the sacred books; nor let any one wonder at the strangeness of the narration if a way were discovered to those men of old time, who were free from the wickedness of the modern ages, whether it happened by the will of God or whether it happened of its own accord;—

³⁴⁷ I have passed on every detail of this as I found it in the sacred books. Let no one be amazed by the strangeness of the story, how a way was opened for those in former times, who were free from wickedness, whether it happened by the will of God or whether it happened of its own accord,

³⁴⁸ καὶ τοῖς περὶ τὸν τὸν βασιλέα τῆς χθὲς καὶ πρῴην γεγονόσιν ὑπεχώρησε τὸ πέλαγος καὶ ὁδὸν ἄλλην οὐκ ἔχουσι παρέσχε τὴν‎ δι᾽ αὐτοῦ‎ καταλῦσαι τὴν‎ ἡγεμονίαν τοῦ θεοῦ θελήσαντος, καὶ τοῦτο πάντες ὁμολογοῦσιν οἱ τὰς πράξεις συγγραψάμενοι. περὶ μὲν οὖν τούτων ὡς ἑκάστῳ δοκεῖ διαλαμβανέτω.

³⁴⁸ since even for those with Alexander, the King of the Macedonians, who lived but yesterday or the day before, the Pamphylian Sea retreated and provided a way through itself when they had no other road, in order to destroy the empire of the Persians by the will of God; and this all those acknowledge who have written the history of Alexander’s deeds. Concerning these matters, therefore, let each person judge as they please.

³⁴⁸ while, for the sake of those that accompanied Alexander, king of Macedonia, who yet lived, comparatively, but a little while ago, the Pamphylian Sea retired and afforded them a passage through itself, had no other way to go; I mean, when it was the will of God to destroy the monarchy of the Persians: and this is confessed to be true by all that have written about the actions of Alexander. But as to these events, let every one determine as he pleases.

³⁴⁸ whereas not long ago, for the sake of those with Alexander the king of Macedon, the Pamphylian Sea let them pass through, when they had no other way to go, when it was the will of God to destroy the rule of the Persians. This is accepted as true by all who have written of Alexander's deeds. But regarding these events, let each one decide as he pleases.

³⁴⁹ Τῇ δ᾽ ὑστεραίᾳ τὰ ὅπλα τῶν προσενεχθέντα τῷ στρατοπέδῳ τῶν ὑπὸ τοῦ ῥοῦ καὶ τῆς βίας τοῦ πνεύματος ἐπ᾽ ἐκεῖνο ἐκδιδούσης ὁ καὶ τοῦτο εἰκάσας τῇ τοῦ θεοῦ προνοίᾳ γεγονέναι, ὅπως μηδὲ ὅπλων ὦσιν ἄποροι, συναγαγὼν καὶ τούτοις σκεπάσας τοὺς ἦγεν ἐπὶ τὸ ὄρος θύσων ἐκεῖ τῷ θεῷ καὶ τὰ σῶστρα τῆς πληθύος ἀποδώσων, καθὼς αὐτῷ καὶ προείρητο.

³⁴⁹ On the next day, the weapons of the Egyptians were brought to the camp of the Hebrews by the current and the force of the wind, which cast them out there; Moses, supposing that this also happened by the providence of God so that they might not be without weapons, collected them and, having equipped the Hebrews with them, led them toward Mount Sinai to sacrifice there to God and to pay the ransoms for the safety of the multitude, just as he had been commanded.

³⁴⁹ On the next day Moses gathered together the weapons of the Egyptians, which were brought to the camp of the Hebrews by the current of the sea, and the force of the winds assisting it; and he conjectured that this also happened by Divine Providence, that so they might not be destitute of weapons. So when he had ordered the Hebrews to arm themselves with them, he led them to Mount Sinai, in order to offer sacrifice to God, and to render oblations for the salvation of the multitude, as he was charged to do beforehand.

³⁴⁹ On the next day Moses gathered the weapons of the Egyptians, which were brought to the Hebrews' camp by the current of the sea and the winds blowing in that direction, and he guessed that this too came from divine Providence, not to leave them without weapons.^[1] When he had gathered and armed the Hebrews, he led them to Mount Sinai, to sacrifice to God and give thanks for the salvation of the people, as he had been instructed to do.

^[1]The washing up of Egyptian armor on the shore provides a logical explanation for how the Hebrews became an armed force capable of fighting the Amalekites in the following chapters.

FLAVIUS JOSEPHUSJEWISH ANTIQUITIESBook 2

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

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

Chapter 2[007-019]Jacob’s Prosperity and Joseph’s Dreams

Chapter 3[020-038]The Plot against Joseph

Chapter 4[039-059]Joseph and Potiphar’s Wife

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

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

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

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

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

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

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

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

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

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

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

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

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 2