FLAVIUS JOSEPHUS, JEWISH ANTIQUITIES<br>Book 8

From Solomon to king Achab

Chapter 1 Solomon deals severely with his rivals and enemies
Chapter 2 Solomon's Egyptian wife; wisdom and riches; Hiram's help, for Temple
Chapter 3 The building of the temple in Jerusalem
Chapter 4 The Ark is moved into the Temple; Solomon's prayer and sacrifice
Chapter 5 Solomon's magnificent palace; his resolving of riddles
Chapter 6 Solomon fortifies Jerusalem and other cities. Queen of Sheba visits
Chapter 7 Solomon's love of foreign women brings misfortune and rebellion
Chapter 8 After Solomon's death, majority reject his son Roboam as king
Chapter 9 Lying prophets alienate king Jeroboam's mind from God
Chapter 10 Roboam is besieged in Jerusalem, by Shishak of Egypt
Chapter 11 Violent succession in Israel: Jeroboam's family destroyed
Chapter 12 King Asanos' battles; succeeded by Zambrias, then Achab
Chapter 13 Achab and Jezabel oppose Elijah; they take Naboth's vineyard
Chapter 14 Hadad of Damascus is defeated by king Achab
Chapter 15 Achab and Josaphat fight the Syrians. Achab dies in battle

Chapter 1
[001-020]
Solomon's Purge: getting rid of his rivals and enemies

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¹ περὶ μὲν οὖν ΔαυίδουDavid καὶ τῆς ἀρετῆς αὐτοῦ‎ καὶ ὅσων ἀγαθῶν αἴτιος γενόμενος τοῖς ὁμοφύλοις πολέμους τε καὶ μάχας ὅσαςall who, as much κατορθώσας γηραιὸς ἐτελεύτησεν , ἐν τῇ πρὸ ταύτης βίβλῳ δεδηλώκαμεν .
¹ We have already treated of David, and his virtue, and of the benefits he was the author of to his countrymen; of his wars also and battles, which he managed with success, and then died an old man, in the foregoing book.	¹ In the previous book we spoke of David and his virtue and the benefits he brought to his countrymen, of the wars and battles he successfully waged and how he died an old man.
¹ Barach

² ΣολόμωνοςSolomon δὲ τοῦ παιδὸς αὐτοῦ‎ νέου τὴν‎ ἡλικίαν ἔτι ὄντος τὴν‎ βασιλείαν παραλαβόντος , ὃν ἔτι ζῶν ἀπέφηνε τοῦ λαοῦ δεσπότην κατὰ τὴν‎ τοῦ θεοῦ βούλησιν , καθίσαντος ἐπὶ τὸν θρόνον ὁ μὲν πᾶς ὄχλος ἐπευφήμησεν , οἷον εἰκὸς ἐπ᾽ ἀρχομένῳ βασιλεῖ , τελευτῆσαι καλῶς αὐτῷ τὰ πράγματα καὶ πρὸς γῆρας ἀφικέσθαι λιπαρὸν καὶ πανεύδαιμον τὴν‎ ἡγεμονίαν .
² And when Solomon his son, who was but a youth in age, had taken the kingdom, and whom David had declared, while he was alive, the lord of that people, according to God’s will; when he sat upon the throne, the whole body of the people made joyful acclamations to him, as is usual at the beginning of a reign; and wished that all his affairs might come to a blessed conclusion; and that he might arrive at a great age, and at the most happy state of affairs possible.	² When his son Solomon became king at a young age, whom David, while he was alive, had according to God's will named as ruler of the people, he sat upon the throne, and all the people acclaimed him, as is usual at the beginning of a reign, praying that all his affairs would prosper, and that he would happily govern them well into old age.
² Barach

³ ἈδωνίαςAdonijah δέ , ὃς καὶ τοῦ πατρὸς ἔτι ζῶντος ἐπεχείρησεto attempt τὴν‎ ἀρχὴν κατασχεῖν , παρελθὼν πρὸς τὴν‎ τοῦ βασιλέως μητέρα ΒερσάβηνBathsheba καὶ φιλοφρόνως αὐτὴν ἀσπασάμενος , πυθομένης εἰ καὶ διὰ χρείαν τινὰ πρὸς αὐτὴν ἀφῖκται καὶ δηλοῦν κελευούσης ὡς ἡδέως παρεξομένης ἤρξατο λέγειν ,
³ But Adonijah, who, while his father was living, attempted to gain possession of the government, came to the king’s mother Bathsheba, and saluted her with great civility; and when she asked him, whether he came to her as desiring her assistance in any thing or not, and bade him tell her if that were the case,	³ But Adonijah, who had attempted to take over the realm while his father was alive, came to Bathsheba, the king's mother, and greeted her kindly. She asked him if he came looking for her help in anything and bade him say so, for she would willingly give it to him.
³ Barach

⁴ ὅτι γινώσκει μὲν τὴν‎ βασιλείαν καὶ αὐτὴ καὶ διὰ τὴν‎ ἡλικίαν καὶ διὰ τὴν‎ τοῦ πλήθους προαίρεσιν οὖσαν αὐτοῦ‎ , μεταβάσης δὲ πρὸς ΣολόμωναSolomon τὸν υἱὸν αὐτῆς κατὰ τὴν‎ τοῦ θεοῦ γνώμην στέργει καὶ ἀγαπᾷ τὴν‎ ὑπ᾽ αὐτῷ δουλείαν καὶ τοῖς παροῦσιν [ἥδεται πράγμασιν].
⁴ for that she would cheerfully afford it him; he began to say, that she knew herself that the kingdom was his, both on account of his elder age, and of the disposition of the multitude, and that yet it was transferred to Solomon her son, according to the will of God. He also said that he was contented to be a servant under him, and was pleased with the present settlement;	⁴ He began to say she knew that the kingship rightly belonged to him, both as the elder and because of the people's wishes and yet it was handed over to Solomon her son, according to God's will; and that he was content to serve under him and was pleased with the present settlement.
⁴ Barach

⁵ ἐδεῖτο δ᾽ οὖν διακονῆσαι πρὸς τὸν ἀδελφὸν αὐτῷ καὶ πεῖσαι δοῦναι τὴν‎ τῷ πατρὶ συγκοιμωμένην πρὸς γάμον αὐτῷ ἈβισάκηνAbishag· οὐ γὰρ πλησιάσαι τὸν πατέρα διὰ τὸ γῆρας αὐτῇ , μένειν δ᾽ ἔτι παρθένον .
⁵ but he desired her to be a means of obtaining a favor from his brother to him, and to persuade him to bestow on him in marriage Abishag, who had indeed slept by his father, but, because his father was too old, he did not lie with her, and she was still a virgin.	⁵ However, he wanted her to obtain him a favour from his brother by getting him to assign as his wife Abishag, who had indeed slept beside his father, but because the father was too old, he did not have intercourse with her, so she was still a virgin.
⁵ Barach

⁶ ἡ δὲ ΒερσάβηBathsheba καὶ διακονήσειν σπουδαίως ὑπέσχετο καὶ καταπράξεσθαι τὸν γάμον δι᾽ ἀμφότερα , τοῦ τε βασιλέως αὐτῷ χαρίσασθαί τι βουλησομένου καὶ δεησομένης αὐτῆς λιπαρῶς . Καὶ ὁ μὲν εὔελπις ἀπαλλάττεται περὶ τοῦ γάμου , ἡ δὲ τοῦ ΣολόμωνοςSolomon μήτηρ εὐθὺς ὥρμησεν ἐπὶ τὸν υἱὸν διαλεξομένη περὶ ὧν ἈδωνίᾳAdonijah δεηθέντι κατεπηγγείλατο .
⁶ So Bathsheba promised him to afford him her assistance very earnestly, and to bring this marriage about, because the king would be willing to gratify him in such a thing, and because she would press it to him very earnestly. Accordingly he went away in hopes of succeeding in this match. So Solomon’s mother went presently to her son, to speak to him about what she had promised, upon Adonijah’s supplication to her.	⁶ Bathsheba promised to help him achieve this marriage, as the king would be willing to gratify him in such a thing and she would strongly petition him for it. So he went away hoping to achieve this marriage and Solomon's mother went quickly to speak to her son, as she had promised, about Adonijah's petition.
⁶ Barach

⁷ καὶ προυπαντήσαντος αὐτῇ τοῦ παιδὸς καὶ περιπλακέντος , ἐπεὶ παρήγαγεν εἰς τὸν οἶκον , οὗ συνέβαινεν αὐτῷ κεῖσθαι τὸν βασιλικὸν θρόνον , καθίσας ἐκέλευσεν ἕτερον ἐκ δεξιῶν τεθῆναι τῇ μητρί . καθεσθεῖσα δ᾽ ἡ ΒερσάβηBathsheba " μίαν , εἶπεν , μηδὲν ἐξ ἀρνήσεως δύσκολον ὦ παῖ , χάριν αἰτουμένῃ κατάνευσον καὶ μηδὲ σκυθρωπὸν ἀπεργάσῃ . τοῦ δὲ ΣολόμωνοςSolomon προστάττειν κελεύοντος ,
⁷ And when her son came forward to meet her, and embraced her, and when he had brought her into the house where his royal throne was set, he sat thereon, and bid them set another throne on the right hand for his mother. When Bathsheba was set down, she said, “O my son, grant me one request that I desire of thee, and do not any thing to me that is disagreeable or ungrateful, which thou wilt do if thou deniest me.”	⁷ When her son came forward to meet her, he embraced her and brought her into the house and sat on his royal throne and told them to set another throne for his mother on the right side. When Bathsheba was sitting down, she said, "My son, grant me one request that I ask of you and do not grieve or displease me by refusing it."
⁷ Barach

⁸ πάντα γὰρ ὅσιον εἶναι μητρὶ παρέχειν , καί τι προσμεμψαμένου τὴν‎ ἀρχήν , ὅτι μὴ μετ᾽ ἐλπίδος ἤδη βεβαίας τοῦ τυχεῖν ὧν ἀξιοῖ ποιεῖται τοὺς λόγους ἀλλ᾽ ἄρνησιν ὑφορωμένη , δοῦναι τὴν‎ παρθένον αὐτὸν ἈβισάκηνAbishag ἈδωνίᾳAdonijah τἀδελφῷ πρὸς γάμον παρεκάλει .
⁸ And when Solomon bid her to lay her commands upon him, because it was agreeable to his duty to grant her every thing she should ask, and complained that she did not at first begin her discourse with a firm expectation of obtaining what she desired, but had some suspicion of a denial, she entreated him to grant that his brother Adonijah might marry Abishag.	⁸ When Solomon bade her to command him, for he was bound to grant her anything she asked, and wondered why she hesitated and showed some fear of refusal instead of firmly expecting to get what she wanted, she implored him to allow his brother Adonijah to marry Abishag.
⁸ Barach

⁹ Λαβὼν δὲ πρὸς ὀργὴν ὁ βασιλεὺς τὸν λόγον ἀποπέμπεται μὲν τὴν‎ μητέρα μειζόνων ὀρέγεσθαι πραγμάτων εἰπὼν ἈδωνίανAdonijah καὶ θαυμάζειν , πῶς οὐ παραχωρῆσαι καὶ τῆς βασιλείας ὡς πρεσβυτέρῳ παρακαλεῖ τὸν γάμον αὐτῷ τὸν ἈβισάκηςAbishag αἰτουμένη φίλους ἔχοντι δυνατοὺς ἸώαβονJoab τὸν στρατηγὸν καὶ ἈβιάθαρονAbiathar τὸν ἱερέα , μεταπεμψάμενος δὲ ΒαναίανBanaiah τὸν ἐπὶ τῶν σωματοφυλάκωνbodyguard ἀποκτεῖναι προσέταξεν αὐτῷ τὸν ἀδελφὸν ἈδωνίανAdonijah .
⁹ But the king was greatly offended at these words, and sent away his mother, and said that Adonijah aimed at great things; and that he wondered that she did not desire him to yield up the kingdom to him, as to his elder brother, since she desired that he might marry Abishag; and that he had potent friends, Joab the captain of the host, and Abiathar the priest. So he called for Benaiah, the captain of the guards, and ordered him to slay his brother Adonijah.	⁹ The king was angry with these words and sent his mother away saying that Adonijah was aspiring to great things. By wanting him to marry Abishag, she might as well ask him to hand over the kingship to his elder brother, for he had powerful friends in general Joab and Abiathar the priest. So he sent Banaios, the head of his bodyguard, to kill his brother Adonijah.
⁹ Barach

¹⁰ καλέσας δὲ τὸν ἈβιάθαρονAbiathar τὸν ἱερέα " θανάτου μέν , εἶπε , ῥύεταί σε τά τε ἄλλα ὅσα τῷ πατρὶ συνέκαμες καὶ ἡ κιβωτός , ἣν σὺν αὐτῷ μετήνεγκας . ταύτην δέ σοι τὴν‎ τιμωρίαν ἐπιτίθημι ταξαμένῳ μετὰ ἈδωνίαAdonijah καὶ τὰ ἐκείνου φρονήσαντι · μήτε ἐνθάδε ἴσθι μήτε εἰς ὄψιν ἀπάντα τὴν‎ ἐμήν , ἀλλ᾽ εἰς τὴν‎ πατρίδα πορευθεὶς ἐν τοῖς ἀγροῖς ζῆθι καὶ τοῦτον ἄχρι τελευτῆς ἔχε τὸν βίον ἁμαρτὼν τοῦ μηκέτ᾽ εἶναι δικαίως ἐν ἀξίᾳ .
¹⁰ He also called for Abiathar the priest, and said to him, “I will not put thee to death because of those other hardships which thou hast endured with my father, and because of the ark which thou hast borne along with him; but I inflict this following punishment upon thee, because thou wast among Adonijah’s followers, and wast of his party. Do not thou continue here, nor come any more into my sight, but go to thine own town, and live on thy own fields, and there abide all thy life; for thou hast offended so greatly, that it is not just that thou shouldst retain thy dignity any longer.”	¹⁰ He also called for Abiathar the priest and said to him, "Because of the hardships you endured with my father and because you carried the ark along with him, I will not put you to death, but for following Adonijah and being on his side I set this penalty on you : - Do not stay here, or come any more into my sight, but go to your own town and live amid your own fields and remain there to the end of your life, for you can no longer hold the honour, after your your offence."
¹⁰ Barach

¹¹ καταλύεται μὲν οὖν ἀπὸ τῆς ἱερατικῆς τιμῆς ὁ ἸθαμάρουIthamar οἶκος διὰ τὴν‎ προειρημένην αἰτίαν , καθὼς καὶ τῷ ἈβιαθάρουAbiathar πάππῳ προεῖπεν ὁ θεὸς ἨλείEli , μετέβη δ᾽ εἰς τὸ ΦιναάσουPhineas γένος πρὸς ΣάδωκονSadok .
¹¹ For the forementioned cause, therefore, it was that the house of Ithamar was deprived of the sacerdotal dignity, as God had foretold to Eli, the grandfather of Abiathar. So it was transferred to the family of Phineas, to Zadok.	¹¹ So the house of Ithamar was stripped of the priestly dignity, as God had foretold to Eli, the grandfather of Abiathar and was transferred to Sadok, of the family of Phineas.
¹¹ Barach

¹² οἱ δὲ ἰδιωτεύσαντες ἐκ τοῦ ΦιναάσουPhineas γένους καθ᾽ ὃν καιρὸν εἰς τὸν ἸθαμάρουIthamar οἶκον ἡ ἀρχιερωσύνη μετῆλθεν ἨλεὶEli πρώτου ταύτην παραλαβόντος ἦσαν οὗτοι · ὁ τοῦ ἀρχιερέως ἸησοῦJesus, Joshua υἱὸς ΒοκίαςBokkias , τούτου δὲ ἸώθαμοςJothamas , ἸωθάμουJothamas δὲ ΜαραίωθοςMeraioth , ΜαραιώθουMaraioth δὲ ἈροφαῖοςArophseus , ἈροφαίουArophseus δὲ ἈχίτωβοςAhitub , ἈχιτώβουAhitub δὲ ΣάδωκοςSadok , ὃς πρῶτος ἐπὶ ΔαυίδουDavid τοῦ βασιλέως ἀρχιερεὺς ἐγένετο .
¹² Now those that were of the family of Phineas, but lived privately during the time that the high priesthood was transferred to the house of Ithamar, (of which family Eli was the first that received it,)were these that follow: Bukki, the son of Abishua the high priest; his son was Joatham; Joatham’s son was Meraioth; Meraioth’s son was Arophseus; Aropheus’s son was Ahitub; and Ahitub’s son was Zadok, who was first made high priest in the reign of David.	¹² Those of the family of Phineas, who had lived privately during the time that the high priesthood was held by the house of Ithamar, of whom Eli was the first to receive it, were these : Bokkias, son of the high priest Joshua; his son was Jothamas; Jothamas' son was Meraioth; Meraioth's son was Arophseus; Aropheus' son was Ahitub, and Ahitub's son was Sadok, who first became high priest in the reign of David.
¹² Barach

¹³ ἸώαβοςJoarib δὲ ὁ στρατηγὸς τὴν‎ ἀναίρεσιν ἀκούσας ἈδωνίαAdonijah περιδεὴς ἐγένετο , Φίλος γὰρ ἦν αὐτῷ μᾶλλον ἢ τῷ βασιλεῖ ΣολόμωνιSolomon , καὶ κίνδυνον ἐκ τούτου διὰ τὴν‎ πρὸς ἐκεῖνον εὔνοιαν οὐκ ἀλόγως ὑποπτεύων καταφεύγει μὲν ἐπὶ τὸ θυσιαστήριον , ἀσφάλειαν δὲ ἐνόμιζεν αὑτῷ ποριεῖν ἐκ τῆς πρὸς τὸν θεὸν εὐσεβείας τοῦ βασιλέως .
¹³ Now when Joab the captain of the host heard of the slaughter of Adonijah, he was greatly afraid, for he was a greater friend to him than to Solomon; and suspecting, not without reason, that he was in danger, on account of his favor to Adonijah, he fled to the altar, and supposed he might procure safety thereby to himself, because of the king’s piety towards God.	¹³ When general Joab heard of the slaughter of Adonijah, he was very afraid, for he was a closer friend to him than to Solomon, and rightly suspecting that he was in danger for favouring Adonijah, he fled to the altar, thinking to save himself in this way, because of the king's piety toward God.
¹³ Barach

¹⁴ ὁ δὲ ἀπαγγειλάντων αὐτῷ τινων τὴν‎ ἸωάβουJoab γνώμην πέμψας ΒαναίανBanaiah ἐκέλευσεν ἀναστήσαντα ἄγειν ἐπὶ τὸ δικαστήριον ὡς ἀπολογησόμενον . ἸώαβοςJoarib δὲ οὐκ ἔφη ἐγκαταλείψειν τὸ ἱερόν , ἀλλ᾽ αὐτοῦ‎ τεθνήξεσθαι μᾶλλον ἢ ἐν ἑτέρῳ χωρίῳ .
¹⁴ But when some told the king what Joab’s supposal was, he sent Benaiah, and commanded him to raise him up from the altar, and bring him to the judgment-seat, in order to make his defense. However, Joab said he would not leave the altar, but would die there rather than in another place.	¹⁴ When they reported Joab's notion to the king, he sent Banaios with orders to take him to the tribunal to make his defence. Joab said he would not leave the altar, but would die there rather than in another place.
¹⁴ Barach

¹⁵ ΒαναίουBenaiah δὲ τὴν‎ ἀπόκρισιν αὐτοῦ‎ τῷ βασιλεῖ δηλώσαντος προσέταξεν ὁ ΣολόμωνSolomon ἐκεῖ τὴν‎ κεφαλὴν αὐτοῦ‎ ἀποτεμεῖν , καθὼς βούλεται , καὶ ταύτην λαβεῖν τὴν‎ δίκην ὑπὲρ τῶν δύο στρατηγῶν , οὓς ὁ ἸώαβοςJoarib ἀνοσίως ἀπέκτεινε , θάψαι δ᾽ αὐτοῦ‎ τὸ σῶμα , ὅπως τὰ μὲν ἁμαρτήματα μηδέποτε καταλείπῃ τὸ γένος τὸ ἐκείνου , τῆς δὲ ἸωάβουJoab τελευτῆς αὐτός τε καὶ ὁ πατὴρ ἀθῷοι τυγχάνωσι .
¹⁵ And when Benaiah had reported his answer to the king, Solomon commanded him to cut off his head there and let him take that as a punishment for those two captains of the host whom he had wickedly slain, and to bury his body, that his sins might never leave his family, but that himself and his father, by Joab’s death, might be guiltless.	¹⁵ When Banaios reported his answer to the king, Solomon told him to cut off his head there, as punishment for those two officers of the army he had wrongfully killed, and to bury his body, so that his sins might never leave his family, but that Joab's death would leave himself, and his father, guiltless.
¹⁵ Barach

¹⁶ καὶ ΒαναίαςBenaiah μὲν τὰ κελευσθέντα ποιήσας αὐτὸς ἀποδείκνυται στρατηγὸς πάσης τῆς δυνάμεως , ΣάδωκονSadok δὲ ποιεῖ μόνον ἀρχιερέα ὁ βασιλεὺς εἰς τὸν ἈβιαθάρουAbiathar τόπον , ὃν μετεστήσατο .
¹⁶ And when Benaiah had done what he was commanded to do, he was himself appointed to be captain of the whole army. The king also made Zadok to be alone the high priest, in the room of Abiathar, whom he had removed.	¹⁶ When Banaios had done as ordered, he was in turn appointed as officer of the whole army. The king also appointed Sadok alone as high priest, in place of Abiathar, whom he had removed.
¹⁶ Barach

¹⁷ Σουμουίσῳ δὲ προσέταξεν οἰκίαν οἰκοδομήσαντι μένειν ἐν ἹεροσολύμοιςJerusalem αὐτῷ προσεδρεύοντι καὶ μὴ διαβαίνειν τὸν χειμάρρουν Κεδρῶνα ἔχειν ἐξουσίαν , παρακούσαντι δὲ τούτων θάνατον ἔσεσθαι τὸ πρόστιμον . τῷ δὲ μεγέθει τῆς ἀπειλῆς καὶ ὅρκους αὐτῷ προσηνάγκασε ποιήσασθαι .
¹⁷ But as to Shimei, Solomon commanded that he should build him a house, and stay at Jerusalem, and attend upon him, and should not have authority to go over the brook Cedron; and that if he disobeyed that command, death should be his punishment. He also threatened him so terribly, that he compelled him to take an oath that he would obey.	¹⁷ But he ordered Soumouis to build a house and stay in Jerusalem and attend upon him, and that he was not allowed to go beyond the brook Cedron, and that if he disobeyed this command, his punishment would be death. He threatened him fiercely, and bound him by an oath to obey.
¹⁷ Barach

¹⁸ Σουμούισος δὲ χαίρειν οἷς προσέταξεν αὐτῷ ΣολόμωνSolomon φήσας καὶ ταῦτα ποιήσειν προσομόσας καταλιπὼν τὴν‎ πατρίδα τὴν‎ διατριβὴν ἐν τοῖς ἹεροσολύμοιςJerusalem ἐποιεῖτο . διελθόντων δὲ τριῶν ἐτῶν ἀκούσας δύο δούλους ἀποδράντας αὐτὸν ἐν ΓίττῃGitta τυγχάνοντας ὥρμησεν ἐπὶ τοὺς οἰκέτας .
¹⁸ Accordingly Shimei said that he had reason to thank Solomon for giving him such an injunction; and added an oath, that he would do as he bade him; and leaving his own country, he made his abode in Jerusalem. But three years afterwards, when he heard that two of his servants were run away from him, and were in Gath, he went for his servants in haste;	¹⁸ Soumouis said he was thankful to Solomon for these orders, and gave his oath to do as he was bidden, and left his own region and lived in Jerusalem. But three years later, hearing that two of his slaves had run away and were in Gitta, he went in pursuit of his servants.
¹⁸ Barach

¹⁹ ἐπανελθόντος δὲ μετ᾽ αὐτῶν ὁ βασιλεὺς αἰσθόμενος , ὡς καὶ τῶν ἐντολῶν αὐτοῦ‎ καταφρονήσαντος καὶ τὸ μεῖζον τῶν ὅρκων τοῦ θεοῦ μηδεμίαν ποιησαμένου φροντίδα , χαλεπῶς εἶχε καὶ καλέσας αὐτόν " οὐ σύ , φησίν , ὤμοσας μὴ ἐγκαταλείψειν ἐμὲ μηδ᾽ ἐξελεύσεσθαί ποτ᾽ ἐκ ταύτης τῆς πόλεως εἰς ἄλλην ;
¹⁹ and when he was come back with them, the king perceived it, and was much displeased that he had condemned his commands, and, what was more, had no regard to the oaths he had sworn to God; so he called him, and said to him, “Didst not thou swear never to leave me, nor to go out of this city to another?	¹⁹ When he arrived back with them, the king noted it and was displeased that he had scorned his commands, and disregarded the oaths he had sworn to God. So he called him and said to him, "Did you not swear never to leave me, nor to go from this city to another?
¹⁹ Barach

²⁰ οὔκουν ἀποδράσῃ τὴν‎ τῆς ἐπιορκίαςfalse oath, perjury δίκην , ἀλλὰ καὶ ταύτης καὶ ὧν τὸν πατέρα μου παρὰ τὴν‎ φυγὴν ὕβρισας τιμωρήσομαί σε πονηρὸν γενόμενον , ἵνα γνῷς ὅτι κερδαίνουσι μὲν οὐδὲν οἱ κακοὶ μὴ παρ᾽ αὐτὰ τἀδικήματα κολασθέντες , ἀλλὰ παντὶ τῷ χρόνῳ ᾧ νομίζουσιν ἀδεεῖςwithout fear εἶναι μηδὲν πεπονθότες αὔξεται καὶ γίνεται μείζων ἡ κόλασις αὐτοῖς ἧς ἂν παραυτίκα πλημμελήσαντες ἔδοσαν . Καὶ Σουμούισον μὲν κελευσθεὶς ΒαναίαςBenaiah ἀπέκτεινεν .
²⁰ Thou shalt not therefore escape punishment for thy perjury, but I will punish thee, thou wicked wretch, both for this crime, and for those wherewith thou didst abuse my father when he was in his flight, that thou mayst know that wicked men gain nothing at last, although they be not punished immediately upon their unjust practices; but that in all the time wherein they think themselves secure, because they have yet suffered nothing, their punishment increases, and is heavier upon them, and that to a greater degree than if they had been punished immediately upon the commission of their crimes.” So Benaiah, on the king’s command, slew Shimei.	²⁰ You shall not escape the penalty for your perjury, for I will punish you, vile wretch, for this crime and for the evils you did to my father during his flight. The wicked gain nothing in the end, even if not immediately punished for their unjust practices, but all the time when they think themselves secure and have suffered nothing, their penalty increases and then comes upon them more than if they had been punished immediately after the crime." So, at the king's command, Banaios killed Soumouis.
²⁰ Barach

Chapter 2
[021-060]
Solomon's Egyptian wife; his wisdom and riches.
Materials from king Hiram,
for the planned Temple

☜ ☞

²¹ Ἤδη δὲ τὴν‎ βασιλείαν βεβαίως ἔχων ΣολόμωνSolomon καὶ τῶν ἐχθρῶν κεκολασμένων ἄγεται τὴν‎ ΦαραώθουPharaothes τοῦ τῶν ΑἰγυπτίωνEgyptians βασιλέως θυγατέρα · καὶ κατασκευάσας τὰ τείχη [τῶν ] ἹεροσολύμωνJerusalem πολλῷ μείζω καὶ ὀχυρώτερα τῶν πρόσθεν ὄντων διεῖπε τὰ πράγματα λοιπὸν ἐπὶ πολλῆς εἰρήνης μηδ᾽ ὑπὸ τῆς νεότητος πρός τε δικαιοσύνην καὶ φυλακὴν τῶν νόμων καὶ μνήμην ὧν ὁ πατὴρ τελευτῶν ἐπέστειλε βλαπτόμενος , ἀλλὰ πάνθ᾽ ὅσα οἱ τοῖς χρόνοις προβεβηκότες καὶ πρὸς τὸ φρονεῖν ἀκμάζοντες μετὰ πολλῆς ἀκριβείας ἐπιτελῶν .
²¹ Solomon having already settled himself firmly in his kingdom, and having brought his enemies to punishment, he married the daughter of Pharaoh king of Egypt, and built the walls of Jerusalem much larger and stronger than those that had been before, and thenceforward he managed public affairs very peaceably. Nor was his youth any hinderance in the exercise of justice, or in the observation of the laws, or in the remembrance of what charges his father had given him at his death; but he discharged every duty with great accuracy, that might have been expected from such as are aged, and of the greatest prudence.	²¹ When Solomon was firmly settled in his kingdom and had punished his enemies, he married the daughter of Pharaothes king of Egypt and built the walls of Jerusalem much larger and stronger than they had been before, and managed public affairs very peaceably from then on. Nor did his youth prevent him from seeing justice done and preserving the laws, or in remembering his father's dying instructions, but he fulfilled every duty with the care one might expect from people of more advanced years and prudence.
²¹ Barach

²² ἔγνω δ᾽ εἰς ΓιβρῶναHebron παραγενόμενος ἐπὶ τοῦ χαλκέου θυσιαστηρίου τοῦ κατασκευασθέντος ὑπὸ Μουσείου θῦσαι τῷ θεῷ καὶ χίλια τὸν ἀριθμὸν ὡλοκαύτωσεν ἱερεῖα . τοῦτο δὲ ποιήσας μεγάλως ἔδοξε τὸν θεὸν τετιμηκέναι · φανεὶς γὰρ αὐτῷ κατὰ τοὺς ὕπνους ἐκείνης τῆς νυκτὸς ἐκέλευσεν αἱρεῖσθαι , τίνας ἀντὶ τῆς εὐσεβείας παράσχῃ δωρεὰς αὐτῷ .
²² He now resolved to go to Hebron, and sacrifice to God upon the brazen altar that was built by Moses. Accordingly he offered there burnt-offerings, in number a thousand; and when he had done this, he thought he had paid great honor to God; for as he was asleep that very night God appeared to him, and commanded him to ask of him some gifts which he was ready to give him as a reward for his piety.	²² He now resolved to go to Hebron and sacrifice to God upon the bronze altar built by Moses. So he offered a thousand burned offerings there, and when he had done so he was credited as having paid great honour to God, for as he was asleep that night God appeared to him and bade him to choose which of several gifts he wanted, as a reward for his piety.
²² Barach

²³ ΣολόμωνSolomon δὲ τὰ κάλλιστα καὶ μέγιστα καὶ θεῷ παρασχεῖν ἥδιστα καὶ λαβεῖν ἀνθρώπῳ συμφορώτατα τὸν θεὸν ᾔτησεν · οὐ γὰρ χρυσὸν οὐδ᾽ ἄργυρον οὐδὲ τὸν ἄλλον πλοῦτον ὡς ἄνθρωπος καὶ νέος ἠξίωσεν αὑτῷ προσγενέσθαι , ταῦτα γὰρ σχεδὸν νενόμισται παρὰ τοῖς πλείστοις μόνα σπουδῆς ἄξια καὶ θεοῦ δῶρα εἶναι , ἀλλὰ " δός μοι φησί , δέσποτα , νοῦν ὑγιῆ καὶ φρόνησιν ἀγαθήν , οἷς ἂν τὸν λαὸν τἀληθῆ καὶ τὰ δίκαια λαβὼν κρίνοιμι .
²³ So Solomon asked of God what was most excellent, and of the greatest worth in itself, what God would bestow with the greatest joy, and what it was most profitable for man to receive; for he did not desire to have bestowed upon him either gold or silver, or any other riches, as a man and a youth might naturally have done, for these are the things that generally are esteemed by most men, as alone of the greatest worth, and the best gifts of God; but, said he, “Give me, O Lord, a sound mind, and a good understanding, whereby I may speak and judge the people according to truth and righteousness.”	²³ Solomon asked God for what was most excellent and greatest in itself, which God was happy to bestow, and which was most profitable for man to receive. He did not ask to have given to him either gold or silver, or any other riches, as a young man might naturally have chosen, for these are what are honoured by most men as the only things worth striving for and the best gifts of God, but he said, "Give me, O Lord, a sound mind and a good understanding, with which to speak and judge the people according to truth and righteousness."
²³ Barach

²⁴ τούτοις ἥσθη τοῖς αἰτήμασιν ὁ θεὸς καὶ τά τε ἄλλα πάνθ᾽ ὧν οὐκ ἐμνήσθη παρὰ τὴν‎ ἐκλογὴν δώσειν ἐπηγγείλατο πλοῦτον δόξαν νίκην πολεμίων , καὶ πρὸ πάντων σύνεσιν καὶ σοφίαν οἵαν οὐκ ἄλλος τις ἀνθρώπων ἔσχεν οὔτε βασιλέων οὔτ᾽ ἰδιωτῶν , φυλάξειν τε καὶ τοῖς ἐκγόνοις αὐτοῦ‎ τὴν‎ βασιλείαν ἐπὶ πλεῖστον ὑπισχνεῖτο χρόνον , ἂν δίκαιός τε ὢν διαμένῃ καὶ πειθόμενος αὐτῷ καὶ τὸν πατέρα μιμούμενος ἐν οἷς ἦν ἄριστος .
²⁴ With these petitions God was well pleased; and promised to give him all those things that he had not mentioned in his option, riches, glory, victory over his enemies; and, in the first place, understanding and wisdom, and this in such a degree as no other mortal man, neither kings nor ordinary persons, ever had. He also promised to preserve the kingdom to his posterity for a very long time, if he continued righteous and obedient to him, and imitated his father in those things wherein he excelled.	²⁴ With these petitions God was well pleased, and promised to give him as well all the things he had not requested, riches, glory, victory over his enemies, but above all, understanding and wisdom to a level never possessed by any other mortal man, whether kings or ordinary citizens. He also promised to keep the kingdom with his descendants for a very long time, if he continued righteous and obedient to him and imitated his father in those things where he excelled.
²⁴ Barach

²⁵ ταῦτα τοῦ θεοῦ ΣολόμωνSolomon ἀκούσας ἀνεπήδησεν εὐθὺς ἐκ τῆς κοίτης καὶ προσκυνήσας αὐτὸν ὑπέστρεψεν εἰς ἹεροσόλυμαJerusalem , καὶ πρὸ τῆς σκηνῆς μεγάλας ἐπιτελέσας θυσίας κατευωχεῖ τοὺς ἸουδαίουςJews ἅπαντας .
²⁵ When Solomon heard this from God, he presently leaped out of his bed; and when he had worshipped him, he returned to Jerusalem; and after he had offered great sacrifices before the tabernacle, he feasted all his own family.	²⁵ When Solomon heard this from God, He instantly got out of bed and worshipped him. Then he returned to Jerusalem and offered great sacrifices before the Tent, after which he gave a feast for all the Jews.
²⁵ Barach

²⁶ Ταύταις δὲ ταῖς ἡμέραις κρίσις ἐπ᾽ αὐτὸν ἤχθη δυσχερής , ἧς τὸ τέλος εὑρεῖν ἦν ἐπίπονον · τὸ δὲ πρᾶγμα περὶ οὗ συνέβαινεν εἶναι τὴν‎ δίκην ἀναγκαῖον δηλῶσαι , ἵνα τοῖς ἐντυγχάνουσι τό τε δύσκολον τῆς κρίσεως γνώριμον ὑπάρξῃ , καὶ τοιούτων μεταξὺ πραγμάτων γενόμενοι λάβωσιν ὥσπερ ἐξ εἰκόνος τῆς τοῦ βασιλέως ἀγχινοίας τὸ ῥᾳδίως ἀποφαίνεσθαι περὶ τῶν ζητουμένων δυνηθῆναι .
²⁶ In these days a hard cause came before him in judgment, which it was very difficult to find any end of; and I think it necessary to explain the fact about which the contest was, that such as light upon my writings may know what a difficult cause Solomon was to determine, and those that are concerned in such matters may take this sagacity of the king for a pattern, that they may the more easily give sentence about such questions.	²⁶ In these days a hard case came before him for judgment, which it was very difficult to resolve, and I think it necessary to explain the facts of the case, so that whoever reads this may know what a difficult cause Solomon had to decide and those who are concerned in such matters may take the king's prudence as a model of how to give sentence about such questions.
²⁶ Barach

²⁷ δύο γυναῖκες ἑταῖραι τὸν βίον ἧκον ἐπ᾽ αὐτόν , ὧν ἡ ἀδικεῖσθαι δοκοῦσα πρώτη λέγειν ἤρξατο · " οἰκῶ μέν , εἶπεν , ὦ βασιλεῦ , μετὰ ταύτης ἐν ἑνὶ δωματίῳ , συνέβη δ᾽ ἀμφοτέραις ἡμῖν ἐπὶ μιᾶς ἡμέρας ἀποτεκεῖν κατὰ τὴν‎ αὐτὴν ὥραν ἄρρενα παιδία .
²⁷ There were two women, who were harlots in the course of their lives, that came to him; of whom she that seemed to be injured began to speak first, and said, “O king, I and this other woman dwell together in one room. Now it came to pass that we both bore a son at the same hour of the same day;	²⁷ Two women who were prostitutes came to him, and the one who claimed to be wronged began to speak first and said, "O king, I and this other woman live together in one room and both of us bore male children at the same hour of the same day.
²⁷ Barach

²⁸ τρίτης δὲ ἡμέρας διελθούσης ἐπικοιμηθεῖσα τῷ αὑτῆς παιδίῳ αὕτη τοῦτο μὲν ἀποκτείνει , βαστάσασα δὲ τοὐμὸν ἐκ τῶν γονάτων πρὸς αὑτὴν μεταφέρει καὶ τὸ νεκρὸν ἐμοῦ κοιμωμένης εἰς τὰς ἀγκάλας μου τίθησι .
²⁸ and on the third day this woman overlaid her son, and killed it, and then took my son out of my bosom, and removed him to herself, and as I was asleep she laid her dead son in my arms.	²⁸ But on the third day this woman rolled over upon her son and killed it and then took my son from my bosom and took him for herself and as I was asleep she laid her dead son in my arms.
²⁸ Barach

²⁹ πρωὶ δὲ θηλὴν ὀρέξαι βουλομένη τῷ παιδίῳ τὸ μὲν ἐμὸν οὐχ εὗρον , τὸ δὲ ταύτης νεκρὸν ὁρῶ μοι παρακείμενον · ἀκριβῶς γὰρ κατανοήσασα τοῦτο ἐπέγνων · ὅθεν ἀπαιτῶ τὸν ἐμὸν υἱὸν καὶ οὐκ ἀπολαμβάνουσα καταπέφευγα , δέσποτα , ἐπὶ τὴν‎ παρὰ σοῦ βοήθειαν · τῷ γὰρ εἶναι μόνας καὶ μηδένα τὸν ἐλέγξαι δυνάμενον φοβεῖσθαι
²⁹ Now, when in the morning I was desirous to give the breast to the child, I did not find my own, but saw the woman’s dead child lying by me; for I considered it exactly, and found it so to be. Hence it was that I demanded my son, and when I could not obtain him, I have recourse, my lord, to thy assistance; for since we were alone, and there was nobody there that could convict her, she cares for nothing, but perseveres in the stout denial of the fact.”	²⁹ When in the morning I wished to give the breast to the child, I did not find my own, but saw the woman's dead child lying by me, for when I looked carefully I saw it to be so. When I demanded my own son and could not get him, I have recourse, my lord, to your help. For since we were alone and there was no one there to accuse her, she cares for nothing, but keeps stoutly denying it."
²⁹ Barach

³⁰ καταφρονοῦσα ἰσχυρῶς ἀρνουμένη παραμένει . ταῦτ᾽ εἰπούσης ὁ βασιλεὺς ἀνέκρινε τὴν‎ ἑτέραν , τί τοῖς εἰρημένοις ἀντιλέγειν ἔχει . τῆς δὲ ἀρνουμένης τοῦτο πεποιηκέναι , τὸ δὲ παιδίον ζῆν τὸ αὑτῆς λεγούσης , τὸ δὲ τῆς ἀντιδίκου τεθνηκέναι , μηδενὸς ἐπινοοῦντος τὴν‎ κρίσιν ἀλλ᾽ ὥσπερ ἐπ᾽ αἰνίγματι περὶ τὴν‎ εὕρεσιν αὐτοῦ‎ πάντων τῇ διανοίᾳ τετυφλωμένων μόνος ὁ βασιλεὺς ἐπενόησέ τι τοιοῦτον ·
³⁰ When this woman had told this her story, the king asked the other woman what she had to say in contradiction to that story. But when she denied that she had done what was charged upon her, and said that it was her child that was living, and that it was her antagonist’s child that was dead, and when no one could devise what judgment could be given, and the whole court were blind in their understanding, and could not tell how to find out this riddle, the king alone invented the following way how to discover it.	³⁰ When this woman had told her story, the king asked the other woman what she had to say in response to the allegation. She denied that she had done it and said that it was her child who was alive and her opponent's child who had died. When no one could figure out what judgment should be given and all were baffled by this enigma the king alone devised the following way to unravel it.
³⁰ Barach

³¹ κελεύσας κομισθῆναι καὶ τὸ νεκρὸν καὶ τὸ ζῶν παιδίον μεταπέμπεταί τινα τῶν σωματοφυλάκωνbodyguard καὶ σπασάμενον ἐκέλευσε τὴν‎ μάχαιραν ἀμφότερα διχοτομῆσαι τὰ παιδία , ὅπως ἑκάτεραι λάβωσιν ἀνὰ ἥμισυ τοῦ τε ζῶντος καὶ τοῦ τετελευτηκότος .
³¹ He bade them bring in both the dead child and the living child; and sent one of his guards, and commanded him to fetch a sword, and draw it, and to cut both the children into two pieces, that each of the women might have half the living and half the dead child.	³¹ He bade them bring in both the dead child and the living one and sent one of his bodyguards to draw his sword and cut each child into two pieces, so that each woman might have half of the living and half of the dead child.
³¹ Barach

³² ἐπὶ τούτῳ πᾶς μὲν ὁ λαὸς λανθάνων ἐχλεύαζεν ὡς μειράκιον τὸν βασιλέα , μεταξὺ δὲ τῆς μὲν ἀπαιτούσης καὶ ἀληθοῦς μητρὸς ἀνακραγούσης τοῦτο μὴ ποιεῖν ἀλλὰ παραδιδόναι τῇ ἑτέρᾳ τὸ παιδίον ὡς ἐκείνης , ἀρκεῖσθαι γὰρ τῷ ζῆν αὐτὸ καὶ βλέπειν μόνον κἂν ἀλλότριον δοκῇ , τῆς δ᾽ ἑτέρας ἑτοίμως ἐχούσης διαιρούμενον ἰδεῖν τὸ παιδίον καὶ προσέτι βασανισθῆναι καὶ αὐτὴν ἀξιούσηςto think worthy ,
³² Hereupon all the people privately laughed at the king, as no more than a youth. But, in the mean time, she that was the real mother of the living child cried out that he should not do so, but deliver that child to the other woman as her own, for she would be satisfied with the life of the child, and with the sight of it, although it were esteemed the other’s child; but the other woman was ready to see the child divided, and was desirous, moreover, that the first woman should be tormented.	³² At this, all the people secretly laughed at the king, as being merely a youth. But meanwhile, the one who was really the mother of the living child shouted out not to do it but to hand over that child to the other woman as her own, for it was enough for her to see the child alive, even if it were reckoned to belong to the other; but the other woman was prepared to see the child divided and even wanted the first woman to be tortured.
³² Barach

³³ ὁ βασιλεὺς ἐπιγνοὺς τὰς ἑκατέρων φωνὰς ἀπὸ τῆς ἀληθείας γεγενημένας τῇ μὲν ἀνακραγούσῃ τὸ παιδίον προσέκρινε , μητέρα γὰρ αὐτὴν ἀληθῶς εἶναι , τῆς δὲ ἄλλης κατέγνω πονηρίαν τό τε ἴδιον ἀποκτεινάσης καὶ τὸ τῆς φίλης σπουδαζούσης ἀπολλύμενον θεάσασθαι .
³³ When the king understood that both their words proceeded from the truth of their passions, he adjudged the child to her that cried out to save it, for that she was the real mother of it; and he condemned the other as a wicked woman, who had not only killed her own child, but was endeavoring to see her friend’s child destroyed also.	³³ As the king realized that the words of each proceeded from what had truly happened, he assigned the child to the one who had shouted to save it, for she was its real mother, and he condemned the other as a wicked woman, who had not only killed her own child, but also now sought to see her friend's child destroyed too.
³³ Barach

³⁴ τοῦτο μέγα δεῖγμα καὶ τεκμήριον τῆς τοῦ βασιλέως φρονήσεως καὶ σοφίας ἐνόμιζε τὸ πλῆθος , κἀξ ἐκείνης τὸ λοιπὸν τῆς ἡμέρας ὡς θείαν ἔχοντι διάνοιαν αὐτῷ προσεῖχον .
³⁴ Now the multitude looked on this determination as a great sign and demonstration of the king’s sagacity and wisdom, and after that day attended to him as to one that had a divine mind.	³⁴ The people looked on this decision as a great sign and proof of the king's prudence and wisdom; and from that day on they listened to him as to one possessing a divine mind.
³⁴ Barach

³⁵ Στρατηγοὶ δ᾽ αὐτῷ καὶ ἡγεμόνες ἦσαν τῆς χώρας ἁπάσης οἵδε · τῆς μὲν ἘφραίμουEphron κληρουχίας ΟὔρηςUres · ἐπὶ δὲ τῆς ΒιθιέμεςBithiemes τοπαρχίας ἦν ΔιόκληροςDioclerus · τὴν‎ δὲ τῶν ΔώρωνDōr καὶ τὴν‎ παραλίαν ἈβινάδαβοςAbinadab εἶχεν ὑπ᾽ αὐτῷ γεγαμηκὼς τὴν‎ ΣολόμωνοςSolomon θυγατέρα ·
³⁵ Now the captains of his armies, and officers appointed over the whole country, were these: over the lot of Ephraim was Ures; over the toparchy of Bethlehem was Dioclerus; Abinadab, who married Solomon’s daughter, had the region of Dora and the sea-coast under him;	³⁵ The officers of his armies and the officers appointed over the whole region, were these : over the territory of Ephraim was Ures; over the district of Bithiemes was Dioclerus; the region of Dor and the sea-coast was under Abinadab, who had married Solomon's daughter;
³⁵ Barach

³⁶ τὸ δὲ μέγα πεδίον ἦν ὑπὸ ΒαναίᾳBanaios τῷ ἈχίλουAchilus παιδί , προσεπῆρχε δὲ καὶ τῆς ἄχρι ἸορδάνουJordan πάσης · τὴν‎ δὲ ΓαλαδῖτινGaladitis καὶ ΓαυλανῖτινGaulanitis ἕως τοῦ ΛιβάνουLibanus ὄρους καὶ πόλεις ἑξήκοντα μεγάλας καὶ ὀχυρωτάτας ἔχων ὑφ᾽ αὑτὸν ΓαβάρηςGabares διεῖπεν · ἈχινάδαβοςAchinadab δὲ τῆς ΓαλιλαίαςGalilee ὅλης ἄχρι ΣιδῶνοςSidon ἐπετρόπευε συνοικῶν καὶ αὐτὸς θυγατρὶ ΣολόμωνοςSolomon ΒασίμαBasima τοὔνομα ·
³⁶ the Great Plain was under Benaiah, the son of Achilus; he also governed all the country as far as Jordan; Gabaris ruled over Gilead and Gaulanitis, and had under him the sixty great and fenced cities [of Og]; Achinadab managed the affairs of all Galilee as far as Sidon, and had himself also married a daughter of Solomon’s, whose name was Basima;	³⁶ The Great Plain was under Banaios, son of Achilus, who also ruled all the region as far as the Jordan. Gabaris ruled over Galaditis and Gaulanitis up to the border of Lebanon and had sixty large, well-fortified cities under him. Achinadab managed the affairs of all Galilee as far as Sidon and he also had married a daughter of Solomon's, named Basima.
³⁶ Barach

³⁷ τὴν‎ δὲ περὶ ἈκὴνArce παραλίαν εἶχε ΒανακάτηςBanacates · ΣαφάτηςSaphat δὲ τὸ ἸταβύριονItaburion ὄρος καὶ ΚαρμήλιονCarmel καὶ τὴν‎ κάτω ΓαλιλαίανGalilee ἄχρι τοῦ ποταμοῦ ἸορδάνουJordan χώραν ἐπὶ τούτῳ πᾶσαν ἐπετέτραπτο · ΣουμούιςSoumouis δὲ τὴν‎ τῆς ΒενιαμίδοςBenjamin κληρουχίαν ἐγκεχείριστο · ΓαβάρηςGabares δὲ εἶχε τὴν‎ πέραν τοῦ ἸορδάνουJordan χώραν · ἐπὶ δὲ τούτων εἷς πάλιν ἄρχων ἀποδέδεικτο .
³⁷ Banacates had the seacoast about Arce; as had Shaphat Mount Tabor, and Carmel, and [the Lower] Galilee, as far as the river Jordan; one man was appointed over all this country; Shimei was intrusted with the lot of Benjamin; and Gabares had the country beyond Jordan, over whom there was again one governor appointed.	³⁷ Banacates had the seacoast about Arce, and Saphat had Mount Itaburion and Carmel and the Lower Galilee as far as the river Jordan; all this region was subject to him. Soumouis was entrusted with the portion of Benjamin, and Gabares held the region beyond the Jordan, which was again placed under the rule of one man.
³⁷ Barach

³⁸ θαυμαστὴν δ᾽ ἐπίδοσιν ἔλαβεν ὅ τε τῶν ἙβραίωνHebrews λαὸς καὶ ἡ ἸούδαJudas φυλὴ πρὸς γεωργίαν τραπέντων καὶ τὴν‎ τῆς γῆς ἐπιμέλειαν · εἰρήνης γὰρ ἀπολαύοντεςto take, receive καὶ πολέμοις καὶ ταραχαῖς μὴ περισπώμενοι καὶ προσέτι τῆς ποθεινοτάτης ἐλευθερίας ἀκρατῶς ἐμφορούμενοι πρὸς τῷ συναύξειν ἕκαστος τὰ οἰκεῖα καὶ ποιεῖν ἄξια πλείονος ὑπῆρχεν .
³⁸ Now the people of the Hebrews, and particularly the tribe of Judah, received a wonderful increase when they betook themselves to husbandry, and the cultivation of their grounds; for as they enjoyed peace, and were not distracted with wars and troubles, and having, besides, an abundant fruition of the most desirable liberty, every one was busy in augmenting the product of their own lands, and making them worth more than they had formerly been.	³⁸ The Hebrew people and particularly the tribe of Judas, increased wonderfully when they set about farming and cultivating their land, for as they enjoyed peace and were not distracted with wars and troubles and having all the freedom they could desire, each was busy in increasing the produce of their own lands and raising the value of their property above what it had been in the past.
³⁸ Barach

³⁹ Ἦσαν δὲ καὶ ἕτεροι τῷ βασιλεῖ ἡγεμόνες , οἳ τῆς τε ΣύρωνSyrian γῆς καὶ τῶν ἀλλοφύλων ἥτις ἦν ἀπ᾽ ΕὐφράτουEuphrates ποταμοῦ διήκουσα μέχρι τῆς ΑἰγυπτίωνEgyptians ἐπῆρχον ἐκλέγοντες αὐτῷ φόρους παρὰ τῶν ἐθνῶν .
³⁹ The king had also other rulers, who were over the land of Syria and of the Philistines, which reached from the river Euphrates to Egypt, and these collected his tributes of the nations.	³⁹ The king had also other officers, who ruled the land of Syria and of the foreigners, extending from the river Euphrates to Egypt and collected his tributes from the nations.
³⁹ Barach

⁴⁰ συνετέλουν δὲ καὶ τῇ τραπέζῃ καθ᾽ ἡμέραν καὶ τῷ δείπνῳ τοῦ βασιλέως σεμιδάλεως μὲν κόρους τριάκοντα , ἀλεύρου δὲ ξ , σιτιστοὺς δὲ βόας δέκα καὶ νομάδας βόας εἴκοσι , σιτιστοὺς δὲ ἄρνας ἑκατόν . ταῦτα πάντα πάρεξ τῶν ἀπ᾽ ἄγρας ἐλάφων λέγω καὶ βουβάλων καὶ τῶν πετεινῶν καὶ ἰχθύων ἐκομίζετο καθ᾽ ἡμέραν βασιλεῖ παρὰ τῶν ἀλλοφύλων .
⁴⁰ Now these contributed to the king’s table, and to his supper every day thirty cori of fine flour, and sixty of meal; as also ten fat oxen, and twenty oxen out of the pastures, and a hundred fat lambs; all these were besides what were taken by hunting harts and buffaloes, and birds and fishes, which were brought to the king by foreigners day by day.	⁴⁰ Every day these contributed to the king's table and to his supper thirty cori of refined flour and sixty of meal, ten fattened oxen and twenty oxen from the pastures and a hundred fattened lambs; and on top of these were what the fruits of their hunting, deer and buffalo and birds and fishes, which were brought by foreigners every day to the king.
⁴⁰ Barach

⁴¹ τοσοῦτον δὲ πλῆθος ἦν ἁρμάτων ΣολόμωνιSolomon , ὡς τέσσαρας εἶναι μυριάδας φατνῶν τῶν ὑποζευγνυμένων ἵππων · χωρὶς δὲ τούτων ἦσαν ἱππεῖς δισχίλιοι καὶ μύριοι , ὧν οἱ μὲν ἡμίσεις τῷ βασιλεῖ προσήδρευον ἐν ἹεροσολύμοιςJerusalem , οἱ δὲ λοιποὶ κατὰ τὰς βασιλικὰς διεσπαρμένοι κώμας ἐν αὐταῖς κατέμενον . ὁ δ᾽ αὐτὸς ἡγεμὼν ὁ τὴν‎ τοῦ βασιλέως δαπάνην πεπιστευμένος καὶ τοῖς ἵπποις ἐχορήγει τὰ ἐπιτήδεια συγκομίζων εἰς ὃν ὁ βασιλεὺς διέτριβε τόπον .
⁴¹ Solomon had also so great a number of chariots, that the stalls of his horses for those chariots were forty thousand; and besides these he had twelve thousand horsemen, the one half of which waited upon the king in Jerusalem, and the rest were dispersed abroad, and dwelt in the royal villages; but the same officer who provided for the king’s expenses supplied also the fodder for the horses, and still carried it to the place where the king abode at that time.	⁴¹ Solomon also had so many chariots that there were forty thousand stalls for his chariot-horses, and besides he had twelve thousand cavalry, half of which attended on the king in Jerusalem while the rest were deployed elsewhere and lived in the royal villages, and the same officer who provided for the king's expenses also supplied the fodder for the horses and would bring it to whatever place the king happened to be living.
⁴¹ Barach

⁴² Τοσαύτη δ᾽ ἦν ἣν ὁ θεὸς παρέσχε ΣολόμωνιSolomon φρόνησιν καὶ σοφίαν , ὡς τούς τε ἀρχαίους ὑπερβάλλειν ἀνθρώπους καὶ μηδὲ τοὺς ΑἰγυπτίουςEgyptians , οἳ πάντων συνέσει διενεγκεῖν λέγονται , συγκρινομένους λείπεσθαι παρ᾽ ὀλίγον , ἀλλὰ πλεῖστον ἀφεστηκότας τῆς τοῦ βασιλέως φρονήσεως ἐλέγχεσθαι .
⁴² Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the king’s.	⁴² The prudence and wisdom which God had given to Solomon was so great that he exceeded the ancients and was no way inferior to the Egyptians, who are reputed beyond all others in understanding; indeed, it is clear that their understanding was much inferior to that of the king.
⁴² Barach

⁴³ ὑπερῆρε δὲ καὶ διήνεγκε σοφίᾳ καὶ τῶν κατὰ τὸν αὐτὸν καιρὸν δόξαν δυσμενῶς παρὰ τοῖς ἙβραίοιςHebrews ἐπὶ δεινότητι , ὧν οὐ παρελεύσομαι τὰ ὀνόματα · ἦσαν δὲ ἌθανοςAthanos καὶ ΑἱμανὸςAiman καὶ ΧάλκεοςChalkeos καὶ ΔάρδανοςDardan υἱοὶ ἩμάωνοςĒmaōn .
⁴³ He also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of Mahol.	⁴³ His wisdom also surpassed those most reputed for shrewdness among the Hebrews at that time; I mean Athanos and Aiman and Chalkeos and Dardan, the sons of Emaon.
⁴³ Barach

⁴⁴ συνετάξατο δὲ καὶ βιβλία περὶ ᾠδῶν καὶ μελῶν πέντε πρὸς τοῖς χιλίοις καὶ παραβολῶν καὶ εἰκόνων βίβλους τρισχιλίας · καθ᾽ ἕκαστον γὰρ εἶδος δένδρου παραβολὴν εἶπεν ἀπὸ ὑσσώπου ἕως κέδρου , τὸν αὐτὸν δὲ τρόπον καὶ περὶ κτηνῶν καὶ τῶν ἐπιγείων ἁπάντων ζῴων καὶ τῶν νηκτῶν καὶ τῶν ἀερίων · οὐδεμίαν γὰρ φύσιν ἠγνόησεν οὐδὲ παρῆλθεν ἀνεξέταστον , ἀλλ᾽ ἐν πάσαις ἐφιλοσόφησε καὶ τὴν‎ ἐπιστήμην τῶν ἐν αὐταῖς ἰδιωμάτων ἄκραν ἐπεδείξατο .
⁴⁴ He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties.	⁴⁴ He composed a thousand and five books of odes and songs, and three thousand parables and similitudes, for he spoke a parable about every sort of tree, from the hyssop to the cedar, and likewise about beasts and all sorts of living creatures, whether on the earth or in the seas or in the air, for he was not unfamiliar with the nature of any of them or neglected to examine them, but described them all like a philosopher and demonstrated the fullest knowledge of their various properties.
⁴⁴ Barach

⁴⁵ παρέσχε δ᾽ αὐτῷ μαθεῖν ὁ θεὸς καὶ τὴν‎ κατὰ τῶν δαιμόνων τέχνην εἰς ὠφέλειαν καὶ θεραπείαν τοῖς ἀνθρώποις · ἐπῳδάς τε συνταξάμενος αἷς παρηγορεῖται τὰ νοσήματα καὶ τρόπους ἐξορκώσεων κατέλιπεν , οἷς οἱ ἐνδούμενοι τὰ δαιμόνια ὡς μηκέτ᾽ ἐπανελθεῖν ἐκδιώξουσι .
⁴⁵ God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return;	⁴⁵ God also let him learn the art of expelling demons, for the benefit and healing of human beings. He also composed incantations for the relief of illnesses and he left behind him forms of exorcism to drive out demons, so that they never return.
⁴⁵ Barach

⁴⁶ καὶ αὕτη μέχρι νῦν παρ᾽ ἡμῖν ἡ θεραπεία πλεῖστον ἰσχύει · ἱστόρησα γάρ τινα ἘλεάζαρονEleazar τῶν ὁμοφύλωνof the same race ΟὐεσπασιανοῦVespasianus παρόντος καὶ τῶν υἱῶν αὐτοῦ‎ καὶ χιλιάρχων καὶ ἄλλου στρατιωτικοῦ πλήθους ὑπὸ τῶν δαιμονίων λαμβανομένους ἀπολύοντα τούτων . ὁ δὲ τρόπος τῆς θεραπείας τοιοῦτος ἦν ·
⁴⁶ and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this:	⁴⁶ This method of cure is still effective to this day, for I have seen a certain countryman of my own, named Eleazar, releasing people from demons in the presence of Vespasian and his sons and officers and the whole throng of his troops. The manner of the cure was as follows.
⁴⁶ Barach

⁴⁷ προσφέρων ταῖς ῥισὶ τοῦ δαιμονιζομένου τὸν δακτύλιον ἔχοντα ὑπὸ τῇ σφραγῖδι ῥίζαν ἐξ ὧν ὑπέδειξε ΣολόμωνSolomon ἔπειτα ἐξεῖλκεν ὀσφρομένῳ διὰ τῶν μυκτήρων τὸ δαιμόνιον , καὶ πεσόντος εὐθὺς τἀνθρώπου μηκέτ᾽ εἰς αὐτὸν ἐπανήξειν ὥρκου , Σολόμωνός τε μεμνημένος καὶ τὰς ἐπῳδὰς ἃς συνέθηκεν ἐκεῖνος ἐπιλέγων .
⁴⁷ He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed.	⁴⁷ He put under the nostrils of the demoniac a ring that had in its seal a root from among those prescribed by Solomon, and then he drew out the demon through his nostrils, and when the man instantly fell down, he adjured him never to return into him, while invoking the name of Solomon and reciting the incantations composed by him.
⁴⁷ Barach

⁴⁸ βουλόμενος δὲ πεῖσαι καὶ παραστῆσαι τοῖς παρατυγχάνουσιν ὁ ἘλεάζαροςEleazar , ὅτι ταύτην ἔχει τὴν‎ ἰσχύν , ἐτίθει μικρὸν ἔμπροσθεν ἤτοι ποτήριον πλῆρες ὕδατος ἢ ποδόνιπτρον καὶ τῷ δαιμονίῳ προσέταττεν ἐξιὸν τἀνθρώπου ταῦτα ἀνατρέψαι καὶ παρασχεῖν ἐπιγνῶναι τοῖς ὁρῶσιν , ὅτι καταλέλοιπε τὸν ἄνθρωπον .
⁴⁸ And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man;	⁴⁸ Wishing to demonstrate to the onlookers that he had this power, Eleazar set a cup or basin full of water a little way off and told the demon, as it left the man, to overturn it and so to show the onlookers that he had left the man.
⁴⁸ Barach

⁴⁹ γινομένου δὲ τούτου σαφὴς ἡ ΣολόμωνοςSolomon καθίστατο σύνεσις καὶ σοφία δι᾽ ἣν , ἵνα γνῶσιν ἅπαντες αὐτοῦ‎ τὸ μεγαλεῖον τῆς φύσεως καὶ τὸ θεοφιλὲς καὶ λάθῃ μηδένα τῶν ὑπὸ τὸν ἥλιον ἡ τοῦ βασιλέως περὶ πᾶν εἶδος ἀρετῆς ὑπερβολή , περὶ τούτων εἰπεῖν προήχθημεν .
⁴⁹ and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.	⁴⁹ When this was done, the skill and wisdom of Solomon was clearly shown, so that all may know the scale of his ability and how he was beloved of God, and the extraordinary and varied powers with which this king was endowed may not be unknown to anyone under the sun; and that is why we have dealt at length with these matters.
⁴⁹ Barach

⁵⁰ Ὁ δὲ τῶν ΤυρίωνTyrians βασιλεὺς ΕἴρωμοςHiram ἀκούσας ὅτι ΣολόμωνSolomon τὴν‎ τοῦ πατρὸς διεδέξατο βασιλείαν ὑπερήσθη , Φίλος γὰρ ἐτύγχανε τῷ ΔαυίδῃDavid , καὶ πέμψας πρὸς αὐτὸν ἠσπάζετό τε καὶ συνέχαιρεν ἐπὶ τοῖς παροῦσιν ἀγαθοῖς . ἀποστέλλει δὲ πρὸς αὐτὸν ΣολόμωνSolomon γράμματα δηλοῦντα τάδε ·
⁵⁰ Moreover Hiram, king of Tyre, when he had heard that Solonion succeeded to his father’s kingdom, was very glad of it, for he was a friend of David’s. So he sent ambassadors to him, and saluted him, and congratulated him on the present happy state of his affairs. Upon which Solomon sent him an epistle, the contents of which here follow:	⁵⁰ Hiram, king of Tyre, when he heard that Solonion succeeded to his father's kingdom, was very glad of it, for he was a friend of David's; and sending envoys he greeted and congratulated him on his present good fortune. Solomon sent him this letter in reply:
⁵⁰ Barach

⁵¹ " βασιλεὺς ΣολόμωνSolomon Εἱρώμῳ βασιλεῖ . ἴσθι μου τὸν πατέρα βουληθέντα κατασκευάσαι τῷ θεῷ ναὸν ὑπὸ τῶν πολέμων καὶ τῶν συνεχῶν στρατειῶν κεκωλυμένον · οὐ γὰρ ἐπαύσατο πρότερον τοὺς ἐχθροὺς καταστρεφόμενος πρὶν ἢ πάντας αὐτοὺς φόρων ὑποτελεῖς πεποιηκέναι .
⁵¹ “Know thou that my father would have built a temple to God, but was hindered by wars, and continual expeditions; for he did not leave off to overthrow his enemies till he made them all subject to tribute.	⁵¹ KING SOLOMON TO KING HIRAM "You know that my father would have built a temple to God, but was hindered by wars and continual campaigns, for he did not cease harassing his enemies until he had subjected them all to taxation.
⁵¹ Barach

⁵² ἐγὼ δὲ χάριν οἶδα τῷ θεῷ τῆς παρούσης εἰρήνης καὶ διὰ ταύτην εὐσχολῶν οἰκοδομῆσαι τῷ θεῷ βούλομαι τὸν οἶκον · καὶ γὰρ ὑπ᾽ ἐμοῦ τοῦτον ἔσεσθαι τῷ πατρί μου προεῖπεν ὁ θεός . διὸ παρακαλῶ σε συμπέμψαι τινὰς τοῖς ἐμοῖς εἰς ΛίβανονLibanus τὸ ὄρος κόψοντας ξύλα · πρὸς γὰρ τομὴν ὕλης ἐπιστημονέστερον ἔχουσι τῶν ἡμετέρων οἱ ΣιδώνιοιSidonians . μισθὸν δ᾽ ὃν ἂν ὁρίσῃς ἐγὼ τοῖς ὑλουργοῖς παρέξω ."
⁵² But I give thanks to God for the peace I at present enjoy, and on that account I am at leisure, and design to build a house to God, for God foretold to my father that such a house should be built by me; wherefore I desire thee to send some of thy subjects with mine to Mount Lebanon to cut down timber, for the Sidonians are more skillful than our people in cutting of wood. As for wages to the hewers of wood, I will pay whatsoever price thou shalt determine.”	⁵² But I thank God for the peace I now enjoy, and since I have the leisure I plan to build a house for God, since God foretold to my father that such a house would be built by me. Thus I want you to send some of your subjects along with mine to Mount Lebanon to cut down some trees, for the Sidonians are more skilled than our people in the cutting of timber; and I will pay the wood-cutters whatever wages you decide."
⁵² Barach

⁵³ ἀναγνοὺς δὲ τὴν‎ ἐπιστολὴν Εἵρωμος καὶ τοῖς ἐπεσταλμένοις ἡσθεὶς ἀντιγράφει τῷ ΣολόμωνιSolomon · " βασιλεὺς Εἵρωμος βασιλεῖ ΣολόμωνιSolomon . τὸν μὲν θεὸν εὐλογεῖν ἄξιον , ὅτι σοι τὴν‎ πατρῴαν παρέδωκεν ἡγεμονίαν ἀνδρὶ σοφῷ καὶ πᾶσαν ἀρετὴν ἔχοντι , ἐγὼ δὲ τούτοις ἡδόμενος ἅπαντα ὑπουργήσω τὰ ἐπεσταλμένα ·
⁵³ When Hiram had read this epistle, he was pleased with it; and wrote back this answer to Solomon: “It is fit to bless God that he hath committed thy father’s government to thee, who art a wise man, and endowed with all virtues. As for myself, I rejoice at the condition thou art in, and will be subservient to thee in all that thou sendest to me about;	⁵³ When he had read this letter, Hiram was pleased and wrote back to Solomon: KING HIRAM TO KING SOLOMON. "We should bless God for committing your father's government to you, a wise man endowed with every virtue. I am happy to be at your service in all that you have sent about,
⁵³ Barach

⁵⁴ τεμὼν γὰρ ξύλα πολλὰ καὶ μεγάλα κέδρου τε καὶ κυπαρίσσου διὰ τῶν ἐμῶν καταπέμψω ἐπὶ θάλασσαν καὶ κελεύσω τοὺς ἐμοὺς σχεδίαν πηξαμένους εἰς ὃν ἂν βουληθῇς τόπον τῆς σαυτοῦ χώρας πλεύσαντας ἀποθέσθαι · ἔπειθ᾽afterward οἱ σοὶ διακομίσουσιν εἰς ἹεροσόλυμαJerusalem . ὅπως δὲ καὶ σὺ παράσχῃς ἡμῖν ἀντὶ τούτων σῖτον , οὗ διὰ τὸ νῆσον οἰκεῖν δεόμεθα , φρόντισον ."
⁵⁴ for when by my subjects I have cut down many and large trees of cedar and cypress wood, I will send them to sea, and will order my subjects to make floats of them, and to sail to what place soever of thy country thou shalt desire, and leave them there, after which thy subjects may carry them to Jerusalem. But do thou take care to procure us corn for this timber, which we stand in need of, because we inhabit in an island.”	⁵⁴ and when, by means of my subjects, I have cut down many large cedar and cypress trees I will send them by sea and have my subjects make rafts of them and sail them to whatever place of your region you decide and leave them there, and then your subjects may bring them to Jerusalem. In return for this, furnish the corn we need, because we live on an island."
⁵⁴ Barach

⁵⁵ Διαμένει δὲ ἄχρι τῆς τήμερον τὰ τῶν ἐπιστολῶν τούτων ἀντίγραφα οὐκ ἐν τοῖς ἡμετέροις μόνον σωζόμενα βιβλίοις ἀλλὰ καὶ παρὰ ΤυρίοιςTyrians , ὥστε εἴ τις ἐθελήσειε τὸ ἀκριβὲς μαθεῖν , δεηθεὶς τῶν ἐπὶ τοῦ ΤυρίωνTyrians γραμματοφυλακείου δημοσίων εὕροι συμφωνοῦντα τοῖς εἰρημένοις ὑφ᾽ ἡμῶν τὰ παρ᾽ ἐκείνοις .
⁵⁵ The copies of these epistles remain at this day, and are preserved not only in our books, but among the Tyrians also; insomuch that if any one would know the certainty about them, he may desire of the keepers of the public records of Tyre to show him them, and he will find what is there set down to agree with what we have said.	⁵⁵ The copies of these letters remain at this day and are preserved not only in our books, but also among the Tyrians, so that if anyone wishes to study them in detail, he may ask them from the keepers of the public records of Tyre and will find that what we have said is in accord with what is in them.
⁵⁵ Barach

⁵⁶ ταῦτα μὲν οὖν διεξῆλθον βουλόμενος γνῶναι τοὺς ἐντευξομένους , ὅτι μηδὲν μᾶλλον ἔξω τῆς ἀληθείας λέγομεν , μηδὲ πιθανοῖς τισι καὶ πρὸς ἀπάτην καὶ τέρψιν ἐπαγωγοῖς τὴν‎ ἱστορίαν διαλαμβάνοντες τὴν‎ μὲν ἐξέτασινa close exam φεύγειν πειρώμεθα , πιστεύεσθαι δ᾽ εὐθὺς ἀξιοῦμεν , οὐδὲ συγκεχωρημένον ἡμῖν κατεξανισταμένοις τοῦ πρέποντος τῇ πραγματείᾳ ἀθῴοις ὑπάρχειν , ἀλλὰ μηδεμιᾶς ἀποδοχῆς τυγχάνειν παρακαλοῦντες , ἂν μὴ μετὰ ἀποδείξεως καὶ τεκμηρίων ἰσχυρῶν ἐμφανίζειν δυνώμεθα τὴν‎ ἀλήθειαν .
⁵⁶ I have said so much out of a desire that my readers may know that we speak nothing but the truth, and do not compose a history out of some plausible relations, which deceive men and please them at the same time, nor attempt to avoid examination, nor desire men to believe us immediately; nor are we at liberty to depart from speaking truth, which is the proper commendation of an historian, and yet be blameless: but we insist upon no admission of what we say, unless we be able to manifest its truth by demonstration, and the strongest vouchers.	⁵⁶ I have said this much so that my readers may know that we speak nothing but the truth and are not composing a history from mere conjectures, to deceive and please people. Nor do we seek to avoid probing, or expect people to believe us immediately, since it is a shame to depart from speaking truth, which is the proper virtue of a historian, and so we do not insist on people's accepting what we say, unless we can illustrate its truth by proof and the strongest supports.
⁵⁶ Barach

⁵⁷ Ὁ δὲ βασιλεὺς ΣολόμωνSolomon ὡς ἐκομίσθη τὰ παρὰ ΤυρίωνTyrians βασιλέως γράμματα τήν τε προθυμίαν αὐτοῦ‎ καὶ τὴν‎ εὔνοιαν ἐπῄνεσε καὶ οἷς ἠξίωσε τούτοις αὐτὸν ἠμείψατο , σίτου μὲν αὐτῷ κατ᾽ ἔτος πέμψας δισμυρίους κόρους καὶ τοσούτους ἐλαίου βάτους , ὁ δὲ βάτος δύναται ξέστας ἑβδομήκοντα δύο · τὸ δ᾽ αὐτὸ μέτρον καὶ οἴνου παρεῖχεν .
⁵⁷ Now king Solomon, as soon as this epistle of the king of Tyre was brought him, commended the readiness and good-will he declared therein, and repaid him in what he desired, and sent him yearly twenty thousand cori of wheat, and as many baths of oil: now the bath is able to contain seventy-two sextaries. He also sent him the same measure of wine.	⁵⁷ King Solomon, as soon as this letter of the king of Tyre was brought him, commended the readiness and goodwill he declared in it and paid him what he asked and sent him yearly twenty thousand cori of wheat and as many baths of oil, the bath containing seventy-two sextaries; and he sent him the same measure of wine.
⁵⁷ Barach

⁵⁸ ἡ μὲν οὖν Εἱρώμου φιλία καὶ ΣολόμωνοςSolomon ἀπὸ τούτων ἔτι μᾶλλον ηὔξησε καὶ διαμένειν ὤμοσαν εἰς ἅπαν . ὁ δὲ βασιλεὺς ἐπέταξε παντὶ τῷ λαῷ φόρον ἐργάτας τρισμυρίους , οἷς ἄπονον τὴν‎ ἐργασίαν κατέστησε μερίσας αὐτὴν συνετῶς · μυρίους γὰρ ἐποίησε κόπτοντας ἐπὶ μῆνα ἕνα ἐν ΛιβάνῳLibanus ὄρει δύο μῆνας ἀναπαύεσθαι παραγινομένους ἐπὶ τὰ οἰκεῖα , μέχρις οὗ πάλιν οἱ δισμύριοι τὴν‎
⁵⁸ So the friendship between Hiram and Solomon hereby increased more and more; and they swore to continue it for ever. And the king appointed a tribute to be laid on all the people, of thirty thousand laborers, whose work he rendered easy to them by prudently dividing it among them; for he made ten thousand cut timber in Mount Lebanon for one month; and then to come home, and rest two months, until the time when the other twenty thousand had finished their task at the appointed time;	⁵⁸ So the friendship between Hiram and Solomon grew stronger and they swore to continue it forever. The king imposed on all the people a levy of thirty thousand labourers, whose work he rendered easier by prudently dividing it out. He set ten thousand to cut timber in Mount Lebanon for one month, and then to come home and rest for two months, until the time when the other twenty thousand had finished their task at the appointed time.
⁵⁸ Barach

⁵⁹ ἐργασίαν ἀναπληρώσωσι κατὰ τὸν ὡρισμένον χρόνον ἔπειθ᾽afterward οὕτως συνέβαινε τοῖς πρώτοις μυρίοις διὰ τετάρτου μηνὸς ἀπαντᾶν ἐπὶ τὸ ἔργον . ἐγεγόνει δ᾽ ἐπίτροπος τοῦ φόρου τούτου Ἀδώραμος . ἦσαν δ᾽ ἐκ τῶν παροίκων οὓς ΔαυίδηςDavid καταλελοίπει τῶν μὲν παρακομιζόντων τὴν‎ λιθίαν καὶ τὴν‎ ἄλλην ὕλην ἑπτὰ μυριάδες , τῶν δὲ λατομούντων ὀκτάκις μύριοι , τούτων δ᾽ ἐπιστάται τρισχίλιοι καὶ τριακόσιοι .
⁵⁹ and so afterward it came to pass that the first ten thousand returned to their work every fourth month: and it was Adoram who was over this tribute. There were also of the strangers who were left by David, who were to carry the stones and other materials, seventy thousand; and of those that cut the stones, eighty thousand. Of these three thousand and three hundred were rulers over the rest.	⁵⁹ Later the first ten thousand returned to their work every fourth month; and Adoram was in charge of this levy. There were also seventy thousand foreigners left behind by David, who were to carry the stones and other materials, and eighty thousand of them to cut the stones; and three thousand, three hundred of these were in charge of the others.
⁵⁹ Barach

⁶⁰ προστετάχει δὲ λίθους μὲν αὐτοῖς τέμνειν μεγάλους εἰς τοὺς τοῦ ναοῦ θεμελίους , ἁρμόσαντας δὲ πρῶτον καὶ συνδήσαντας ἐν τῷ ὄρει κατακομίζειν οὕτως εἰς τὴν‎ πόλιν . ἐγίνετο δὲ ταῦτ᾽ οὐ παρὰ τῶν οἰκοδόμων τῶν ἐγχωρίων μόνον , ἀλλὰ καὶ ὧν ὁ Εἵρωμος ἔπεμψε τεχνιτῶν .
⁶⁰ He also enjoined them to cut out large stones for the foundations of the temple, and that they should fit them and unite them together in the mountain, and so bring them to the city. This was done not only by our own country workmen, but by those workmen whom Hiram sent also.	⁶⁰ He then ordered them to cut large stones for the foundations of the temple and to first fit and join them together on the mountain and so bring them to the city. This work was done not only by workmen of our own region, but also by those whom Hiram sent.
⁶⁰ Barach

Chapter 3
[061-098]
The building of the temple

☜ ☞

⁶¹ Τῆς δ᾽ οἰκοδομίας τοῦ ναοῦ ΣολόμωνSolomon ἤρξατο τέταρτον ἔτος ἤδη τῆς βασιλείας ἔχων μηνὶ δευτέρῳ , ὃν ΜακεδόνεςMacedonians μὲν Ἀρτεμίσιον καλοῦσιν ἙβραῖοιHebrews δὲ ἸάρJar, Jur , μετὰ ἔτη πεντακόσια καὶ ἐνενήκοντα καὶ δύο τῆς ἀπ᾽ ΑἰγύπτουEgypt τῶν ἸσραηλιτῶνIsrael, Israelites ἐξόδου , μετὰ δὲ χίλια καὶ εἴκοσι ἔτη τῆς ἉβράμουAbraham εἰς τὴν‎ ΧαναναίανCanaan ἐκ τῆς ΜεσοποταμίαςMesopotamia ἀφίξεως , ἀπὸ δὲ τῆς ἐπομβρίας μετὰ χίλια καὶ τετρακόσια καὶ τεσσαράκοντα ·
⁶¹ Solomon began to build the temple in the fourth year of his reign, on the second month, which the Macedonians call Artemisius, and the Hebrews Jur, five hundred and ninety-two years after the Exodus out of Egypt; but one thousand and twenty years from Abraham’s coming out of Mesopotamia into Canaan, and after the deluge one thousand four hundred and forty years;	⁶¹ Solomon began to build the temple in the fourth year of his reign, on the second month, which the Macedonians call Artemisios and the Hebrews call Iar, five hundred and ninety-two years after the Exodus from Egypt, and one thousand twenty years since Abraham's coming from Mesopotamia into Canaan and one thousand four hundred forty years after the deluge.
⁶¹ Barach

⁶² ἀπὸ δὲ τοῦ πρώτου γεννηθέντος ἈδάμουAdam ἕως οὗ τὸν ναὸν ᾠκοδόμησε ΣολόμωνSolomon διεληλύθει τὰ πάντα ἔτη τρισχίλια καὶ ἑκατὸν δύο . καθ᾽ ὃν δὲ ὁ ναὸς ἤρξατο οἰκοδομεῖσθαι χρόνον , κατ᾽ ἐκεῖνον ἔτος ἤδη τῆς ἐν ΤύρῳTyre βασιλείας ἑνδέκατον ἐνειστήκει Εἱρώμῳ , τῆς δὲ οἰκήσεως εἰς τὴν‎ οἰκοδομίαν τοῦ ναοῦ διεγεγόνει χρόνος ἐτῶν τεσσαράκοντα καὶ διακοσίων .
⁶² and from Adam, the first man who was created, until Solomon built the temple, there had passed in all three thousand one hundred and two years. Now that year on which the temple began to be built was already the eleventh year of the reign of Hiram; but from the building of Tyre to the building of the temple, there had passed two hundred and forty years.	⁶² From Adam, the first man born, until Solomon built the temple, a total of three thousand one hundred and two years had passed. The year on which the temple began to be built was the eleventh year of the reign of Hiram of Tyre, and the period of time from the inhabiting of Tyre to the building of the temple was two hundred and forty years.
⁶² Barach

⁶³ Βάλλεται μὲν οὖν τῷ ναῷ θεμελίους ὁ βασιλεὺς ἐπὶ μήκιστον τῆς γῆς βάθος ὕλης λίθων ἰσχυρᾶς καὶ πρὸς χρόνον ἀντέχειν δυναμένης , οἳ τῇ τε γῇ συμφυέντες ἔμελλον ἔδαφος καὶ ἔρεισμα τῆς ἐποικοδομησομένης κατασκευῆς ἔσεσθαι καὶ διὰ τὴν‎ κάτωθεν ἰσχὺν οἴσειν ἀπόνως μέγεθός τε τῶν ἐπικεισομένων καὶ κάλλους πολυτέλειαν , ᾗ βάρος ἔμελλεν οὐχ ἧττον εἶναι τῶν ἄλλων ὅσα πρὸς ὕψος καὶ πρὸς ὄγκον κόσμου τε χάριν καὶ μεγαλουργίας ἐπενοεῖτο .
⁶³ Now, therefore, the king laid the foundations of the temple very deep in the ground, and the materials were strong stones, and such as would resist the force of time; these were to unite themselves with the earth, and become a basis and a sure foundation for that superstructure which was to be erected over it; they were to be so strong, in order to sustain with ease those vast superstructures and precious ornaments, whose own weight was to be not less than the weight of those other high and heavy buildings which the king designed to be very ornamental and magnificent.	⁶³ The king set the foundations of the temple very deep in the ground and made them of solid stones able to resist the force of time. They were to be rooted in the earth and provide a basis and a firm support for the superstructure to be raised above them, strong enough to easily carry the size of the structures and variety of adornment, whose weight was to be not less than that of the high and ornate buildings he dreamed of in his great project.
⁶³ Barach

⁶⁴ ἀνήγαγε δὲ αὐτὸν ἄχρι τῆς ὀροφῆς ἐκ λευκοῦ λίθου πεποιημένον . τὸ μὲν οὖν ὕψος ἦν ἑξήκοντα πηχῶν , τῶν δ᾽ αὐτῶν καὶ τὸ μῆκος , εὖρος δ᾽ εἴκοσι . κατὰ τούτου δὲ ἄλλος ἦν ἐγηγερμένος ἴσος τοῖς μέτροις , ὥστε εἶναι τὸ πᾶν ὕψος τῷ ναῷ πηχῶν ἑκατὸν καὶ εἴκοσι ·
⁶⁴ They erected its entire body, quite up to the roof, of white stone; its height was sixty cubits, and its length was the same, and its breadth twenty. There was another building erected over it, equal to it in its measures; so that the entire altitude of the temple was a hundred and twenty cubits. Its front was to the east.	⁶⁴ He raised it, right up to the roof, in white stone, sixty feet high, and the same in length and twenty feet wide. Another structure of equal measurements was built over it, so that the entire height of the temple was a hundred and twenty feet.
⁶⁴ Barach

⁶⁵ τέτραπτο δὲ πρὸς τὴν‎ ἀνατολήν . τὸ δὲ προνάιον αὐτοῦ‎ προύστησαν ἐπὶ πήχεις μὲν εἴκοσι τὸ μῆκος πρὸς τὸ εὖρος τοῦ οἴκου τεταμένον , ἔχονto have, hold δὲ πλάτος πήχεις δέκα καὶ εἰς ὕψος δὲ ἀνεγηγερμένον πηχῶν ἑκατὸν καὶ εἴκοσι . περιῳκοδόμησε δὲ τὸν ναὸν ἐν κύκλῳ τριάκοντα βραχέσιν οἴκοις , οἳ συνοχή τε τοῦ παντὸς ἔμελλον ἔσεσθαι διὰ πυκνότητα καὶ πλῆθος ἔξωθεν περικείμενοι , καὶ δὴ καὶ τὰς εἰσόδους αὐτοῖς δι᾽ ἀλλήλων κατεσκεύασεν .
⁶⁵ As to the porch, they built it before the temple; its length was twenty cubits, and it was so ordered that it might agree with the breadth of the house; and it had twelve cubits in latitude, and its height was raised as high as a hundred and twenty cubits. He also built round about the temple thirty small rooms, which might include the whole temple, by their closeness one to another, and by their number and outward position round it. He also made passages through them, that they might come into on through another.	⁶⁵ Its direction was toward the east. In front of the temple they erected a porch twenty feet long, and as wide as the building itself; it was twelve feet deep and reached a height of a hundred and twenty feet. around the temple he built thirty small chambers, which by their number and closeness to each other supported the whole temple from the outside, and he made passages through them so that they were interconnected.
⁶⁵ Barach

⁶⁶ ἕκαστος δὲ τῶν οἴκων τούτων εὖρος μὲν εἶχε πέντε πήχεις , μῆκος δὲ τοὺς αὐτούς , ὕψος δὲ εἴκοσιν . ἐπῳκοδόμηντο δὲ τούτοις ἄνωθεν ἕτεροι οἶκοι καὶ πάλιν ἄλλοι κατ᾽ αὐτῶν ἴσοι καὶ τοῖς μέτροις καὶ τῷ ἀριθμῷ , ὡς τὸ πᾶν ὕψος αὐτοὺς λαβεῖν τῷ κάτωθεν οἴκῳ παραπλήσιον · ὁ γὰρ ὑπερῷος οὐκ ἦν περιῳκοδομημένος .
⁶⁶ Every one of these rooms had five cubits in breadth, and the same in length, but in height twenty. Above these there were other rooms, and others above them, equal, both in their measures and number; so that these reached to a height equal to the lower part of the house; for the upper part had no buildings about it.	⁶⁶ Each of these chambers was five feet both in width and length, and their height was twenty feet. Above these were built other rooms and still others above them, of equal measurements and number, so that their combined height equalled that of the lower section of the building, although the upper section had no structures around it.
⁶⁶ Barach

⁶⁷ ὄροφος δὲ αὐτοῖς ἐπεβέβλητο κέδρου καὶ τοῖς μὲν οἴκοις ἴδιος ἦν οὗτος ἑκάστῳ πρὸς τοὺς πλησίον οὐ συνάπτων , τοῖς δ᾽ ἄλλοις ὑπῆρχεν ἡ στέγη κοινὴ δι᾽ ἀλλήλων δεδομημένη μηκίσταις δοκοῖς καὶ διηκούσαις ἁπάντων , ὡς τοὺς μέσους τοίχους ὑπὸ τῶν αὐτῶν συγκρατουμένους ξύλων ἐρρωμενεστέρους διὰ τοῦτο γίνεσθαι .
⁶⁷ The roof that was over the house was of cedar; and truly every one of these rooms had a roof of their own, that was not connected with the other rooms; but for the other parts, there was a covered roof common to them all, and built with very long beams, that passed through the rest, and rough the whole building, that so the middle walls, being strengthened by the same beams of timber, might be thereby made firmer:	⁶⁷ Above them was made a roof of cedar, and each of these rooms had a roof of its own, unconnected to the other rooms. A single roof covered the other areas, built with very long beams that went through the whole building, so that the middle walls were further supported by the same beams of timber.
⁶⁷ Barach

⁶⁸ τὴν‎ δὲ ὑπὸ τὰς δοκοὺς στέγην τῆς αὐτῆς ὕλης ἐβάλετο πᾶσαν ἐξεσμένην εἰς φατνώματα καὶ προσκόλλησιν χρυσοῦ . τοὺς δὲ τοίχους κεδρίναις διαλαβόντες σανίσι χρυσὸν αὐταῖς ἐνετόρευσεν , ὥστε στίλβειν ἅπαντα τὸν ναὸν καὶ περιλάμπεσθαι τὰς ὄψεις τῶν εἰσιόντων ὑπὸ τῆς αὐγῆς τοῦ χρυσοῦ πανταχόθεν φερομένης .
⁶⁸ but as for that part of the roof that was under the beams, it was made of the same materials, and was all made smooth, and had ornaments proper for roofs, and plates of gold nailed upon them. And as he enclosed the walls with boards of cedar, so he fixed on them plates of gold, which had sculptures upon them; so that the whole temple shined, and dazzled the eyes of such as entered, by the splendor of the gold that was on every side of them,	⁶⁸ The part of the roof under the beams was of the same material and was all panelled and adorned with plates of gold. As he covered the walls with boards of cedar, he fastened to them embossed plates of gold, so that the whole temple shone and dazzled the eyes of those entering, by the gleaming of gold on every side.
⁶⁸ Barach

⁶⁹ ἡ δ᾽ ὅληwhole, entire τοῦ ναοῦ οἰκοδομία κατὰ πολλὴν τέχνην ἐκ λίθων ἀκροτόμων ἐγένετο συντεθέντων ἁρμονίως πάνυ καὶ λείως , ὡς μήτε σφύρας μήτε ἄλλου τινὸς ἐργαλείου τεκτονικοῦ τοῖς κατανοοῦσιν ἐργασίαν δηλοῦσθαι , ἀλλὰ δίχα τῆς τούτων χρήσεως πᾶσαν ἡρμόσθαι τὴν‎ ὕλην προσφυῶς , ὡς ἑκούσιον τὴν‎ ἁρμονίαν αὐτῆς δοκεῖν μᾶλλον ἢ τῆς τῶν ἐργαλείων ἀνάγκης .
⁶⁹ Now the whole structure of the temple was made with great skill of polished stones, and those laid together so very harmoniously and smoothly, that there appeared to the spectators no sign of any hammer, or other instrument of architecture; but as if, without any use of them, the entire materials had naturally united themselves together, that the agreement of one part with another seemed rather to have been natural, than to have arisen from the force of tools upon them.	⁶⁹ The whole temple structure was skilfully made of polished stones harmoniously and neatly put together so that viewers saw no sign of hammering or of any other tool. It was as if, without them, all the material had naturally bonded together, each part joined with the other by nature, rather than by the force of workman's tools.
⁶⁹ Barach

⁷⁰ ἐφιλοτέχνησε δὲ ὁ βασιλεὺς ἄνοδον εἰς τὸν ὑπερῷον οἶκον διὰ τοῦ εὔρους τοῦ τοίχου · οὐ γὰρ εἶχε θύραν μεγάλην κατὰ τῆς ἀνατολῆς ὡς εἶχεν ὁ κάτωθεν οἶκος , ἀλλ᾽ ἐκ τῶν πλευρῶν ἦσαν εἴσοδοι διὰ μικρῶν πάνυ θυρῶν . διέλαβε δὲ τὸν ναὸν καὶ ἔνδοθεν καὶ ἔξωθεν ξύλοις κεδρίνοις ἁλύσεσι παχείαις συνδεδεμένοις , ὥστε ἀντ᾽ ὀχυρωμάτων καὶ ῬώμηςRome τοῦτο εἶναι .
⁷⁰ The king also had a fine contrivance for an ascent to the upper room over the temple, and that was by steps in the thickness of its wall; for it had no large door on the east end, as the lower house had, but the entrances were by the sides, through very small doors. He also overlaid the temple, both within and without, with boards of cedar, that were kept close together by thick chains, so that this contrivance was in the nature of a support and a strength to the building.	⁷⁰ The king planned for a fine ascent to the upper section of the edifice, by steps within the wall; for there was no large door on the east end, as in the lower house, but the entrances were from the side, through very small doors. He also panelled the temple, inside and out, with boards of cedar, joined together by thick chains, so that they served to support and strengthen the building.
⁷⁰ Barach

⁷¹ Διελὼν δὲ τὸν ναὸν εἰς δύο τὸν μὲν ἔνδοθεν οἶκον εἴκοσι πηχῶν ἐποίησεν ἄδυτον , τὸν δὲ τεσσαράκοντα πηχῶν ἅγιον ναὸν ἀπέδειξεν . ἐκτεμὼν δὲ τὸν μέσον τοῖχον θύρας ἐπέστησε κεδρίνας χρυσὸν πολὺν αὐταῖς ἐνεργασάμενος καὶ τορείαν ποικίλην .
⁷¹ Now when the king had divided the temple into two parts, he made the inner house of twenty cubits [every way], to be the most secret chamber, but he appointed that of forty cubits to be the sanctuary; and when he had cut a door-place out of the wall, he put therein doors of Cedar, and overlaid them with a great deal of gold, that had sculptures upon it.	⁷¹ Dividing the temple into two parts, he made the inner room of twenty feet the sanctuary, but assigned that of forty feet as the "holy place." Then cutting a door-frame in the wall, he installed doors of cedar, overlaid with gold and artfully carved.
⁷¹ Barach

⁷² κατεπέτασε δὲ ταύτας ὕφεσιν εὐανθεστάτοις ἐξ ὑακίνθου καὶ πορφύρας καὶ κόκκου πεποιημένοις , οὐ μὴν ἀλλὰ καὶ βύσσου λαμπροτάτης καὶ μαλακωτάτης . Ἀνέθηκε δὲ εἰς τὸ ἄδυτον εἴκοσι πηχῶν τὸ εὖρος τῶν δ᾽ αὐτῶν καὶ τὸ μῆκος δύο ΧερουβεῖςCherubim ὁλοχρύσους πηχῶν ἑκατέραν τὸ ὕψος πέντε , δύο δ᾽ ἦσαν ἑκατέρᾳ πτέρυγες ἐπὶ πέντε πήχεις ἐκτεταμέναι .
⁷² He also had veils of blue, and purple, and scarlet, and the brightest and softest linen, with the most curious flowers wrought upon them, which were to be drawn before those doors. He also dedicated for the most secret place, whose breadth was twenty cubits, and length the same, two cherubims of solid gold; the height of each of them was five cubits they had each of them two wings stretched out as far as five cubits;	⁷² He curtained them with lovely flowered cloth of blue and purple and scarlet and the brightest and finest of linen. He also dedicated for the innermost chamber, which was twenty feet long and wide, two cherubim of solid gold, each five feet high and with two outstretched wings, five feet in length.
⁷² Barach

⁷³ διὸ καὶ οὐ μακρὰν ἀλλήλων αὐτὰς ἀνέστησεν , ἵνα τῶν πτερύγων τῇ μὲν ἅπτωνται τοῦ κατὰ νότον κειμένου τοίχου τοῦ ἀδύτου , τῇ δὲ κατὰ βορέαν , αἱ δ᾽ ἄλλαι πτέρυγες αὑταῖς συνάπτουσαι τεθείσῃ μεταξὺ αὐτῶν τῇ κιβωτῷ σκέπη τυγχάνωσι . τὰς δὲ ΧερουβεῖςCherubim οὐδεὶς ὁποῖαί τινές εἰσιν εἰπεῖν οὐδ᾽ εἰκάσαι δύναται .
⁷³ wherefore Solomon set them up not far from each other, that with one wing they might touch the southern wall of the secret place, and with another the northern: their other wings, which joined to each other, were a covering to the ark, which was set between them; but nobody can tell, or even conjecture, what was the shape of these cherubims.	⁷³ He set them not far from each other, in order that one wing touched the southern and the other the northern wall of the secret place, and their other wings joined each other as a covering above the ark, which was between them. But no one can say or even imagine what was the actual shape of these Cherubim.
⁷³ Barach

⁷⁴ κατέστρωσε δὲ καὶ τοῦ ναοῦ τὸ ἔδαφος ἐλάσμασι χρυσοῦ , ἐπέθηκε δὲ καὶ τῷ πυλῶνι τοῦ ναοῦ θύρας πρὸς τὸ ὕψος τοῦ τοίχου συμμεμετρημένας εὖρος ἐχούσας πηχῶν εἴκοσι , καὶ ταύτας κατεκόλλησε χρυσῷ .
⁷⁴ He also laid the floor of the temple with plates of gold; and he added doors to the gate of the temple, agreeable to the measure of the height of the wall, but in breadth twenty cubits, and on them he glued gold plates.	⁷⁴ He also paved the floor of the temple with plates of gold, and to the gate of the temple he added doors proportionate to the height of the wall, and twenty feet broad, and plated them with gold.
⁷⁴ Barach

⁷⁵ συνελόντι δ᾽ εἰπεῖν οὐδὲν εἴασε τοῦ ναοῦ μέρος οὔτε ἔξωθεν οὔτε ἔνδοθεν , ὃ μὴ χρυσὸς ἦν . κατεπέτασε δὲ καὶ ταύτας τὰς θύρας ὁμοίως ταῖς ἐνδοτέρωinner καταπετάσμασινcurtain, veil . ἡ δὲ τοῦ προναίου πύλη τούτων οὐδὲν εἶχε .
⁷⁵ And, to say all in one word, he left no part of the temple, neither internal nor external, but what was covered with gold. He also had curtains drawn over these doors in like manner as they were drawn over the inner doors of the most holy place; but the porch of the temple had nothing of that sort.	⁷⁵ In a word, he left no part of the temple, external or internal, that was not covered in gold. These doors too, like those of the inner sanctum, were curtained, though the porch of the temple had nothing of that kind.
⁷⁵ Barach

⁷⁶ Μεταπέμπεται δ᾽ ἐκ ΤύρουTyre ΣολόμωνSolomon παρὰ Εἱρώμου τεχνίτην Χείρωμον ὄνομα μητρὸς μὲν ὄντα ΝεφθαλίτιδοςNaphthali τὸ γένος , ἐκ γὰρ ταύτης ὑπῆρχε τῆς φυλῆς , πατρὸς δὲ Οὐρίου γένος Ἰσραηλίτου . Οὗτος ἅπαντος μὲν ἐπιστημόνως εἶχεν ἔργου , μάλιστα δὲ τεχνίτης ἦν χρυσὸν ἐργάζεσθαι καὶ ἄργυρον καὶ χαλκόν , ὑφ᾽ οὗ δὴ καὶ πάντα κατὰ τὴν‎ τοῦ βασιλέως βούλησιν τὰ περὶ τὸν ναὸν ἐμηχανήθη .
⁷⁶ Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of Naphtali, on the mother’s side, (for she was of that tribe,) but his father was Ur, of the stock of the Israelites. This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by whom were made all the mechanical works about the temple, according to the will of Solomon.	⁷⁶ Solomon sent for an artisan named Cheirom, from Hiram's court in Tyre. On his mother's side he came from Naphtali, for that was her tribe, and his father was Ourios, of Israelite stock. He was skilled in all sorts of work, but his speciality was working in gold and silver and brass, and the king planned that everything relating to the temple should be made by him.
⁷⁶ Barach

⁷⁷ κατεσκεύασε δὲ ὁ Χείρωμος οὗτος καὶ στύλους δύο χαλκοῦς ἔσωθεν τὸ πάχος τεσσάρων δακτύλων . ἦν δὲ τὸ μὲν ὕψος τοῖς κίοσιν ὀκτωκαίδεκα πήχεων , ἡ δὲ περίμετρος δέκα καὶ δύο πηχῶν · χωνευτὸν δ᾽ ἐφ᾽ ἑκατέρᾳ κεφαλῇ κρίνον ἐφειστήκει τὸ ὕψος ἐπὶ πέντε πήχεις ἐγηγερμένον , ᾧ περιέκειτο δίκτυον ἐλάτῃ χαλκέᾳ περιπεπλεγμένον καλύπτον τὰ κρίνα .
⁷⁷ Moreover, this Hiram made two [hollow] pillars, whose outsides were of brass, and the thickness of the brass was four fingers’ breadth, and the height of the pillars was eighteen cubits and their circumference twelve cubits; but there was cast with each of their chapiters lily-work that stood upon the pillar, and it was elevated five cubits, round about which there was net-work interwoven with small palms, made of brass, and covered the lily-work.	⁷⁷ Cheirom made two pillars, overlaid in brass to a thickness of four fingers. They were eighteen feet high and twelve feet in circumference and within each of their capitals was cast a lily five feet high, around which a woven network of small brass palms covered the lilies.
⁷⁷ Barach

⁷⁸ τούτου δὲ ἀπήρτηντο κατὰ διστιχίαν καὶ ῥοιαὶ διακόσιαι . τούτων τῶν κιόνων τὸν μὲν ἕτερον κατὰ τὴν‎ δεξιὰν ἔστησε τοῦ προπυλαίου παραστάδα καλέσας αὐτὸν Ἰαχείν , τὸν δ᾽ ἕτερον κατὰ τὸ ἀριστερὸν ὀνομάσας αὐτὸν Ἀβαίζ .
⁷⁸ To this also were hung two hundred pomegranates, in two rows. The one of these pillars he set at the entrance of the porch on the right hand, and called it Jachin and the other at the left hand, and called it Booz.	⁷⁸ Two hundred pomegranates hung down from them, in two rows. One of these pillars he set at the right side of the entrance of the porch, and named it Jachein and the other at the left side and named it Abaiz.
⁷⁸ Barach

⁷⁹ Ἐχώνευσε δὲ καὶ θάλασσαν χαλκῆν εἰς ἡμισφαίριον ἐσχηματισμένην · ἐκλήθη δὲ τὸ χαλκούργημα θάλασσα διὸ τὸ μέγεθος · ἦν γὰρ ὁ λουτὴρ τὴν‎ διάμετρον πηχῶν δέκα καὶ ἐπὶ παλαιστιαῖον πάχος κεχωνευμένος . ὑπερήρειστο δὲ κατὰ τὸ μεσαίτατον τοῦ κύτους σπείρᾳ περιαγομένῃ εἰς ἕλικας δέκα ·
⁷⁹ Solomon also cast a brazen sea, whose figure was that of a hemisphere. This brazen vessel was called a sea for its largeness, for the laver was ten feet in diameter, and cast of the thickness of a palm. Its middle part rested on a short pillar that had ten spirals round it, and that pillar was ten cubits in diameter.	⁷⁹ He also cast a bronze sea, hemispherical in shape. This bronze vessel was called a sea on account of its size, for the laver was ten feet in diameter and cast to the thickness of a palm. Its middle rested on a short pillar ten feet in diameter, with ten spirals around it.
⁷⁹ Barach

⁸⁰ ἦν δὲ τὴν‎ διάμετρον πήχεως , περιειστήκεσαν δὲ περὶ αὐτὴν μόσχοι δώδεκα πρὸς τὰ κλίματα τῶν τεσσάρων ἀνέμων ἀποβλέποντες καθ᾽ ἕκαστον αὐτῶν τρεῖς , εἰς τὰ ὀπίσθια νενευκότες , ὥστ᾽ αὐτοῖς ἐπικαθέζεσθαι τὸ ἡμισφαίριον κατὰ περιαγωγὴν ἔνδον ἀπονεῦον . ἐδέχετο δὲ ἡ θάλασσα βάτους τρισχιλίους .
⁸⁰ There stood round about it twelve oxen, that looked to the four winds of heaven, three to each wind, having their hinder parts depressed, that so the hemispherical vessel might rest upon them, which itself was also depressed round about inwardly. Now this sea contained three thousand baths.	⁸⁰ around about it stood twelve oxen, facing the four winds, three in each direction, with their hindquarters lowered to carry the hemispherical vessel, which itself was narrow, lower down. This sea contained three thousand baths.
⁸⁰ Barach

⁸¹ Ἐποίησε δὲ καὶ λουτήρων δέκα βάσεις χαλκᾶς τετραγώνους . τούτων ἑκάστη μῆκος γεγόνει πηχῶν πέντε πλάτος τεσσάρων ὕψος ἕξ . συνεκέκλειτο δὲ τὸ ἔργον κατὰ μέρος τετορευμένον οὕτως · τέσσαρες ἦσαν κιονίσκοι κατὰ γωνίαν ἑστῶτες τετράγωνοι τὰ πλευρὰ τῆς βάσεως ἐξ ἑκατέρου μέρους ἐν αὑτοῖς ἔχοντες ἐξηρμοσμένα .
⁸¹ He also made ten brazen bases for so many quadrangular lavers; the length of every one of these bases was five cubits, and the breadth four cubits, and the height six cubits. This vessel was partly turned, and was thus contrived: There were four small quadrangular pillars that stood one at each corner; these had the sides of the base fitted to them on each quarter; they were parted into three parts;	⁸¹ He also made ten square bronze bases for lavers, each five feet long, four wide and six high. This work was partly embossed and was of this form : there were four small square pillars, one at each corner, into which were fitted the sides of the base.
⁸¹ Barach

⁸² ἦν δὲ ταῦτα τριχῇ διῃρημένα · ἑκάστην δὲ χώραν ὅροςlimit, appointment ἐπεῖχεν εἰς ὑπόβασιν κατεσκευασμένος , ἐφ᾽ οἷς ἐτετόρευτο πῇ μὲν λέων πῇ δὲ ταῦρος καὶ ἀετός , ἐπὶ δὲ τῶν κιονίσκων ὁμοίως ἐξείργαστο τοῖς κατὰ τὰ πλευρὰ τετορευμένοις .
⁸² every interval had a border fitted to support [the laver]; upon which was engraven, in one place a lion, and in another place a bull, and an eagle. The small pillars had the same animals engraven that were engraven on the sides.	⁸² The sides were divided into three sections, each of them with a border, and carved in relief with a lion or a bull or an eagle; and the same animals as on the sides were engraved on the small pillars.
⁸² Barach

⁸³ τὸ δὲ πᾶν ἔργον ἐπὶ τεσσάρων αἰωρούμενον τροχῶν εἱστήκει . χωνευτοὶ δ᾽ ἦσαν οὗτοι πλήμνας καὶ ἄντυγας πήχεως καὶ ἡμίσους ἔχοντες τὴν‎ διάμετρον . ἐθαύμασεν ἄν τις τὰς ἀψῖδας τῶν τροχῶν θεασάμενος , ὅπως συντετορευμέναι καὶ τοῖς πλευροῖς τῶν βάσεων προσηνωμέναι ἁρμονίως ταῖς ἄντυξιν ἐνέκειντο · ἦσαν δ᾽ ὅμως οὕτως ἔχουσαι .
⁸³ The whole work was elevated, and stood upon four wheels, which were also cast, which had also naves and felloes, and were a foot and a half in diameter. Any one who saw the spokes of the wheels, how exactly they were turned, and united to the sides of the bases, and with what harmony they agreed to the felloes, would wonder at them. However, their structure was this:	⁸³ The whole work stood upon four wheels, also cast in metal, which had hubs and rims and were a foot and a half in diameter. It was amazing how exactly the spokes of the wheels were formed and joined to the sides how neatly they matched with the rims; but that is how they were.
⁸³ Barach

⁸⁴ τὰς δὲ γωνίας ἄνωθεν συνέκλειον ὦμοι χειρῶν ἀνατεταμένων , οἷς ἐπεκάθητο σπεῖρα κατὰ κοῖλον ἐπικειμένη τὸν λουτῆρα ταῖς χερσὶν ἐπαναπαυόμενον ἀετοῦ καὶ λέοντος αὐτοῖς ἐφηρμοσμένων , ὡς σύμφυτα ταῦτ᾽ εἶναι δοκεῖν τοῖς ὁρῶσι . μεταξὺ δὲ τούτων φοίνικες ἦσαν τετορευμένοι . τοιαύτη μὲν ἡ κατασκευὴ τῶν δέκα βάσεων ὑπῆρχε .
⁸⁴ Certain shoulders of hands stretched out held the corners above, upon which rested a short spiral pillar, that lay under the hollow part of the laver, resting upon the fore part of the eagle and the lion, which were adapted to them, insomuch that those who viewed them would think they were of one piece: between these were engravings of palm trees. This was the construction of the ten bases.	⁸⁴ From the upper corners projected outstretched hands, holding a short spiral pillar, just under the hollow part of the laver and resting upon the "hands" of the eagle and the lion which held them, so that the viewer would think they were one single piece, and in between were carvings of palm trees. Such, then, was the form of the ten bases.
⁸⁴ Barach

⁸⁵ προσεξείργαστο δὲ καὶ χυτρογαύλους δέκα λουτῆρας στρογγύλους χαλκοῦς , ὧν ἕκαστος ἐχώρειto make room, withdraw τεσσαράκοντα χόας · τὸ γὰρ ὕψος εἶχε τεσσάρων πηχῶν καὶ τοσούτοις ἀλλήλων αὐτοῖς διειστήκει τὰ χείλη . τίθησι δὲ τοὺς λουτῆρας τούτους ἐπὶ τῶν δέκα βάσεων τῶν κληθεισῶν Μεχενώθ .
⁸⁵ He also made ten large round brass vessels, which were the lavers themselves, each of which contained forty baths; for it had its height four cubits, and its edges were as much distant from each other. He also placed these lavers upon the ten bases that were called Mechonoth;	⁸⁵ He also made ten large around vessels of brass, which were the lavers themselves, each of which held forty baths and was four feet high, the same as the diameter of its rim. He placed these lavers on the ten bases that were called Mechonoth,
⁸⁵ Barach

⁸⁶ πέντε δὲ λουτῆρας ἵστησιν ἐξ ἀριστεροῦ μέρους τοῦ ναοῦ , τέτραπτο δὲ τοῦτο κατὰ βορέαν ἄνεμον , καὶ τοσούτους ἐκ τοῦ δεξιοῦ πρὸς νότον ἀφορῶντας εἰς τὴν‎ ἀνατολήν · κατὰ δ᾽ αὐτὸ καὶ τὴν‎ θάλασσαν ἔθηκε .
⁸⁶ and he set five of the lavers on the left side of the temple which was that side towards the north wind, and as many on the right side, towards the south, but looking towards the east; the same [eastern] way he also set the sea.	⁸⁶ and set five of the lavers on the left side of the temple, facing the north wind and the same number on the right side, facing south-east, the same direction in which he put the sea.
⁸⁶ Barach

⁸⁷ πληρώσας δὲ ὕδατος τὴν‎ μὲν θάλασσαν ἀπέδειξεν εἰς τὸ νίπτειν τοὺς εἰς τὸν ναὸν εἰσιόντας ἱερεῖς ἐν αὐτῇ τὰς χεῖρας καὶ τοὺς πόδας μέλλοντας ἀναβαίνειν ἐπὶ τὸν βωμόν , τοὺς δὲ λουτῆρας εἰς τὸ καθαίρειν τὰ ἐντὸς τῶν ὁλοκαυτουμένων ζῴων καὶ τοὺς πόδας αὐτῶν .
⁸⁷ Now he appointed the sea to be for washing the hands and the feet of the priests, when they entered into the temple and were to ascend the altar, but the lavers to cleanse the entrails of the beasts that were to be burnt-offerings, with their feet also.	⁸⁷ Filling the sea with water, he assigned it for washing the hands and the feet of the priests as they entered the temple and were to ascend the altar, while the lavers were for cleaning the entrails of the beasts for holocaust, including their feet.
⁸⁷ Barach

⁸⁸ κατεσκεύασε δὲ καὶ θυσιαστήριον χάλκεον εἴκοσι πηχῶν τὸ μῆκος καὶ τοσούτων τὸ εὖρος τὸ δὲ ὕψος δέκα πρὸς τὰς ὁλοκαυτώσεις . ἐποίησε δὲ αὐτοῦ‎ καὶ τὰ σκεύη πάντα χάλκεα ποδιστῆρας καὶ ἀναλημπτῆρας · οὐ μὴν ἀλλὰ πρὸς τούτοις Χείρωμος καὶ λέβητας καὶ ἅρπαγαςplunder καὶ πᾶν σκεῦος ἐδημιούργησεν ἐκ χαλκοῦ τὴν‎ αὐγὴν ὁμοίουlike, similar χρυσῷ καὶ τὸ κάλλος ·
⁸⁸ He also made a brazen altar, whose length was twenty cubits, and its breadth the same, and its height ten, for the burnt-offerings. He also made all its vessels of brass, the pots, and the shovels, and the basons; and besides these, the snuffers and the tongs, and all its other vessels, he made of brass, and such brass as was in splendor and beauty like gold.	⁸⁸ He also fashioned a bronze altar for the holocausts, whose length was twenty feet long and twenty wide, and ten feet high. He made all its vessels of brass, the pots and tripods and ladles. Cheirom also fashioned snuffers and tongs and all its other vessels, from brass that was shining and beautiful, like gold.
⁸⁸ Barach

⁸⁹ τραπεζῶν τε πλῆθος ἀνέθηκαν ὁ βασιλεύς , καὶ μίαν μὲν μεγάλην χρυσέαν , ἐφ᾽ ἧς ἐτίθεσαν τοὺς ἄρτους τοῦ θεοῦ , καὶ ταύτῃ παραπλησίας μυρίας πρὸς αὐταῖς ἑτέρῳ τρόπῳ γεγενημένας , ἐφ᾽ ὧν ἐπέκειτο τὰ σκεύη φιάλαι τε καὶ σπονδεῖα χρύσεα μὲν δισμύρια ἀργύρεα δὲ τετρακισμύρια .
⁸⁹ The king also dedicated a great number of tables, but one that was large and made of gold, upon which they set the loaves of God; and he made ten thousand more that resembled them, but were done after another manner, upon which lay the vials and the cups; those of gold were twenty thousand, those of silver were forty thousand.	⁸⁹ The king also set up a great many tables, one of which was large and made of gold, where they set the loaves of God, with thousands more rather like them though done in different style, on which lay the vessels and the cups : twenty thousand of them of gold and forty thousand of silver.
⁸⁹ Barach

⁹⁰ καὶ λυχνίας δὲ μυρίας ἐποίησε κατὰ τὴν‎ ΜωυσέοςMoses προσταγήν , ἐξ ὧν μίαν ἀνέθηκαν εἰς τὸν ναόν , ἵνα καίηται καθ᾽ ἡμέραν ἀκολούθως τῷ νόμῳ , καὶ τράπεζαν μίαν ἐπικειμένην ἄρτους πρὸς τὸ βόρειον τοῦ ναοῦ μέρος ἀντικρὺ τῆς λυχνίας · ταύτην γὰρ κατὰ νότον ἔστησεν , ὁ δὲ χρύσεος βωμὸς μέσος αὐτῶν ἔκειτο . ταῦτα πάντα εἶχεν ὁ τῶν τεσσαράκοντα πηχῶν οἶκος πρὸ τοῦ καταπετάσματος τοῦ ἀδύτου · ἐν τούτῳ δὲ ἡ κιβωτὸς ἔμελλε κεῖσθαι .
⁹⁰ He also made ten thousand candlesticks, according to the command of Moses, one of which he dedicated for the temple, that it might burn in the day time, according to the law; and one table with loaves upon it, on the north side of the temple, over against the candlestick; for this he set on the south side, but the golden altar stood between them. All these vessels were contained in that part of the holy house, which was forty cubits long, and were before the veil of that most secret place wherein the ark was to be set.	⁹⁰ He also made thousands of candlesticks, following the command of Moses, one of which he set up the temple, to burn all day, according to the law, and one table bearing the loaves, on the north side of the temple, facing the candlestick, which he set on the south side, with the golden altar between them. All these were in that part of the sanctuary which was forty feet long and were before the veil of that most sacred place, where the ark was to be set.
⁹⁰ Barach

⁹¹ Οἰνοχόας δ᾽ ὁ βασιλεὺς μυριάδας ὀκτὼ κατεσκεύασε καὶ φιαλῶν χρυσέων δέκα ἀργυρέας δὲ διπλασίονας . πινάκων δὲ χρυσέων εἰς τὸ προσφέρειν ἐν αὐτοῖς πεφυραμένην σεμίδαλιν τῷ βωμῷ μυριάδας ὀκτώ , τούτων δ᾽ ἀργυροῦς διπλασίονας . κρατῆρας δ᾽ οἷς ἐνεφύρων τὴν‎ σεμίδαλιν μετ᾽ ἐλαίου χρυσέους μὲν ἑξακισμυρίους , ἀργυρέους δὲ δὶς τοσούτους .
⁹¹ The king also made pouring vessels, in number eighty thousand, and a hundred thousand golden vials, and twice as many silver vials: of golden dishes, in order therein to offer kneaded fine flour at the altar, there were eighty thousand, and twice as many of silver. Of large basons also, wherein they mixed fine flour with oil, sixty thousand of gold, and twice as many of silver.	⁹¹ The king also made eighty thousand pitchers and a hundred thousand golden vessels and twice as many of silver. For offering kneaded fine flour at the altar, there were eighty thousand golden dishes, and twice as many of silver. Of large mixing-bowls also, where they mixed fine flour with oil, sixty thousand of gold and twice as many of silver.
⁹¹ Barach

⁹² τὰ μέτρα δὲ τοῖς Μωυσήου λεγομένοις δὲ εἲν καὶ ἐσσάρωνες παραπλήσια , χρυσᾶ μὲν δισμύρια ἀργύρεα δὲ διπλασίονα . θυμιατήρια δὲ χρυσᾶ ἐν οἷς ἐκομίζετο τὸ θυμίαμα εἰς τὸν ναὸν δισμύρια · ὁμοίως ἄλλα θυμιατήρια οἷς ἐκόμιζον ἀπὸ τοῦ μεγάλου βωμοῦ πῦρ ἐπὶ τὸν μικρὸν βωμὸν τὸν ἐν τῷ ναῷ πεντακισμύρια .
⁹² Of the measures like those which Moses called the Hin and the Assaron, [a tenth deal,] there were twenty thousand of gold, and twice as many of silver. The golden censers, in which they carried the incense to the altar, were twenty thousand; the other censers, in which they carried fire from the great altar to the little altar, within the temple, were fifty thousand.	⁹² Of the measures like those which Moses called the Hin and the Assaron, there were twenty thousand of gold and twice as many of silver. There were twenty thousand golden censers, in which they carried the incense to the altar, and fifty thousand of the other censers, in which they carried fire from the great altar to the little altar, within the temple.
⁹² Barach

⁹³ στολὰς δὲ ἱερατικὰς τοῖς ἀρχιερεῦσι σὺν ποδήρεσιν ἐπωμίσι καὶ λογίῳ καὶ λίθοις χιλίας · ἡ δὲ στεφάνη , εἰς ἣν τὸν θεὸν ΜωυσῆςMoses Ἔγραψε , μία ἦν καὶ διέμεινεν ἄχρι τῆσδε τῆς ἡμέρας · τὰς δὲ ἱερατικὰς στολὰς ἐκ βύσσου κατεσκεύασε καὶ ζώνας πορφυρᾶς εἰς ἕκαστον μυρίας .
⁹³ The sacerdotal garments which belonged to the high priest, with the long robes, and the oracle, and the precious stones, were a thousand. But the crown upon which Moses wrote [the name of God], was only one, and hath remained to this very day. He also made ten thousand sacerdotal garments of fine linen, with purple girdles for every priest;	⁹³ There were a thousand priestly vestments for the high priest, with the long robes and the oracle and the precious stones. But the crown on which Moses wrote the name of God, was unique and has remained to this day. He made ten thousand priestly vestments of fine linen, with purple girdles for every priest,
⁹³ Barach

⁹⁴ καὶ σαλπίγγων κατὰ ΜωυσέοςMoses ἐντολὴν μυριάδας εἴκοσι , καὶ στολῶν τοῖς ὑμνῳδοῖς ΛηουιτῶνLevites ἐκ βύσσου μυριάδας εἴκοσι · καὶ τὰ ὄργανα τὰ μουσικὰ καὶ πρὸς τὴν‎ ὑμνῳδίαν ἐξηυρημένα , ἃ καλεῖται νάβλας καὶ κινύρας , ἐξ ἠλέκτρου κατεσκεύασε τετρακισμύρια .
⁹⁴ and two hundred thousand trumpets, according to the command of Moses; also two hundred thousand garments of fine linen for the singers, that were Levites. And he made musical instruments, and such as were invented for singing of hymns, called Nablee and Cindree, [psalteries and harps,] which were made of electrum, [the finest brass,] forty thousand.	⁹⁴ and two hundred thousand trumpets, according to the command of Moses, and two hundred thousand garments of fine linen for the singers, who were Levites. And he made forty thousand musical instruments and those that were invented for singing of hymns, called Nablai and Cinyrai, which were made of electrum.
⁹⁴ Barach

⁹⁵ Ταῦτα πάντα ὁ ΣολόμωνSolomon εἰς τὴν‎ τοῦ θεοῦ τιμὴν πολυτελῶς καὶ μεγαλοπρεπῶς κατεσκεύασε μηδενὸς φεισάμενος ἀλλὰ πάσῃ‎ φιλοτιμίαι περὶ τὸν τοῦ ναοῦ κόσμον χρησάμενος , ἃ καὶ κατέθηκεν ἐν τοῖς θησαυροῖς τοῦ θεοῦ . περιέβαλε δὲ τοῦ ναοῦ κύκλῳ γείσιον μὲν κατὰ τὴν‎ ἐπιχώριον γλῶτταν τριγχὸν δὲ παρ᾽ ἝλλησιGreeks λεγόμενον εἰς τρεῖς πήχεις ἀναγαγὼν τὸ ὕψος , εἴρξοντα μὲν τοὺς πολλοὺς τῆς εἰς τὸ ἱερὸν εἰσόδου , μόνοις δὲ ἀνειμένην αὐτὴν τοῖς ἱερεῦσι σημανοῦντα .
⁹⁵ Solomon made all these things for the honor of God, with great variety and magnificence, sparing no cost, but using all possible liberality in adorning the temple; and these things he dedicated to the treasures of God. He also placed a partition round about the temple, which in our tongue we call Gison, but it is called Thrigcos by the Greeks, and he raised it up to the height of three cubits; and it was for the exclusion of the multitude from coming into the temple, and showing that it was a place that was free and open only for the priests.	⁹⁵ Solomon made all these for the honour of God, with artistry and magnificence, sparing no cost, but using all generosity in adorning the temple, and these things he dedicated to the treasury of God. He also placed a dividing wall around the temple, which in our tongue we call a gison, but is called thrinkos by the Greeks, raising three feet high, to exclude people from coming into the temple and showing that it was a place accessible only to the priests.
⁹⁵ Barach

⁹⁶ τούτου δ᾽ ἔξωθεν ἱερὸν ᾠκοδόμησεν · ἐν τετραγώνου σχήματι στοὰς ἐγείρας μεγάλας καὶ πλατείας καὶ πύλαις ὑψηλαῖς ἀνεῳγμένας , ὧν ἑκάστη πρὸς ἕκαστον τῶν ἀνέμων τέτραπτο χρυσέαις κλειομένη θύραις . εἰς τοῦτο τοῦ λαοῦ πάντες οἱ διαφέροντες ἁγνείᾳ καὶ παρατηρήσει τῶν νομίμων εἰσῄεσαν .
⁹⁶ He also built beyond this court a temple, whose figure was that of a quadrangle, and erected for it great and broad cloisters; this was entered into by very high gates, each of which had its front exposed to one of the [four] winds, and were shut by golden doors. Into this temple all the people entered that were distinguished from the rest by being pure and observant of the laws.	⁹⁶ Outside this court he also built another holy space, shaped as a quadrangular portico, wide and spacious and entered by very high gates, each of which faced one of the four directions, and closed with golden doors. Into this area all the people entered who were marked by purity and the observance of the laws.
⁹⁶ Barach

⁹⁷ θαυμαστὸν δὲ καὶ λόγου παντὸς ἀπέφηνε μεῖζον , ὡς δὲ εἰπεῖν καὶ τῆς ὄψεως , τὸ τούτων ἔξωθεν ἱερόν · μεγάλας γὰρ ἐγχώσας φάραγγας , ἃς διὰ βάθος ἄπειρον οὐδὲ ἀπόνως ἐννεύσαντας ἦν ἰδεῖν , καὶ ἀναβιβάσας εἰς τετρακοσίους πήχεις τὸ ὕψος ἰσοπέδους τῇ κορυφῇ τοῦ ὄρους ἐφ᾽ ἧς ὁ ναὸς ᾠκοδόμητο κατεσκεύασε · καὶ διὰ τοῦτο ὕπαιθρον ὂν τὸ ἔξωθεν ἱερὸν ἴσον ὑπῆρχε τῷ ναῷ .
⁹⁷ But he made that temple which was beyond this a wonderful one indeed, and such as exceeds all description in words; nay, if I may so say, is hardly believed upon sight; for when he had filled up great valleys with earth, which, on account of their immense depth, could not be looked on, when you bended down to see them, without pain, and had elevated the ground four hundred cubits, he made it to be on a level with the top of the mountain, on which the temple was built, and by this means the outmost temple, which was exposed to the air, was even with the temple itself.	⁹⁷ But he made the further temple wonderful, beyond description and barely believable to the eyes. Having filled up with earth valleys so deep you could hardly see the bottom of them, and had raised the ground four hundred feet, he levelled it with the top of the mountain on which the temple was built, so that the outer area in the open air, was on a level with the temple itself.
⁹⁷ Barach

⁹⁸ περιλαμβάνει δ᾽ αὐτὸ καὶ στοαῖς διπλαῖς μὲν τὴν‎ κατασκευήν , λίθου δ᾽ αὐτοφυοῦς τὸ ὕψος κίοσιν ἐπερηρεισμέναις · ὀροφαὶ δ᾽ αὐταῖς ἦσαν ἐκ κέδρου φατνώμασιν ἀνεξεσμέναι . τὰς δὲ θύρας τῷ ἱερῷ τούτῳ πάσας ἐπέστησεν ἐξ ἀργύρου .
⁹⁸ He encompassed this also with a building of a double row of cloisters, which stood on high upon pillars of native stone, while the roofs were of cedar, and were polished in a manner proper for such high roofs; but he made all the doors of this temple of silver.	⁹⁸ He also surrounded this with a double row of porticoes, which stood high upon pillars of native stone, with roofs of cedar, smoothly panelled, and all the doors of this temple he made of silver.
⁹⁸ Barach

Chapter 4
[099-129]
The Ark is moved into the Temple.
Solomon's prayer for wisdom, and his sacrifice

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⁹⁹ Τὰ μὲν οὖν ἔργα ταῦτα καὶ τὰ μεγέθη καὶ κάλλη τῶν τε οἰκοδομημάτων καὶ τῶν εἰς τὸν ναὸν ἀναθημάτων ΣολόμωνSolomon ὁ βασιλεὺς ἐν ἔτεσιν ἑπτὰ συντελέσας καὶ πλούτου καὶ προθυμίας ἐπίδειξιν ποιησάμενος , ὡς ἄν τις ἰδὼν ἐνόμισενto use by custom, practise ὡς ἐν τῷ παντὶ κατασκευασθῆναι χρόνῳ ταῦτα ἐν οὕτως ὀλίγῳ πρὸς τὸ μέγεθος συγκρινόμενα τοῦ ναοῦ συμπερασθῆναι , γράψας τοῖς ἡγεμόσι καὶ τοῖς πρεσβυτέροις τῶν ἙβραίωνHebrews ἐκέλευσεν ἅπαντα τὸν λαὸν συναγαγεῖν εἰς ἹεροσόλυμαJerusalem ὀψόμενόν τε τὸν ναὸν καὶ μετακομιοῦντα τὴν‎ τοῦ θεοῦ κιβωτὸν εἰς αὐτόν .
⁹⁹ When king Solomon had finished these works, these large and beautiful buildings, and had laid up his donations in the temple, and all this in the interval of seven years, and had given a demonstration of his riches and alacrity therein, insomuch that any one who saw it would have thought it must have been an immense time ere it could have been finished; and would be surprised that so much should be finished in so short a time; short, I mean, if compared with the greatness of the work: he also wrote to the rulers and elders of the Hebrews, and ordered all the people to gather themselves together to Jerusalem, both to see the temple which he had built, and to remove the ark of God into it;	⁹⁹ King Solomon completed these large and beautiful buildings and laid up his donations in the temple, all within the space of seven years, thereby proving both his wealth and commitment, so that anyone seeing it would think it must have taken a great length of time to complete it, and would be surprised that so much could be finished in so short a time, given the scale of the work. He also wrote to the officers and elders of the Hebrews calling all the people to assemble in Jerusalem, both to see the temple which he had built and to move the ark of God into it.
⁹⁹ Barach

¹⁰⁰ καὶ περιαγγελθείσης τῆς εἰς τὰ ἹεροσόλυμαJerusalem πᾶσιν ἀφίξεως ἑβδόμῳ μηνὶ μόλις συνίασιν , ὑπὸ μὲν τῶν ἐπιχωρίων Ἀθύρει , ὑπὸ δὲ τῶν ΜακεδόνωνMacedonians Ὑπερβερεταίῳ λεγομένῳ . συνέδραμε δ᾽ εἰς τὸν αὐτὸν χρόνον καὶ ὁ τῆς καιρὸς ἑορτῆς σφόδρα παρὰ τοῖς ἙβραίοιςHebrews ἁγιωτάτης καὶ μεγίστης .
¹⁰⁰ and when this invitation of the whole body of the people to come to Jerusalem was every where carried abroad, it was the seventh month before they came together; which month is by our countrymen called Thisri, but by the Macedonians Hyperberetaeus. The feast of tabernacles happened to fall at the same time, which was celebrated by the Hebrews as a most holy and most eminent feast.	¹⁰⁰ When this invitation of the whole body of the people to come to Jerusalem was spread abroad, they assembled on the seventh month, which is called Thisri by our countrymen, but by the Macedonians Hyperberetus. The feast of tents happened to fall at the same time, which was celebrated by the Hebrews as a most high and holy holiday.
¹⁰⁰ Barach

¹⁰¹ βαστάσαντες οὖν τὴν‎ κιβωτὸν καὶ τὴν‎ σκηνήν , ἣν ΜωυσῆςMoses ἐπήξατο , καὶ πάντα τὰ πρὸς τὴν‎ διακονίαν τῶν θυσιῶν τοῦ θεοῦ σκεύη μετεκόμιζον εἰς τὸν ναόν . προῆγον δὲ μετὰ θυσιῶν αὐτός τε ὁ βασιλεὺς καὶ ὁ λαὸς ἅπας καὶ οἱ ΛευῖταιLevites σπονδαῖς τε καὶ πολλῶν ἱερείων αἵματι τὴν‎ ὁδὸν καταντλοῦντες καὶ θυμιῶντες ἀπειρόν τι θυμιαμάτων πλῆθος ,
¹⁰¹ So they carried the ark and the tabernacle which Moses had pitched, and all the vessels that were for ministration, to the sacrifices of God, and removed them to the temple. The king himself, and all the people and the Levites, went before, rendering the ground moist with sacrifices, and drink-offerings, and the blood of a great number of oblations, and burning an immense quantity of incense,	¹⁰¹ So they carried the ark and the Tent which Moses had pitched and all the vessels for ministration in the divine sacrifices, and moved them to the temple. The king himself went in front, with all the people and the Levites, rendering the ground moist with sacrifices and drink-offerings and the blood of many sacrifices and burning a large amount of incense and spices.
¹⁰¹ Barach

¹⁰² ὡς ἅπαντα τὸν περὶ ἀέρα πεπληρωμένον καὶ τοῖς πορρωτάτω τυγχάνουσιν ἡδὺν ἀπαντᾶν καὶ γνωρίζειν ἐπιδημίαν θεοῦ καὶ κατοικισμὸν κατ᾽ ἀνθρωπίνην δόξαν εἰς νεοδόμητον αὐτῷ καὶ καθιερωμένον χωρίον · καὶ γὰρ οὐδ᾽ ὑμνοῦντες οὐδὲ χορεύοντες ἕως οὗ πρὸς τὸν ναὸν ἦλθον ἔκαμον .
¹⁰² and this till the very air itself every where round about was so full of these odors, that it met, in a most agreeable manner, persons at a great distance, and was an indication of God’s presence; and, as men’s opinion was, of his habitation with them in this newly built and consecrated place, for they did not grow weary, either of singing hymns or of dancing, until they came to the temple;	¹⁰² The very air all around was so full of these odours that one smelled it pleasantly even at a great distance, and it was a hint, humanly speaking, of God's presence and of his dwelling with them in this newly built and consecrated place. So they did not grow tired, either of singing hymns or of dancing, until they came to the temple.
¹⁰² Barach

¹⁰³ τούτῳ μὲν οὖν τῷ τρόπῳ τὴν‎ κιβωτὸν μετήνεγκαν . ὡς δ᾽ εἰς τὸ ἄδυτον αὐτὴν εἰσενεγκεῖν ἔδει , τὸ μὲν ἄλλο πλῆθος μετέστη , μόνοι δὲ κομίσαντες οἱ ἱερεῖς μεταξὺ τῶν δύο Χερουβὶμ κατέθεσαν · αἱ δὲ τοὺς ταρσοὺς συμπλέξασαι , καὶ γὰρ οὕτως ἦσαν ὑπὸ τοῦ τεχνίτου κατεσκευασμέναι , τὴν‎ κιβωτὸν ὡς ὑπὸ σκηνῇ τινι καὶ θόλῳ κατεσκέπασαν .
¹⁰³ and in this manner did they carry the ark. But when they should transfer it into the most secret place, the rest of the multitude went away, and only those priests that carried it set it between the two cherubims, which embracing it with their wings, (for so were they framed by the artificer,) they covered it, as under a tent, or a cupola.	¹⁰³ This is how they carried the ark : when it was transferred into the Holy of Holies, the rest of the people left and only the priests carrying it set it between the two cherubim. The artist had so made these that they covered it in the embrace of their wings, as though under a tent or cupola.
¹⁰³ Barach

¹⁰⁴ εἶχε δὲ ἡ κιβωτὸς οὐδὲν ἕτερον ἢ δύο λιθίνας πλάκας , αἳ τοὺς δέκα λόγους τοὺς ὑπὸ τοῦ θεοῦ ΜωυσεῖMoses λαληθέντας ἐν Σιναίῳ ὄρει ἐγγεγραμμένους αὐταῖς ἔσωζον . τὴν‎ δὲ λυχνίαν καὶ τὴν‎ τράπεζαν καὶ τὸν βωμὸν τὸν χρύσεον ἔστησαν ἐν τῷ ναῷ πρὸ τοῦ ἀδύτου κατὰ τοὺς αὐτοὺς τόπους , οὓς καὶ τότε ἐν τῇ σκηνῇ κείμενοι κατεῖχον , καὶ τὰς καθημερινὰς θυσίας ἀνέφερον .
¹⁰⁴ Now the ark contained nothing else but those two tables of stone that preserved the ten commandments, which God spake to Moses in Mount Sinai, and which were engraved upon them; but they set the candlestick, and the table, and the golden altar in the temple, before the most secret place, in the very same places wherein they stood till that time in the tabernacle. So they offered up the daily sacrifices;	¹⁰⁴ The ark contained nothing but the two tablets of stone engraved with the ten commandments which God had spoken to Moses in Mount Sinai. They set the candlestick and the table and the golden altar in the temple, in front of the most sacred place, just as until that time they had stood within the Tent; and there they offered up the daily sacrifices.
¹⁰⁴ Barach

¹⁰⁵ τὸ δὲ θυσιαστήριον τὸ χάλκεον ἵστησι πρὸ τοῦ ναοῦ ἀντικρὺ τῆς θύρας , ὡς ἀνοιχθείσης αὐτὸ κατὰ πρόσωπον εἶναι καὶ βλέπεσθαι τὰς ἱερουργίας καὶ τὴν‎ τῶν θυσιῶν πολυτέλειαν . τὰ δὲ λοιπὰ σκεύη πάντα συναλίσας ἔνδον εἰς τὸν ναὸν κατέθετο .
¹⁰⁵ but for the brazen altar, Solomon set it before the temple, over against the door, that when the door was opened, it might be exposed to sight, and the sacred solemnities, and the richness of the sacrifices, might be thence seen; and all the rest of the vessels they gathered together, and put them within the temple.	¹⁰⁵ Solomon set the bronze altar in front of the temple, opposite the door, to be seen whenever the door was opened, with all the sacred solemnities and the richness of the sacrifices. The rest of the vessels they got together and also set within the temple.
¹⁰⁵ Barach

¹⁰⁶ Ἐπεὶ δὲ πάντα διακοσμήσαντες οἱ ἱερεῖς τὰ περὶ τὴν‎ κιβωτὸν ἐξῆλθον , ἄφνω πίλημα νεφέλης οὐ σκληρὸν οὐδ᾽ οἷον ὥρᾳ χειμῶνος ὑετοῦ γέμον ἵσταται κεχυμένον δὲ καὶ κεκραμένον εἰς τὸν ναὸν εἰσερρύη , καὶ ταῖς μὲν ὄψεσι τῶν ἱερέων ὡς μὴ καθορᾶν ἀλλήλους ἐπεσκότει , ταῖς δὲ διανοίαις ταῖς ἁπάντων φαντασίαν καὶ δόξαν παρεῖχεν ὡς τοῦ θεοῦ κατεληλυθότος εἰς τὸ ἱερὸν καὶ κατεσκηνωκότος ἡδέως ἐν αὐτῷ .
¹⁰⁶ Now as soon as the priests had put all things in order about the ark, and were gone out, there cane down a thick cloud, and stood there, and spread itself, after a gentle manner, into the temple; such a cloud it was as was diffused and temperate, not such a rough one as we see full of rain in the winter season. This cloud so darkened the place, that one priest could not discern another, but it afforded to the minds of all a visible image and glorious appearance of God’s having descended into this temple, and of his having gladly pitched his tabernacle therein.	¹⁰⁶ When the priests had put everything in order concerning the ark and had left, a thick cloud came down and stood there and gently spread itself within the temple. This cloud was hazy and mild, not threatening and full of rain such as we see in the winter. It overshadowed the place so that the priests could not recognize each another, and conveyed to the minds of all the image and glory of God's having descended into this temple and joyfully pitched his tent there.
¹⁰⁶ Barach

¹⁰⁷ καὶ οἱ μὲν ἐπὶ ταύτης εἶχον αὑτοὺς τῆς ἐννοίας ὁ δὲ βασιλεὺς ΣολόμωνSolomon ἐξεγερθείς , Ἔτυχε γὰρ καθεζόμενος , ἐποιήσατο λόγους πρὸς τὸν θεόνGod , οὓς τῇ θείᾳ φύσει πρέποντας ὑπελάμβανε καὶ καλῶς εἶχεν αὐτῷ λέγειν · " σοὶ γάρ , εἶπεν , οἶκον μὲν αἰώνιον , ὦ δέσποτα , καὶ ἄξιον αὑτῷ εἰργάσω γεγονότα τὸν οὐρανὸν οἴδαμεν καὶ ἀέρα καὶ γῆν καὶ θάλασσαν , δι᾽ ὧν ἁπάντων οὐδὲ τούτοις ἀρκούμενος κεχώρηκας ,
¹⁰⁷ So these men were intent upon this thought. But Solomon rose up, (for he was sitting before,) and used such words to God as he thought agreeable to the divine nature to receive, and fit for him to give; for he said, “Thou hast an eternal house, O Lord, and such a one as thou hast created for thyself out of thine own works; we know it to be the heaven, and the air, and the earth, and the sea, which thou pervadest, nor art thou contained within their limits.	¹⁰⁷ As they were absorbed with this thought, Solomon, who had been sitting, stood up and spoke to God in words he thought appropriate to the divine nature. He said, "O Lord, you have created an eternal dwelling for yourself in all you have made and dwell in heaven and the sky, the earth and the sea, and we know you are not limited by all their extent.
¹⁰⁷ Barach

¹⁰⁸ τοῦτον δέ σοι κατεσκεύακα τὸν ναὸν ἐπώνυμον , ὡς ἂν ἀπ᾽ αὐτοῦ‎ σοι τὰς εὐχὰς θύοντες καὶ καλλιεροῦντες ἀναπέμπωμεν εἰς τὸν ἀέρα καὶ πεπεισμένοι διατελοίημεν , ὅτι πάρει καὶ μακρὰν οὐκ ἀφέστηκας [οὐδὲ σαυτῷ]· τῷ μὲν γὰρ πάντ᾽ ἐφορᾶν καὶ πάντ᾽ ἀκούειν οὐδὲ νῦν ὅπου σοι θέμις οἰκῶν ἀπολείπεις τοῦ πᾶσιν ἔγγιστα εἶναι , μᾶλλον δ᾽ ἑκάστῳ καὶ βουλευομένῳ καὶ διὰ νυκτὸς καὶ
¹⁰⁸ I have indeed built this temple to thee, and thy name, that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air, and may constantly believe that thou art present, and art not remote from what is thine own; for neither when thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the care of all men, but rather thou art very near to them all, but especially thou art present to those that address themselves to thee, whether by night or by day.”	¹⁰⁸ I have built this temple to you and for your name, so that we may send our prayers up to heaven from here when we sacrifice and perform sacred liturgies, and sense that you are ever-present and not absent from what is your own. For since you see all things and hear all things, now, as it pleases you to dwell here, you do not abandon your care for all people, but rather are very near to them all, and especially present to those who turn to you, by night or by day."
¹⁰⁸ Barach

¹⁰⁹ ἡμέρας συμπάρει . ταῦτα ἐπιθειάσας πρὸς τὸν θεὸν ἀπέστρεψεν εἰς τὸ πλῆθος τοὺς λόγους ἐμφανίζων τοῦ θεοῦ τὴν‎ δύναμιν αὐτοῖς καὶ τὴν‎ πρόνοιαν , ὅτι ΔαυίδῃDavid τῷ πατρὶ περὶ τῶν μελλόντων ἅπαντα καθὼς ἀποβέβηκεν ἤδη τὰ πολλὰ καὶ γενήσεται τὰ λείποντα δηλώσειε , καὶ ὡς αὐτὸς ἐπιθείη τὸ ὄνομα μήπω γεγεννημένῳ καὶ
¹⁰⁹ When he had thus solemnly addressed himself to God, he converted his discourse to the multitude, and strongly represented the power and providence of God to them;—how he had shown all things that were come to pass to David his father, as many of those things had already come to pass, and the rest would certainly come to pass hereafter;	¹⁰⁹ When he had solemnly invoked God in this way, he turned to the people and spoke strongly about the power and providence of God, who had revealed to David his father everything that had happened, many of which had already occurred and the rest would certainly come true later, and how he had named David before he was born.
¹⁰⁹ Barach

¹¹⁰ τίς μέλλοι καλεῖσθαι προείποι καὶ ὅτι τὸν ναὸν οὗτος οἰκοδομήσει αὐτῷ βασιλεὺς μετὰ τὴν‎ τοῦ πατρὸς τελευτὴν γενόμενος · ἃ βλέποντας κατὰ τὴν‎ ἐκείνου προφητείαν ἐπιτελῆ τὸν θεὸν εὐλογεῖν ἠξίου καὶ περὶ μηδενὸς ἀπογινώσκειν ὧν ὑπέσχηται πρὸς εὐδαιμονίαν ὡς οὐκ ἐσομένου πιστεύοντας ἐκ τῶν ἤδη βλεπομένων .
¹¹⁰ and how he had given him his name, and told to David what he should be called before he was born; and foretold, that when he should be king after his father’s death, he should build him a temple, which since they saw accomplished, according to his prediction, he required them to bless God, and by believing him, from the sight of what they had seen accomplished, never to despair of any thing that he had promised for the future, in order to their happiness, or suspect that it would not come to pass.	¹¹⁰ God had also foretold that after his father's death he (Solomon) would rule, and build him a temple, for which they should bless God, now that they saw it accomplished according to his prediction, and with a trust based on all that they had seen accomplished, never despair of anything God promised for their prosperity in the future, nor doubt that it would happen.
¹¹⁰ Barach

¹¹¹ Ταῦτα διαλεχθεὶς πρὸς τὸν ὄχλον ὁ βασιλεὺς ἀφορᾷ πάλιν εἰς τὸν ναὸν καὶ τὴν‎ δεξιὰν εἰς τὸν ὄχλον ἀνασχών " ἔργοις μέν , εἶπεν , οὐ δυνατὸν ἀνθρώποις ἀποδοῦναι θεῷ χάριν ὑπὲρ ὧν εὖ πεπόνθασιν · ἀπροσδεὲς γὰρ τὸ θεῖον ἁπάντων καὶ κρεῖττον τοιαύτης ἀμοιβῆς · ᾧ δὲ τῶν ἄλλων ζῴων ὑπὸ σοῦ , δέσποτα , κρείττονες γεγόναμεν , τούτῳ τὴν‎ σὴν εὐλογεῖν μεγαλειότητα καὶ περὶ τῶν ὑπηργμένων εἰς τὸν ἡμέτερον οἶκον καὶ τὸν ἙβραίωνHebrews εὐχαριστεῖν ἀνάγκη .
¹¹¹ When the king had thus discoursed to the multitude, he looked again towards the temple, and lifting up his right hand to the multitude, he said, “It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people;	¹¹¹ After saying this to the people, the king looked again toward the temple and lifting up his right hand to them he said it was not humanly possible to thank God enough for the benefits he gave them, for He stands in need of nothing and is above any such reward. "Yet insofar as you O Lord, have made us superior to other animals, it is for us to bless your Majesty and to thank you for all you have bestowed upon our house and on the Hebrew people.
¹¹¹ Barach

¹¹² τίνι γὰρ ἄλλῳ μᾶλλον ἱλάσασθαι μηνίοντα καὶ δυσμεναίνοντα εὐμενῆ δεξιώτερόν ἐστιν ἡμῖν ἢ φωνῇ , ἣν ἐξ ἀέρος τε ἔχομεν καὶ δι᾽ αὐτοῦ‎ πάλιν ἀνιοῦσαν οἴδαμεν ; χάριν οὖν ἔχειν δι᾽ αὐτῆς ὁμολογῶ σοι περὶ τε τοῦ πατρὸς πρῶτον , ὃν ἐξ ἀφανοῦς εἰς τοσαύτην ἀνήγαγες δόξαν ,
¹¹² for with what other instrument can we better appease thee when thou art angry at us, or more properly preserve thy favor, than with our voice? which, as we have it from the air, so do we know that by that air it ascends upwards [towards thee]. I therefore ought myself to return thee thanks thereby, in the first place, concerning my father, whom thou hast raised from obscurity unto so great joy;	¹¹² For when you are angry with us, how can we better appease you or preserve your favour than with our voice, which we have it from the air, and by that air we know that it ascends to you? With my voice I thank you in the first place for my father, whom you raised from obscurity to such glory,
¹¹² Barach

¹¹³ ἔπειθ᾽afterward ὑπὲρ ἐμαυτοῦ πάντα μέχρι τῆς παρούσης ἡμέρας ἃ προεῖπας πεποιηκότι , δέομαί τε τοῦ λοιποῦ χορηγεῖν ὅσα θεῷ δύναμις ἀνθρώποις ὑπὸ σοῦ τετιμημένοις , καὶ τὸν οἶκον τὸν ἡμέτερον αὔξειν εἰς πᾶν , ὡς καθωμολόγησας ΔαυίδῃDavid τῷ πατρί μου καὶ ζῶντι καὶ παρὰ τὴν‎ τελευτήν , ὅτι παρ᾽ ἡμῖν ἡ βασιλεία μενεῖ καὶ τὸ ἐκείνου γένος αὐτὴν διαδοχαῖς ἀμείψει μυρίαις . ταῦτ᾽ οὖν ἡμῖν ἐπάρκεσον καὶ παισὶ τοῖς ἐμοῖς ἀρετὴν ᾗ σὺ χαίρεις παράσχου .
¹¹³ and, in the next place, concerning myself, since thou hast performed all that thou hast promised unto this very day. And I beseech thee for the time to come to afford us whatsoever thou, O God, hast power to bestow on such as thou dost esteem; and to augment our house for all ages, as thou hast promised to David my father to do, both in his lifetime and at his death, that our kingdom shall continue, and that his posterity should successively receive it to ten thousand generations. Do not thou therefore fail to give us these blessings, and to bestow on my children that virtue in which thou delightest.	¹¹³ and next for myself, since to this day you have fulfilled all that you promised. I beg you O God, to grant us in the future whatever you can bestow on those you love, and to increase our house for all ages, as you promised to David my father, both during his life and at his death, that our kingdom may continue and his descendants may receive it in succession, to ten thousand generations. Do not fail to bless us and to bestow on my children the virtue in which you delight.
¹¹³ Barach

¹¹⁴ πρὸς δὲ τούτοις ἱκετεύω καὶ μοῖράν τινα τοῦ σοῦ πνεύματος εἰς τὸν ναὸν ἀποικίσαι , ὡς ἂν καὶ ἐπὶ γῆς ἡμῖν εἶναι δοκῇς . σοὶ μὲν γὰρ μικρὸν οἰκητήριον καὶ τὸ πᾶν οὐρανοῦ καὶ τῶν κατὰ τοῦτον ὄντων κύτος , οὐχ ὅτι γε οὗτος ὁ τυχὼν ναός , ἀλλὰ φυλάσσειν τε ἀπόρθητον ἐκ πολεμίων ὡς ἴδιον εἰς ἅπαν καὶ προνοεῖν ὡς οἰκείου κτήματος παρακαλῶ .
¹¹⁴ And besides all this, I humbly beseech thee that thou wilt let some portion of thy Spirit come down and inhabit in this temple, that thou mayest appear to be with us upon earth. As to thyself, the entire heavens, and the immensity of the things that are therein, are but a small habitation for thee, much more is this poor temple so; but I entreat thee to keep it as thine own house, from being destroyed by our enemies for ever, and to take care of it as thine own possession:	¹¹⁴ I humbly beg that you will also let some portion of your Spirit come down and dwell in this temple so that you may be seen to be with us upon earth. And since the entire heavens and their immensity are too small a dwelling for you, how much more so is this humble temple. But I ask you to preserve it always as your own house, from destruction by our enemies, and to care for it as your own possession.
¹¹⁴ Barach

¹¹⁵ κἂν ἁμαρτών ποτε ὁ λαὸς ἔπειτα πληγῇ τινι κακῷ διὰ τὴν‎ ἁμαρτίαν ἐκ σοῦ γῆς ἀκαρπίᾳ καὶ φθορᾷ λοιμικῇ ἤ τινι τούτων τῶν παθημάτων , οἷς σὺ τοὺς παραβάντας τι τῶν ὁσίων μετέρχῃ , καὶ καταφεύγῃ πᾶς ἀθροισθεὶς ἐπὶ τὸν ναὸν ἱκετεύων σε καὶ σωθῆναι δεόμενος , ἐπήκοος αὐτοῦ‎ γενόμενος ὡς ἔνδον ὢν ἐλεήσῃς καὶ τῶν συμφορῶν ἀπαλλάξῃς .
¹¹⁵ but if this people be found to have sinned, and be thereupon afflicted by thee with any plague, because of their sin, as with dearth or pestilence, or any other affliction which thou usest to inflict on those that transgress any of thy holy laws, and if they fly all of them to this temple, beseeching thee, and begging of time to deliver them, then do thou hear their prayers, as being within thine house, and have mercy upon them, and deliver them from their afflictions.	¹¹⁵ But if this people turn aside to sin and you punish it for their sin by any plague, or famine or pestilence, or any of the other troubles you send on those who transgress your holy laws, and then if they take refuge in this temple, imploring you to save them, then hear their prayers from within your house, and have mercy on them and deliver them from their sufferings.
¹¹⁵ Barach

¹¹⁶ ταύτην δὲ οὐχ ἙβραίοιςHebrews μόνον δέομαι παρὰ σοῦ τὴν‎ βοήθειαν εἶναι σφαλεῖσιν , ἀλλὰ κἂν ἀπὸ περάτων τῆς οἰκουμένης τινὲς ἀφίκωνται κἂν ὁποθενδηποτοῦνfrom wherever προστρεπόμενοι καὶ τυχεῖν τινος ἀγαθοῦ λιπαροῦντες , Δὸς αὐτοῖς ἐπήκοος γενόμενος .
¹¹⁶ Nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their sins and implore thy pardon, do thou then pardon them, and hear their prayer.	¹¹⁶ This help I implore of you, not only for the Hebrews in their distress, but also for people who come here from whatever part of the world. If they repent of their sins and implore your pardon, then forgive them and hear their prayer.
¹¹⁶ Barach

¹¹⁷ οὕτως γὰρ ἂν μάθοιεν πάντες , ὅτι σὺ μὲν αὐτὸς ἐβουλήθης παρ᾽ ἡμῖν κατασκευασθῆναί σοι τὸν οἶκον , ἡμεῖς δ᾽ οὐκ ἀπάνθρωποι τὴν‎ φύσιν ἐσμὲν οὐδ᾽ ἀλλοτρίως πρὸς τοὺς οὐχ ὁμοφύλους ἔχομεν , ἀλλὰ πᾶσι κοινὴν τὴν‎ ἀπὸ σοῦ βοήθειαν καὶ τὴν‎ τῶν ἀγαθῶν ὄνησιν ὑπάρχειν ἠθελήσαμεν ."
¹¹⁷ For hereby all shall learn that thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an unsociable nature, nor behave ourselves like enemies to such as are not of our own people; but are willing that thy assistance should be communicated by thee to all men in common, and that they may have the enjoyment of thy benefits bestowed upon them.”	¹¹⁷ For by this all shall know that you are pleased with this house built for you, and that we are not isolationist, or regard foreigners as enemies, but are willing to help all people equally to enjoy your benefits."
¹¹⁷ Barach

¹¹⁸ Εἰπὼν ταῦτα καὶ ῥίψας αὑτὸν ἐπὶ τὴν‎ γῆν καὶ ἐπὶ πολλὴν ὥραν προσκυνήσας ἀναστὰς θυσίας τῷ θεῷ προσήνεγκε καὶ γεμίσας τῶν ὁλοκλήρων ἱερείων ἐναργέστατα τὸν θεὸν ἡδέως ἔγνω τὴν‎ θυσίαν προσδεχόμενον · πῦρ γὰρ ἐξ ἀέρος διαδραμὸν καὶ πάντων ὁρώντων ἐπὶ τὸν βωμὸν ᾆξαν ἅπασαν τὴν‎ θυσίαν ἀνήρπασε καὶ κατεδαίσατο .
¹¹⁸ When Solomon had said this, and had cast himself upon the ground, and worshipped a long time, he rose up, and brought sacrifices to the altar; and when he had filled it with unblemished victims, he most evidently discovered that God had with pleasure accepted of all that he had sacrificed to him, for there came a fire running out of the air, and rushed with violence upon the altar, in the sight of all, and caught hold of and consumed the sacrifices.	¹¹⁸ When he had said this and prostrated on the ground and worshipped for a long time, he got up and brought sacrifices to the altar, and after he had heaped unblemished victims upon it, he found most clearly that God had accepted with pleasure all that he had sacrificed to him, for a flame came from the air and rushed forcefully upon the altar in the sight of all, and seized and consumed the sacrifices.
¹¹⁸ Barach

¹¹⁹ ταύτης δὲ τῆς ἐπιφανείας γενομένης ὁ μὲν λαὸς δήλωσιν εἶναι τοῦτ᾽ εἰκάσας τῆς ἐν τῷ ναῷ τοῦ θεοῦ διατριβῆς ἐσομένης καὶ ἡσθεὶς προσεκύνει πεσὼν ἐπὶ τοὔδαφος , ὁ δὲ βασιλεὺς εὐλογεῖν τε ἤρξατο καὶ τὸ πλῆθος ταὐτὸ ποιεῖν παρώρμα δείγματα μὲν ἔχοντας ἤδη τῆς τοῦ θεοῦ πρὸς αὐτοὺς εὐμενείας ,
¹¹⁹ Now when this divine appearance was seen, the people supposed it to be a demonstration of God’s abode in the temple, and were pleased with it, and fell down upon the ground and worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now having sufficient indications of God’s favorable disposition to them;	¹¹⁹ When this divine apparition was seen, the people took it as a proof of God's dwelling in the temple and were overjoyed and fell down to the ground and worshipped. At this the king began to praise God and urged the people to do the same, now having clear proof of God's favour toward them,
¹¹⁹ Barach

¹²⁰ εὐχομένους δὲ τοιαῦτα ἀποβαίνειν ἀεὶ τὰ παρ᾽ ἐκείνου , καὶ τὴν‎ διάνοιαν αὐτοῖς καθαρὰν ἀπὸ πάσης φυλάττεσθαι κακίας ἐν δικαιοσύνῃ καὶ θρησκείᾳ καὶ τῷ τὰς ἐντολὰς τηρεῖν ἃς διὰ ΜωυσέοςMoses αὐτοῖς ἔδωκεν ὁ θεὸς διαμενούσας · ἔσεσθαι γὰρ οὕτως εὔδαιμον τὸ ἙβραίωνHebrews ἔθνος καὶ παντὸς ἀνθρώπων γένους μακαριώτερον .
¹²⁰ and to pray that they might always have the like indications from him, and that he would preserve in them a mind pure from all wickedness, in righteousness and religious worship, and that they might continue in the observation of those precepts which God had given them by Moses, because by that means the Hebrew nation would be happy, and indeed the most blessed of all nations among all mankind.	¹²⁰ They should pray to have such signs from him always and that he keep their mind pure from all wickedness, in justice and worship, and that they continue to observe the precepts God had given them by Moses, since that is how the Hebrew nation would prosper and be the most blessed nation of all mankind.
¹²⁰ Barach

¹²¹ παρεκάλει τε μνημονεύειν , ὡς οἷς ἐκτήσαντο τὰ παρόντα ἀγαθὰ τούτοις αὐτὰ καὶ βέβαια ἕξειν καὶ μείζω καὶ πλείω καταστήσειν · οὐ γὰρ λαβεῖν αὐτὰ μόνον δι᾽ εὐσέβειαν καὶ δικαιοσύνην , ἀλλὰ καὶ καθέξειν διὰ ταῦτα προσῆκεν ὑπολαμβάνειν · εἶναι δὲ τοῖς ἀνθρώποις οὐχ οὕτως μέγα τὸ κτήσασθαί τι τῶν [οὐχ ] ὑπαρχόντων , ὡς τὸ σῶσαι τὰ πορισθέντα καὶ μηδὲν ἁμαρτεῖν εἰς . βλάβην αὐτῶν .
¹²¹ He exhorted them also to be mindful, that by what methods they had attained their present good things, by the same they must preserve them sure to themselves, and make them greater and more than they were at present; for that it was not sufficient for them to suppose they had received them on account of their piety and righteousness, but that they had no other way of preserving them for the time to come; for that it is not so great a thing for men to acquire somewhat which they want, as to preserve what they have acquired, and to be guilty of no sin whereby it may be hurt.	¹²¹ He also urged them to note the means by which they had attained their present prosperity, so as to preserve if for themselves and develop it even further. They must not imagine they had received it for piety and righteousness, but that they had no other means of preserving it for the future, for even greater than acquiring what they want is the keeping of what they have acquired, and to avoid any sin by which it may be harmed.
¹²¹ Barach

¹²² Ὁ μὲν οὖν βασιλεὺς διαλεχθεὶς ταῦτα πρὸς τὸ πλῆθος διαλύει τὴν‎ ἐκκλησίαν τελέσας θυσίας ὑπέρ τε αὑτοῦ καὶ πάντων ἙβραίωνHebrews , ὡς μόσχους μὲν καταθῦσαι μυρίους καὶ δισχιλίους , προβάτων δὲ μυριάδας δώδεκα .
¹²² So when the king had spoken thus to the multitude, he dissolved the congregation, but not till he had completed his oblations, both for himself and for the Hebrews, insomuch that he sacrificed twenty and two thousand oxen, and a hundred and twenty thousand sheep;	¹²² After saying this to the people, the king dissolved the assembly, but not until he had completed his sacrifices, both for himself and for the Hebrews. So he sacrificed twenty-two thousand oxen and a hundred and twenty thousand sheep,
¹²² Barach

¹²³ τὸν μὲν γὰρ ναὸν τότε πρῶτον ἔγευσεν ἱερουργημάτων καὶ κατευωχήθησαν ἐν αὐτῷ πάντες σὺν γυναιξὶν ἙβραῖοιHebrews καὶ τέκνοις , ἔτι δὲ καὶ τὴν‎ σκηνοπηγίαν καλουμένην ἑορτὴν πρὸ τοῦ ναοῦ λαμπρῶς καὶ μεγαλοπρεπῶς ἐπὶ δὶς ἑπτὰ ἡμέρας ἤγαγεν ὁ βασιλεὺς σὺν ἅπαντι τῷ λαῷ κατευωχούμενος .
¹²³ for then it was that the temple did first of all taste of the victims, and all the Hebrews, with their wives and children, feasted therein: nay, besides this, the king then observed splendidly and magnificently the feast which is called the Feast of Tabernacles, before the temple, for twice seven days; and he then feasted together with all the people.	¹²³ for then the temple first tasted of the victims, and all the Hebrews with their wives and children feasted there. Besides, for twice seven days the king celebrated the feast which is called "Tents," in front of the temple, with splendour and magnificence, and he joined in the festival with all the people.
¹²³ Barach

¹²⁴ Ἐπεὶ δ᾽ εἶχεν αὐτοῖς ἀποχρώντως ταῦτα καὶ μηδὲν ἐνέδει τῇ περὶ τὸν θεὸν εὐσεβείᾳ πρὸς αὑτοὺς ἕκαστος τοῦ βασιλέως ἀπολύσαντος ἀπῄεσαν εὐχαριστήσαντες τῷ βασιλεῖ τῆς τε περὶ αὐτοὺς προνοίας καὶ ὧν ἐπεδείξατο ἔργων , καὶ εὐξάμενοι τῷ θεῷ παρασχεῖν αὐτοῖς εἰς πολὺν χρόνον ΣολόμωναSolomon βασιλέα τὴν‎ πορείαν ἐποιοῦντο μετὰ χαρᾶς καὶ παιδιᾶς ὕμνους εἰς τὸν θεὸν ᾄδοντες , ὡς ὑπὸ τῆς ἡδονῆς ἀπόνως τὴν‎ ὁδὸν τὴν‎ ἐπὶ τὰ οἰκεῖα πάντας ἀνύσαι .
¹²⁴ When all these solemnities were abundantly satisfied, and nothing was omitted that concerned the divine worship, the king dismissed them; and they every one went to their own homes, giving thanks to the king for the care he had taken of them, and the works he had done for them; and praying to God to preserve Solomon to be their king for a long time. They also took their journey home with rejoicing, and making merry, and singing hymns to God. And indeed the pleasure they enjoyed took away the sense of the pains they all underwent in their journey home.	¹²⁴ When all of this was finished and no detail of the divine worship was left undone, the king dismissed them, and they each went home, thanking the king for the care he had taken of them and the works he had assigned to them, and praying to God to preserve Solomon as their king for a long time. They travelled home with rejoicing and merry-making and singing hymns to God, with such pleasure that they hardly felt any difficulties that they encountered on their journey home.
¹²⁴ Barach

¹²⁵ καὶ οἱ μὲν τὴν‎ κιβωτὸν εἰς τὸν ναὸν εἰσαγαγόντες καὶ τὸ μέγεθος καὶ τὸ κάλλος ἱστορήσαντεςto inquire into a thing, to learn by inquiry αὐτοῦ‎ καὶ θυσιῶν ἐπ᾽ αὐτῷ μεγάλων καὶ ἑορτῶν μεταλαβόντες εἰς τὰς αὑτῶν ἕκαστοι πόλεις ὑπέστρεψαν . ὄναρ δ᾽ ἐπιφανὲν τῷ βασιλεῖ κατὰ τοὺς ὕπνους ἐσήμαινεν αὐτῷ τῆς εὐχῆς ἐπήκοον τὸν θεὸν γεγονέναι ,
¹²⁵ So when they had brought the ark into the temple, and had seen its greatness, and how fine it was, and had been partakers of the many sacrifices that had been offered, and of the festivals that had been solemnized, they every one returned to their own cities. But a dream that appeared to the king in his sleep informed him that God had heard his prayers;	¹²⁵ Having brought the ark into the temple and seen its greatness and splendour, and having shared in the many sacrifices offered and in the festivals that had been held, each returned to his own town. But a dream that appeared to the king in his sleep told him that God had heard his prayers,
¹²⁵ Barach

¹²⁶ καὶ ὅτι φυλάξει τε τὸν ναὸν καὶ διὰ παντὸς ἐν αὐτῷ μενεῖ τῶν ἐκγόνων αὐτοῦ‎ καὶ αὐτοῦ‎ καὶ τῆς ἁπάσης πληθύος τὰ δίκαια ποιούσης , αὐτόν τε πρῶτον ἐμμένοντα ταῖς τοῦ πατρὸς ὑποθήκαις ἔλεγεν εἰς ὕψος καὶ μέγεθος εὐδαιμονίας ἀνοίσειν ἄπειρον καὶ βασιλεύσειν ἀεὶ τῆς χώρας τοὺς ἐκ τοῦ γένους αὐτοῦ‎ καὶ τῆς ἸούδαJudas φυλῆς ·
¹²⁶ and that he would not only preserve the temple, but would always abide in it; that is, in case his posterity and the whole multitude would be righteous. And for himself, it said, that if he continued according to the admonitions of his father, he would advance him to an immense degree of dignity and happiness, and that then his posterity should be kings of that country, of the tribe of Judah, for ever;	¹²⁶ and that not only would he preserve the temple, but also he would always dwell in it, as long as his descendants and the whole people remained righteous. God told him that if he continued according to his father's advice he would grow to a high level of dignity and prosperity and that his descendants in the tribe of Judas would be kings of that region for ever.
¹²⁶ Barach

¹²⁷ προδόντα μέντοι τὰ ἐπιτηδεύματαa pursuit, business καὶ λήθην αὐτῶν ποιησάμενονto make, produce, create καὶ ξενικοὺς θεοὺς θρησκεύειν μεταβαλόμενον πρόρριζον ἐκκόψειν καὶ μήτε τοῦ γένους τι λείψανον αὐτῶν ἐάσειν μήτε τὸν τῶν ἸσραηλιτῶνIsrael, Israelites λαὸν ἀπαθῆ παρόψεσθαι , πολέμοις δ᾽ αὐτοὺς καὶ κακοῖς ἐξαφανίσειν μυρίοις κἀκ τῆς γῆς , ἣν τοῖς πατράσιν αὐτῶν ἔδωκεν ,
¹²⁷ but that still, if he should be found a betrayer of the ordinances of the law, and forget them, and turn away to the worship of strange gods, he would cut him off by the roots, and would neither suffer any remainder of his family to continue, nor would overlook the people of Israel, or preserve them any longer from afflictions, but would utterly destroy them with ten thousand wars and misfortunes; would cast them out of the land which he had given their fathers, and make them sojourners in strange lands;	¹²⁷ If, on the contrary, he betrayed the ordinances of the law and forget them and turn aside to the worship of foreign gods, he would cut him off by the roots and let no remnant of his family continue. He would not condone the people of Israel, or any longer preserve them from sufferings, but would destroy them utterly with innumerable wars and troubles.
¹²⁷ Barach

¹²⁸ ἐκβαλὼν ἐπήλυδας ἀλλοτρίας καταστήσειν , τὸν δὲ ναὸν τὸν νῦν οἰκοδομηθέντα καταπρησθησόμενον τοῖς ἐχθροῖς παραδώσειν καὶ διαρπαγησόμενον , κατασκάψειν δὲ καὶ τὴν‎ πόλιν χερσὶ τῶν πολεμίων καὶ ποιήσειν μύθων ἄξια τὰ παρ᾽ αὐτοῖς κακὰ καὶ πολλῆς δι᾽ ὑπερβολὴν μεγέθους ἀπιστίας ,
¹²⁸ and deliver that temple which was now built to be burnt and spoiled by their enemies, and that city to be utterly overthrown by the hands of their enemies; and make their miseries deserve to be a proverb, and such as should very hardly be credited for their stupendous magnitude,	¹²⁸ He would expel them from the land he had given to their fathers and make them sojourners in strange lands, and cause that temple which had just now been built to be burned and looted by their enemies and let that city be utterly ruined by enemy hands. He would make their affliction become proverbial and so great as hardly to be credited,
¹²⁸ Barach

¹²⁹ ὡς τοὺς προσοίκους ἀκούοντας τὴν‎ συμφορὰν θαυμάζειν καὶ τὴν‎ αἰτίαν πολυπραγμονεῖν δι᾽ ἣν οὕτως ἐμισήθησαν ἙβραῖοιHebrews τῷ θεῷ πρότερον εἰς δόξαν καὶ πλοῦτον ὑπ᾽ αὐτοῦ‎ παραχθέντες , καὶ παρὰ τῶν ὑπολειπομένωνto leave for ἀκούειν ἐξομολογουμένων τὰς ἁμαρτίας αὐτῶν καὶ τὰς τῶν πατρίων νομίμων παραβάσεις . ταῦτα μὲν αὐτῷ τὸν θεὸν εἰπεῖν κατὰ τοὺς ὕπνους ἀναγέγραπται .
¹²⁹ till their neighbors, when they should hear of them, should wonder at their calamities, and very earnestly inquire for the occasion, why the Hebrews, who had been so far advanced by God to such glory and wealth, should be then so hated by him? and that the answer that should be made by the remainder of the people should be, by confessing their sins, and their transgression of the laws of their country. Accordingly we have it transmitted to us in writing, that thus did God speak to Solomon in his sleep.	¹²⁹ so that their neighbours, hearing of them, would be shocked at their woes and wonder why the Hebrews, who had been brought to such glory and wealth by God, should then be so hated by him. Then the rest of the people should respond by confessing their sins and breach of their laws. Our writings say that God said this to him in his sleep.
¹²⁹ Barach

Chapter 5
[130-149]
Solomon's magnificent palace;
his resolving of riddles

☜ ☞

¹³⁰ μετὰ δὲ τὴν‎ τοῦ ναοῦ κατασκευὴν ἐν ἔτεσιν ἑπτὰ καθὼς προειρήκαμεν γενομένην τὴν‎ τῶν βασιλείων οἰκοδομὴν κατεβάλετο , ἣν ἔτεσι τρισὶ καὶ δέκα μόγις ἀπήρτισεν · οὐ γὰρ τὸν αὐτὸν ἐσπουδάζετο τρόπον ὅνπερ καὶ τὸ ἱερόν , ἀλλὰ τὸ μὲν καίπερ ὂν μέγα καὶ θαυμαστῆς ἐργασίαςwork, labour καὶ Παραδόξου τετυχηκὸς ἔτι καὶ θεοῦ συνεργοῦντος , εἰς ὃν ἐγίνετο , τοῖς προειρημένοις ἔτεσιν ἔλαβε πέρας ·
¹³⁰ After the building of the temple, which, as we have before said, was finished in seven years, the king laid the foundation of his palace, which he did not finish under thirteen years, for he was not equally zealous in the building of this palace as he had been about the temple; for as to that, though it was a great work, and required wonderful and surprising application, yet God, for whom it was made, so far co-operated therewith, that it was finished in the forementioned number of years:	¹³⁰ After the building of the temple, which, as we have said, took seven years, the king laid the foundation of his palace, which took not less than thirteen years, for he was not as eager in the building of this palace as he had been for the temple, in which, though it was a great work of wonderful design, God for whom it was made, worked with him, so that it was finished in the aforesaid number of years.
¹³⁰ Barach

¹³¹ τὰ δὲ βασίλεια πολὺ τῆς ἀξίας τοῦ ναοῦ καταδεέστερα τυγχάνοντα τῷ μήτε τὴν‎ ὕλην ἐκ τοσούτου χρόνου καὶ τῆς αὐτῆς ἡτοιμάσθαι φιλοτιμίας καὶ βασιλεῦσιν οἰκητήριον ἀλλ᾽ οὐ θεῷ γίνεσθαι , βράδιον ἠνύσθη .
¹³¹ but the palace, which was a building much inferior in dignity to the temple, both on account that its materials had not been so long beforehand gotten ready, nor had been so zealously prepared, and on account that this was only a habitation for kings, and not for God, it was longer in finishing.	¹³¹ The palace, much less splendid than the temple, took longer to finish since its materials had not been prepared so well in advance and it was only a dwelling for kings and not for God.
¹³¹ Barach

¹³² καὶ αὐτὰ μὲν οὖν ἄξια λόγου καὶ κατὰ τὴν‎ εὐδαιμονίαν τῆς ἙβραίωνHebrews χώρας καὶ τοῦ βασιλέως ᾠκοδομήθη , τὴν‎ δὲ ὅλην αὐτῶν διάταξιν καὶ τὴν‎ διάθεσιν εἰπεῖν ἀναγκαῖον , ἵν᾽ οὕτως ἐκ τούτου στοχάζεσθαι καὶ συνορᾶν ἔχωσι τὸ μέγεθος οἱ τῇ γραφῇ μέλλοντες ἐντυγχάνειν .
¹³² However, this building was raised so magnificently, as suited the happy state of the Hebrews, and of the king thereof. But it is necessary that I describe the entire structure and disposition of the parts, that so those that light upon this book may thereby make a conjecture, and, as it were, have a prospect of its magnitude.	¹³² But it too was raised in a way worthy of the prosperous state of the Hebrews and their king, and I must describe the entire structure and disposition of its parts, so that whoever happens upon this book may imagine and visualize its size.
¹³² Barach

¹³³ Οἶκος ἦν μέγας καὶ καλὸς πολλοῖς στύλοις ἐρηρεισμένος , ὃν εἰς τὰς κρίσεις καὶ τὴν‎ τῶν πραγμάτων διάγνωσιν πλῆθος ὑποδέξασθαι καὶ χωρῆσαι σύνοδον ἀνθρώπων ἐπὶ δίκας συνεληλυθότων κατεσκεύασεν ἑκατὸν μὲν πηχῶν τὸ μῆκος εὖρος δὲ πεντήκοντα τὸ δ᾽ ὕψος τριάκοντα , κίοσι μὲν τετραγώνοις ἀνειλημμένον ἐκ κέδρου πᾶσιν , ἐστεγασμένον δὲ Κορινθίως , ἰσομέτροις δὲ φλιαῖς καὶ θυρώμασι τριγλύφοις ἀσφαλῆ τε ὁμοῦ καὶ κεκαλλωπισμένον .
¹³³ This house was a large and curious building, and was supported by many pillars, which Solomon built to contain a multitnde for hearing causes, and taking cognizance of suits. It was sufficiently capacious to contain a great body of men, who would come together to have their causes determined. It was a hundred cubits long, and fifty broad, and thirty high, supported by quadrangular pillars, which were all of cedar; but its roof was according to the Corinthian order, with folding doors, and their adjoining pillars of equal magnitude, each fluted with three cavities; which building as at once firm, and very ornamental.	¹³³ There was a large and beautiful hall, supported by many pillars, which Solomon built big enough to hold a great body of people, who would gather to have their cases decided. It was a hundred feet long and fifty broad and thirty high, supported by quadrangular pillars, all of cedar. Its roof was in the Corinthian style, and it had folding doors and was adorned with pillars of equal size, fluted with triple grooves.
¹³³ Barach

¹³⁴ ἕτερος δὲ οἶκος ἦν ἐν μέσῳ κατὰ ὅλου τοῦ πλάτους τεταγμένος [ τετράγωνος ] εὖρος πηχῶν τριάκοντα , ἄντικρυς ἔχων ναὸν παχέσι στύλοις ἀνατεταμένον · ἦν δὲ ἐν αὐτῷ ἐξέδρα διαπρεπής , ἐν ᾗ καθεζόμενος ὁ βασιλεὺς ἔκρινεν , ᾗ παρέζευκτο κατεσκευασμένος ἄλλος οἶκος τῇ βασιλίσσῃ καὶ τὰ λοιπὰ τὰ πρὸς τὴν‎ δίαιταν καὶ τὰς ἀναπαύσεις οἰκήματα μετὰ τὴν‎ τῶν πραγμάτων ἀπόλυσιν , ἐστρωμένα πάντα σανίσι τετμημένης ἐκ κέδρου .
¹³⁴ There was also another house so ordered, that its entire breadth was placed in the middle; it was quadrangular, and its breadth was thirty cubits, having a temple over against it, raised upon massy pillars; in which temple there was a large and very glorious room, wherein the king sat in judgment. To this was joined another house that was built for his queen. There were other smaller edifices for diet, and for sleep, after public matters were over; and these were all floored with boards of cedar.	¹³⁴ In the middle was another quadrangular structure, thirty feet wide, opposite which was a sanctuary, raised on massive pillars. Inside this was a large, ornate room where the king sat in judgment, and adjoining it another hall for the queen. There were other smaller buildings for eating and resting, after the completion of their public tasks, and all were floored in cedar.
¹³⁴ Barach

¹³⁵ καὶ τὰ μὲν ᾠκοδομήσατο λίθοις δεκαπήχεσιν , ἑτέρῳ δὲ πριστῷ τοὺς τοίχους καὶ πολυτελεῖ κατημφίεσεν , ὃν εἰς κόσμον ἱερῶν καὶ βασιλείων οἴκων θεωρίων γῆ μεταλλεύεται τοῖς φέρουσιν αὐτὸν τόποις ἐπαινουμένη .
¹³⁵ Some of these Solomon built with stones of ten cubits, and wainscoted the walls with other stones that were sawed, and were of great value, such as are dug out of the earth for the ornaments of temples, and to make fine prospects in royal palaces, and which make the mines whence they are dug famous.	¹³⁵ Some of these Solomon built with ten-foot stones and he adorned the walls with valuable hewn stones, mined as ornaments for temples and to enhance royal palaces, which bring fame to the quarries from which they are dug.
¹³⁵ Barach

¹³⁶ καὶ τὸ μὲν ἀπ᾽ αὐτοῦ‎ κάλλος ἐπὶ τριστιχίαν ἦν ἐνυφασμένον , τετάρτη δὲ μοῖρα γλυφέων παρεῖχε θαυμάζειν ἐπιστήμην , ὑφ᾽ ὧν πεποίητο δένδρα καὶ φυτὰ παντοῖα σύσκια τοῖς κλάδοις καὶ τοῖς ἐκκρεμαμένοις αὐτῶν πετάλοις , ὡς ὑπονοεῖν αὐτὰ καὶ σαλεύεσθαι δι᾽ ὑπερβολὴν λεπτότητος καλύπτοντα τὸν ὑπ᾽ αὐτοῖς λίθον .
¹³⁶ Now the contexture of the curious workmanship of these stones was in three rows, but the fourth row would make one admire its sculptures, whereby were represented trees, and all sorts of plants; with the shades that arose from their branches, and leaves that hung down from them. Those trees and plants covered the stone that was beneath them, and their leaves were wrought so prodigious thin and subtile, that you would think they were in motion;	¹³⁶ These were beautifully set by him in a pattern of three rows, while the fourth row made one admire the artistry of its sculptors, portraying trees and plants of all kinds, with shadows beneath their branches and leaves hanging down from them; these covered the stone beneath and you would think they were dancing, so finely and subtly were they made.
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¹³⁷ τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς . προσκατεσκεύασε δὲ τούτοις ἄλλα τε πρὸς τρυφὴν οἰκήματα καὶ δὴ καὶ στοὰς μηκίστας καὶ ἐν καλῷ τῶν βασιλείων κειμένας , ἐν αἷς λαμπρότατον οἶκον εἰς ἑστίασιν καὶ συμπόσια χρυσοῦ περίπλεων · καὶ τἆλλα δὲ ὅσα τοῦτον ἔχειν ἔδει πρὸς τὴν‎ τῶν ἑστιωμένων ὑπηρεσίαν σκεύη πάντ᾽ ἐκ χρυσοῦ κατεσκεύαστο .
¹³⁷ but the other part up to the roof, was plastered over, and, as it were, embroidered with colors and pictures. He, moreover, built other edifices for pleasure; as also very long cloisters, and those situate in an agreeable place of the palace; and among them a most glorious dining room, for feastings and compotations, and full of gold, and such other furniture as so fine a room ought to have for the conveniency of the guests, and where all the vessels were made of gold.	¹³⁷ The rest of the wall, up to the roof, was plastered and painted with various colours and hues. He built other buildings for pleasure and a very long portico in an agreeable place of the palace, and among them a glorious dining room for feasting and drinking, full of gold and the furnishing needed in so fine a room for the convenience of the guests, and all of its vessels were made of gold.
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¹³⁸ δύσκολον δ᾽ ἐστὶν καταριθμήσασθαι τὸ μέγεθος καὶ τὴν‎ ποικιλίαν τῶν βασιλείων , ὅσα μὲν ἦν αὐτοῖς τὰ μέγιστα οἰκήματα , πόσα δὲ τὰ τούτων ὑποδεέστερα καὶ πόσα ὑπόγεια καὶ ἀφανῆ , τά τε τῶν ἀνειμένων εἰς ἀέρα κάλλη καὶ τὰ ἄλση πρὸς θεωρίαν ἐπιτερπεστάτην καὶ θέρους ὑποφυγὴν καὶ σκέπην εἶναι τοῖς σώμασιν .
¹³⁸ Now it is very hard to reckon up the magnitude and the variety of the royal apartments; how many rooms there were of the largest sort, how many of a bigness inferior to those, and how many that were subterraneous and invisible; the curiosity of those that enjoyed the fresh air; and the groves for the most delightful prospect, for the avoiding the heat, and covering of their bodies.	¹³⁸ It is difficult to detail the size and the variety of the royal apartments, its many very large chambers there were, and many that were smaller, and many others underground and out of sight; the beauty of those open to the air, and the groves for the finest views, providing bodies with shelter from the heat.
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¹³⁹ ἐν κεφαλαίῳ δ᾽ εἰπεῖν τὴν‎ ὅλην οἰκοδομίαν ἐκ λίθου λευκοῦ καὶ κέδρου καὶ χρυσοῦ καὶ ἀργύρου πᾶσαν ἐποιήσατο τοὺς ὀρόφους καὶ τοὺς τοίχους τοῖς ἐγκλειομένοις χρυσῷ λίθοις διανθίσας τὸν αὐτὸν τρόπον , ὡς καὶ τὸν τοῦ θεοῦ ναὸν τούτοις κατηγλάισεν .
¹³⁹ And, to say all in brief, Solomon made the whole building entirely of white stone, and cedar wood, and gold, and silver. He also adorned the roofs and walls with stones set in gold, and beautified them thereby in the same manner as he had beautified the temple of God with the like stones.	¹³⁹ Briefly, Solomon made the whole building entirely of white stone and cedar wood and gold and silver. He also adorned the roofs and walls with stones set in gold and beautified them with stones similar to those he had used in the temple of God.
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¹⁴⁰ εἰργάσατο δὲ καὶ ἐξ ἐλέφαντος θρόνον παμμεγεθέστατον ἐν κατασκευῇ βήματος ἔχοντα μὲν ἓξ βαθμούς , ἑκάστῳ δὲ τούτων ἐξ ἑκατέρου μέρους δύο λέοντες ἐφειστήκεσαν τοσούτων ἄνωθεν ἄλλων παρεστώτων . τὸ δ᾽ ἐνήλατον τοῦ θρόνου χεῖρες ἦσαν δεχόμεναι τὸν βασιλέα , ἀνακέκλιτο δ᾽ εἰς μόσχου προτομὴν τὰ κατόπιν αὐτοῦ‎ βλέποντος , χρυσῷ δὲ ἅπας ἦν δεδεμένος .
¹⁴⁰ He also made himself a throne of prodigious bigness, of ivory, constructed as a seat of justice, and having six steps to it; on every one of which stood, on each end of the step two lions, two other lions standing above also; but at the sitting place of the throne hands came out and received the king; and when he sat backward, he rested on half a bullock, that looked towards his back; but still all was fastened together with gold.	¹⁴⁰ He also made himself an ivory throne of mighty size, in the form of a platform with six steps leading up to it; on each of which two lions stood on either side, with two more at the top. From the seat of the throne hands came out to receive the king, and beneath was the head of a calf, looking backward, and the whole throne was fastened with gold.
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¹⁴¹ Ταῦτα ΣολόμωνSolomon εἰκοσαετίᾳ κατασκευάσας , ἐπεὶ πολὺν μὲν αὐτῷ χρυσὸν πλείω δ᾽ ἄργυρον ὁ τῶν ΤυρίωνTyrians βασιλεὺς ΕἴρωμοςHiram εἰς τὴν‎ οἰκοδομίαν συνήνεγκεν ἔτι δὲ καὶ ξύλα κέδρου καὶ πίτυος , ἀντεδωρήσατο καὶ αὐτὸς μεγάλαις δωρεαῖς τὸν ΕἴρωμονHiram σῖτόν τε κατ᾽ ἔτος πέμπων αὐτῷ καὶ οἶνον καὶ ἔλαιον , ὧν μάλιστα διὰ τὸ νῆσον οἰκεῖν , ὡς καὶ προειρήκαμεν ἤδη , χρῄζων διετέλει .
¹⁴¹ When Solomon had completed all this in twenty years’ time, because Hiram king of Tyre had contributed a great deal of gold, and more silver to these buildings, as also cedar wood and pine wood, he also rewarded Hiram with rich presents; corn he sent him also year by year, and wine and oil, which were the principal things that he stood in need of, because he inhabited an island, as we have already said.	¹⁴¹ Solomon completed all this in twenty years, and since Hiram king of Tyre had contributed to their building a large amount of gold and even more of silver as well as cedar wood and pine, he rewarded Hiram with rich gifts and sent him each year corn and wine and oil, the main things that he needed as we have already said, since he lived on an island.
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¹⁴² πρὸς τούτοις δὲ καὶ πόλεις αὐτῷ τῆς ΓαλιλαίαςGalilee εἴκοσι μὲν τὸν ἀριθμὸν οὐ πόρρω δὲ τῆς ΤύρουTyre κειμένας ἐχαρίσατο , ἃς ἐπελθὼν καὶ κατανοήσας ΕἴρωμοςHiram καὶ δυσαρεστήσας τῇ δωρεᾷ πέμψας πρὸς ΣολόμωναSolomon μὴ δεῖσθαι τῶν πόλεων ἔλεγε κἄκτοτε προσηγορεύθησαν Χαβαλὼν γῆ · μεθερμηνευόμενον δὲ τὸ χάβαλον κατὰ ΦοινίκωνPhoenicians γλῶτταν οὐκ ἀρέσκον σημαίνει .
¹⁴² And besides these, he granted him certain cities of Galilee, twenty in number, that lay not far from Tyre; which, when Hiram went to, and viewed, and did not like the gift, he sent word to Solomon that he did not want such cities as they were; and after that time these cities were called the land of Cabul; which name, if it be interpreted according to the language of the Phoenicians, denotes what does not please.	¹⁴² On top of these he granted him twenty Galilean towns situated not far from Tyre. But when Hiram went to view them he did not care for the gift, and sent word to Solomon that he did not want towns like these, and later these towns were called the land of Chabalon, which in the language of the Phoenicians means what does not please.
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¹⁴³ καὶ σοφίσματα δὲ καὶ λόγους αἰνιγματώδεις διεπέμψατο πρὸς ΣολόμωναSolomon ὁ τῶν ΤυρίωνTyrians βασιλεὺς παρακαλῶν , ὅπως αὐτῷ σαφηνίσῃ τούτους καὶ τῆς ἀπορίαςperplexity τῶν ἐν αὐτοῖς ζητουμένων ἀπαλλάξῃ . τὸν δὲ δεινὸν ὄντα καὶ συνετὸν οὐδὲν τούτων παρῆλθεν , ἀλλὰ πάντα νικήσας τῷ λογισμῷ καὶ μαθὼν αὐτῶν τὴν‎ διάνοιαν ἐφώτισε .
¹⁴³ Moreover, the king of Tyre sent sophisms and enigmatical sayings to Solomon, and desired he would solve them, and free them from the ambiguity that was in them. Now so sagacious and understanding was Solomon, that none of these problems were too hard for him; but he conquered them all by his reasonings, and discovered their hidden meaning, and brought it to light.	¹⁴³ The king of Tyre also sent tricky, enigmatic sayings to Solomon, challenging him to solve them and explain their significance. The latter was so wise and understanding that none of these problems defeated him but he resolved them all by his reason and revealed and brought to light their hidden meaning.
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¹⁴⁴ Μέμνηται τούτων τῶν δύο βασιλέων καὶ ΜένανδροςMenander ὁ μεταφράσας ἀπὸ τῆς ΦοινίκωνPhoenicians διαλέκτου τὰ ΤυρίωνTyrians ἀρχεῖα εἰς τὴν‎ ἙλληνικὴνGreek φωνὴν λέγων οὕτως · " τελευτήσαντος δὲ ἈβιβάλουAbibalus διεδέξατο τὴν‎ βασιλείαν παρ᾽ αὐτοῦ‎ υἱὸς ΕἴρωμοςHiram , ὃς βιώσας ἔτη πεντηκοντατρία ἐβασίλευσε τριάκοντα καὶ τέσσαρα .
¹⁴⁴ Menander also, one who translated the Tyrian archives out of the dialect of the Phoenicians into the Greek language, makes mention of these two kings, where he says thus: “When Abibalus was dead, his son Hiram received the kingdom from him, who, when he had lived fifty-three years, reigned thirty-four.	¹⁴⁴ Menander, who translated the Tyrian archives from the Phoenician into Greek, mentions these two kings where he says, "When Abibalus died, his son Hiram inherited the kingdom from him, and lived for fifty-three years, of which he ruled for thirty-four.
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¹⁴⁵ οὗτος ἔχωσε τὸ Εὐρύχωρον τόν τε χρυσοῦν κίονα τὸν ἐν τοῖς τοῦ ΔιὸςZeus ἀνέθηκαν · ἔτι [τε ] ὕλην ξύλων ἀπελθὼν ἔκοψεν ἀπὸ τοῦ ὄρους τοῦ λεγομένου ΛιβάνουLibanus εἰς τὰς τῶν ἱερῶν στέγας ·
¹⁴⁵ He raised a bank in the large place, and dedicated the golden pillar which is in Jupiter’s temple. He also went and cut down materials of timber out of the mountain called Libanus, for the roof of temples;	¹⁴⁵ This man raised the Eurychoros in the broad place and dedicated the golden pillar in the temple of Zeus. He also cut down timber from the mountain called Libanus, for the roofing of temples.
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¹⁴⁶ καθελών τε τὰ ἀρχαῖα ἱερὰ καὶ ναὸν ᾠκοδόμησε τοῦ ἩρακλέουςHercules καὶ τῆς ἈστάρτηςAstarte , πρῶτός τε τοῦ ἩρακλέουςHercules ἔγερσιν ἐποιήσατο ἐν τῷ ΠεριτίῳPeritius μηνί · τοῖς τε ἸτυκαίοιςUtica ἐπεστρατεύσατο μὴ ἀποδιδοῦσι τοὺς φόρους καὶ ὑποτάξας πάλιν αὑτῷ ἀνέστρεψεν . ἐπὶ τούτου ἦν Ἀβδήμονος παῖς νεώτερος , ὃς ἀεὶ ἐνίκα τὰ προβλήματα ,
¹⁴⁶ and when he had pulled down the ancient temples, he both built the temple of Hercules and that of Astarte; and he first set up the temple of Hercules in the month Peritius; he also made an expedition against the Euchii, or Titii, who did not pay their tribute, and when he had subdued them to himself he returned. Under this king there was Abdemon, a very youth in age, who always conquered the difficult problems which Solomon, king of Jerusalem, commanded him to explain. Dius also makes mention of him, where he says thus:	¹⁴⁶ After pulling down the ancient temples, he built the new ones of Hercules and Astarte, and he first set up the temple of Hercules in the month of Peritius. He also made war on the Itukeans who did not pay their tribute and when he had subdued them he returned. Under this king his younger son Abdemonos always resolved the difficult problems sent to him by Solomon, king of Jerusalem."
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¹⁴⁷ ἃ ἐπέτασσε ΣολόμωνSolomon ὁ ἹεροσολύμωνJerusalem βασιλεύς . μνημονεύει δὲ καὶ ΔῖοςDios λέγων οὕτως · " ἈβιβάλουAbibalus τελευτήσαντος ὁ υἱὸς αὐτοῦ‎ ΕἴρωμοςHiram ἐβασίλευσεν . Οὗτος τὰ πρὸς ἀνατολὰς μέρη τῆς πόλεως προσέχωσε καὶ μεῖζον τὸ ἄστυ ἐποίησε καὶ τοῦ ὈλυμπίουOlympian ΔιὸςZeus τὸ ἱερὸν καθ᾽ ἑαυτὸ ὂν ἐγχώσας τὸν μεταξὺ τόπον συνῆψε τῇ πόλει καὶ χρυσοῖς ἀναθήμασιν ἐκόσμησεν · ἀναβὰς δὲ εἰς τὸν ΛίβανονLibanus ὑλοτόμησε πρὸς τὴν‎ τῶν ἱερῶν κατασκευήν .
¹⁴⁷ ‘When Abibalus was dead, his son Hiram reigned. He raised the eastern parts of the city higher, and made the city itself larger. He also joined the temple of Jupiter, which before stood by itself, to the city, by raising a bank in the middle between them; and he adorned it with donations of gold. Moreover, he went up to Mount Libanus, and cut down materials of wood for the building of the temples.’	¹⁴⁷ Dius also mentions him, where he says, "When Abibalus died, his son Hiram became king. He raised the eastern parts of the city higher and made the city itself larger. He also joined to the city the temple of Zeus, which formerly stood by itself, by raising a platform between them, and he adorned it with donations of gold. Moreover, he went up to Mount Libanus and cut down timber for the building of the temples."
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¹⁴⁸ τὸν δὲ τυραννοῦντα ἹεροσολύμωνJerusalem ΣολόμωναSolomon πέμψαι φησὶ πρὸς ΕἴρωμονHiram αἰνίγματα καὶ παρ᾽ αὐτοῦ‎ λαβεῖν ἀξιοῦντα , τὸν δὲ μὴ δυνηθέντα διακρῖναι τῷ λύσαντι χρήματα ἀποτίνειν .
¹⁴⁸ He says also, that Solomon, who was then king of Jerusalem, sent riddles to Hiram, and desired to receive the like from him, but that he who could not solve them should pay money to them that did solve them,	¹⁴⁸ He too says that Solomon, who was then king of Jerusalem, sent riddles to Hiram and asked to receive some back from him, with the one who could not solve them owing money to the one who did solve them.
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¹⁴⁹ ὁμολογήσαντα δὲ τὸν ΕἴρωμονHiram καὶ μὴ δυνηθέντα λῦσαι τὰ αἰνίγματα πολλὰ τῶν χρημάτων εἰς τὸ ἐπιζήμιον ἀναλῶσαι · εἶτα δὲ Ἀβδήμονά τινα ΤύριονTyrian ἄνδρα τὰ προτεθέντα λῦσαι καὶ αὐτὸν ἄλλα προβαλεῖν , ἃ μὴ λύσαντα τὸν ΣολόμωναSolomon πολλὰ τῷ ΕἰρώμῳHiram προσαποτῖσαι χρήματα . Καὶ ΔῖοςDios μὲν οὕτως εἴρηκεν .
¹⁴⁹ and that Hiram accepted the conditions; and when he was not able to solve the riddles proposed by Solomon, he paid a great deal of money for his fine; but that he afterward did solve the proposed riddles by means of Abdemon, a man of Tyre; and that Hiram proposed other riddles, which, when Solomon could not solve, he paid back a great deal of money to Hiram.” This it is which Dius wrote.	¹⁴⁹ Hiram accepted the conditions, and paid a large sum of money as his fine when he could not solve the riddles proposed by Solomon, but later solved the proposed riddles through Abdemon, a man of Tyre. Then Hiram proposed other riddles, and when Solomon could not solve them, he paid back a large sum to Hiram. This it is which Dius wrote.
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Chapter 6
[150-175]
Solomon fortifies Jerusalem and builds other cities.
He receives the Queen of Ethiopia

☜ ☞

¹⁵⁰ Ἐπεὶ δ᾽ ἑώρα τὰ τῶν ἹεροσολύμωνJerusalem τείχη ὁ βασιλεὺς πύργων πρὸς ἀσφάλειαν δεόμενα καὶ τῆς ἄλλης ὀχυρότητος , πρὸς γὰρ τἀξίωμα τῆς πόλεως ἡγεῖτο δεῖν καὶ τοὺς περιβόλους εἶναι , Ταῦτά τε προσεπεσκεύαζε καὶ πύργοις αὐτὰ μεγάλοις προσεξῇρεν .
¹⁵⁰ Now when the king saw that the walls of Jerusalem stood in need of being better secured, and made stronger, (for he thought the walls that encompassed Jerusalem ought to correspond to the dignity of the city,) he both repaired them, and made them higher, with great towers upon them;	¹⁵⁰ When the king saw how the walls of Jerusalem needed to be better secured and strengthened so that the surrounding walls should match the city's dignity, he repaired them and raised great towers upon them.
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¹⁵¹ ᾠκοδόμησε δὲ καὶ πόλεις ταῖς βαρυτάταις ἐναρίθμους Ἄσωρόν τε καὶ Μαγέδω , τὴν‎ τρίτην δὲ ΓάζαραGazara , ἣν τῆς ΠαλαιστίνωνPhilistines χώρας ὑπάρχουσαν Φαραώνης ὁ τῶν ΑἰγυπτίωνEgyptians βασιλεὺς στρατευσάμενος καὶ πολιορκήσας αἱρεῖ κατὰ κράτος · ἀποκτείνας δὲ πάντας τοὺς ἐνοικοῦντας αὐτὴν κατέσκαψεν , εἶτα δωρεὰν ἔδωκεν τῇ θυγατρὶ ΣολόμωνιSolomon γεγαμημένῃ .
¹⁵¹ he also built cities which might be counted among the strongest, Hazor and Megiddo, and the third Gezer, which had indeed belonged to the Philistines; but Pharaoh, the king of Egypt, had made an expedition against it, and besieged it, and taken it by force; and when he had slain all its inhabitants, he utterly overthrew it, and gave it as a present to his daughter, who had been married to Solomon;	¹⁵¹ He also built cities that are among the strongest, Hazor and Megiddo and thirdly Gezer, which had belonged to the Philistines, but Pharaon, the king of Egypt, had attacked it and besieged it and taken it by storm and after killing all its inhabitants and utterly destroyed it, he gave it as a gift to his daughter, who was married to Solomon.
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¹⁵² διὸ καὶ ἀνήγειρεν αὐτὴν ὁ βασιλεὺς οὖσαν ὀχυρὰν φύσει καὶ πρὸς πολέμους καὶ τὰς τῶν καιρῶν μεταβολὰς χρησίμην εἶναι δυναμένην . οὐ πόρρω δ᾽ αὐτῆς ἄλλας ᾠκοδόμησε δύο πόλεις · ΒητχώραBeth-horon τῇ ἑτέρᾳ ὄνομα ἦν , ἡ δ᾽ ἑτέρα ΒελὲθBeleth ἐκαλεῖτο .
¹⁵² for which reason the king rebuilt it, as a city that was naturally strong, and might be useful in wars, and the mutations of affairs that sometimes happen. Moreover, he built two other cities not far from it, Beth-horon was the name of one of them, and Baalath of the other.	¹⁵² So the king rebuilt it, as a strongly situated city which might be useful in wars and in the changing circumstances that can occur, and he built two other cities not far from it, one of them called Beth-horon and the other, Beleth.
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¹⁵³ προσκατεσκεύασε δὲ ταύταις καὶ ἄλλας εἰς ἀπόλαυσιν καὶ τρυφὴν ἐπιτηδείως ἐχούσας τῇ τε τῶν ἀέρων εὐκρασίᾳ καὶ τοῖς ὡραίοις εὐφυεῖς καὶ νάμασιν ὑδάτων ἐνδρόσους . ἐμβαλὼν δὲ καὶ εἰς τὴν‎ ἔρημον τῆς ἐπάνω ΣυρίαςSyria καὶ κατασχὼν αὐτὴν ἔκτισεν ἐκεῖ πόλιν μεγίστην δύο μὲν ἡμερῶν [ὁδὸν ] ἀπὸ τῆς ἄνω ΣυρίαςSyria διεστῶσαν , ἀπὸ δ᾽ ΕὐφράτουEuphrates μιᾶς , ἀπὸ δὲ τῆς μεγάλης ΒαβυλῶνοςBabylon ἓξ ἡμερῶν ἦν τὸ μῆκος .
¹⁵³ He also built other cities that lay conveniently for these, in order to the enjoyment of pleasures and delicacies in them, such as were naturally of a good temperature of the air, and agreeable for fruits ripe in their proper seasons, and well watered with springs. Nay, Solomon went as far as the desert above Syria, and possessed himself of it, and built there a very great city, which was distant two days’ journey from Upper Syria, and one day’s journey from Euphrates, and six long days’ journey from Babylon the Great.	¹⁵³ He also built other cities pleasantly located for climate and well watered with springs, where the fruits ripened in their proper seasons. Solomon even pushed into the desert above Syria and took it and built a great city there, two days' journey from Upper Syria and one day's journey from the Euphrates and six long days' journey from Babylon the Great.
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¹⁵⁴ αἴτιον δὲ τοῦ τὴν‎ πόλιν οὕτως ἀπὸ τῶν οἰκουμένων μερῶν τῆς ΣυρίαςSyria ἀπῳκίσθαι τὸ κατωτέρω μὲν μηδαμοῦ τῆς γῆς ὕδωρ εἶναι , πηγὰς δ᾽ ἐν ἐκείνῳ τῷ τόπῳ μόνον εὑρεθῆναι καὶ φρέατα . ταύτην οὖν τὴν‎ πόλιν οἰκοδομήσας καὶ τείχεσιν ὀχυρωτάτοις περιβαλὼν ΘαδάμορανTadmor ὠνόμασε καὶ τοῦτ᾽ ἔτι νῦν καλεῖται παρὰ τοῖς ΣύροιςSyrians , οἱ δ᾽ ἝλληνεςGreeks αὐτὴν προσαγορεύουσι ΠάλμυρανPalmyra.
¹⁵⁴ Now the reason why this city lay so remote from the parts of Syria that are inhabited is this, that below there is no water to be had, and that it is in that place only that there are springs and pits of water. When he had therefore built this city, and encompassed it with very strong walls, he gave it the name of Tadmor, and that is the name it is still called by at this day among the Syrians, but the Greeks name it Palmyra.	¹⁵⁴ The reason this city is so far from the other inhabited parts of Syria is that south of it there is no water, and only in that place are found springs and cisterns. When he had built this city and surrounded it with very strong walls, he named it Tadmor and it is still called by that name to this day among the Syrians, but the Greeks call it Palmyra.
¹⁵⁴ Barach

¹⁵⁵ ΣολόμωνSolomon μὲν οὖν ὁ βασιλεὺς ταῦτα κατ᾽ ἐκεῖνον τὸν καιρὸν πράττων διετέλει . πρὸς δὲ τοὺς ἐπιζητήσαντας , ὅτι πάντες οἱ ΑἰγυπτίωνEgyptians βασιλεῖς ἀπὸ ΜιναίουMenes τοῦ ΜέμφινMemphis οἰκοδομήσαντος , ὃς ἔτεσι πολλοῖς ἔμπροσθεν ἐγένετο τοῦ πάππου ἡμῶν ἉβράμουAbraham , μέχρι ΣολόμωνοςSolomon πλειόνων ἐτῶν τριακοσίων καὶ χιλίων μεταξὺ διεληλυθότων ΦαραῶθαιPharaothes ἐκλήθησαν ἀπὸ τοῦ μετ᾽ αὐτοὺς ἐν τοῖς μεταξὺ χρόνοις ἄρξαντος βασιλέως ΦαραώθουPharaothes τὴν‎ προσηγορίαν λαβόντες , ἀναγκαῖον εἰπεῖν , ἵνα τὴν‎ ἄγνοιαν αὐτῶν ἀφέλω καὶ ποιήσω τοῦ ὀνόματος φανερὰν τὴν‎ αἰτίαν , ὅτι ΦαραὼPharaoh κατ᾽ ΑἰγυπτίουςEgyptians βασιλέα σημαίνει .
¹⁵⁵ Now Solomon the king was at this time engaged in building these cities. But if any inquire why all the kings of Egypt from Menes, who built Memphis, and was many years earlier than our forefather Abraham, until Solomon, where the interval was more than one thousand three hundred years, were called Pharaohs, and took it from one Pharaoh that lived after the kings of that interval, I think it necessary to inform them of it, and this in order to cure their ignorance, and to make the occasion of that name manifest. Pharaoh, in the Egyptian tongue, signifies a king,	¹⁵⁵ So King Solomon was engaged in these projects throughout that time. But if one wonders why all the rulers of Egypt were called Pharaothes, from Menes who built Memphis many years before Abraham our forefather, up to Solomon, a period of more than a thousand three hundred years, after one king Pharaothes who lived in that early period, I think I should tell of it, to banish their ignorance and clarify the origin of the name that among the Egyptians "Pharaoh" means king.
¹⁵⁵ Barach

¹⁵⁶ οἶμαι δ᾽ αὐτοὺς ἐκπαίδων ἄλλοις χρωμένους ὀνόμασιν ἐπειδὰν βασιλεῖς γένωνται τὸ σημαῖνον αὐτῶν τὴν‎ ἐξουσίαν κατὰ τὴν‎ πάτριον γλῶτταν μετονομάζεσθαι · καὶ γὰρ οἱ τῆς ἈλεξανδρείαςAlexandria βασιλεῖς ἄλλοις ὀνόμασι καλούμενοι πρότερον ὅτε τὴν‎ βασιλείαν ἔλαβον ΠτολεμαῖοιPtolemies προσηγορεύθησαν ἀπὸ τοῦ πρώτου βασιλέως .
¹⁵⁶ but I suppose they made use of other names from their childhood; but when they were made kings, they changed them into the name which in their own tongue denoted their authority; for thus it was also that the kings of Alexandria, who were called formerly by other names, when they took the kingdom, were named Ptolemies, from their first king.	¹⁵⁶ I imagine they used other names in childhood, but when they became kings, they adopted the name which in their own tongue means their authority. So it was that the kings of Alexandria, who were called formerly by other names, when they took over the kingdom, were named Ptolemies, after their first king.
¹⁵⁶ Barach

¹⁵⁷ καὶ οἱ ῬωμαίωνRoman, Latin δὲ αὐτοκράτορες ἐκ γενετῆς ἀπ᾽ ἄλλων χρηματίσαντες ὀνομάτων ΚαίσαρεςCaesars καλοῦνται τῆς ἡγεμονίας καὶ τῆς τιμῆς τὴν‎ προσηγορίαν αὐτοῖς θεμένης ἀλλ᾽ οὐχ οἷς ὑπὸ τῶν πατέρων ἐκλήθησαν τούτοις ἐπιμένοντες . νομίζω δὲ καὶ ἩρόδοτονHerodotus τὸν ἉλικαρνασέαHalicarnassus διὰ τοῦτο μετὰ ΜιναίανMenes τὸν οἰκοδομήσαντα ΜέμφινMemphis τριάκοντα καὶ τριακοσίους βασιλεῖς ΑἰγυπτίωνEgyptians γενέσθαι λέγοντα μὴ δηλῶσαι αὐτῶν τὰ ὀνόματα , ὅτι κοινῶς Φαραῶθ᾽Pharaon ἐκαλοῦντο ·
¹⁵⁷ The Roman emperors also were from their nativity called by other names, but are styled Caesars, their empire and their dignity imposing that name upon them, and not suffering them to continue in those names which their fathers gave them. I suppose also that Herodotus of Halicarnassus, when he said there were three hundred and thirty kings of Egypt after Menes, who built Memphis, did therefore not tell us their names, because they were in common called Pharaohs;	¹⁵⁷ The Roman emperors were also originally called by other names, but are styled Caesars, name imposed on them by their empire and dignity, and not letting them to retain the names their fathers gave them. I think that Herodotus of Halicarnassus too, when saying there were three hundred and thirty kings of Egypt after Menes, who built Memphis, did not tell us their names, because they were all called Pharaon.
¹⁵⁷ Barach

¹⁵⁸ καὶ γὰρ μετὰ τὴν‎ τούτων τελευτὴν γυναικὸς βασιλευσάσης λέγει τοὔνομα Νικαύλην καλῶν δηλῶν , ὡς τῶν μὲν ἀρρένων βασιλέων τὴν‎ αὐτὴν προσηγορίαν ἔχειν δυναμένων , τῆς δὲ γυναικὸς οὐκέτι κοινωνεῖν ἐκείνης , καὶ διὰ τοῦτ᾽ εἶπεν αὐτῆς τὸ φύσει δεῆσαν ὄνομα .
¹⁵⁸ for when after their death there was a queen reigned, he calls her by her name Nicaule, as thereby declaring, that while the kings were of the male line, and so admitted of the same nature, while a woman did not admit the same, he did therefore set down that her name, which she could not naturally have.	¹⁵⁸ When at the end of these a queen came to reign, he gives her name as Nicaulé, it shows that while the male kings could be called by the same name, a woman did not share in this, so he calls her by the name that was naturally hers.
¹⁵⁸ Barach

¹⁵⁹ ἐγὼ δὲ καὶ ἐν τοῖς ἐπιχωρίοις ἡμῶν βιβλίοις εὗρον , ὅτι μετὰ ΦαραώθηνPharaothes τὸν ΣολόμωνοςSolomon πενθερὸν οὐκέτ᾽ οὐδεὶς τοῦτο τὸ ὄνομα βασιλεὺς ΑἰγυπτίωνEgyptians ἐκλήθη , καὶ ὅτι ὕστερον ἧκε πρὸς ΣολόμωναSolomon ἡ προειρημένη γυνὴ βασιλεύουσα τῆς ΑἰγύπτουEgypt καὶ τῆς ΑἰθιοπίαςEthiopian . περὶ μὲν οὖν ταύτης μετ᾽ οὐ πολὺ δηλώσομεν · νῦν δὲ τούτων ἐπεμνήσθην , ἵνα παραστήσω τὰ ἡμέτερα βιβλία καὶ τὰ παρ᾽ ΑἰγυπτίοιςEgyptian περὶ πολλῶν ὁμολογοῦντα .
¹⁵⁹ As for myself, I have discovered from our own books, that after Pharaoh, the father-in-law of Solomon, no other king of Egypt did any longer use that name; and that it was after that time when the forenamed queen of Egypt and Ethiopia came to Solomon, concerning whom we shall inform the reader presently; but I have now made mention of these things, that I may prove that our books and those of the Egyptians agree together in many things.	¹⁵⁹ I have found in our own books that after the Pharaon who was Solomon's father-in-law, no other king of Egypt was called by that name, from the time when the queen of Egypt and Ethiopia came to Solomon, as I shall soon tell. I have mentioned these things just to prove how our books and those of the Egyptians agree on many points.
¹⁵⁹ Barach

¹⁶⁰ Ὁ δὲ βασιλεὺς ΣολόμωνSolomon τοὺς ἔτι τῶν ΧαναναίωνCanaanites οὐχ ὑπακούοντας , οἳ ἐν τῷ ΛιβάνῳLibanus διέτριβον ὄρει καὶ μέχρι πόλεως ἈμάθηςHamath , ὑποχειρίους ποιησάμενος φόρον αὐτοῖς προσέταξε καὶ πρὸς τὸ θητεύειν αὐτῷ καὶ τὰς οἰκετικὰς χρείας ἐκτελεῖν καὶ πρὸς γεωργίαν κατ᾽ ἔτος ἐξ αὐτῶν ἐπελέγετο .
¹⁶⁰ But king Solomon subdued to himself the remnant of the Canaanites that had not before submitted to him; those I mean that dwelt in Mount Lebanon, and as far as the city Hamath; and ordered them to pay tribute. He also chose out of them every year such as were to serve him in the meanest offices, and to do his domestic works, and to follow husbandry;	¹⁶⁰ King Solomon subdued the other Canaanites as yet not subject to him, living at Mount Lebanon and as far as the city of Hamath, and made them pay tribute and chose from them every year those who were to serve him in menial tasks and do his domestic works and farm the land.
¹⁶⁰ Barach

¹⁶¹ τῶν γὰρ ἙβραίωνHebrews οὐδεὶς ἐδούλευεν οὐδ᾽ ἦν εὔλογον ἔθνη πολλὰ τοῦ θεοῦ δεδωκότος αὐτοῖς ὑποχείρια , δέον ἐκ τούτων ποιεῖσθαι τὸ θητικόν , αὐτοὺς κατάγειν εἰς τοῦτο τὸ σχῆμα , ἀλλὰ πάντες ἐν ὅπλοις ἐφ᾽ ἁρμάτων καὶ ἵππων στρατευόμενοι μᾶλλον ἢ δουλεύοντες διῆγον .
¹⁶¹ for none of the Hebrews were servants [in such low employments]: nor was it reasonable, that when God had brought so many nations under their power, they should depress their own people to such mean offices of life, rather than those nations; while all the Israelites were concerned in warlike affairs, and were in armor; and were set over the chariots and the horses, rather than leading the life of slaves.	¹⁶¹ None of the Hebrews was a slave nor was it right that when God had put so many nations under their power, to subject their own people to such work, but they were all involved with weapons and chariots and horses, rather than in servile work.
¹⁶¹ Barach

¹⁶² τῶν δὲ ΧαναναίωνCanaanites , οὓς εἰς τὴν‎ οἰκετείαν ἀπήγαγεν . ἄρχοντας ἀπέδειξε πεντακοσίους καὶ πεντήκοντα τὸν ἀριθμόν , οἳ τὴν‎ ὅλην αὐτῶν ἐπιτροπὴν εἰλήφεσαν παρὰ τοῦ βασιλέως , ὥστε διδάσκειν αὐτοὺς τὰ ἔργα καὶ τὰς πραγματείας , ἐφ᾽ ἃς ἂν αὐτῶν ἔχρῃζεν .
¹⁶² He appointed also five hundred and fifty rulers over those Canaanites who were reduced to such domestic slavery, who received the entire care of them from the king, and instructed them in those labors and operations wherein he wanted their assistance.	¹⁶² For this domestic work he appointed also five hundred and fifty officers over the Canaanites, who had charge of them in the king's name and teach them the tasks and activities required of them.
¹⁶² Barach

¹⁶³ Ἐναυπηγήσατο δὲ ὁ βασιλεὺς ἐν τῷ Αἰγυπτιακῷof/for Egyptians κόλπῳ σκάφη πολλὰ τῆς Ἐρυθρᾶς θαλάσσης ἔν τινι τόπῳ λεγομένῳ Γασίων Γάβελος οὐ πόρρω Ἰλάνεως πόλεως , ἣ νῦν ΒερενίκηBernice καλεῖται · αὕτη γὰρ ἡ χώρα τὸ πρὶν ἸουδαίωνJews ἦν . Ἔτυχε δὲ καὶ τῆς ἁρμοζούσης εἰς τὰς ναῦς δωρεᾶς παρ᾽ ΕἰρώμουHiram τοῦ ΤυρίωνTyrians βασιλέως ·
¹⁶³ Moreover, the king built many ships in the Egyptian Bay of the Red Sea, in a certain place called Ezion-geber: it is now called Berenice, and is not far from the city Eloth. This country belonged formerly to the Jews, and became useful for shipping from the donations of Hiram king of Tyre;	¹⁶³ The king also built many ships in the Egyptian Bay of the Red Sea, in a certain place called Ezion-geber, not far from the city of Elanis and now called Berenice. This region formerly belonged to the Jews and became useful for shipping through a gift from Hiram king of Tyre.
¹⁶³ Barach

¹⁶⁴ ἄνδρας γὰρ αὐτῷ κυβερνήτας καὶ τῶν θαλασσίων ἐπιστήμονας ἔπεμψεν ἱκανούς , οἷς ἐκέλευσε πλεύσαντας μετὰ τῶν ἰδίων οἰκονόμων εἰς τὴν‎ πάλαι μὲν Σώφειραν νῦν δὲ χρυσῆν γῆν καλουμένην , τῆς ἸνδικῆςIndia ἐστιν αὕτη , χρυσὸν αὐτῷ κομίσαι . Καὶ συναθροίσαντες ὡς τετρακόσια τάλαντα πάλιν ἀνεχώρησαν πρὸς τὸν βασιλέα .
¹⁶⁴ for he sent a sufficient number of men thither for pilots, and such as were skillful in navigation, to whom Solomon gave this command: That they should go along with his own stewards to the land that was of old called Ophir, but now the Aurea Chersonesus, which belongs to India, to fetch him gold. And when they had gathered four hundred talents together, they returned to the king again.	¹⁶⁴ This man sent him pilots and a good number of skilled seafarers, who were ordered to go with Solomon's stewards to the land previously called Ophir but now the Golden Land, belonging to India, to fetch him gold. Gathering together four hundred talents, they returned to the king.
¹⁶⁴ Barach

¹⁶⁵ τὴν‎ δὲ τῆς ΑἰγύπτουEgypt καὶ τῆς ΑἰθιοπίαςEthiopian τότε βασιλεύουσαν γυναῖκα σοφίᾳ διαπεπονημένην καὶ τἆλλα θαυμαστὴν ἀκούουσαν τὴν‎ ΣολόμωνοςSolomon ἀρετὴν καὶ φρόνησιν ἐπιθυμία τῆς ὄψεως αὐτοῦ‎ ἐκ τῶν ὁσημέραι περὶ τῶν ἐκεῖ λεγομένων πρὸς αὐτὸν ἤγαγε ·
¹⁶⁵ There was then a woman queen of Egypt and Ethiopia; she was inquisitive into philosophy, and one that on other accounts also was to be admired. When this queen heard of the virtue and prudence of Solomon, she had a great mind to see him; and the reports that went every day abroad induced her to come to him,	¹⁶⁵ There was then a queen ruling Egypt and Ethiopia who was devoted to wisdom and was admirable in other ways. Hearing of the virtue and prudence of Solomon, she wanted to see him, from the reports she heard every day about his country.
¹⁶⁵ Barach

¹⁶⁶ πεισθῆναι γὰρ ὑπὸ τῆς πείρας ἀλλ᾽ οὐχ ὑπὸ τῆς ἀκοῆς , ἣν εἰκός ἐστι καὶ ψευδεῖ δόξῃ συγκατατίθεσθαι καὶ μεταπεῖσαι πάλιν , ὅληwhole, entire γὰρ ἐπὶ τοῖς ἀπαγγέλλουσι κεῖται , θέλουσα πρὸς αὐτὸν ἐλθεῖν διέγνω , μάλιστα καὶ τῆς σοφίας αὐτοῦ‎ βουλομένη λαβεῖν πεῖραν αὐτὴ προτείνασα καὶ λῦσαι τὸ ἄπορονwithout passage τῆς διανοίας δεηθεῖσα ἧκεν εἰς ἹεροσόλυμαJerusalem μετὰ πολλῆς δόξης καὶ πλούτου παρασκευῆς ·
¹⁶⁶ she being desirous to be satisfied by her own experience, and not by a bare hearing; (for reports thus heard are likely enough to comply with a false opinion, while they wholly depend on the credit of the relators;) so she resolved to come to him, and that especially in order to have a trial of his wisdom, while she proposed questions of very great difficulty, and entreated that he would solve their hidden meaning. Accordingly she came to Jerusalem with great splendor and rich furniture;	¹⁶⁶ She wanted to see for herself and not rely on hearsay, for such reports are probably false if they depend entirely on the credit of the reporters. So she decided to come to him and especially to test his wisdom by asking hard questions for him to resolve. So she came to Jerusalem with great splendour and a show of wealth.
¹⁶⁶ Barach

¹⁶⁷ ἐπηγάγετο γὰρ καμήλους χρυσίου μεστὰς καὶ ἀρωμάτων ποικίλων καὶ λίθων πολυτελῶν . ὡς δ᾽ ἀφικομένηνto arrive at αὐτὴν ἡδέως ὁ βασιλεὺς προσεδέξατο . τά τε ἄλλα περὶ αὐτὴν φιλότιμος ἦν καὶ τὰ προβαλλόμενα σοφίσματα ῥᾳδίως τῇ συνέσει καταλαμβανόμενος θᾶττον ἢ προσεδόκα τις ἐπελύετο .
¹⁶⁷ for she brought with her camels laden with gold, with several sorts of sweet spices, and with precious stones. Now, upon the king’s kind reception of her, he both showed a great desire to please her, and easily comprehending in his mind the meaning of the curious questions she propounded to him, he resolved them sooner than any body could have expected.	¹⁶⁷ Her camels were laden with gold, and all sorts of sweet spices and precious stones and on her arrival the king received her warmly. He showed a great desire to please her and easily grasped the meaning of her curious questions, resolving them with surprising speed.
¹⁶⁷ Barach

¹⁶⁸ ἡ δ᾽ ἐξεπλήσσετο μὲν καὶ τὴν‎ σοφίαν τοῦ ΣολόμωνοςSolomon οὕτως ὑπερβάλλουσαν αὐτὴν καὶ τῆς ἀκουομένης τῇ πείρᾳ κρείττω καταμαθοῦσα , μάλιστα δ᾽ ἐθαύμαζε τὰ βασίλεια τοῦ τε κάλλους καὶ τοῦ μεγέθους οὐχ ἧττον δὲ τῆς διατάξεως τῶν οἰκοδομημάτων ·
¹⁶⁸ So she was amazed at the wisdom of Solomon, and discovered that it was more excellent upon trial than what she had heard by report beforehand; and especially she was surprised at the fineness and largeness of his royal palace, and not less so at the good order of the apartments, for she observed that the king had therein shown great wisdom;	¹⁶⁸ She was amazed at the wisdom of Solomon and realized that in reality it surpassed what she had heard of it. In particular she was amazed by the splendour and size of his royal palace and no less by the layout of the apartments, where the king's great understanding could be seen.
¹⁶⁸ Barach

¹⁶⁹ καὶ γὰρ ἐν ταύτῃ πολλὴν τοῦ βασιλέως καθεώρα φρόνησιν . ὑπερεξέπληττε δ᾽ αὐτὴν ὅ τε οἶκος ὁ δρυμὼν ἐπικαλούμενος ΛιβάνουLibanus καὶ ἡ τῶν καθ᾽ ἡμέραν δείπνων πολυτέλεια καὶ τὰ τῆς παρασκευῆς αὐτοῦ‎ καὶ διακονίας ἥ τε τῶν ὑπηρετούντων ἐσθὴς καὶ τὸ μετ᾽ ἐπιστήμης αὐτῶν περὶ τὴν‎ διακονίαν εὐπρεπές , οὐχ ἥκιστα δὲ καὶ αἱ καθ᾽ ἡμέραν ἐπιτελούμεναι τῷ θεῷ θυσίαι καὶ τὸ τῶν ἱερέων καὶ ΛευιτῶνLevi περὶ αὐτὰς ἐπιμελές .
¹⁶⁹ but she was beyond measure astonished at the house which was called the Forest of Lebanon, as also at the magnificence of his daily table, and the circumstances of its preparation and ministration, with the apparel of his servants that waited, and the skillful and decent management of their attendance: nor was she less affected with those daily sacrifices which were offered to God, and the careful management which the priests and Levites used about them.	¹⁶⁹ She was astounded beyond measure by the house was called the Forest of Lebanon, and the splendour of his suppers and how they were prepared and served, at the clothing of his waiters and their skilled and elegant service. She was no less impressed by the daily sacrifices offered to God and the devotion shown by the priests and Levites.
¹⁶⁹ Barach

¹⁷⁰ ταῦθ᾽ ὁρῶσα καθ᾽ ἡμέραν ὑπερεθαύμαζε , καὶ κατασχεῖν οὐ δυνηθεῖσα τὴν‎ ἔκπληξιν τῶν βλεπομένων φανερὰν ἐποίησεν αὑτὴν θαυμαστικῶς διακειμένην · πρὸς γὰρ τὸν βασιλέα προήχθη λόγους εἰπεῖν , ὑφ᾽ ὧν ἠλέγχθη σφόδρα τὴν‎ διάνοιαν ἐπὶ τοῖς προειρημένοις ἡττημένη ·
¹⁷⁰ When she saw this done every day, she was in the greatest admiration imaginable, insomuch that she was not able to contain the surprise she was in, but openly confessed how wonderfully she was affected; for she proceeded to discourse with the king, and thereby owned that she was overcome with admiration at the things before related; and said,	¹⁷⁰ Seeing this done every day, she was amazed and, unable to contain her surprise, publicly declared her admiration. She continued talking to the king, saying how she was overcome with awe by the things mentioned above.
¹⁷⁰ Barach

¹⁷¹ " πάντα μὲν γάρ , εἶπεν , ὦ βασιλεῦ , τὰ δι᾽ ἀκοῆς εἰς γνῶσιν ἐρχόμενα μετ᾽ ἀπιστίας παραγίνεται , τῶν δὲ σῶν ἀγαθῶν , ὧν αὐτός τε ἔχεις ἐν αὑτῷ , λέγω δὲ τὴν‎ σοφίαν καὶ τὴν‎ φρόνησιν , καὶ ὧν ἡ βασιλεία σοι δίδωσιν , οὐ ψευδὴς ἄρα ἡ φήμη πρὸς ἡμᾶς διῆλθεν , ἀλλ᾽ οὖσα ἀληθὴς πολὺ
¹⁷¹ “All things indeed, O king, that came to our knowledge by report, came with uncertainty as to our belief of them; but as to those good things that to thee appertain, both such as thou thyself possessest, I mean wisdom and prudence, and the happiness thou hast from thy kingdom, certainly the same that came to us was no falsity; it was not only a true report, but it related thy happiness after a much lower manner than I now see it to be before my eyes.	¹⁷¹ She said, "Majesty, we came here uncertain whether to believe all the good things we had heard about you but it was no lie. Your wisdom and prudence and the prosperity of your kingdom, was not only true but also the report of your prosperity was less than what I now see before my eyes.
¹⁷¹ Barach

¹⁷² καταδεεστέραν τὴν‎ εὐδαιμονίαν ἀπέφηνεν ἧς ὁρῶ νῦν παροῦσα τὰς μὲν γὰρ ἀκοὰς πείθειν ἐπεχείρειto put one's hand in μόνον , τὸ δὲ ἀξίωμα τῶν πραγμάτων οὐχ οὕτως ἐποίει γνώριμον , ὡς ἡ ὄψις αὐτὸ καὶ τὸ παρ᾽ αὐτοῖς εἶναι συνίστησιν . ἐγὼ γοῦν οὐδὲ τοῖς ἀπαγγελλομένοις διὰ πλῆθος καὶ μέγεθος ὧν ἐπυνθανόμην πιστεύουσα πολλῷ πλείω τούτων ἱστόρηκα .
¹⁷² For as for the report, it only attempted to persuade our hearing, but did not so make known the dignity of the things themselves as does the sight of them, and being present among them. I indeed, who did not believe what was reported, by reason of the multitude and grandeur of the things I inquired about, do see them to be much more numerous than they were reported to be.	¹⁷² The mere word of it attracted our interest but cannot compare with the worth of the things themselves as I now see them, being present here among them. What I did not believe about the people and grandeur of the things I asked about, I now see to be much greater than what was reported.
¹⁷² Barach

¹⁷³ καὶ μακάριόν τε τὸν ἙβραίωνHebrews λαὸν εἶναι κρίνω δούλους τε τοὺς σοὺς καὶ φίλους , οἳ καθ᾽ ἡμέραν τῆς σῆς ἀπολαύουσιν ὄψεως καὶ τῆς σῆς σοφίας ἀκροώμενοι διατελοῦσιν . εὐλογήσειεν ἄν τις τὸν θεὸν ἀγαπήσαντα τήνδε τὴν‎ χώραν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας οὕτως , ὥστε σὲ ποιῆσαι βασιλέα ."
¹⁷³ Accordingly I esteem the Hebrew people, as well as thy servants and friends, to be happy, who enjoy thy presence and hear thy wisdom every day continually. One would therefore bless God, who hath so loved this country, and those that inhabit therein, as to make thee king over them.”	¹⁷³ So I reckon as happy the Hebrew people, and your servants and friends, who enjoy your presence and hear your wisdom every day. One must thank God, who has so loved this region and those who live in it, to have made you their king."
¹⁷³ Barach

¹⁷⁴ Παραστήσασα δὲ καὶ διὰ τῶν λόγων , πῶς αὐτὴν διέθηκεν ὁ βασιλεύς , ἔτι καὶ ταῖς δωρεαῖς τὴν‎ διάνοιαν αὐτῆς ἐποίησε φανεράν · εἴκοσι μὲν γὰρ αὐτῷ τάλαντα ἔδωκε χρυσίου ἀρωμάτων τε πλῆθος ἀσυλλόγιστον καὶ λίθον πολυτελῆ · λέγουσι δ᾽ ὅτι καὶ τὴν‎ τοῦ ὀποβαλσάμου ῥίζαν , ἣν ἔτι νῦν ἡμῶν ἡ χώρα φέρει , δούσης ταύτης τῆς γυναικὸς ἔχομεν .
¹⁷⁴ Now when the queen had thus demonstrated in words how deeply the king had affected her, her disposition was known by certain presents, for she gave him twenty talents of gold, and an immense quantity of spices and precious stones. (They say also that we possess the root of that balsam which our country still bears by this woman’s gift.)	¹⁷⁴ After expressing in words how deeply the king had impressed her, she showed her feeling by gifts. She gave him twenty talents of gold and a large amount of spices and precious stones. They say also that we possess the root of that balsam which our region still bears through the gift of this woman.
¹⁷⁴ Barach

¹⁷⁵ ἀντεδωρήσατο δ᾽ αὐτὴν καὶ ΣολόμωνSolomon πολλοῖς ἀγαθοῖς καὶ μάλισθ᾽ ὧν κατ᾽ ἐπιθυμίαν ἐξελέξατο · οὐδὲν γὰρ ἦν , ὅ τι δεηθείσῃ λαβεῖν οὐ παρέσχεν , ἀλλ᾽ ἑτοιμότερον ὧν αὐτὸς κατὰ τὴν‎ οἰκείαν ἐχαρίζετο προαίρεσιν ἅπερ ἐκείνη τυχεῖν ἠξίου προιέμενος τὴν‎ μεγαλοφροσύνην ἐπεδείκνυτο . Καὶ ἡ μὲν τῶν ΑἰγυπτίωνEgyptians καὶ τῆς ΑἰθιοπίαςEthiopian βασίλισσα ὧν προειρήκαμεν τυχοῦσα καὶ μεταδοῦσα πάλιν τῷ βασιλεῖ τῶν παρ᾽ αὐτῆς εἰς τὴν‎ οἰκείαν ὑπέστρεψε .
¹⁷⁵ Solomon also repaid her with many good things, and principally by bestowing upon her what she chose of her own inclination, for there was nothing that she desired which he denied her; and as he was very generous and liberal in his own temper, so did he show the greatness of his soul in bestowing on her what she herself desired of him. So when this queen of Ethiopia had obtained what we have already given an account of, and had again communicated to the king what she brought with her, she returned to her own kingdom.	¹⁷⁵ Solomon repaid her with many good things and giving her what she chose, denying her nothing. He showed his generous temperament by rather giving what she wanted than gifts he chose himself. When this queen of Egypt and Ethiopia had received the gifts we have listed and given to the king from her own treasures, she returned home.
¹⁷⁵ Barach

Chapter 7
[176-211]
Solomon's love of foreign women.
The beginning of troubles for him

☜ ☞

¹⁷⁶ Κατὰ δὲ τὸν αὐτὸν καιρὸν κομισθέντων ἀπὸ τῆς χρυσῆς καλουμένης γῆς λίθου πολυτελοῦς τῷ βασιλεῖ καὶ ξύλων πευκίνων , τοῖς ξύλοις εἰς ὑποστήριγμα τοῦ τε ναοῦ καὶ τῶν βασιλείων κατεχρήσατο καὶ πρὸς τὴν‎ τῶν μουσικῶν ὀργάνων κατασκευὴν κινύρας τε καὶ νάβλας , ὅπως ὑμνῶσιν οἱ ΛηουῖταιLevites τὸν θεόνGod · πάντων δὲ τῶν ποτε κομισθέντων αὐτῷ τὰ κατ᾽ ἐκείνην τὴν‎ ἡμέραν ἐνεχθέντα καὶ μεγέθει καὶ κάλλει διέφερεν .
¹⁷⁶ About the same time there were brought to the king from the Aurea Chersonesus, a country so called, precious stones, and pine trees, and these trees he made use of for supporting the temple and the palace, as also for the materials of musical instruments, the harps and the psalteries, that the Levites might make use of them in their hymns to God. The wood which was brought to him at this time was larger and finer than any that had ever been brought before;	¹⁷⁶ About the same time there were brought to the king from the region called Aurea Chersonesus, precious stones and pine trees and he used these trees as supports for the temple and the palace, and for material for musical instruments, the harps and the psalteries that the Levites could use in their hymns to God. The wood which was brought to him now was larger and finer than any that had ever been brought before.
¹⁷⁶ Barach

¹⁷⁷ ὑπολάβῃ δὲ μηδείς , ὅτι τὰ τῆς πεύκης ξύλα τοῖς νῦν εἶναι λεγομένοις καὶ ταύτην ὑπὸ τῶν πιπρασκόντων τὴν‎ προσηγορίαν ἐπὶ καταπλήξει τῶν ὠνουμένων λαμβάνουσίν ἐστι παραπλήσια . ἐκεῖνα γὰρ τὴν‎ μὲν ἰδέαν ἐμφερῆ τοῖς συκίνοις γίνεται , λευκότερα δέ ἐστι καὶ στίλβει πλέον .
¹⁷⁷ but let no one imagine that these pine trees were like those which are now so named, and which take that their denomination from the merchants, who so call them, that they may procure them to be admired by those that purchase them; for those we speak of were to the sight like the wood of the fig tree, but were whiter, and more shining.	¹⁷⁷ One ought not imagine that these pine trees were like those which are called that nowadays and are so named by the merchants, who so give them the name so as to have them admired by the purchasers. Those we speak of looked like the wood of the fig tree, but were whiter and more shining.
¹⁷⁷ Barach

¹⁷⁸ τοῦτο μὲν πρὸς τὸ μηδένα τὴν‎ διαφορὰν ἀγνοῆσαι μηδὲ τὴν‎ φύσιν τῆς ἀληθοῦς πεύκης , ἐπεὶ διὰ τὴν‎ τοῦ βασιλέως χρείαν ἐμνήσθημεν αὐτῆς , εὔκαιρον εἶναι καὶ φιλάνθρωπον δηλῶσαι νομίσαντες εἰρήκαμεν .
¹⁷⁸ Now we have said thus much, that nobody may be ignorant of the difference between these sorts of wood, nor unacquainted with the nature of the genuine pine tree; and we thought it both a seasonable and humane thing, when we mentioned it, and the uses the king made of it, to explain this difference so far as we have done.	¹⁷⁸ We have said this so that no one may be unaware of the difference between these sorts of wood, nor unaware of the nature of the genuine pine tree, and we thought it timely and helpful, after mentioning it and the uses the king made of it, to explain this difference as we have done.
¹⁷⁸ Barach

¹⁷⁹ Ὁ δὲ τοῦ χρυσοῦ σταθμὸς τοῦ κομισθέντος αὐτῷ τάλαντα ἑξακόσια καὶ ἑξήκοντα καὶ ἕξ , μὴ συγκαταριθμουμένου καὶ τοῦ ὑπὸ τῶν ἐμπόρων ὠνηθέντος μηδ᾽ ὧν οἱ τῆς ἈραβίαςArabia τοπάρχαι καὶ βασιλεῖς ἔπεμπον αὐτῷ δωρεῶν . ἐχώνευσε δὲ τὸν χρυσὸν εἰς διακοσίων κατασκευὴν θυρεῶν ἀνὰ σίκλους ἀγόντων ἑξακοσίους .
¹⁷⁹ Now the weight of gold that was brought him was six hundred and sixty-six talents, not including in that sum what was brought by the merchants, nor what the toparchs and kings of Arabia gave him in presents. He also cast two hundred targets of gold, each of them weighing six hundred shekels.	¹⁷⁹ The gold brought to him weighed six hundred and sixty-six talents, not including what was brought by the merchants, or what was given to him as gifts by the toparchs and kings of Arabia. He melted the gold into two hundred shields, each weighing six hundred shekels,
¹⁷⁹ Barach

¹⁸⁰ ἐποίησε δὲ καὶ ἀσπίδας τριακοσίας ἀγούσης ἑκάστης χρυσίου μνᾶς τρεῖς · ἀνέθηκε δὲ ταύτας φέρων εἰς τὸν οἶκον τὸν δρυμῶνα ΛιβάνουLibanus καλούμενον . οὐ μὴν ἀλλὰ καὶ τὰ ἐκπώματα διὰ χρυσοῦ καὶ λίθου τὰ πρὸς τὴν‎ ἑστίασιν ὡς ἔνι μάλιστα φιλοτεχνῶν κατεσκεύασε καὶ τὴν‎ ἄλλην τῶν σκευῶν δαψίλειαν χρυσέαν ἅπασαν ἐμηχανήσατο ·
¹⁸⁰ He also made three hundred shields, every one weighing three pounds of gold, and he had them carried and put into that house which was called The Forest of Lebanon. He also made cups of gold, and of [precious] stones, for the entertainment of his guests, and had them adorned in the most artificial manner; and he contrived that all his other furniture of vessels should be of gold,	¹⁸⁰ and made three hundred shields of gold, each weighing three minae, which he had brought into the house called The Grove of Lebanon. He also made for the entertainment of his guests cups of gold and of jewels and had them most artfully adorned, and managed to have all his other household vessels made of gold.
¹⁸⁰ Barach

¹⁸¹ οὐδὲν γὰρ ἦν ὅ τις ἀργύρῳ ἐπίπρασκεν ἢ πάλιν ἐωνεῖτο , ἀλλὰ πολλαὶ γὰρ ἦσαν ναῦς , ἃς ὁ βασιλεὺς ἐν τῇ ΤαρσικῇTharsus λεγομένῃ θαλάττῃ καταστήσας παραγαγεῖν εἰς τὰ ἐνδοτέρωinner τῶν ἐθνῶν παντοίαν ἐμπορίαν προσέταξεν , ὧν ἐξεμπολουμένων ἄργυρός τε καὶ χρυσὸς ἐκομίζετο τῷ βασιλεῖ καὶ πολὺς ἐλέφας ΑἰθίοπέςEthiopian τε καὶ πίθηκοι . τὸν δὲ πλοῦν ἀπιοῦσαί τε καὶ ἐπανερχόμεναι τρισὶν ἔτεσιν ἤνυον .
¹⁸¹ for there was nothing then to be sold or bought for silver; for the king had many ships which lay upon the sea of Tarsus, these he commanded to carry out all sorts of merchandise unto the remotest nations, by the sale of which silver and gold were brought to the king, and a great quantity of ivory, and Ethiopians, and apes; and they finished their voyage, going and returning, in three years’ time.	¹⁸¹ At that time nothing could be sold or bought for silver, for the king had many ships on the sea of Tharsus, sent by him to bring all sorts of merchandise to the remotest nations, from whose sale silver and gold were brought to the king and a large amount of ivory and Ethiopians and apes, and they completed the two halves of their voyage in a period of three years.
¹⁸¹ Barach

¹⁸² Φήμη δὲ λαμπρὰ πᾶσαν ἐν κύκλῳ τὴν‎ χώραν περιήρχετο διαβοῶσα τὴν‎ ΣολόμωνοςSolomon ἀρετὴν καὶ σοφίαν , ὡς τούς τε πανταχοῦ βασιλεῖς ἐπιθυμεῖν εἰς ὄψιν αὐτῷ παραγενέσθαι τοῖς λεγομένοις δι᾽ ὑπερβολὴν ἀπιστοῦντας , καὶ δωρεαῖς μεγάλαις προσεμφανίζειν τὴν‎ περὶ αὐτὸν σπουδήν ·
¹⁸² Accordingly there went a great fame all around the neighboring countries, which proclaimed the virtue and wisdom of Solomon, insomuch that all the kings every where were desirous to see him, as not giving credit to what was reported, on account of its being almost incredible: they also demonstrated the regard they had for him by the presents they made him;	¹⁸² Word went around the neighbouring countries, proclaiming the merits and wisdom of Solomon, so that monarchs everywhere were eager see him, hardly crediting the almost incredible reports, and showing their regard for him by the gifts they gave him.
¹⁸² Barach

¹⁸³ ἔπεμπον γὰρ αὐτῷ σκεύη χρυσᾶ καὶ ἀργυρᾶ καὶ ἁλουργεῖς ἐσθῆτας καὶ ἀρωμάτων γένη πολλὰ καὶ ἵππους καὶ ἅρματα καὶ τῶν ἀχθοφόρων ἡμιόνων ὅσους καὶ ῬώμῃRome καὶ κάλλει τὴν‎ τοῦ βασιλέως ὄψιν εὖ διαθήσειν ἐπελέγοντο , ὥστε τοῖς οὖσιν αὐτῷ πρότερον ἅρμασι καὶ ἵπποις ἐκ τῶν πεμπομένων προσθέντα ποιῆσαι τὸν μὲν τῶν ἁρμάτων ἀριθμὸν τετρακοσίοις περισσότερον , ἦν γὰρ αὐτῷ πρότερον χίλια , τὸν δὲ τῶν ἵππων δισχιλίοις , ὑπῆρχον γὰρ αὐτῷ δισμύριοι ἵπποι .
¹⁸³ for they sent him vessels of gold, and silver, and purple garments, and many sorts of spices, and horses, and chariots, and as many mules for his carriages as they could find proper to please the king’s eyes, by their strength and beauty. This addition that he made to those chariots and horses which he had before from those that were sent him, augmented the number of his chariots by above four hundred, for he had a thousand before, and augmented the number of his horses by two thousand, for he had twenty thousand before.	¹⁸³ They sent him vessels of gold and silver and purple clothing and many sorts of spices and horses and chariots and many mules for his carriages selected to please the king for their strength and beauty, all this in addition to the chariots and horses already sent to him, increased the number of his chariots by more than four hundred, for already he had a thousand, and the number of his horses by two thousand, of which he already had twenty thousand.
¹⁸³ Barach

¹⁸⁴ ἤσκηντο δ᾽ οὗτοι πρὸς εὐμορφίαν καὶ τάχος , ὡς μήτ᾽ εὐπρεπεστέρους ἄλλους εἶναι συμβαλεῖν αὐτοῖς μήτε ὠκυτέρους , ἀλλὰ καλλίστους τε πάντων ὁρᾶσθαι καὶ ἀπαραμίλλητον αὐτῶν εἶναι τὴν‎ ὀξύτητα .
¹⁸⁴ These horses also were so much exercised, in order to their making a fine appearance, and running swiftly, that no others could, upon the comparison, appear either finer or swifter; but they were at once the most beautiful of all others, and their swiftness was incomparable also.	¹⁸⁴ These horses were well exercised and looked finer and ran faster than all others so that they were incomparable both for beauty and for speed..
¹⁸⁴ Barach

¹⁸⁵ ἐπεκόσμουν δὲ αὐτοὺς καὶ οἱ ἀναβαίνοντες νεότητι μὲν πρῶτον ἀνθοῦντες ἐπιτερπεστάτῃ τὸ δὲ ὕψος ὄντες περίοπτοι καὶ πολὺ τῶν ἄλλων ὑπερέχοντες , μηκίστας μὲν καθειμένοι χαίτας ἐνδεδυμένοι δὲ χιτῶνας τῆς ΤυρίαςTyrian πορφύρας . ψῆγμα δὲ χρυσοῦ καθ᾽ ἡμέραν αὐτῶν ἐπέσηθον ταῖς κόμαις , ὡς στίλβειν αὐτῶν τὰς κεφαλὰς τῆς αὐγῆς τοῦ χρυσοῦ πρὸς τὸν ἥλιον ἀντανακλωμένης .
¹⁸⁵ Their riders also were a further ornament to them, being, in the first place, young men in the most delightful flower of their age, and being eminent for their largeness, and far taller than other men. They had also very long heads of hair hanging down, and were clothed in garments of Tyrian purple. They had also dust of gold every day sprinkled on their hair, so that their heads sparkled with the reflection of the sun-beams from the gold.	¹⁸⁵ Their riders were a further adornment to them, being young men in the first flower of their age and impressive in size, being far taller than other men. They wore their long hair hanging down and were clothed in garments of Tyrian purple and had gold dust sprinkled on their hair every day, so that their heads sparkled with the reflection of the sun-beams off the gold.
¹⁸⁵ Barach

¹⁸⁶ τούτων περὶ αὐτὸν ὄντων ὁ βασιλεὺς καθωπλισμένων καὶ τόξα ἐξηρτημένων ἐφ᾽ ἅρματος αὐτὸς ὀχούμενος καὶ λευκὴν ἠμφιεσμένος ἐσθῆτα πρὸς αἰώραν ἔθος εἶχεν ἐξορμᾶν . ἦν δέ τι χωρίον ἀπὸ δύο σχοίνων ἹεροσολύμωνJerusalem , ὃ καλεῖται μὲν Ἠτάν , παραδείσοις δὲ καὶ ναμάτων ἐπιρροαῖς ἐπιτερπὲς ὁμοῦ καὶ πλούσιον · εἰς τοῦτο τὰς ἐξόδους αἰωρούμενος ἐποιεῖτο .
¹⁸⁶ The king himself rode upon a chariot in the midst of these men, who were still in armor, and had their bows fitted to them. He had on a white garment, and used to take his progress out of the city in the morning. There was a certain place about fifty furlongs distant from Jerusalem, which is called Etham, very pleasant it is in fine gardens, and abounding in rivulets of water; thither did he use to go out in the morning, sitting on high [in his chariot.]	¹⁸⁶ Surrounded by these armed men, carrying their bows, the king, wearing a white robe, drove in a chariot and used to go out in procession from the city each morning. There was a place called Etham, about fifty furlongs from Jerusalem, very pleasant with fine gardens and richly flowing with streams where he used to make these excursions.
¹⁸⁶ Barach

¹⁸⁷ Θείᾳ τε περὶ πάντα χρώμενος ἐπινοίᾳ τε καὶ σπουδῇ καὶ λίαν ὢν φιλόκαλος οὐδὲ τῶν ὁδῶν ἠμέλησεν , ἀλλὰ καὶ τούτων τὰς ἀγούσας εἰς ἹεροσόλυμαJerusalem βασίλειον οὖσαν λίθῳ κατέστρωσε μέλανι , πρός τε τὸ ῥᾳστώνην εἶναι τοῖς βαδίζουσι , καὶ πρὸς τὸ δηλοῦν τὸ ἀξίωμα τοῦ πλούτου καὶ τῆς ἡγεμονίας .
¹⁸⁷ Now Solomon had a divine sagacity in all things, and was very diligent and studious to have things done after an elegant manner; so he did not neglect the care of the ways, but he laid a causeway of black stone along the roads that led to Jerusalem, which was the royal city, both to render them easy for travelers, and to manifest the grandeur of his riches and government.	¹⁸⁷ He had a divine prudence in all things and was most diligent and careful to have things elegantly done and did not neglect to care for the roadways, but laid a causeway of black stone along the roads leading to Jerusalem, the royal city, to render them easy for travellers and display the grandeur of his wealth and rule.
¹⁸⁷ Barach

¹⁸⁸ διαμερίσας δὲ τὰ ἅρματα καὶ διατάξας , ὥστε ἐν ἑκάστῃ πόλει τούτων ἀριθμὸν ὡρισμένον ὑπάρχειν , αὐτὸς μὲν περὶ αὑτὸν ἐτήρησεν ὀλίγα , τὰς δὲ πόλεις ταύτας ἁρμάτων προσηγόρευσεto call, name . τοῦ δ᾽ ἀργυρίου τοσοῦτον ἐποιήσατο πλῆθος ἐν ἹεροσολύμοιςJerusalem ὁ βασιλεύς , ὅσον ἦν καὶ τῶν λίθων , καὶ τῶν κεδρίνων ξύλων οὐ πρότερον ὄντων , ὥσπερ καὶ τῶν δένδρων τῶν συκαμινίνων , ὧν πληθύει τὰ τῆς ἸουδαίαςJudea πεδία .
¹⁸⁸ He also parted his chariots, and set them in a regular order, that a certain number of them should be in every city, still keeping a few about him; and those cities he called the cities of his chariots. And the king made silver as plentiful in Jerusalem as stones in the street; and so multiplied cedar trees in the plains of Judea, which did not grow there before, that they were like the multitude of common sycamore trees.	¹⁸⁸ He divided his chariots into groups and set them in order so that a certain number of them were in every city, which he called his chariot cities, while still keeping a few around himself. The king made silver as plentiful in Jerusalem as stones in the street, and planted many cedars in the plains of Judea, where they had not grown before, so that they became as numerous as sycamore trees.
¹⁸⁸ Barach

¹⁸⁹ προσέταξε δὲ καὶ τοῖς ἐμπόροις ΑἰγύπτουEgypt κομίζουσιν αὐτῷ πιπράσκειν τὸ μὲν ἅρμα σὺν ἵπποις δυσὶν ἑξακοσίων δραχμῶν ἀργυρίου , αὐτὸς δὲ τοῖς τῆς ΣυρίαςSyria βασιλεῦσι καὶ τοῖς πέραν ΕὐφράτουEuphrates διέπεμπεν αὐτούς .
¹⁸⁹ He also ordained the Egyptian merchants that brought him their merchandise to sell him a chariot, with a pair of horses, for six hundred drachmae of silver, and he sent them to the kings of Syria, and to those kings that were beyond Euphrates.	¹⁸⁹ He also ordered the Egyptian merchants who brought him their goods to sell him a chariot, with a pair of horses, for six hundred drachmae of silver and he sent them to the kings of Syria and to the kings who were beyond the Euphrates.
¹⁸⁹ Barach

¹⁹⁰ Γενόμενος δὲ πάντων βασιλέων ἐνδοξότατος καὶ θεοφιλέστατος καὶ φρονήσει καὶ πλούτῳ διενεγκὼν τῶν πρὸ αὐτοῦ‎ τὴν‎ ἙβραίωνHebrews ἀρχὴν ἐσχηκότων οὐκ ἐπέμεινε τούτοις ἄχρι τελευτῆς , ἀλλὰ καταλιπὼν τὴν‎ τῶν πατρίων ἐθισμῶν φυλακὴν οὐκ εἰς ὅμοιον οἷς προειρήκαμεν αὐτοῦ‎ τέλος κατέστρεψεν ,
¹⁹⁰ But although Solomon was become the most glorious of kings, and the best beloved by God, and had exceeded in wisdom and riches those that had been rulers of the Hebrews before him, yet did not he persevere in this happy state till he died. Nay, he forsook the observation of the laws of his fathers, and came to an end no way suitable to our foregoing history of him.	¹⁹⁰ But although Solomon had become the most splendid of kings and the best beloved by God and excelling in wisdom and wealth above all previous rulers of the Hebrews, he did not persevere to the end in that happy state but ceased keeping the laws of his fathers and came to an end unworthy of what we have told about him.
¹⁹⁰ Barach

¹⁹¹ εἰς δὲ γυναῖκας ἐκμανεὶς καὶ τὴν‎ τῶν ἀφροδισίων ἀκρασίαν οὐ ταῖς ἐπιχωρίαις μόνον ἠρέσκετο , πολλὰς δὲ καὶ ἐκ τῶν ἀλλοτρίων ἐθνῶν γήμας ΣιδωνίαςSidonians καὶ ΤυρίαςTyrian καὶ ἈμμανίτιδαςAmmanites καὶ ἸδουμαίαςIdumaea παρέβη μὲν τοὺς ΜωσήουςMoses νόμους , ὃς ἀπηγόρευσε συνοικεῖν ταῖς οὐχ ὁμοφύλοις ,
¹⁹¹ He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people.	¹⁹¹ Insanely drawn to women he lusted for them without limit and not satisfied with those of his own land he married many wives from foreign nations; Sidonians and Tyrians and Ammanites and Idumeans, breaking the laws of Moses which forbade Jews to marry any but those of their own people.
¹⁹¹ Barach

¹⁹² τοὺς δ᾽ ἐκείνων ἤρξατο θρησκεύειν θεοὺς ταῖς γυναιξὶ καὶ τῷ πρὸς αὐτὰς ἔρωτιlove χαριζόμενος , τοῦτ᾽ αὐτὸ ὑπιδομένου τοῦ νομοθέτου προειπόντος μὴ γαμεῖν τὰς ἀλλοτριοχώρους , ἵνα μὴ τοῖς ξένοις ἐπιπλακέντες ἔθεσι τῶν πατρίων ἀποστῶσι , μηδὲ τοὺς ἐκείνων σέβωνται θεοὺς παρέντες τιμᾶν τὸν ἴδιον .
¹⁹² He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. This very thing our legislator suspected, and so admonished us beforehand, that we should not marry women of other countries, lest we should be entangled with foreign customs, and apostatize from our own; lest we should leave off to honor our own God, and should worship their gods.	¹⁹² He also began to worship their gods, to gratify the women he loved, just as our Legislator had suspected when he said long ago that we should not marry women of other countries lest we involve ourselves with foreign customs and abandon our own, and worship their gods instead of our own.
¹⁹² Barach

¹⁹³ ἀλλὰ τούτων μὲν κατημέλησεν ὑπενεχθεὶς εἰς ἡδονὴν ἀλόγιστον ΣολόμωνSolomon , ἀγαγόμενος δὲ γυναῖκας ἀρχόντων καὶ διασήμων θυγατέρας ἑπτακοσίας τὸν ἀριθμὸν καὶ παλλακὰς τριακοσίας , πρὸς δὲ ταύταις καὶ τὴν‎ τοῦ βασιλέως τῶν ΑἰγυπτίωνEgyptians θυγατέρα , εὐθὺς μὲν ἐκρατεῖτο πρὸς αὐτῶν , ὥστε μιμεῖσθαι τὰ παρ᾽ ἐκείναις , καὶ τῆς εὐνοίας καὶ φιλοστοργίας ἠναγκάζετο παρέχειν αὐταῖς δεῖγμα τὸ βιοῦν ὡς αὐταῖς πάτριον ἦν ·
¹⁹³ But Solomon was Gllen headlong into unreasonable pleasures, and regarded not those admonitions; for when he had married seven hundred wives, the daughters of princes and of eminent persons, and three hundred concubines, and those besides the king of Egypt’s daughter, he soon was governed by them, till he came to imitate their practices. He was forced to give them this demonstration of his kindness and affection to them, to live according to the laws of their countries.	¹⁹³ Drawn headlong into thoughtless pleasure, Solomon did not heed those warnings, for he married seven hundred wives, daughters of rulers and distinguished people, and three hundred concubines and the king of Egypt's daughter too, and instantly came under their influence so as to imitate their ways, compelled to live by their native customs in order to show this proof of his goodwill and feeling for them.
¹⁹³ Barach

¹⁹⁴ προβαινούσης δὲ τῆς ἡλικίας καὶ τοῦ λογισμοῦ διὰ τὸν χρόνον ἀσθενοῦντος ἀντέχειν πρὸς τὴν‎ μνήμην τῶν ἐπιχωρίων ἐπιτηδευμάτων ἔτι μᾶλλον τοῦ μὲν ἰδίου θεοῦ κατωλιγώρησε , τοὺς δὲ τῶν γάμων τῶν ἐπεισάκτων τιμῶν διετέλει .
¹⁹⁴ And as he grew into years, and his reason became weaker by length of time, it was not sufficient to recall to his mind the institutions of his own country; so he still more and more condemned his own God, and continued to regard the gods that his marriages had introduced;	¹⁹⁴ As he grew older and his reason weakened with age he could no longer recall his native customs so he still more ignored his own God and continued to honour the gods introduced by his marriages.
¹⁹⁴ Barach

¹⁹⁵ καὶ πρὸ τούτων δὲ ἁμαρτεῖν αὐτὸν Ἔτυχε καὶ σφαλῆναι περὶ τὴν‎ φυλακὴν τῶν νομίμων , ὅτε τὰ τῶν χαλκῶν βοῶν ὁμοιώματα κατεσκεύασε τῶν ὑπὸ τῇ θαλάττῃ τῷ ἀναθήματι καὶ τῶν λεόντων τῶν περὶ τὸν θρόνον τὸν ἴδιον · οὐδὲ γὰρ ταῦτα ποιεῖν ὅσιον εἰργάσατο .
¹⁹⁵ nay, before this happened, he sinned, and fell into an error about the observation of the laws, when he made the images of brazen oxen that supported the brazen sea, and the images of lions about his own throne; for these he made, although it was not agreeable to piety so to do;	¹⁹⁵ Even before this he sinned and neglected to observe our laws when he made the images of bronze oxen that supported the bronze sea, and the images of lions about his own throne, for these he made, although it was an impiety to do so.
¹⁹⁵ Barach

¹⁹⁶ κάλλιστον δ᾽ ἔχων καὶ οἰκεῖον παράδειγμα τῆς ἀρετῆς τὸν πατέρα καὶ τὴν‎ ἐκείνου δόξαν , ἣν αὐτῷ συνέβη καταλιπεῖν διὰ τὴν‎ πρὸς τὸν θεὸν εὐσέβειαν , οὐ μιμησάμενος αὐτὸν καὶ ταῦτα δὶς αὐτῷ τοῦ θεοῦ κατὰ τοὺς ὕπνους φανέντος καὶ τὸν πατέρα μιμεῖσθαι παραινέσαντος ἀκλεῶς ἀπέθανεν .
¹⁹⁶ and this he did, notwithstanding that he had his father as a most excellent and domestic pattern of virtue, and knew what a glorious character he had left behind him, because of his piety towards God. Nor did he imitate David, although God had twice appeared to him in his sleep, and exhorted him to imitate his father. So he died ingloriously.	¹⁹⁶ Despite having had at home in his father an excellent example of virtue and knowing the splendour of his piety toward God, he did not imitate him, although God had twice appeared to him in his sleep and urged him to imitate his father; and therefore he died ingloriously.
¹⁹⁶ Barach

¹⁹⁷ ἧκεν οὖν εὐθὺς ὁ προφήτης ὑπὸ θεοῦ πεμφθεὶς οὔτε λανθάνειν αὐτὸν ἐπὶ τοῖς παρανομήμασι λέγων οὔτ᾽ ἐπὶ πολὺ χαιρήσειν τοῖς πραττομένοις ἀπειλῶν , ἀλλὰ ζῶντος μὲν οὐκ ἀφαιρεθήσεσθαι τὴν‎ βασιλείαν ἐπεὶ τῷ πατρὶ ΔαυίδῃDavid τὸ θεῖον ὑπέσχετο διάδοχον αὐτὸν ποιήσειν ἐκείνου ,
¹⁹⁷ There came therefore a prophet to him, who was sent by God, and told him that his wicked actions were not concealed from God; and threatened him that he should not long rejoice in what he had done; that, indeed, the kingdom should not be taken from him while he was alive, because God had promised to his father David that he would make him his successor,	¹⁹⁷ Soon the prophet was sent by God to tell him that his misdeeds were not hidden and saying that he would not long rejoice in his doings, although the kingdom would not be taken from him during his lifetime since God had promised his father David to make him his successor.
¹⁹⁷ Barach

¹⁹⁸ τελευτήσαντος δὲ τὸν υἱὸν αὐτοῦ‎ ταῦτα διαθήσειν οὐχ ἅπαντα μὲν τὸν λαὸν ἀποστήσας αὐτοῦ‎ , δέκα δὲ φυλὰς παραδοὺς αὐτοῦ‎ τῷ δούλῳ , δύο δὲ μόνας καταλιπὼν τῷ υἱωνῷ τῷ ΔαυίδουDavid δι᾽ αὐτὸν ἐκεῖνον , ὅτι τὸν θεὸν ἠγάπησε , καὶ διὰ τὴν‎ πόλιν ἹεροσόλυμαJerusalem , ἐν ᾗ ναὸν ἔχειν ἠβουλήθη .
¹⁹⁸ but that he would take care that this should befall his son when he was dead; not that he would withdraw all the people from him, but that he would give ten tribes to a servant of his, and leave only two tribes to David’s grandson for his sake, because he loved God, and for the sake of the city of Jerusalem, wherein he should have a temple.	¹⁹⁸ However this would happen to his son after he died; though He would not withdraw all the people from him, but would give ten tribes to a servant of his and leave only two tribes to the grandson for the sake of David who had loved God and for the city of Jerusalem, where He wished to have his temple.
¹⁹⁸ Barach

¹⁹⁹ Ταῦτ᾽ ἀκούσας ΣολόμωνSolomon ἤλγησε καὶ σφοδρῶς συνεχύθη πάντων αὐτῷ σχεδὸν τῶν ἀγαθῶν ἐφ᾽ οἷς ζηλωτὸς ἦν εἰς μεταβολὴν ἐρχομένων πονηράν . οὐ πολὺς δὲ διῆλθε χρόνος ἀφ᾽ οὗ κατήγγειλεν ὁ προφήτης αὐτῷ τὰ συμβησόμενα καὶ πολέμιον εὐθὺς ἐπ᾽ αὐτὸν ἤγειρεν ὁ θεὸς Ἄδερον μὲν ὄνομα τὴν‎ δ᾽ αἰτίαν τῆς ἔχθρας λαβόντα τοιαύτην ·
¹⁹⁹ When Solomon heard this he was grieved, and greatly confounded, upon this change of almost all that happiness which had made him to be admired, into so bad a state; nor had there much time passed after the prophet had foretold what was coming before God raised up an enemy against him, whose name was Ader, who took the following occasion of his enmity to him.	¹⁹⁹ When Solomon heard this he was hurt and greatly shaken, seeing almost all the prosperity which had made him so admired changed to so bad a future. And not long after the prophet had predicted the future to him, God suddenly raised up against him an enemy named Ader, who took the following occasion to vent his enmity toward him.
¹⁹⁹ Barach

²⁰⁰ παῖς οὗτος ἦν ἸδουμαῖοςIdumaean γένος ἐκ βασιλικῶν σπερμάτων . καταστρεψαμένου δὲ τὴν‎ ἸδουμαίανIdumaea ἸωάβουJoab τοῦ ΔαυίδουDavid στρατηγοῦ καὶ πάντας τοὺς ἐν ἀκμῇ καὶ φέρειν ὅπλα δυναμένους διαφθείραντος μησὶν ἕξ , φυγὼν ἧκε πρὸς Φαραῶνα τὸν ΑἰγυπτίωνEgyptians βασιλέα .
²⁰⁰ He was a child of the stock of the Edomites, and of the blood royal; and when Joab, the captain of David’s host, laid waste the land of Edom, and destroyed all that were men grown, and able to bear arms, for six months’ time, this Hadad fled away, and came to Pharaoh the king of Egypt,	²⁰⁰ He was an Idumaean child of royal stock and when Joab, the officer of David's army, had for six months ravaged the land of Idumaea destroying all adult men who were able to bear arms, this man took refuge with Pharaoh the king of Egypt.
²⁰⁰ Barach

²⁰¹ ὁ δὲ φιλοφρόνως αὐτὸν δεξάμενος οἶκόν τε αὐτῷ δίδωσι καὶ χώραν εἰς διατροφὴν καὶ γενόμενον ἐν ἡλικίᾳ λίαν ἠγάπα , ὡς καὶ τῆς αὑτοῦ γυναικὸς αὐτῷ δοῦναι πρὸς γάμον τὴν‎ ἀδελφὴν ὄνομα Θαφίνην , ἐξ ἧς αὐτῷ υἱὸς γενόμενος τοῖς τοῦ βασιλέως παισὶ συνετράφη .
²⁰¹ who received him kindly, and assigned him a house to dwell in, and a country to supply him with food; and when he was grown up he loved him exceedingly, insomuch that he gave him his wife’s sister, whose name was Tahpenes, to wife, by whom he had a son; who was brought up with the king’s children.	²⁰¹ He received him kindly and gave him a place to live and a region to supply him with food, and when he had grown up he loved him so dearly that he gave him his wife's sister named Taphines as his wife, with whom he had a son, and he was brought up with the king's children.
²⁰¹ Barach

²⁰² ἀκούσας οὖν τὸν ΔαυίδουDavid θάνατον ἐν ΑἰγύπτῳEgypt καὶ τὸν ἸωάβουJoab προσελθὼν ἐδεῖτο τοῦ Φαραῶνος ἐπιτρέπειν αὐτῷ βαδίζειν εἰς τὴν‎ πατρίδα . τοῦ δὲ βασιλέως ἀνακρίναντος , τίνος ἐνδεὴς ὢν ἢ τί παθὼν ἐσπούδακε καταλιπεῖν αὐτόν , ἐνοχλῶν πολλάκις καὶ παρακαλῶν τότε μὲν οὐκ ἀφείθη ·
²⁰² When Hadad heard in Egypt that both David and Joab were dead, he came to Pharaoh, and desired that he would permit him to go to his own country; upon which the king asked what it was that he wanted, and what hardship he had met with, that he was so desirous to leave him. And when he was often troublesome to him, and entreated him to dismiss him, he did not then do it;	²⁰² When he heard in Egypt that both David and Joab were dead, he went to ask Pharaoh's permission to return to his native land, but the king asked what was wrong with him or what suffering caused him to want to leave him; and though he often pressed and begged him he did not let him go at the time.
²⁰² Barach

²⁰³ κατ᾽ ἐκεῖνον δὲ τὸν καιρόν , καθ᾽ ὃν ἤδη ΣολόμωνιSolomon τὰ πράγματα κακῶς ἔχειν ἤρχετο διὰ τὰς προειρημένας παρανομίας καὶ τὴν‎ ὀργὴν τὴν‎ ἐπ᾽ αὐτοῖς τοῦ θεοῦ , συγχωρήσαντος τοῦ Φαραῶνος ὁ Ἄδερος ἧκεν εἰς τὴν‎ ἸδουμαίανIdumaea · καὶ μὴ δυνηθεὶς αὐτὴν ἀποστῆσαι τοῦ ΣολόμωνοςSolomon , κατείχετο γὰρ φρουραῖς πολλαῖς καὶ οὐκ ἦν ἐλεύθερος δι᾽ αὐτὰς οὐδ᾽ ἐπ᾽ ἀδείας ὁ νεωτερισμός , ἄρας ἐκεῖθεν εἰς τὴν‎ ΣυρίανSyria ἀφίκετο .
²⁰³ but at the time when Solomon’s affairs began to grow worse, on account of his forementioned transgressions and God’s anger against him for the same, Hadad, by Pharaoh’s permission, came to Edom; and when he was not able to make the people forsake Solomon, for it was kept under by many garrisons, and an innovation was not to be made with safety, he removed thence, and came into Syria;	²⁰³ But when Solomon's affairs began to worsen due to his aforesaid lawlessness and God's anger at them, Ader came to Idumaea with Pharaoh's permission, and when he failed to make its people forsake Solomon, for it was held by many garrisons and it was unsafe to rebel, he moved from there and went to Syria.
²⁰³ Barach

²⁰⁴ συμβαλὼν δὲ ἐκεῖ τινι Ῥάζῳ μὲν τοὔνομα τὸν δὲ τῆς ΣωφηνῆςSophene ἀποδεδρακότι βασιλέα Ἀδραάζαρον δεσπότην ὄντα καὶ λῃστεύοντι τὴν‎ χώραν εἰς φιλίαν αὐτῷ συνάψας ἔχοντι περὶ αὑτὸν στῖφος λῃστρικὸν ἀναβαίνει , καὶ κατασχὼν τὴν‎ ἐκεῖ ΣυρίανSyria βασιλεὺς αὐτῆς ἀποδείκνυται καὶ κατατρέχων τὴν‎ τῶν ἸσραηλιτῶνIsrael, Israelites γῆν ἐποίει κακῶς καὶ διήρπαζε ΣολόμωνοςSolomon ζῶντος ἔτι . Καὶ ταῦτα μὲν ἐκ τοῦ Ἀδέρου συνέβαινε πάσχειν τοῖς ἙβραίοιςHebrews .
²⁰⁴ there he lighted upon one Rezon, who had run away from Hadadezer, king of Zobah, his master, and was become a robber in that country, and joined friendship with him, who had already a band of robbers about him. So he went up, and seized upon that part of Syria, and was made king thereof. He also made incursions into the land of Israel, and did it no small mischief, and spoiled it, and that in the lifetime of Solomon. And this was the calamity which the Hebrews suffered by Hadad.	²⁰⁴ There he found and befriended a man called Razo, who had run away from his master, king Adraazaron of Sophene, and become a brigand in that land and had already gathered a thieving gang around him. So he went and captured that part of Syria and was made king of it, and also made incursions into the land of the Israelites, doing it significant harm and ravaging it already in the lifetime of Solomon. This was the disaster the Hebrews suffered by Ader.
²⁰⁴ Barach

²⁰⁵ ἐπιτίθεται δὲ ΣολόμωνιSolomon καὶ τῶν ὁμοφύλωνof the same race τις Ἱεροβόαμος υἱὸς Ναβαταίου κατὰ προφητείαν πάλαι γενομένην αὐτῷ τοῖς πράγμασιν ἐπελπίσας · παῖδα γὰρ αὐτὸν ὑπὸ τοῦ πατρὸς καταλειφθέντα καὶ ὑπὸ τῇ μητρὶ παιδευόμενον ὡς εἶδε γενναῖον καὶ τολμηρὸν ΣολόμωνSolomon ὄντα τὸ φρόνημα τῆς τῶν τειχῶν οἰκοδομίας ἐπιμελητὴνgovernor, manager κατέστησεν , ὅτε τοῖς ἹεροσολύμοιςJerusalem τὸν κύκλον περιέβαλεν .
²⁰⁵ There was also one of Solomon’s own nation that made an attempt against him, Jeroboam the son of Nebat, who had an expectation of rising, from a prophecy that had been made to him long before. He was left a child by his father, and brought up by his mother; and when Solomon saw that he was of an active and bold disposition, he made him the curator of the walls which he built round about Jerusalem;	²⁰⁵ A man of Solomon's own nation also set upon him, Jeroboam the son of Nebat, who had high expectations due to a prophecy made to him long before. Left behind by his father as a child he was brought up by his mother, and when Solomon saw his active and daring character he put him in charge of the walls he was building around Jerusalem.
²⁰⁵ Barach

²⁰⁶ οὕτως δὲ τῶν ἔργων προενόησεν , ὥστε ὁ βασιλεὺς αὐτὸν ἀπεδέξατο καὶ γέρας αὐτῷ στρατηγίαν ἐπὶ τῆς ἸωσήπουJoseph φυλῆς ἔδωκεν . ἀπερχομένῳ δὲ τῷ Ἱεροβοάμῳ κατ᾽ ἐκεῖνον τὸν καιρὸν ἐκ τῶν ἹεροσολύμωνJerusalem συνεβόλησε προφήτης ἐκ πόλεως μὲν ΣιλὼShiloh Ἀχίας δὲ ὄνομα . Καὶ προσαγορεύσαςto call, name αὐτὸν ἀπήγαγεν ἐκ τῆς ὁδοῦ μικρὸν ἀπονεύσας εἴς τι χωρίον , εἰς ὃ παρῆν μηδὲ εἷς ἄλλος .
²⁰⁶ and he took such care of those works, that the king approved of his behavior, and gave him, as a reward for the same, the charge of the tribe of Joseph. And when about that time Jeroboam was once going out of Jerusalem, a prophet of the city Shilo, whose name was Ahijah, met him and saluted him; and when he had taken him a little aside to a place out of the way, where there was not one other person present,	²⁰⁶ He took such care of those works that he won the king's approval and as a reward he made him the leader of the tribe of Joseph. Once about that time, as Jeroboam was on his way out from Jerusalem, a prophet named Achias from the city of Shilo met and greeted him, and took him aside to an isolated place with no one else present.
²⁰⁶ Barach

²⁰⁷ σχίσας δὲ εἰς δώδεκα φάρση τὸ ἱμάτιον , ὅπερ ἦν αὐτὸς περιβεβλημένος , ἐκέλευσε τὸν Ἱεροβόαμον λαβεῖν τὰ δέκα προσειπών , ὅτι ταῦτα ὁ θεὸς βούλεται καὶ σχίσας τὴν‎ ΣολόμωνοςSolomon ἀρχὴν τῷ παιδὶ μὲν τῷ τούτου διὰ τὴν‎ πρὸς ΔαυίδηνDavid γεγενημένην ὁμολογίαν αὐτῷ μίαν φυλὴν καὶ τὴν‎ ἑξῆς αὐτῇ δίδωσι , σοὶ δὲ τὰς δέκα ΣολόμωνοςSolomon εἰς αὐτὸν ἐξαμαρτόντος καὶ ταῖς γυναιξὶ καὶ τοῖς ἐκείνων θεοῖς αὑτὸν ἐκδεδωκότος .
²⁰⁷ he rent the garment he had on into twelve pieces, and bid Jeroboam take ten of them; and told him beforehand, that “this is the will of God; he will part the dominion of Solomon, and give one tribe, with that which is next it, to his son, because of the promise made to David for his succession, and will have ten tribes to thee, because Solomon hath sinned against him, and delivered up himself to women, and to their gods.	²⁰⁷ Then tearing his garment into twelve pieces he bade Jeroboam take ten of them, and prophesied to him that this was God's will. "He will divide the realm of Solomon and give one tribe along with its neighbour to his son, because of his promise to David, and will give the ten tribes to you, because Solomon sinned against him and handed himself over to the women and their gods.
²⁰⁷ Barach

²⁰⁸ εἰδὼς οὖν τὴν‎ αἰτίαν δι᾽ ἣν μετατίθησι τὴν‎ αὑτοῦ γνώμην ἀπὸ ΣολόμωνοςSolomon ὁ θεὸς δίκαιος εἶναι πειρῶ καὶ φύλαττε τὰ νόμιμα , προκειμένου σοι τῆς εὐσεβείας καὶ τῆς πρὸς τὸν θεὸν τιμῆς ἄθλου μεγίστου τῶν ἁπάντων , γενήσεσθαι τηλικούτῳ ἡλίκον οἶσθα ΔαυίδηνDavid γενόμενον."
²⁰⁸ Seeing therefore that thou knowest the cause for which God hath changed his mind, and is alienated from Solomon, be thou righteous and keep the laws, because he hath proposed to thee the greatest of all rewards for thy piety, and the honor thou shalt pay to God, namely, to be as greatly exalted as thou knowest David to have been.”	²⁰⁸ Now since you know the reason why God has changed his mind and is alienated from Solomon, strive to be just and preserve the laws, fostering piety and the honour of God and strive your best to be in all things on a par with the behaviour of David himself.
²⁰⁸ Barach

²⁰⁹ Ἐπαρθεὶς οὖν τοῖς τοῦ προφήτου λόγοις Ἱεροβόαμος φύσει θερμὸς ἂν νεανίας καὶ μεγάλων ἐπιθυμητὴς πραγμάτων οὐκ ἠρέμει . γενόμενος δ᾽ ἐν τῇ στρατηγίᾳ καὶ μεμνημένος τῶν ὑπὸ ἈχίαAhijah δεδηλωμένων εὐθὺς ἀναπείθειν ἐπεχείρειto put one's hand in τὸν λαὸν ἀφίστασθαι ΣολόμωνοςSolomon καὶ κινεῖν καὶ παράγειν εἰς αὑτὸν τὴν‎ ἡγεμονίαν .
²⁰⁹ So Jeroboam was elevated by these words of the prophet; and being a young man, of a warm temper, and ambitious of greatness, he could not be quiet; and when he had so great a charge in the government, and called to mind what had been revealed to him by Ahijah, he endeavored to persuade the people to forsake Solomon, to make a disturbance, and to bring the government over to himself.	²⁰⁹ Elevated by these words of the prophet, and being a young man of sanguine temperament and ambitious for greatness, Jeroboam could not rest easy but being already an officer and bearing in mind what had been revealed to him by Achias, he sought to persuade the people to revolt and forsake Solomon and hand over the leadership to him.
²⁰⁹ Barach

²¹⁰ μαθὼν δὲ τὴν‎ διάνοιαν αὐτοῦ‎ καὶ τὴν‎ ἐπιβολὴν ΣολόμωνSolomon ἐζήτει συλλαβὼν αὐτὸν ἀνελεῖν . φθάσας δὲ γνῶναι τοῦτο Ἱεροβόαμος πρὸς ἼσακονIsaac φεύγει τὸν ΑἰγυπτίωνEgyptians βασιλέα , καὶ μέχρι τῆς ΣολόμωνοςSolomon τελευτῆς ἐκεῖ μείνας τό τε μηδὲν ὑπ᾽ αὐτοῦ‎ παθεῖν ἐκέρδησε καὶ τὸ τῇ βασιλείᾳ φυλαχθῆναι .
²¹⁰ But when Solomon understood his intention and treachery, he sought to catch him and kill him; but Jeroboam was informed of it beforehand, and fled to Shishak, the king of Egypt, and there abode till the death of Solomon; by which means he gained these two advantagesto suffer no harm from Solomon, and to be preserved for the kingdom.	²¹⁰ When Solomon learned of his intention and treachery, he sought to capture and kill him, but Jeroboam was told of it in advance and fled to Shishak, the king of Egypt and lived there until the death of Solomon, so that he suffered no harm and was spared to take over the kingdom.
²¹⁰ Barach

²¹¹ ἀποθνήσκει δὲ ΣολόμωνSolomon ἤδη γηραιὸς ὢν βασιλεύσας μὲν ὀγδοήκοντα ἔτη , ζήσας δὲ ἐνενήκοντα καὶ τέσσαρα · θάπτεται δὲ ἐν ἹεροσολύμοιςJerusalem ἅπαντας ὑπερβαλὼν εὐδαιμονίᾳ τε καὶ πλούτῳ καὶ φρονήσει τοὺς βασιλεύσαντας , εἰ μὴ ὅσα γε πρὸς τὸ γῆρας ὑπὸ τῶν γυναικῶν ἀπατηθεὶς παρηνόμησε · περὶ ὧν καὶ τῶν δι᾽ αὐτὰς κακῶν συμπεσόντων ἙβραίοιςHebrews εὐκαιρότερον ἕξομεν διασαφῆσαι .
²¹¹ So Solomon died when he was already an old man, having reigned eighty years, and lived ninety-four. He was buried in Jerusalem, having been superior to all other kings in happiness, and riches, and wisdom, excepting that when he was growing into years he was deluded by women, and transgressed the law; concerning which transgressions, and the miseries which befell the Hebrews thereby, I think proper to discourse at another opportunity.	²¹¹ Solomon died an old man, after reigning for eighty years and living to ninety-four. He was buried in Jerusalem, having been superior to all other kings in prosperity and wealth and wisdom, except that with his advancing years he was duped by his wives into breaking the law. We think it best to leave this and the miseries it brought upon the Hebrews to be discussed at a more suitable time.
²¹¹ Barach

Chapter 8
[212-235]
On Solomon's death, the majority (10 tribes) rebel.
Jeroboam sets up the northern kingdom

☜ ☞

²¹² μετὰ δὲ τὴν‎ ΣολόμωνοςSolomon τελευτὴν διαδεξαμένου τοῦ παιδὸς αὐτοῦ‎ τὴν‎ βασιλείαν Ῥοβοάμου , ὃς ἐκ γυναικὸς ἈμμανίτιδοςAmmanitis ὑπῆρχεν αὐτῷ γεγονὼς Νοομᾶς τοὔνομα , πέμψαντες εὐθὺς εἰς τὴν‎ ΑἴγυπτονEgypt οἱ τῶν ὄχλων ἄρχοντες ἐκάλουν τὸν Ἱεροβόαμον . ἀφικομένουto arrive at δὲ πρὸς αὐτοὺς εἰς ΣίκιμαShechem πόλιν καὶ ῬοβόαμοςRoboam εἰς αὐτὴν παραγίνεται · δέδοκτο γὰρ αὐτὸν ἐκεῖσε συνελθοῦσι τοῖς ἸσραηλίταιςIsraelite ἀποδεῖξαι βασιλέα .
²¹² Now when Solomon was dead, and his son Rehoboam (who was born of an Ammonite wife; whose name was Naamah) had succeeded him in the kingdom, the rulers of the multitude sent immediately into Egypt, and called back Jeroboam; and when he was come to them, to the city Shechem, Rehoboam came to it also, for he had resolved to declare himself king to the Israelites while they were there gathered together.	²¹² After Solomon's death and when his son Roboam, born of an Ammanite wife called Noomas, had succeeded him as king, the leaders of the people immediately sent to Egypt to call Jeroboam home, and when he came to them in the city of Sikima, Roboam also came there, for he intended to declare himself as king to the Israelites assembled there.
²¹² Barach

²¹³ προσελθόντες οὖν οἵ τε ἄρχοντες αὐτῷ τοῦ λαοῦ καὶ Ἱεροβόαμος παρεκάλουν λέγοντες ἀνεῖναί τι τῆς δουλείας αὐτοῖς καὶ γενέσθαι χρηστότερον τοῦ πατρός · βαρὺν γὰρ ὑπ᾽ ἐκείνῳ ζυγὸν αὐτοὺς ὑπενεγκεῖν · εὐνούστεροι δὲ ἔσεσθαι πρὸς αὐτὸν καὶ ἀγαπήσεινto greet with affection τὴν‎ δουλείαν διὰ τὴν‎ ἐπιείκειαν ἢ διὰ τὸν φόβον .
²¹³ So the rulers of the people, as well as Jeroboam, came to him, and besought him, and said that he ought to relax, and to be gentler than his father, in the servitude he had imposed on them, because they had borne a heavy yoke, and that then they should be better affected to him, and be well contented to serve him under his moderate government, and should do it more out of love than fear.	²¹³ The officers of the people came with Jeroboam to implore him to ease their slavery and be more benign than his father, under whom they said they had borne a heavy burden; they would then be better disposed toward him if they could serve under a rule of justice rather than of fear.
²¹³ Barach

²¹⁴ ὁ δὲ μετὰ τρεῖς ἡμέρας εἰπὼν αὐτοῖς ἀποκρινεῖσθαι περὶ ὧν ἀξιοῦσιν ὕποπτος μὲν εὐθὺς γίνεται μὴ παραχρῆμα ἐπινεύσας αὐτοῖς τὰ πρὸς ἡδονήν , πρόχειρον γὰρ ἠξίουν εἶναι τὸ χρηστὸν καὶ φιλάνθρωπον καὶ ταῦτ᾽ ἐν νέῳ , ἐδόκει δ᾽ ὅμως καὶ τὸ βουλεύσασθαι τοῦ μὴ παραυτίκα ἀπειπεῖν ἀγαθῆς ἐλπίδος ἔχεσθαιto have, hold .
²¹⁴ But Rehoboam told them they should come to him again in three days’ time, when he would give an answer to their request. This delay gave occasion to a present suspicion, since he had not given them a favorable answer to their mind immediately; for they thought that he should have given them a humane answer off-hand, especially since he was but young. However, they thought that this consultation about it, and that he did not presently give them a denial, afforded them some good hope of success.	²¹⁴ He told them he would reply to their request in three days, but the fact that he did not immediately answer them favourably aroused their suspicion, as they thought the young man should without hesitation have said yes. Still they felt some hope from the fact that he was consulting about it, since he had not refused them either.
²¹⁴ Barach

²¹⁵ Συγκαλέσας δὲ τοὺς πατρῴους φίλους ἐσκοπεῖτο μετ᾽ αὐτῶν , ποδαπὴν δεῖ ποιήσασθαι τὴν‎ ἀπόκρισιν πρὸς τὸ πλῆθος . οἱ δ᾽ ἅπερ εἰκὸς τοὺς εὔνους καὶ φύσιν ὄχλων εἰδότας παρῄνουν αὐτῷ φιλοφρόνως ὁμιλῆσαι τῷ λαῷ καὶ δημοτικώτερον ἢ κατὰ βασιλείας ὄγκον · χειρώσεσθαι γὰρ οὕτως εἰς εὔνοιαν αὐτὸν φύσει τῶν ὑπηκόων ἀγαπώντων τὸ προσηνὲς καὶ παρὰ μικρὸν ἰσότιμον τῶν βασιλέων .
²¹⁵ Rehoboam now called his father’s friends, and advised with them what sort of answer he ought to give to the multitude; upon which they gave him the advice which became friends, and those that knew the temper of such a multitude. They advised him to speak in a way more popular than suited the grandeur of a king, because he would thereby oblige them to submit to him with goodwill, it being most agreeable to subjects that their kings should be almost upon the level with them.	²¹⁵ He called his father's friends to consult them on what sort of answer to give to the crowd. They advised him in a discreet manner, knowing the mood of crowds, to speak in a kindly and popular tone, rather than with royal pomp, to get them to submit to him willingly, since subjects love to have their kings almost on the same level as themselves.
²¹⁵ Barach

²¹⁶ ὁ δ᾽ ἀγαθὴν οὕτως καὶ συμφέρουσαν ἴσως πρὸς τὸ πᾶν , εἰ δὲ μή , πρός γε τὸν τότε καιρὸν ὅτ᾽when ἔδει γενέσθαι βασιλέα γνώμην ἀπεστράφη τοῦ θεοῦ ποιήσαντος οἶμαι κατακριθῆναι τὸ συμφέρον ὑπ᾽ αὐτοῦ‎ · καλέσας δὲ μειράκια τὰ συντεθραμμένα καὶ τὴν‎ τῶν πρεσβυτέρων αὐτοῖς συμβουλίαν εἰπών , τί δοκεῖ ποιεῖν αὐτοῖς ἐκέλευσε λέγειν .
²¹⁶ But Rehoboam rejected this so good, and in general so profitable, advice, (it was such, at least, at that time when he was to be made king,) God himself, I suppose, causing what was most advantageous to be condemned by him. So he called for the young men who were brought up with him, and told them what advice the elders had given him, and bade them speak what they thought he ought to do.	²¹⁶ But he rejected this advice, good and useful though it was at the time when he should have been made king; and I suppose it was God who made him scorn what would have served his own interests. He called the young men who had been reared with him and told them the elders' advice and asked them what they thought he should do.
²¹⁶ Barach

²¹⁷ τὰ δέ , οὔτε γὰρ ἡ νεότης οὔτε ὁ θεὸς ἠφίει νοεῖν τὰ κρείττω , παρῄνεσαν ἀποκρίνασθαι τῷ λαῷ τὸν βραχύτατον αὐτοῦ‎ δάκτυλον τῆς τοῦ πατρὸς ὀσφύος εἶναι παχύτερον καί , εἰ σκληροῦ λίαν ἐπειράθησανto attempt ἐκείνου , πολὺ μᾶλλον αὐτοῦ‎ λήψεσθαι πεῖραν δυσκόλου · καὶ εἰ μάστιξιν αὐτοὺς ἐκεῖνος ἐνουθέτει , σκορπίοις τοῦτο ποιήσειν αὐτὸν προσδοκᾶν .
²¹⁷ They advised him to give the following answer to the people (for neither their youth nor God himself suffered them to discern what was best): That his little finger should be thicker than his father’s loins; and if they had met with hard usage from his father, they should experience much rougher treatment from him; and if his father had chastised them with whips, that they must expect that he would do it with scorpions.	²¹⁷ Either their youth or God himself prevented them from seeing what was best, for they advised him to answer the people that his little finger would be thicker than his father's loins, and if the latter had treated them harshly, they would get it much harder from him, so that where his father had chastised them with whips, he would do so with scorpions.
²¹⁷ Barach

²¹⁸ τούτοις ἡσθεὶς ὁ βασιλεὺς καὶ δόξας προσήκειν τῷ τῆς ἀρχῆς ἀξιώματι τὴν‎ ἀπόκρισιν , ὡς συνῆλθεν ἀκουσόμενον τὸ πλῆθος τῇ τρίτῃ τῶν ἡμερῶν , μετεώρου τοῦ λαοῦ παντὸς ὄντος καὶ λέγοντος ἀκοῦσαί τι τοῦ βασιλέως ἐσπουδακότος , οἰομένου δέ τι καὶ φιλάνθρωπον , τὴν‎ τῶν μειρακίων αὐτοῖς συμβουλίαν παρεὶς τὴν‎ τῶν φίλων ἀπεκρίνατοto answer . ταῦτα δ᾽ ἐπράττετο κατὰ τὴν‎ τοῦ θεοῦ βούλησιν , ἵνα λάβῃ τέλος ἃ προεφήτευσεν Ἀχίας .
²¹⁸ The king was pleased with this advice, and thought it agreeable to the dignity of his government to give them such an answer. Accordingly, when the multitude was come together to hear his answer on the third day, all the people were in great expectation, and very intent to hear what the king would say to them, and supposed they should hear somewhat of a kind nature; but he passed by his friends, and answered as the young men had given him counsel. Now this was done according to the will of God, that what Ahijah had foretold might come to pass.	²¹⁸ This pleased the king and he thought that such an answer better suited the dignity of a monarch, so when the people gathered on the third day to hear his reply, most eager to hear what the king would say, expecting him to be mild, he replied as his counsellors, the young men, had suggested. This was done according to God's will, to fulfill what Achias had foretold.
²¹⁸ Barach

²¹⁹ Πληγέντες δ᾽ ὑπὸ τῶν λόγων καὶ ἀλγήσαντες ὡς ἐπὶ πείρᾳ τοῖς εἰρημένοις ἠγανάκτησαν καὶ μέγα πάντες ἐκβοήσαντες οὐκέτι οὐδὲν αὐτοῖς οὐδὲ συγγενὲς πρὸς ΔαυίδηνDavid καὶ τοὺς ἀπ᾽ αὐτοῦ‎ μετ᾽ ἐκείνην ἔφασανto affirm, say τὴν‎ ἡμέραν · παραχωρεῖν δ᾽ αὐτῷ μόνον τὸν ναὸν ὃν ὁ πάππος αὐτοῦ‎ κατεσκεύασεν εἰπόντες ἐγκαταλείψειν ἠπείλησαν .
²¹⁹ By these words the people were struck as it were by an iron hammer, and were so grieved at the words, as if they had already felt the effects of them; and they had great indignation at the king; and all cried out aloud, and said, “We will have no longer any relation to David or his posterity after this day.” And they said further, “We only leave to Rehoboam the temple which his father built;” and they threatened to forsake him.	²¹⁹ The hearers were struck by his words and were as pained as if they had already felt their full effects, and were filled with anger and all shouted out that from that day on they would no longer have anything to do with David or his descendants. They left the king with the temple his father had built, and declared that they were abandoning him.
²¹⁹ Barach

²²⁰ οὕτως δ᾽ ἔσχον πικρῶς καὶ τὴν‎ ὀργὴν ἐτήρησαν , ὡς πέμψαντος αὐτοῦ‎ τὸν ἐπὶ τῶν φόρων ἈδώραμονAdoram , ἵνα καταπραύνῃ καὶ συγγνόντας τοῖς εἰρημένοις , εἴ τι προπετὲς καὶ δύσκολον ἦν ἐν αὐτοῖς , ποιήσῃ μαλακωτέρους , οὐχ ὑπέμειναν , ἀλλὰ βάλλοντες αὐτὸν λίθοις ἀπέκτειναν .
²²⁰ Nay, they were so bitter, and retained their wrath so long, that when he sent Adoram, which was over the tribute, that he might pacify them, and render them milder, and persuade them to forgive him, if he had said any thing that was rash or grievous to them in his youth, they would not hear it, but threw stones at him, and killed him.	²²⁰ So bitter and lasting was their anger that when he sent his tax-officer Adoram to pacify and appease them for anything youthfully rash or offensive he might have said, they would not listen to it, but stoned him to death.
²²⁰ Barach

²²¹ ταῦτ᾽ ἰδὼν ῬοβόαμοςRoboam καὶ νομίσας αὑτὸν βεβλῆσθαι τοῖς λίθοις , οἷς τὸν ὑπηρέτην ἀπέκτεινεν αὐτοῦ‎ τὸ πλῆθος , δείσας μὴ καὶ ἔργωιdeed πάθῃ τὸ δεινὸν ἐπιβὰς εὐθὺς ἐπὶ ἅρματος ἔφυγεν εἰς ἹεροσόλυμαJerusalem . Καὶ ἡ μὲν ἸούδαJudas φυλὴ καὶ ἡ ΒενιαμίδοςBenjamin χειροτονοῦσιν αὐτὸν βασιλέα , τὸ δὲ ἄλλο πλῆθος ἀπ᾽ ἐκείνης τῆς ἡμέρας τῶν ΔαυίδουDavid παίδων ἀποστὰν τὸν Ἱεροβόαμον ἀπέδειξε τῶν πραγμάτων κύριον .
²²¹ When Rehoboam saw this, he thought himself aimed at by those stones with which they had killed his servant, and feared lest he should undergo the last of punishments in earnest; so he got immediately into his chariot, and fled to Jerusalem, where the tribe of Judah and that of Benjamin ordained him king; but the rest of the multitude forsook the sons of David from that day, and appointed Jeroboam to be the ruler of their public affairs.	²²¹ Hearing this, Roboam felt that the stones that killed his servant were really aimed at himself and feared that the crowd might kill him too, so he quickly mounted his chariot and fled to Jerusalem, where the tribes of Judas and Benjamin ordained him king, while the rest of the people forsook the sons of David from that day on and appointed Jeroboam as master of their affairs.
²²¹ Barach

²²² ῬοβόαμοςRoboam δὲ ὁ ΣολόμωνοςSolomon παῖς ἐκκλησίαν ποιήσας τῶν δύο φυλῶν , ἃς εἶχεν ὑπηκόους , οἷός τε ἦν λαβὰν ὀκτωκαίδεκα παρ᾽ αὐτῶν στρατοῦ μυριάδας ἐπιλέκτους ἐξελθεῖν ἐπὶ τὸν Ἱεροβόαμον καὶ τὸν λαόν , ὅπως πολεμήσας ἀναγκάσῃ δουλεύειν αὐτῷ .
²²² Upon this Rehoboam, Solomon’s son, assembled a great congregation of those two tribes that submitted to him, and was ready to take a hundred and eighty thousand chosen men out of the army, to make an expedition against Jeroboam and his people, that he might force them by war to be his servants;	²²² Solomon's son Roboam assembled the two tribes that submitted to him and was ready to march against Jeroboam and his people with a hundred and eighty thousand chosen men, to force them to serve him,
²²² Barach

²²³ κωλυθεὶς δ᾽ ὑπὸ τοῦ θεοῦ διὰ τοῦ προφήτου ποιήσασθαι τὴν‎ στρατείαν , οὐ γὰρ εἶναι δίκαιον τοὺς ὁμοφύλους πολεμεῖν οὗτος ἔλεγε καὶ ταῦτα κατὰ τὴν‎ τοῦ θεοῦ προαίρεσιν τῆς τοῦ πλήθους ἀποστάσεωςa revolt γεγενημένης , οὐκέτ᾽ ἐξῆλθε .
²²³ but he was forbidden of God by the prophet [Shemaiah] to go to war, for that it was not just that brethren of the same country should fight one against another. He also said that this defection of the multitude was according to the purpose of God. So he did not proceed in this expedition.	²²³ but the prophet in God's name forbade him to go to war, as it was wrong for kinsmen to make war on each other and said that the people had defected according to the will of God, so he did not march out.
²²³ Barach

²²⁴ διηγήσομαι δὲ πρῶτον ὅσα Ἱεροβόαμος ὁ τῶν ἸσραηλιτῶνIsrael, Israelites βασιλεὺς ἔπραξεν , εἶτα δὲ τούτων ἐχόμενα τὰ ὑπὸ Ῥοβοάμου τοῦ τῶν δύο φυλῶν βασιλέως γεγενημένα δηλώσομεν · φυλαχθείη γὰρ ἂν οὕτως ἄχρι παντὸς τῆς ἱστορίας τὸ εὔτακτον .
²²⁴ And now I will relate first the actions of Jeroboam the king of Israel, after which we will relate what are therewith connected, the actions of Rehoboam, the king of the two tribes; by this means we shall preserve the good order of the history entire.	²²⁴ I will relate first what was done by Jeroboam, king of Israel, and later the corresponding actions of Roboam, king of the two tribes, in order to keep the whole of my history in proper sequence.
²²⁴ Barach

²²⁵ Ὁ τοίνυν Ἱεροβόαμος οἰκοδομήσας βασίλειον ἐν Σικίμῃ πόλει ἐν ταύτῃ τὴν‎ δίαιταν εἶχε , κατεσκεύασε δὲ καὶ ἐν Φανουὴλ πόλει λεγομένῃ . μετ᾽ οὐ πολὺ δὲ τῆς ἑορτῆς ἐνίστασθαι μελλούσης λογισάμενος , ὡς ἐὰν ἐπιτρέψῃ τῷ πλήθει προσκυνῆσαι τὸν θεὸν εἰς ἹεροσόλυμαJerusalem πορευθέντι καὶ ἐκεῖ τὴν‎ ἑορτὴν διαγαγεῖν , μετανοῆσαν ἴσως καὶ δελεασθὲν ὑπὸ τοῦ ναοῦ καὶ τῆς θρησκείας τῆς ἐν αὐτῷ τοῦ θεοῦ καταλείψει μὲν αὐτόν , προσχωρήσει δὲ τῷ πρώτῳ βασιλεῖ , καὶ κινδυνεύσει τούτου γενομένου τὴν‎ ψυχὴν ἀποβαλεῖνto throw off , ἐπιτεχνᾶταί τι τοιοῦτον ·
²²⁵ When therefore Jeroboam had built him a palace in the city Shechem, he dwelt there. He also built him another at Penuel, a city so called. And now the feast of tabernacles was approaching in a little time, Jeroboam considered, that if he should permit the multitude to go to worship God at Jerusalem, and there to celebrate the festival, they would probably repent of what they had done, and be enticed by the temple, and by the worship of God there performed, and would leave him, and return to their first kings; and if so, he should run the risk of losing his own life; so he invented this contrivance;	²²⁵ Jeroboam built himself a palace in the city of Sikima and lived there, and also built another city called Phanuel. When the feast of tents was approaching Jeroboam thought that if he let the ordinary folk to go to worship God in Jerusalem and celebrate the festival there, they might repent of what they had done and, enticed by the temple and the worship of God there, abandon him and return to their former king, thus putting his own life at risk; so he devised this plan.
²²⁵ Barach

²²⁶ δύο ποιήσας δαμάλεις χρυσᾶς καὶ οἰκοδομήσας ναίσκους τοσούτους ἕνα μὲν ἐν ΒηθήλῃBethel πόλει , τὸν ἕτερον δὲ ἐν ΔάνῃDan , ἡ δ᾽ ἐστὶ πρὸς ταῖς πηγαῖς τοῦ μικροῦ ἸορδάνουJordan , τίθησι τὰς δαμάλεις ἐν ἑκατέρῳ τῶν ἐν ταῖς προειρημέναις πόλεσι ναίσκων , καὶ συγκαλέσας τὰς δέκα φυλὰς ὧν αὐτὸς ἦρχεν ἐδημηγόρησε τούτους ποιησάμενος τοὺς λόγους ·
²²⁶ He made two golden heifers, and built two little temples for them, the one in the city Bethel, and the other in Dan, which last was at the fountains of the Lesser Jordan and he put the heifers into both the little temples, in the forementioned cities. And when he had called those ten tribes together over whom he ruled, he made a speech to the people in these words:	²²⁶ Getting two golden heifers made, he built two little temples for them, one in the city of Bethel and the other in Dan, near the springs of the Lesser Jordan, and placed the heifers in both temples in the aforesaid cities. Then gathering the ten tribes over whom he ruled, he spoke to them as follows :
²²⁶ Barach

²²⁷ " ἄνδρες ὁμόφυλοιof the same race , γινώσκειν ὑμᾶς νομίζω τοῦτο , ὅτι πᾶς τόπος ἔχει τὸν θεὸν καὶ οὐκ ἔστιν ἓν ἀποδεδειγμένον χωρίον ἐν ᾧ πάρεστιν , ἀλλὰ πανταχοῦ τε ἀκούει καὶ τοὺς θρησκεύοντας ἐφορᾷ . ὅθεν οὔ μοι δοκεῖ νῦν ἐπείγειν ὑμᾶς εἰς ἹεροσόλυμαJerusalem πορευθέντας εἰς τὴν‎ τῶν ἐχθρῶν πόλιν μακρὰν οὕτως ὁδὸν προσκυνεῖν ·
²²⁷ “I suppose, my countrymen, that you know this, that every place hath God in it; nor is there any one determinate place in which he is, but he every where hears and sees those that worship him; on which account I do not think it right for you to go so long a journey to Jerusalem, which is an enemy’s city, to worship him.	²²⁷ "My kinsmen, I suppose you know that God is present in every place and that there is no fixed place where he dwells, but everywhere he hears and sees those who worship him. For this reason I do not think it right for you to travel so long a journey to Jerusalem, the city of our enemies, to worship him.
²²⁷ Barach

²²⁸ ἄνθρωπος γὰρ κατεσκεύακε τὸν ναόν , πεποίηκα δὲ κἀγὼ δύο χρυσᾶς δαμάλεις ἐπωνύμους τῷ θεῷ καὶ τὴν‎ μὲν ἐν ΒηθήλῃBethel πόλει καθιέρωσα τὴν‎ δ᾽ ἐν ΔάνῃDan , ὅπως ὑμῶν οἱ τούτων ἔγγιστα τῶν πόλεων κατῳκημένοι προσκυνῶσιν εἰς αὐτὰς ἀπερχόμενοι τὸν θεόνGod . ἀποδείξω δέ τινας ὑμῖν καὶ ἱερεῖς ἐξ ὑμῶν αὐτῶν καὶ ΛηουίταςLevites , ἵνα μὴ χρείαν ἔχητε τῆς ΛηουίτιδοςLevite tribe φυλῆς καὶ τῶν υἱῶν ἈαρῶνοςAaron , ἀλλ᾽ ὁ βουλόμενος ὑμῶν ἱερεὺς εἶναι προσενεγκάτω μόσχον τῷ θεῷ καὶ κριόν , ὃ καὶ τὸν
²²⁸ It was a man that built the temple: I have also made two golden heifers, dedicated to the same God; and the one of them I have consecrated in the city Bethel, and the other in Dan, to the end that those of you that dwell nearest those cities may go to them, and worship God there; and I will ordain for you certain priests and Levites from among yourselves, that you may have no want of the tribe of Levi, or of the sons of Aaron; but let him that is desirous among you of being a priest, bring to God a bullock and a ram, which they say Aaron the first priest brought also.”	²²⁸ It was a human being who built the temple and so I too have made two golden heifers, dedicated to the same God. One of them I have consecrated in the city of Bethel and the other in Dan, so that those of you who live nearest to those cities may go there to worship God. From among yourselves I will also ordain for you priests and Levites so that you may not lack the services of the tribe of Levi or the sons of Aaron. Let anyone among you who wishes to be a priest bring to God a bullock and a ram, as they say was done by Aaron the first priest."
²²⁸ Barach

²²⁹ πρῶτον ἱερέα φασὶν ἈαρῶναAaron πεποιηκέναι . ταῦτ᾽ εἰπὼν ἐξηπάτησε τὸν λαὸν καὶ τῆς πατρίου θρησκείας ἀποστάντας ἐποίησε παραβῆναι τοὺς νόμους . ἀρχὴ κακῶν ἐγένετο τοῦτο τοῖς ἙβραίοιςHebrews καὶ τοῦ πολέμῳ κρατηθέντας ὑπὸ τῶν ἀλλοφύλων αἰχμαλωσίᾳ περιπεσεῖν . ἀλλὰ ταῦτα μὲν κατὰ χώραν δηλώσομεν .
²²⁹ When Jeroboam had said this, he deluded the people, and made them to revolt from the worship of their forefathers, and to transgress their laws. This was the beginning of miseries to the Hebrews, and the cause why they were overcome in war by foreigners, and so fell into captivity. But we shall relate those things in their proper places hereafter.	²²⁹ With these words he misled the people, getting them to revolt from their ancestral form of worship and break the laws. This was the beginning of woes for the Hebrews and was why foreigners defeated them in war and took them captive, as we shall later report in its proper time.
²²⁹ Barach

²³⁰ Ἐνστάσης δὲ τῆς ἑορτῆς ἑβδόμῳ μηνὶ βουλόμενος καὶ αὐτὸς ἐν ΒηθήλῃBethel ταύτην ἀγαγεῖν , ὥσπερ ἑώρταζον καὶ αἱ δύο φυλαὶ ἐν ἹεροσολύμοιςJerusalem , οἰκοδομεῖ μὲν θυσιαστήριον πρὸ τῆς δαμάλεως , γενόμενος δὲ αὐτὸς ἀρχιερεὺς ἐπὶ τὸν βωμὸν ἀναβαίνει σὺν τοῖς ἰδίοις ἱερεῦσι .
²³⁰ When the feast [of tabernacles] was just approaching, Jeroboam was desirous to celebrate it himself in Bethel, as did the two tribes celebrate it in Jerusalem. Accordingly he built an altar before the heifer, and undertook to be high priest himself. So he went up to the altar, with his own priests about him;	²³⁰ As the feast of the seventh month was near, Jeroboam wished to celebrate it himself in Bethel, just as the two tribes did in Jerusalem. So he built an altar before the heifer and acted as high priest himself, going up to the altar along with his own priests.
²³⁰ Barach

²³¹ μέλλοντος δ᾽ ἐπιφέρειν τὰς θυσίας καὶ τὰς ὁλοκαυτώσεις ἐν ὄψει τοῦ λαοῦ παντὸς παραγίνεται πρὸς αὐτὸν ἐξ ἹεροσολύμωνJerusalem προφήτης Ἰάδων ὄνομα τοῦ θεοῦ πέμψαντος , ὃς σταθεὶς ἐν μέσῳ τῷ πλήθει τοῦ βασιλέως ἀκούοντος εἶπε τάδε πρὸς τὸ θυσιαστήριον ποιούμενος τοὺς λόγους ·
²³¹ but when he was going to offer the sacrifices and the burnt-offerings, in the sight of all the people, a prophet, whose name was Jadon, was sent by God, and came to him from Jerusalem, who stood in the midst of the multitude, and in the hearing of the king, and directing his discourse to the altar, said thus:	²³¹ But as he was going to offer the sacrifices and holocausts in the sight of all the people, a prophet called Jadon was sent by God to him from Jerusalem. Standing in the midst of the throng in the hearing of the king and facing the altar, he said these words:
²³¹ Barach

²³² " ὁ θεὸς ἔσεσθαί τινα προλέγει ἐκ τοῦ ΔαυίδουDavid γένους Ἰωσίαν ὄνομα , ὃς ἐπὶ σοῦ θύσει τοὺς ψευδιερεῖς τοὺς κατ᾽ ἐκεῖνον τὸν καιρὸν γενησομένους καὶ τὰ ὀστᾶ τῶν λαοπλάνων τούτων καὶ ἀπατεώνων καὶ ἀσεβῶν ἐπὶ σοῦ καύσει . ἵνα μέντοι γε πιστεύσωσιν οὗτοι τοῦθ᾽ οὕτως ἕξειν , σημεῖον αὐτοῖς προερῶ γενησόμενον · ῥαγήσεται τὸ θυσιαστήριον παραχρῆμα καὶ
²³² “God foretells that there shall be a certain man of the family of David, Josiah by name, who shall slay upon thee those false priests that shall live at that time, and upon thee shall burn the bones of those deceivers of the people, those impostors and wicked wretches. However, that this people may believe that these things shall so come to pass, I foretell a sign to them that shall also come to pass. This altar shall be broken to pieces immediately, and all the fat of the sacrifices that is upon it shall be poured upon the ground.”	²³² "God foretells against you that a man of the family of David, named Josias, shall kill the false priests living at that time and burn the bones of those deceivers of the people, wretches who lead them astray. And so that this people may believe that these things will happen, I will speak this sign for them.
²³² Barach

²³³ πᾶσα ἡ ἐπ᾽ αὐτοῦ‎ πιμελὴ τῶν ἱερείων ἐπὶ γῆν χυθήσεται . ταῦτ᾽ εἰπόντος τοῦ προφήτου παροξυνθεὶς ὁ Ἱεροβόαμος ἐξέτεινε τὴν‎ χεῖρα κελεύων συλλαβεῖν αὐτόν . ἐκτεταμένη δ᾽ ἡ Χεὶρ εὐθέως παρείθη καὶ οὐκέτ᾽ ἴσχυε ταύτην πρὸς αὑτὸν ἀναγαγεῖν , ἀλλὰ νεναρκηκυῖαν καὶ νεκρὰν εἶχεν ἀπηρτημένην . ἐρράγη δὲ καὶ τὸ θυσιαστήριον καὶ κατηνέχθη πάντα ἀπ᾽ αὐτοῦ‎ , καθὼς προεῖπεν ὁ προφήτης .
²³³ When the prophet had said this, Jeroboam fell into a passion, and stretched out his hand, and bid them lay hold of him; but that hand which he stretched out was enfeebled, and he was not able to pull it in again to him, for it was become withered, and hung down, as if it were a dead hand. The altar also was broken to pieces, and all that was upon it was poured out, as the prophet had foretold should come to pass.	²³³ This altar shall at once be shattered and all the fat of the sacrifices upon it shall be poured upon the ground." When the prophet had said this, Jeroboam was enraged and stretched out his hand and gave orders to seize him. But the hand he stretched out was instantly paralyzed so that he could not draw it back, for it withered and hung limply, as if dead. The altar too was shattered and all that was upon it poured away, just as the prophet foretold.
²³³ Barach

²³⁴ μαθὼν δὲ ἀληθῆ τὸν ἄνθρωπον καὶ θείαν ἔχοντα πρόγνωσιν παρεκάλεσεν αὐτὸν δεηθῆναι τοῦ θεοῦ ἀναζωπυρῆσαι τὴν‎ δεξιὰν αὐτῷ . Καὶ ὁ μὲν ἱκέτευσε τὸν θεὸν τοῦτ᾽ αὐτῷ παρασχεῖν , ὁ δὲ τῆς χειρὸς τὸ κατὰ φύσιν ἀπολαβούσης χαίρων ἐπ᾽ αὐτῇ τὸν προφήτην παρεκάλει δειπνῆσαι παρ᾽ αὐτῷ .
²³⁴ So the king understood that he was a man of veracity, and had a divine foreknowledge; and entreated him to pray to God that he would restore his right hand. Accordingly the prophet did pray to God to grant him that request. So the king, having his hand recovered to its natural state, rejoiced at it, and invited the prophet to sup with him;	²³⁴ Learning that the man spoke truth with divine foreknowledge, the king implored him to pray God to restore his right hand; and the prophet implored God to grant it to him. When his hand was restored to its natural state, the king was glad and invited the prophet to dine with him.
²³⁴ Barach

²³⁵ Ἰάδων δέ φησιν οὐχ ὑπομένειν εἰσελθεῖν πρὸς αὐτὸν οὐδὲ γεύσασθαι ἄρτου καὶ ὕδατος ἐν ταύτῃ τῇ πόλει · τοῦτο γὰρ αὐτῷ τὸν θεὸν ἀπειρηκέναι καὶ τὴν‎ ὁδὸν ἣν ἦλθεν ὅπως μὴ δι᾽ αὐτῆς ποιήσηται τὴν‎ ἐπιστροφήν , ἀλλὰ δι᾽ ἄλλης ἔφασκεν · τοῦτον μὲν οὖν ὁ βασιλεὺς ἐθαύμαζεν τῆς ἐγκρατείας , αὐτὸς δ᾽ ἦν ἐν φόβῳ μεταβολὴν αὐτοῦ‎ τῶν πραγμάτων ἐκ τῶν προειρημένων οὐκ ἀγαθὴν ὑπονοῶν .
²³⁵ but Jadon said that he could not endure to come into his house, nor to taste of bread or water in this city, for that was a thing God had forbidden him to do; as also to go back by the same way which he came, but he said he was to return by another way. So the king wondered at the abstinence of the man, but was himself in fear, as suspecting a change of his affairs for the worse, from what had been said to him.	²³⁵ Jadon said, however, that he could not bear to enter his house, or to taste food or drink in this town, since God had forbidden it to him or even to return by the same road by which he had come, but by another way. The king was amazed at his abstinence and anxious for himself, suspecting from what had been said that matters were not going to turn out well for him.
²³⁵ Barach

Chapter 9
[236-245]
Lying prophets make foolish claims.
King Jeroboam is alienated from God

☜ ☞

²³⁶ Ἦν δέ τις ἐν τῇ πόλει πρεσβύτης πονηρὸς ψευδοπροφήτης , ὃν εἶχεν ἐν τιμῇ Ἱεροβόαμος ἀπατώμενος ὑπ᾽ αὐτοῦ‎ τὰ πρὸς ἡδονὴν λέγοντος . Οὗτος τότε μὲν κλινήρης ἦν διὰ τὴν‎ ἀπὸ τοῦ γήρως ἀσθένειαν , τῶν δὲ παίδων αὐτῷ δηλωσάντων τὰ περὶ τοῦ παρόντος ἐξ ἹεροσολύμωνJerusalem προφήτου καὶ τῶν σημείων τῶν γενομένων ,
²³⁶ Now there was a certain wicked man in that city, who was a false prophet, whom Jeroboam had in great esteem, but was deceived by him and his flattering words. This man was bedrid, by reason or the infirmities of old age: however, he was informed by his sons concerning the prophet that was come from Jerusalem, and concerning the signs done by him;	²³⁶ There was a wicked elder in that city, a false prophet whom Jeroboam held in high esteem, but who misled him by his flattering words. This man was bedridden with the infirmities of old age, but was told by his sons about the prophet who had come from Jerusalem and about the signs done by him.
²³⁶ Barach

²³⁷ καὶ ὡς παρεθεῖσαν αὐτῷ τὴν‎ δεξιὰν Ἱεροβόαμος εὐξαμένου πάλιν ἐκείνου ζῶσαν ἀπολάβοι , δείσας μὴ παρευδοκιμήσειεν αὐτὸν ὁ ξένος παρὰ τῷ βασιλεῖ καὶ πλείονος ἀπολαύοι τιμῆς προσέταξε τοῖς παισὶν εὐθὺς ἐπιστρώσασι τὸν ὄνον ἕτοιμον πρὸς ἔξοδον αὐτῷ παρασκευάσαι .
²³⁷ and how, when Jeroboam’s right hand had been enfeebled, at the prophet’s prayer he had it revived again. Whereupon he was afraid that this stranger and prophet should be in better esteem with the king than himself, and obtain greater honor from him: and he gave orders to his sons to saddle his ass presently, and make all ready that he might go out.	²³⁷ When they told how, at the prophet's prayer, Jeroboam's right hand had been restored to life, he feared that this stranger would be more highly esteemed than himself by the king and enjoy greater honour from him, so he ordered his sons to saddle his donkey immediately and make ready for his departure.
²³⁷ Barach

²³⁸ τῶν δὲ σπευσάντων ὃ προσετάγησαν ἐπιβὰς ἐδίωξε τὸν προφήτην καὶ καταλαβὼν ἀναπαυόμενον ὑπὸ δένδρῳ δασεῖ καὶ σκιὰν ἔχοντι δρυὸς εὐμεγέθους ἠσπάσατο πρῶτον , εἶτ᾽ ἐμέμφετο μὴ παρ᾽ αὐτὸν εἰσελθόντα καὶ ξενίων μεταλαβόντα .
²³⁸ Accordingly they made haste to do what they were commanded, and he got upon the ass and followed after the prophet; and when he had overtaken him, as he was resting himself under a very large oak tree that was thick and shady, he at first saluted him, but presently he complained of him, because he had not come into his house, and partaken of his hospitality.	²³⁸ They hurried to do as they were told and he got upon the donkey and went in search of the prophet and overtook him as he was resting under a large oak tree that was thick and shady. At first he greeted him, but soon he complained that he had not come into his house and partaken of his hospitality.
²³⁸ Barach

²³⁹ τοῦ δὲ φήσαντος κεκωλῦσθαι πρὸς τοῦ θεοῦ γεύσασθαι παρά τινι τῶν ἐν ἐκείνῃ τῇ πόλει , " ἀλλ᾽ οὐχὶ παρ᾽ ἐμοὶ πάντως , εἶπεν , ἀπηγόρευκέ σοι τὸ θεῖον παραθέσθαι τράπεζαν · προφήτης γάρ εἰμι κἀγὼ καὶ τῆς αὐτῆς σοι κοινωνὸς πρὸς αὐτὸν θρησκείας , καὶ πάρειμι νῦν ὑπ᾽ αὐτοῦ‎ πεμφθείς .
²³⁹ And when the other said that God had forbidden him to taste of any one’s provision in that city, he replied, that “for certain God had not forbidden that I should set food before thee, for I am a prophet as thou art, and worship God in the same manner that thou dost; and I am now come as sent by him, in order to bring thee into my house, and make thee my guest.”	²³⁹ When the other said that God had forbidden him to eat with anyone in that city, he replied, "Certainly, God had not forbidden me to set food before you, for I am a prophet as you are and worship God just as you do, and now I come sent by him, in order to bring you into my house and make you my guest."
²³⁹ Barach

²⁴⁰ ὅπως ἀγάγω σε πρὸς ἐμαυτὸν ἑστιασόμενον . ὁ δὲ ψευσαμένῳ πεισθεὶς ἀνέστρεψεν · ἀριστώντων δ᾽ ἔτι καὶ φιλοφρονουμένων ὁ θεὸς ἐπιφαίνεται τῷ Ἰάδωνι καὶ παραβάντα τὰς ἐντολὰς αὐτοῦ‎ τιμωρίαν ὑφέξειν ἔλεγεν καὶ ποδαπὴν ἐδήλου · λέοντα γὰρ αὐτῷ κατὰ τὴν‎ ὁδὸν ἀπερχομένῳ συμβαλεῖν ἔφραζεν , ὑφ᾽ οὗ διαφθαρήσεσθαι καὶ τῆς ἐν τοῖς πατρῴοις μνήμασι ταφῆς ἀμοιρήσειν .
²⁴⁰ Now Jadon gave credit to this lying prophet, and returned back with him. But when they were at dinner, and merry together, God appeared to Jadon, and said that he should suffer punishment for transgressing his commands,—and he told him what that punishment should be for he said that he should meet with a lion as he was going on his way, by which lion he should be torn in pieces, and be deprived of burial in the sepulchers of his fathers;	²⁴⁰ Believing his lying words he returned with him and when they were dining and celebrating, God appeared to Jadon and said that he would suffer for disobeying his commands, and he told him what his punishment would be. He said that as he was going on his way, he would meet with a lion which would tear him to pieces and he would not be buried in the tombs of his fathers.
²⁴⁰ Barach

²⁴¹ ταῦτα δ᾽ ἐγένετο οἶμαι κατὰ τὴν‎ τοῦ θεοῦ βούλησιν , ὅπως μὴ προσέχοι τοῖς τοῦ Ἰάδωνος λόγοις Ἱεροβόαμος ἐληλεγμένῳ ψευδεῖ . πορευομένῳ τοίνυν τῷ Ἰάδωνι πάλιν εἰς ἹεροσόλυμαJerusalem συμβάλλει λέων καὶ κατασπάσας αὐτὸν ἀπὸ τοῦ κτήνους ἀπέκτεινε , καὶ τὸν μὲν ὄνον οὐδὲν ὅλως ἔβλαψε , παρακαθεζόμενος δ᾽ ἐφύλαττε κἀκεῖνον καὶ τὸ τοῦ προφήτου σῶμα , μέχρις οὗ τινες τῶν ὁδοιπόρων ἰδόντες ἀπήγγειλαν ἐλθόντες εἰς τὴν‎ πόλιν τῷ ψευδοπροφήτῃ .
²⁴¹ which things came to pass, as I suppose, according to the will of God, that so Jeroboam might not give heed to the words of Jadon as of one that had been convicted of lying. However, as Jadon was again going to Jerusalem, a lion assaulted him, and pulled him off the beast he rode on, and slew him; yet did he not at all hurt the ass, but sat by him, and kept him, as also the prophet’s body. This continued till some travelers that saw it came and told it in the city to the false prophet,	²⁴¹ I suppose that these things happened according to God's will, so that Jeroboam might not heed the words of Jadon, who was convicted of lying. And as Jadon was going back to Jerusalem, a lion attacked him and pulled him off his mount and killed him, without harming the animal at all, for it sat there and protected both the donkey and the prophet's body until some travellers who saw it came to the city and told the false prophet about it.
²⁴¹ Barach

²⁴² ὁ δὲ τοὺς υἱοὺς πέμψας ἐκόμισε τὸ σῶμα εἰς τὴν‎ πόλιν καὶ πολυτελοῦς κηδείας ἠξίωσεν ἐντειλάμενος τοῖς παισὶ καὶ αὐτὸν ἀποθανόντα σὺν ἐκείνῳ θάψαι , λέγων ἀληθῆ μὲν εἶναι πάνθ᾽ ὅσα προεφήτευσε κατὰ τῆς πόλεως ἐκείνης καὶ τοῦ θυσιαστηρίου καὶ τῶν ἱερέων καὶ τῶν ψευδοπροφητῶν , ὑβρισθήσεσθαι δ᾽ αὐτὸς μετὰ τὴν‎ τελευτὴν οὐδὲν σὺν ἐκείνῳ ταφεὶς τῶν ὀστῶν οὐ γνωρισθησομένων .
²⁴² who sent his sons, and brought the body unto the city, and made a funeral for him at great expense. He also charged his sons to bury himself with him and said that all which he had foretold against that city, and the altar, and priests, and false prophets, would prove true; and that if he were buried with him, he should receive no injurious treatment after his death, the bones not being then to be distinguished asunder.	²⁴² He sent his sons and brought the corpse to the city and gave him a lavish funeral and instructed his sons to bury himself alongside him when he died; for all that he had foretold against the city and the altar and the priests and false prophets would come true, and that if he were buried alongside him, he would not be desecrated after his death, their bones being indistinguishable from each other.
²⁴² Barach

²⁴³ κηδεύσας οὖν τὸν προφήτην καὶ ταῦτα τοῖς υἱοῖς ἐντειλάμενος πονηρὸς ὢν καὶ ἀσεβὴς πρόσεισι τῷ Ἱεροβοάμῳ καὶ " τί δήποτ᾽ ἐταράχθης , εἰπών , ὑπὸ τῶν τοῦ ἀνοήτου λόγων ; ὡς τὰ περὶ τὸ θυσιαστήριον αὐτῷ καὶ τὴν‎ αὑτοῦ χεῖρα διηγήσαθ᾽ ὁ βασιλεὺς θεῖον ἀληθῶς καὶ προφήτην ἄριστον ἀποκαλῶν , ἤρξατο ταύτην αὐτοῦ‎ τὴν‎ δόξαν ἀναλύειν [κακουργῶν ] καὶ πιθανοῖς περὶ τῶν γεγενημένων χρώμενος λόγοις βλάπτειν αὐτῶν τὴν‎ ἀλήθειαν .
²⁴³ But now, when he had performed those funeral rites to the prophet, and had given that charge to his sons, as he was a wicked and an impious man, he goes to Jeroboam, and says to him, “And wherefore is it now that thou art disturbed at the words of this silly fellow?” And when the king had related to him what had happened about the altar, and about his own hand, and gave him the names of divine man, and an excellent prophet, he endeavored by a wicked trick to weaken that his opinion; and by using plausible words concerning what had happened, he aimed to injure the truth that was in them;	²⁴³ After burying the prophet and giving these directions to his sons, this wicked and impious fellow went to Jeroboam and said, "Why are you troubled by the words of that ignorant man?" When the king told what had happened about the altar and his own hand and spoke of him as a divine man and genuine prophet, he craftily tried to weaken his opinion, seeking with plausible words to pervert the truth.
²⁴³ Barach

²⁴⁴ ἐπεχείρειto put one's hand in γὰρ πείθειν αὐτόν , ὡς ὑπὸ κόπου μὲν ἡ Χεὶρ αὐτοῦ‎ ναρκήσειε βαστάζουσα τὰς θυσίας , εἶτ᾽ ἀνεθεῖσαto send up πάλιν εἰς τὴν‎ αὑτῆς ἐπανέλθοι φύσιν , τὸ δὲ θυσιαστήριον καινὸν ὂν καὶ δεξάμενον θυσίας πολλὰς καὶ μεγάλας ῥαγείη καὶ πέσοι διὰ βάρος τῶν ἐπενηνεγμένων . ἐδήλου δ᾽ αὐτῷ καὶ τὸν θάνατον τοῦ τὰ σημεῖα [ταῦτα ] προειρηκότος ὡς ὑπὸ λέοντος ἀπώλετο · οὕτως οὐδὲ ἓν οὔτ᾽ εἶχεν
²⁴⁴ for he attempted to persuade him that his hand was enfeebled by the labor it had undergone in supporting the sacrifices, and that upon its resting a while it returned to its former nature again; and that as to the altar, it was but new, and had borne abundance of sacrifices, and those large ones too, and was accordingly broken to pieces, and fallen down by the weight of what had been laid upon it. He also informed him of the death of him that had foretold those things, and how he perished; [whence he concluded that] he had not any thing in him of a prophet, nor spake any thing like one.	²⁴⁴ He sought to persuade him that his hand was tired from raising the sacrifices and that after resting a while it would have returned to its former state, and that the altar was only new and had been laden with many large sacrifices that it had broken and fallen down by all the weight laid upon it. Though he was no prophet and did not speak like one, he told him that the one who foretold those things had died, and the manner of his death.
²⁴⁴ Barach

²⁴⁵ οὔτ᾽ ἐφθέγξατο προφήτου . ταῦτα εἰπὼν πείθει τὸν βασιλέα καὶ τὴν‎ διάνοιαν αὐτοῦ‎ τελέως ἀποστρέψας ἀπὸ τοῦ θεοῦ καὶ τῶν ὁσίων ἔργων καὶ δικαίων ἐπὶ τὰς ἀσεβεῖς πράξεις παρώρμησεν . οὕτως δ᾽ ἐξύβρισεν εἰς τὸ θεῖον καὶ παρηνόμησεν , ὡς οὐδὲν ἄλλο καθ᾽ ἡμέραν ζητεῖν ἢ τί καινὸν καὶ μιαρώτερον τῶν ἤδη τετολμημένων ἐργάσηται . Καὶ τὰ μὲν περὶ Ἱεροβόαμον ἐπὶ τοῦ παρόντος ἐν τούτοις ἡμῖν δεδηλώσθω .
²⁴⁵ When he had thus spoken, he persuaded the king, and entirely alienated his mind from God, and from doing works that were righteous and holy, and encouraged him to go on in his impious practices and accordingly he was to that degree injurious to God, and so great a transgressor, that he sought for nothing else every day but how he might be guilty of some new instances of wickedness, and such as should be more detestable than what he had been so insolent as to do before. And so much shall at present suffice to have said concerning Jeroboam.	²⁴⁵ With these words he persuaded the king and distracted his mind from God and from works that were good and holy, urging him to persist in his impious ways. Thereby he greatly offended God and was so sinful that every day he sought only to commit some new kind of wickedness more rotten than what he had done already. But for the present let that be enough to say about Jeroboam.
²⁴⁵ Barach

Chapter 10
[246-265]
Roboam is besieged in Jerusalem, by Shishak of Egypt

☜ ☞

²⁴⁶ Ὁ δὲ ΣολόμωνοςSolomon υἱὸς ῬοβόαμοςRoboam ὁ τῶν δύο φυλῶν βασιλεύς , ὡς προειρήκαμεν , ᾠκοδόμησε πόλεις ὀχυράς τε καὶ μεγάλας ΒηθλεὲμBethlehem καὶ ἨταμὲEtame καὶ ΘεκωὲTekoe καὶ ΒηθσοὺρBethsur καὶ ΣωχὼSocho καὶ ὈδολλὰμOdollam καὶ ΕἰπὰνEipan καὶ ΜάρισανMarissa καὶ τὴν‎ ΖιφὰZiph καὶ ἈδωραὶμAdoram καὶ ΛάχειςLachish καὶ ἈζηκὰAzekah καὶ ΣαρὰμSaram καὶ ἨλὼμElom καὶ ΧεβρῶναHebron .
²⁴⁶ Now Rehoboam, the son of Solomon, who, as we said before, was king of the two tribes, built strong and large cities, Bethlehem, and Etam, and Tekoa, and Bethzur, and Shoco, and Adullam, and Ipan, and Maresha, and Ziph, and Adoriam, and Lachish, and Azekah, and Zorah, and Aijalon, and Hebron;	²⁴⁶ Solomon's son Roboam, who as we have said was king of the two tribes, fortified the large towns of Bethlehem and Etame and Tekoe and Bethsur and Socho and Odollam and Eipan and Marisa and Ziph and Adoram and Lachish and Azekah and Saram and Elom and Hebron.
²⁴⁶ Barach

²⁴⁷ ταύτας μὲν ἐν τῇ ἸουδαίᾳJudea φυλῇ [καὶ κληρουχίᾳ ] πρώτας ᾠκοδόμησε , κατεσκεύασε δὲ καὶ ἄλλας μεγάλας ἐν τῇ ΒενιαμίδιBenjamin κληρουχίᾳ , καὶ τειχίσας φρουράς τε κατέστησεν ἐν ἁπάσαις καὶ ἡγεμόνας σῖτόν τε πολὺν καὶ οἶνον καὶ ἔλαιον τά τε ἄλλα πρὸς διατροφὴν ἐν ἑκάστῃ τῶν πόλεων δαψιλῶς ἀπέθετο , πρὸς δὲ τούτοις θυρεοὺς καὶ σιρομάστας εἰς πολλὰς μυριάδας .
²⁴⁷ these he built first of all in the tribe of Judah. He also built other large cities in the tribe of Benjamin, and walled them about, and put garrisons in them all, and captains, and a great deal of corn, and wine, and oil, and he furnished every one of them plentifully with other provisions that were necessary for sustenance; moreover, he put therein shields and spears for many ten thousand men.	²⁴⁷ These he built up first of all in the tribe and territory of Judas. He also fortified and garrisoned other large towns in the area of Benjamin and built walls around them and put officers in them all and furnished each of them plentifully with provisions and shields and spears for many thousands of men.
²⁴⁷ Barach

²⁴⁸ συνῆλθον δὲ οἱ παρὰ πᾶσι τοῖς ἸσραηλίταιςIsraelite ἱερεῖς πρὸς αὐτὸν εἰς ἹεροσόλυμαJerusalem καὶ ΛηουῖταιLevites καὶ εἴ τινες ἄλλοι τοῦ πλήθους ἦσαν ἀγαθοὶ καὶ δίκαιοι καταλιπόντες αὑτῶν τὰς πόλεις , ἵνα θρησκεύσωσιν ἐν ἹεροσολύμοιςJerusalem τὸν θεόνGod · οὐ γὰρ ἡδέως εἶχον προσκυνεῖν ἀναγκαζόμενοι τὰς δαμάλεις , ἃς Ἱεροβόαμος κατεσκεύασε · καὶ ηὔξησαν τὴν‎ Ῥοβοάμου βασιλείαν ἐπ᾽ ἔτη τρία .
²⁴⁸ The priests also that were in all Israel, and the Levites, and if there were any of the multitude that were good and righteous men, they gathered themselves together to him, having left their own cities, that they might worship God in Jerusalem; for they were not willing to be forced to worship the heifers which Jeroboam had made; and they augmented the kingdom of Rehoboam for three years.	²⁴⁸ From all Israel the priests and Levites and all who were good and righteous left their towns and went to worship God in Jerusalem, unwilling to be forced to worship the heifers that Jeroboam had made, and for three years they supported the kingship of Roboam.
²⁴⁸ Barach

²⁴⁹ γήμας δὲ συγγενῆ τινα καὶ τρεῖς ποιησάμενος ἐξ αὐτῆς παῖδας ἤγετο ὕστερον καὶ τὴν‎ ἐκ τῆς ἈψαλώμουAbsalom θυγατρὸς Θαμάρης Μαχάνην ὄνομα καὶ αὐτὴν οὖσαν συγγενῆ · καὶ παῖς ἐξ αὐτῆς ἄρρην αὐτῷ γίνεται , ὃν Ἀβίαν προσηγόρευσεν . τεκνοῖ δὲ καὶ ἐξ ἄλλων γυναικῶν πλειόνων , ἁπασῶν δὲ μᾶλλον ἔστερξε τὴν‎ Μαχάνην .
²⁴⁹ And after he had married a woman of his own kindred, and had by her three children born to him, he married also another of his own kindred, who was a daughter of Absalom by Tamar, whose name was Maachah, and by her he had a son, whom he named Abijah. He had moreover many other children by other wives, but he loved Maachah above them all.	²⁴⁹ Then he married one of his own clan and with her had three children and then married also another relative, the daughter of Absalom by Tamar, named Machanes and with her had a son whom he named Abias. He also had many other children by other wives, but he loved Machanes above them all.
²⁴⁹ Barach

²⁵⁰ εἶχε δὲ τὰς μὲν νόμῳ συνοικούσας αὐτῷ γυναῖκας ὀκτωκαίδεκα παλλακὰς δὲ τριάκοντα , καὶ υἱοὶ μὲν αὐτῷ γεγόνεισαν ὀκτὼ καὶ εἴκοσι θυγατέρες δ᾽ ἑξήκοντα . διάδοχον δὲ ἀπέδειξε τῆς βασιλείας τὸν ἐκ τῆς Μαχάνης Ἀβίαν καὶ τοὺς θησαυροὺς αὐτῷ καὶ τὰς ὀχυρωτάτας πόλεις ἐπίστευσεν .
²⁵⁰ Now he had eighteen legitimate wives, and thirty concubines; and he had born to him twenty-eight sons and threescore daughters; but he appointed Abijah, whom he had by Maachah, to be his successor in the kingdom, and intrusted him already with the treasures and the strongest cities.	²⁵⁰ He had eighteen legitimate wives and thirty concubines, and twenty-eight sons and sixty daughters were born to him, and he appointed Abias, whom he had by Machanes, as his successor in the kingdom and already entrusted to him the treasures and the strongest cities.
²⁵⁰ Barach

²⁵¹ Αἴτιον δ᾽ οἶμαι πολλάκις γίνεται κακῶν καὶ παρανομίας τοῖς ἀνθρώποις τὸ τῶν πραγμάτων μέγεθος καὶ ἡ πρὸς τὸ βέλτιον αὐτῶν τροπή · τὴν‎ γὰρ βασιλείαν αὐξανομένην οὕτω βλέπων ῬοβόαμοςRoboam εἰς ἀδίκους καὶ ἀσεβεῖς ἐξετράπη πράξεις καὶ τῆς τοῦ θεοῦ θρησκείας κατεφρόνησεν , ὡς καὶ τὸν ὑπ᾽ αὐτῷ λαὸν μιμητὴν γενέσθαι τῶν ἀνομημάτων .
²⁵¹ Now I cannot but think that the greatness of a kingdom, and its change into prosperity, often become the occasion of mischief and of transgression to men; for when Rehoboam saw that his kingdom was so much increased, he went out of the right way unto unrighteous and irreligious practices, and he despised the worship of God, till the people themselves imitated his wicked actions:	²⁵¹ I think that the greatness of a kingdom and its change to prosperity often become for people a cause of harm and sin for when Roboam saw such growth in his kingdom he abandoned the right way to follow unjust and irreligious practices and scorned the worship of God, until the people themselves imitated his misdeeds.
²⁵¹ Barach

²⁵² συνδιαφθείρεται γὰρ τὰ τῶν ἀρχομένων ἤθη τοῖς τῶν ἡγουμένων τρόποις , καὶ ὡς ἔλεγχον τῆς ἐκείνων ἀσελγείας τὴν‎ αὑτῶν σωφροσύνην παραπέμποντες ὡς ἀρετῇ ταῖς κακίαις αὐτῶν ἕπονται · οὐ γὰρ ἔνεστιν ἀποδέχεσθαι δοκεῖν τὰ τῶν βασιλέων ἔργα μὴ ταὐτὰ πράττοντας .
²⁵² for so it usually happens, that the manners of subjects are corrupted at the same time with those of their governors, which subjects then lay aside their own sober way of living, as a reproof of their governors’ intemperate courses, and follow their wickedness as if it were virtue; for it is not possible to show that men approve of the actions of their kings, unless they do the same actions with them.	²⁵² For the morals of subjects are corrupted along with those of their leaders, with the subjects abandoning their sober lifestyle to imitate their leaders' intemperate ways and following their wrongdoing as if it were virtue. For how else can people show approval for the behaviour of their kings, except by imitating them?
²⁵² Barach

²⁵³ τοῦτο τοίνυν συνέβαινε καὶ τοῖς ὑπὸ ῬοβοάμῳRoboam τεταγμένοις ἀσεβοῦντος αὐτοῦ‎ καὶ παρανομοῦντος σπουδάζειν , μὴ προσκρούσωσι τῷ βασιλεῖ θέλοντες εἶναι δίκαιοι . τιμωρὸν δὲ τῶν εἰς αὐτὸν ὕβρεων ὁ θεὸς ἐπιπέμπει τὸν ΑἰγυπτίωνEgyptians βασιλέα Ἴσωκον , περὶ οὗ πλανηθεὶς ἩρόδοτοςHerodotus τὰς πράξεις αὐτοῦ‎ Σεσώστρει προσάπτει .
²⁵³ Agreeable whereto it now happened to the subjects of Rehoboam; for when he was grown impious, and a transgressor himself, they endeavored not to offend him by resolving still to be righteous. But God sent Shishak, king of Egypt, to punish them for their unjust behavior towards him, concerning whom Herodotus was mistaken, and applied his actions to Sesostris;	²⁵³ This now happened to Roboam's subjects, for when he had grown impious and lawless, they did not wish to offend him by wanting to be still righteous. But God sent Isokos the king of Egypt, to punish them for their wrongful behaviour toward him, about whom Herodotus was mistaken when he attributed his actions to Sesostris.
²⁵³ Barach

²⁵⁴ οὗτος γὰρ ὁ Ἴσωκος πέμπτῳ ἔτει τῆς Ῥοβοάμου βασιλείας ἐπιστρατεύεται μετὰ πολλῶν αὐτῷ μυριάδων · ἅρματα μὲν γὰρ αὐτῷ χίλια καὶ διακόσια τὸν ἀριθμὸν ἠκολούθει , ἱππέων δὲ μυριάδες ἕξ , πεζῶν δὲ μυριάδες τεσσαράκοντα . τούτων τοὺς πλείστους Λίβυας ἐπήγετο καὶ ΑἰθίοπαςEthiopian .
²⁵⁴ for this Shishak, in the fifth year of the reign of Rehoboam, made an expedition [into Judea] with many ten thousand men; for he had one thousand two hundred chariots in number that followed him, and threescore thousand horsemen, and four hundred thousand footmen. These he brought with him, and they were the greatest part of them Libyans and Ethiopians.	²⁵⁴ In the fifth year of Roboam's reign, this Isokos came against him with myriads of men, leading a thousand two hundred chariots and sixty thousand cavalry and four hundred thousand infantry, most of them Libyans and Ethiopians.
²⁵⁴ Barach

²⁵⁵ ἐμβαλὼν οὖν εἰς τὴν‎ χώραν τῶν ἙβραίωνHebrews καταλαμβάνει τε τὰς ὀχυρωτάτας τῆς Ῥοβοάμου βασιλείας πόλεις ἀμαχητὶ καὶ ταύτας ἀσφαλισάμενος ἔσχατον ἐπῆλθε τοῖς ἹεροσολύμοιςJerusalem ἐγκεκλεισμένου τοῦ Ῥοβοάμου καὶ τοῦ πλήθους ἐν αὐτοῖς διὰ τὴν‎ Ἰσώκου στρατείαν καὶ τὸν θεὸν ἱκετευόντωνto approach as a suppliant δοῦναι νίκην καὶ σωτηρίαν .
²⁵⁵ Now therefore when he fell upon the country of the Hebrews, he took the strongest cities of Rehoboam’s kingdom without fighting; and when he had put garrisons in them, he came last of all to Jerusalem. Now when Rehoboam, and the multitude with him, were shut up in Jerusalem by the means of the army of Shishak, and when they besought God to give them victory and deliverance, they could not persuade God to be on their side.	²⁵⁵ When he attacked the region of the Hebrews, he took the strongest cities of Roboam's kingdom without fighting, and when he had put garrisons in them, he came last of all to Jerusalem. When Roboam and the people with him, were shut up in Jerusalem by the army of Isokos and when they begged God to give them victory and save them.
²⁵⁵ Barach

²⁵⁶ ἀλλ᾽ οὐκ ἔπεισαν τὸν θεὸν ταχθῆναι μετ᾽ αὐτῶν · ὁ δὲ προφήτης ΣαμαίαςSameas ἔφησεν αὐτοῖς τὸν θεὸν ἀπειλεῖν ἐγκαταλείψειν αὐτούς , ὡς καὶ αὐτοὶ τὴν‎ θρησκείαν αὐτοῦ‎ κατέλιπον . ταῦτ᾽ ἀκούσαντες εὐθὺς ταῖς ψυχαῖς ἀνέπεσον καὶ μηδὲν ἔτι σωτήριον ὁρῶντες ἐξομολογεῖσθαιto promise, consent πάντες ὥρμησαν , ὅτι δικαίως αὐτοὺς ὁ θεὸς ὑπερόψεται γενομένους περὶ αὐτὸν ἀσεβεῖς καὶ συγχέοντας τὰ νόμιμα .
²⁵⁶ But Shemaiah the prophet told them, that God threatened to forsake them, as they had themselves forsaken his worship. When they heard this, they were immediately in a consternation of mind; and seeing no way of deliverance, they all earnestly set themselves to confess that God might justly overlook them, since they had been guilty of impiety towards him, and had let his laws lie in confusion.	²⁵⁶ But they could not persuade God to side with them, for the prophet Shemaias told them that God had forsaken them, just as they themselves had forsaken his worship. Hearing this, they were instantly seized with panic and seeing no way of safety they all earnestly confessed that God would be right to ignore them, since they had committed impiety toward him and had let his laws lie unheeded.
²⁵⁶ Barach

²⁵⁷ κατιδὼν δ᾽ αὐτοὺς ὁ θεὸς οὕτω διακειμένους καὶ τὰς ἁμαρτίας ἀνθομολογουμένους ἀνθομολογούμενός ἀνθούσης ἀνθομολογεῖταιto fourish ἀνθοῦντες ἀνθρωπίναις ἀνθρωπίνας ἀνθρωπίνη ἀνθρωπίνην ἀνθρωπίνοιςhuman, humane ἀνθρωπίνου ἀνθρωπίνως οὐκ ἀπολέσειν αὐτοὺς εἶπε πρὸς τὸν προφήτην , ποιήσειν μέντοι γε τοῖς ΑἰγυπτίοιςEgyptian ὑποχειρίους , ἵνα μάθωσι πότερον ἀνθρώπῳ δουλεύειν ἐστὶν ἀπονώτερον ἢ θεῷ .
²⁵⁷ So when God saw them in that disposition, and that they acknowledged their sins, he told the prophet that he would not destroy them, but that he would, however, make them servants to the Egyptians, that they may learn whether they will suffer less by serving men or God.	²⁵⁷ When God saw their state of mind and how they acknowledged their sins, he told the prophet he would not destroy them, but that he would make them servants to the Egyptians, so they would learn whether they suffered less by serving men or serving God.
²⁵⁷ Barach

²⁵⁸ παραλαβὼν δὲ Ἴσωκος ἀμαχητὶ τὴν‎ πόλιν δεξαμένου Ῥοβοάμου διὰ τὸν φόβον οὐκ ἐνέμεινε ταῖς γενομέναις συνθήκαις , ἀλλ᾽ ἐσύλησε τὸ ἱερὸν καὶ τοὺς θησαυροὺς ἐξεκένωσε τοῦ θεοῦ καὶ τοὺς βασιλικοὺς χρυσοῦ καὶ ἀργύρου μυριάδας ἀναριθμήτους βαστάσας καὶ μηδὲν ὅλως ὑπολιπών .
²⁵⁸ So when Shishak had taken the city without fighting, because Rehoboam was afraid, and received him into it, yet did not Shishak stand to the covenants he had made, but he spoiled the temple, and emptied the treasures of God, and those of the king, and carried off innumerable ten thousands of gold and silver, and left nothing at all behind him.	²⁵⁸ When Isokos had taken the city without a fight, since Roboam in his fear received him into it, he did not keep his agreements but despoiled the temple and emptied the treasury of God and of the king and carried off innumerable thousands of gold and silver and left nothing at all.
²⁵⁸ Barach

²⁵⁹ περιεῖλε δὲ καὶ τοὺς χρυσοῦς θυρεοὺς καὶ τὰς ἀσπίδας , ἃς κατεσκεύασε ΣολόμωνSolomon ὁ βασιλεύς , οὐκ εἴασε δὲ οὐδὲ τὰς χρυσᾶς φαρέτρας , ἃς ἀνέθηκε ΔαυίδηςDavid τῷ θεῷ λαβὼν παρὰ τοῦ τῆς ΣωφηνῆςSophene βασιλέως , καὶ τοῦτο ποιήσας ἀνέστρεψεν εἰς τὰ οἰκεῖα .
²⁵⁹ He also took away the bucklers of gold, and the shields, which Solomon the king had made; nay, he did not leave the golden quivers which David had taken from the king of Zobah, and had dedicated to God; and when he had thus done, he returned to his own kingdom.	²⁵⁹ He also took away the golden bucklers and shields made by king Solomon and the golden quivers which David had taken from the king of Sophene and dedicated to God, and having done so, returned home.
²⁵⁹ Barach

²⁶⁰ μέμνηται δὲ ταύτης τῆς στρατείας καὶ ὁ ἉλικαρνασεὺςHalicarnassus ἩρόδοτοςHerodotus περὶ μόνον τὸ τοῦ βασιλέως πλανηθεὶς ὄνομα , καὶ ὅτι ἄλλοις τε πολλοῖς ἐπῆλθεν ἔθνεσι καὶ τὴν‎ ΠαλαιστίνηνPalestine ΣυρίανSyria ἐδουλώσατο λαβὼν ἀμαχητὶ τοὺς ἀνθρώπους τοὺς ἐν αὐτῇ .
²⁶⁰ Now Herodotus of Halicarnassus mentions this expedition, having only mistaken the king’s name; and [in saying that] he made war upon many other nations also, and brought Syria of Palestine into subjection, and took the men that were therein prisoners without fighting.	²⁶⁰ Herodotus of Halicarnassus mentions this expedition, only mistaking the king's name, and in saying that he also made war on many other nations and conquered Syria of Palestine and captured the people there without a fight.
²⁶⁰ Barach

²⁶¹ φανερὸν δ᾽ ἐστίν , ὅτι τὸ ἡμέτερον ἔθνος βούλεται δηλοῦν κεχειρωμένον ὑπὸ τοῦ ΑἰγυπτίουEgyptian · ἐπάγει γάρ , ὅτι στήλας κατέλιπεν ἐν τῇ τῶν ἀμαχητὶ παραδόντων ἑαυτοὺς αἰδοῖα γυναικῶν ἐγγράψας · ῬοβόαμοςRoboam δ᾽ αὐτῷ παρέδωκεν ὁ ἡμέτερος βασιλεὺς ἀμαχητὶ τὴν‎ πόλιν .
²⁶¹ Now it is manifest that he intended to declare that our nation was subdued by him; for he saith that he left behind him pillars in the land of those that delivered themselves up to him without fighting, and engraved upon them the secret parts of women. Now our king Rehoboam delivered up our city without fighting.	²⁶¹ Clearly he intended to say that our nation was subdued by him, for he says that in the land of those who surrendered to him without a fight he left pillars engraved with the female pudenda, and it was our king Roboam who gave up our city without a fight.
²⁶¹ Barach

²⁶² φησὶ δὲ καὶ ΑἰθίοπαςEthiopian παρ᾽ ΑἰγυπτίωνEgyptians μεμαθηκέναι τὴν‎ τῶν αἰδοίων περιτομήν · ΦοίνικεςPhoenicians γὰρ καὶ ΣύροιSyrians οἱ ἐν τῇ ΠαλαιστίνῃPalestine ὁμολογοῦσι παρ᾽ ΑἰγυπτίωνEgyptians μεμαθηκέναι . δῆλον οὖν ἐστιν , ὅτι μηδένες ἄλλοι περιτέμνονται τῶν ἐν τῇ ΠαλαιστίνῃPalestine ΣύρωνSyrian ἢ μόνοι ἡμεῖς . ἀλλὰ περὶ μὲν τούτων ἕκαστοι λεγέτωσαν ὅ τι ἂν αὐτοῖς δοκῇ .
²⁶² He says withal that the Ethiopians learned to circumcise their privy parts from the Egyptians, with this addition, that the Phoenicians and Syrians that live in Palestine confess that they learned it of the Egyptians. Yet it is evident that no other of the Syrians that live in Palestine, besides us alone, are circumcised. But as to such matters, let every one speak what is agreeable to his own opinion.	²⁶² He says also that the Ethiopians learned to circumcise their private parts from the Egyptians, adding that the Phoenicians and Syrians living in Palestine admit to having learned it from the Egyptians, and clearly no other Syrians living in Palestine except us are circumcised. But on such things let each say what his own group thinks.
²⁶² Barach

²⁶³ Ἀναχωρήσαντος δὲ Ἰσώκου ῬοβόαμοςRoboam ὁ βασιλεὺς ἀντὶ μὲν τῶν χρυσέων θυρεῶν καὶ τῶν ἀσπίδων χάλκεα ποιήσας τὸν αὐτὸν ἀριθμὸν παρέδωκε τοῖς τῶν βασιλείων φύλαξιν . ἀντὶ δὲ τοῦ μετὰ στρατηγίας ἐπιφανοῦς καὶ τῆς ἐν τοῖς πράγμασι λαμπρότητος διάγειν ἐβασίλευσεν ἐν ἡσυχίᾳ πολλῇ καὶ δέει πάντα τὸν χρόνον ἐχθρὸςhateful ὢν Ἱεροβοάμῳ .
²⁶³ When Shishak was gone away, king Rehoboam made bucklers and shields of brass, instead of those of gold, and delivered the same number of them to the keepers of the king’s palace. So, instead of warlike expeditions, and that glory which results from those public actions, he reigned in great quietness, though not without fear, as being always an enemy to Jeroboam,	²⁶³ When Isokos had left, king Roboam made brass bucklers and shields to replace the golden ones and gave the same number of them to the keepers of the king's palace. So, instead of warlike expeditions and that glory which results from those public actions, he very peacefully though not without fear, being always hostile to Jeroboam.
²⁶³ Barach

²⁶⁴ ἐτελεύτησε δὲ βιώσας ἔτη πεντήκοντα καὶ ἑπτὰ βασιλεύσας δ᾽ αὐτῶν ἑπτακαίδεκα , τὸν τρόπον ἀλαζὼν ἀνὴρ καὶ ἀνόητοςuneducated καὶ διὰ τὸ μὴ προσέχειν τοῖς πατρῴοις φίλοις τὴν‎ ἀρχὴν ἀπολέσας · ἐτάφη δ᾽ ἐν ἹεροσολύμοιςJerusalem ἐν ταῖς θήκαις τῶν βασιλέων . διεδέξατο δ᾽ αὐτοῦ‎ τὴν‎ βασιλείαν ὁ υἱὸς ἈβίαςAbias ὄγδοον ἤδη καὶ δέκατον ἔτος ἹεροβοάμουJeroboam τῶν δέκα φυλῶν βασιλεύοντος .
²⁶⁴ and he died when he had lived fifty-seven years, and reigned seventeen. He was in his disposition a proud and a foolish man, and lost [part of his] dominions by not hearkening to his father’s friends. He was buried in Jerusalem, in the sepulchers of the kings; and his son Abijah succeeded him in the kingdom, and this in the eighteenth year of Jeroboam’s reign over the ten tribes;	²⁶⁴ He died after living for fifty-seven years of which he ruled for seventeen. He was a man of proud and foolish disposition who lost his kingdom by not listening to his father's friends and was buried in Jerusalem, in the burial vaults of the kings. His son Abias succeeded him as king in the eighteenth year of Jeroboam's reign over the ten tribes; and that is the end of his story.
²⁶⁴ Barach

²⁶⁵ καὶ ταῦτα μὲν τοιοῦτον ἔσχε τὸ τέλος · τὰ δὲ περὶ Ἱεροβόαμον ἀκόλουθα τούτων ἔχομεν πῶς κατέστρεψε τὸν βίον διεξελθεῖν · οὗτος γὰρ οὐ διέλιπεν οὐδ᾽ ἠρέμησεν εἰς τὸν θεὸν ἐξυβρίζων , ἀλλὰ καθ᾽ ἑκάστην ἐπὶ τῶν ὑψηλῶν ὀρῶνto see βωμοὺς ἀνιστὰς καὶ ἱερεῖς ἐκ τοῦ πλήθους ἀποδεικνὺς διετέλει .
²⁶⁵ and this was the conclusion of these affairs. It must be now our business to relate the affairs of Jeroboam, and how he ended his life; for he ceased not nor rested to be injurious to God, but every day raised up altars upon high mountains, and went on making priests out of the multitude.	²⁶⁵ Our next task is to tell of Jeroboam and how his life ended, for he did not cease or desist from scorning God, but every day raised up altars upon the high mountains and continued setting up priests from among the people.
²⁶⁵ Barach

Chapter 11
[266-289]
Violent succession in the northern kingdom.
Jeroboam's family is destroyed

☜ ☞

²⁶⁶ Ταῦτα δ᾽ ἔμελλεν οὐκ εἰς μακρὰν τἀσεβήματα καὶ τὴν‎ ὑπὲρ αὐτῶν δίκην εἰς τὴν‎ αὐτοῦ‎ κεφαλὴν καὶ πάσης αὐτοῦ‎ τῆς γενεᾶς τρέψειν τὸ θεῖον . κάμνοντος δ᾽ αὐτῷ κατ᾽ ἐκεῖνον τὸν καιρὸν τοῦ παιδός , ὃν Ὀβίμην ἐκάλουν , τὴν‎ γυναῖκα αὐτοῦ‎ προσέταξε τὴν‎ στολὴν ἀποθεμένην καὶ σχῆμα λαβοῦσαν ἰδιωτικὸν πορευθῆναι πρὸς Ἀχίαν τὸν προφήτην ·
²⁶⁶ However, God was in no long time ready to return Jeroboam’s wicked actions, and the punishment they deserved, upon his own head, and upon the heads of all his house. And whereas a soil of his lay sick at that time, who was called Abijah, he enjoined his wife to lay aside her robes, and to take the garments belonging to a private person, and to go to Ahijah the prophet,	²⁶⁶ But the Deity was not slow to return Jeroboam's misdeeds with the punishment they deserved, both on his own head and on the heads of all his household. When a son of his named Obimé lay sick about that time, he ordered his wife to set aside her robes and go to the prophet Achias dressed like an ordinary person.
²⁶⁶ Barach

²⁶⁷ εἶναι γὰρ θαυμαστὸν ἄνδρα περὶ τῶν μελλόντων προειπεῖν · καὶ γὰρ περὶ τῆς βασιλείας αὐτῷ τοῦτον δεδηλωκέναι · παραγενομένην δ᾽ ἐκέλευσε περὶ τοῦ παιδὸς ἀνακρίνειν ὡς ξένην , εἰ διαφεύξεται τὴν‎ νόσον . ἡ δὲ μετασχηματισαμένη , καθὼς αὐτῇ προσέταξεν ὁ ἀνήρ , ἧκεν εἰς ΣιλὼShiloh πόλιν · ἐκεῖ γὰρ διέτριβεν ὁ Ἀχίας .
²⁶⁷ for that he was a wonderful man in foretelling futurities, it having been he who told me that I should be king. He also enjoined her, when she came to him, to inquire concerning the child, as if she were a stranger, whether he should escape this distemper. So she did as her husband bade her, and changed her habit, and came to the city Shiloh, for there did Ahijah live.	²⁶⁷ This man was great at foretelling future events, and had foretold to him that he would be king, so he directed her when she reached him, to inquire like a stranger if the son would survive his illness. She changed her clothing and did as her husband said and came to the city of Shiloh, where Achias lived.
²⁶⁷ Barach

²⁶⁸ καὶ μελλούσης εἰς τὴν‎ οἰκίαν αὐτοῦ‎ εἰσιέναι τὰς ὄψεις ἠμαυρωμένου διὰ τὸ γῆρας ἐπιφανεὶς ὁ θεὸς ἀμφότερα αὐτῷ μηνύει τήν τε ἹεροβοάμουJeroboam γυναῖκα πρὸς αὐτὸν ἀφιγμένην καὶ τί δεῖ περὶ ὧν πάρεστιν ἀποκρίνασθαι .
²⁶⁸ And as she was going into his house, his eyes being then dim with age, God appeared to him, and informed him of two things; that the wife of Jeroboam was come to him, and what answer he should make to her inquiry.	²⁶⁸ Then, as she was going into his house, though his eyes were dim with age, God appeared to him and told him both that Jeroboam's wife had come to him and what to reply to her inquiry.
²⁶⁸ Barach

²⁶⁹ παριούσης δὲ τῆς γυναικὸς εἰς τὴν‎ οἰκίαν ὡς ἰδιώτιδος καὶ ξένης ἀνεβόησεν " εἴσελθε , ὦ γύναι ἹεροβοάμουJeroboam · τί κρύπτεις σαυτήν ; τὸν γὰρ θεὸν οὐ λανθάνεις , ὃς ἀφιξομένην τέ μοι ἐδήλωσε καὶ προσέταξε τίνας ποιήσομαι τοὺς λόγους . ἀπελθοῦσα οὖν πρὸς τὸν ἄνδρα φράζε αὐτῷ ταῦτα λέγειν ·
²⁶⁹ Accordingly, as the woman was coming into the house like a private person and a stranger, he cried out, “Come in, O thou wife of Jeroboam! Why concealest thou thyself? Thou art not concealed from God, who hath appeared to me, and informed me that thou wast coming, and hath given me in command what I shall say to thee.” So he said that she should go away to her husband, and speak to him thus:	²⁶⁹ When the woman came into the house like an anonymous stranger he called out, "Come in, wife of Jeroboam! Why do you hide yourself? You are not hidden from God, who has appeared to me and told me you were coming and what to say to you." He told her to go back to her husband and tell him,
²⁶⁹ Barach

²⁷⁰ ἐπεί σε μέγαν ἐκ μικροῦ καὶ μηδενὸς ὄντος ἐποίησα καὶ ἀποσχίσας τὴν‎ βασιλείαν ἀπὸ τοῦ ΔαυίδουDavid γένους σοὶ ταύτην ἔδωκα , σὺ δὲ τούτων ἠμνημόνησας καὶ τὴν‎ ἐμὴν θρησκείαν καταλιπὼν χωνευτοὺς θεοὺς κατασκευάσας ἐκείνους τιμᾷς , οὕτω σε πάλιν καθαιρήσω καὶ πᾶν ἐξολέσω σου τὸ γένος καὶ κυσὶ καὶ ὄρνισι βορὰν ποιήσω γενέσθαι .
²⁷⁰ “Since I made thee a great man when thou wast little, or rather wast nothing, and rent the kingdom from the house of David, and gave it to thee, and thou hast been unmindful of these benefits, hast left off my worship, hast made thee molten gods and honored them, I will in like manner cast thee down again, and will destroy all thy house, and make them food for the dogs and the fowls;	²⁷⁰ "Since I made you great when you were small and a nobody and tore the kingdom from the house of David and gave it to you, but you have ignored these benefits, abandoned my worship, and made for yourself molten gods and honoured them, I will in turn throw you down again and destroy all your family and make them into food for dogs and birds.
²⁷⁰ Barach

²⁷¹ βασιλεὺς γὰρ ἐξεγείρεθ᾽ ὑπ᾽ ἐμοῦ τοῦ λαοῦ παντός , ὃς οὐδένα ὑπολείψει τοῦ ἹεροβοάμουJeroboam γένους · μεθέξει δὲ τῆς τιμωρίας καὶ τὸ πλῆθος ἐκπεσὸν τῆς ἀγαθῆς γῆς καὶ διασπαρὲν εἰς τοὺς πέραν ΕὐφράτουEuphrates τόπους , ὅτι τοῖς τοῦ βασιλέως ἀσεβήμασι κατηκολούθησε καὶ τοὺς ὑπ᾽ αὐτοῦ‎ γενομένους προσκυνεῖ θεοὺς τὴν‎ ἐμὴν θυσίαν ἐγκαταλιπόν .
²⁷¹ for a certain king is rising up, by appointment, over all this people, who shall leave none of the family of Jeroboam remaining. The multitude also shall themselves partake of the same punishment, and shall be cast out of this good land, and shall be scattered into the places beyond Euphrates, because they have followed the wicked practices of their king, and have worshipped the gods that he made, and forsaken my sacrifices.	²⁷¹ For a king will be raised by me over all this people, who shall leave alive none of the family of Jeroboam. The populace shall share in your punishment also and be thrown from this good land and be scattered into places beyond the Euphrates, because they have followed the profanities of their king and bowed before the gods he made and forsaken my sacrifices.
²⁷¹ Barach

²⁷² σὺ δέ , ὦ γύναι , ταῦτα ἀπαγγέλλουσα σπεῦδε πρὸς τὸν ἄνδρα . τὸν δὲ υἱὸν καταλήψῃ τεθνηκότα · σοῦ γὰρ εἰσιούσης εἰς τὴν‎ πόλιν ἀπολείψει τὸ ζῆν αὐτόν . ταφήσεται δὲ κλαυθεὶς ὑπὸ τοῦ πλήθους παντὸς κοινῷ τιμηθεὶς πένθει · καὶ γὰρ μόνος τῶν ἐκ τοῦ ἹεροβοάμουJeroboam γένους
²⁷² But do thou, O woman, make haste back to thy husband, and tell him this message; but thou shalt then find thy son dead, for as thou enterest the city he shall depart this life; yet shall he be buried with the lamentation of all the multitude, and honored with a general mourning, for he was the only person of goodness of Jeroboam’s family.”	²⁷² You, woman, hurry back to your husband and tell him this message, but then you will find your son dead, for just as you enter the city he will depart this life, but he will be buried with popular lamentation and honoured with mourning by all, for this was the only good person of Jeroboam's family."
²⁷² Barach

²⁷³ ἀγαθὸς οὗτος ἦν . ταῦτ᾽ αὐτοῦ‎ προφητεύσαντος ἐκπηδήσασα ἡ γυνὴ τεταραγμένη καὶ τῷ τοῦ προειρημένου παιδὸς θανάτῳ περιαλγής , θρηνοῦσα διὰ τῆς ὁδοῦ καὶ τὴν‎ μέλλουσαν τοῦ τέκνου κοπτομένη τελευτὴν ἀθλία τοῦ πάθους ἠπείγετο κακοῖς ἀμηχάνοις καὶ σπουδῇ μὲν ἀτυχεῖ χρωμένη διὰ τὸν υἱὸν αὐτῆς , ἔμελλε γὰρ αὐτὸν ἐπειχθεῖσα θᾶττον ὄψεσθαι νεκρόν , ἀναγκαίᾳ δὲ διὰ τὸν ἄνδρα . Καὶ παραγενομένη τὸν μὲν ἐκπεπνευκότα καθὼς εἶπεν ὁ προφήτης εὗρε , τῷ δὲ βασιλεῖ πάντα ἀπήγγειλεν .
²⁷³ When the prophet had foretold these events, the woman went hastily away with a disordered mind, and greatly grieved at the death of the forenamed child. So she was in lamentation as she went along the road, and mourned for the death of her son, that was just at hand. She was indeed in a miserable condition at the unavoidable misery of his death, and went apace, but in circumstances very unfortunate, because of her son: for the greater haste she made, she would the sooner see her son dead, yet was she forced to make such haste on account of her husband. Accordingly, when she was come back, she found that the child had given up the ghost, as the prophet had said; and she related all the circumstances to the king.	²⁷³ When he had prophesied these things, the woman hurried off distraught and agonized at the predicted death of the child, going along the road wailing and mourning for the expected death of her son, and uncertain whether to hurry back or not. For the greater haste she made, the sooner she would see her son dead, but she had to hurry on account of her husband. When she got there she found that the child had given up the ghost, as the prophet had said, and she reported all to the king.
²⁷³ Barach

²⁷⁴ Ἱεροβόαμος δ᾽ οὐδενὸς τούτων φροντίσας πολλὴν ἀθροίσας στρατιὰν ἐπὶ τὸν Ῥοβοάμου παῖδα τῶν δύο φυλῶν τὴν‎ βασιλείαν τοῦ πατρὸς διαδεξάμενον Ἀβίαν ἐξεστράτευσε πολεμήσων · κατεφρόνει γὰρ αὐτοῦ‎ διὰ τὴν‎ ἡλικίαν . ὁ δὲ ἀκούσας τὴν‎ ἔφοδον τὴν‎ ἹεροβοάμουJeroboam πρὸς αὐτὴν οὐ κατεπλάγη , γενόμενος δ᾽ ἐπάνω καὶ τῆς νεότητος τῷ φρονήματι καὶ τῆς ἐλπίδος τοῦ πολεμίου στρατιὰν ἐπιλέξας ἐκ τῶν δύο φυλῶν ἀπήντησε τῷ Ἱεροβοάμῳ εἰς τόπον τινὰ καλούμενον ὄρος Σαμαρῶν καὶ στρατοπεδευσάμενος ἐγγὺς αὐτοῦ‎ τὰ πρὸς τὴν‎ μάχην εὐτρέπιζεν .
²⁷⁴ Yet did not Jeroboam lay any of these things to heart, but he brought together a very numerous army, and made a warlike expedition against Abijah, the son of Rehoboam, who had succeeded his father in the kingdom of the two tribes; for he despised him because of his age. But when he heard of the expedition of Jeroboam, he was not affrighted at it, but proved of a courageous temper of mind, superior both to his youth and to the hopes of his enemy; so he chose him an army out of the two tribes, and met Jeroboam at a place called Mount Zemaraim, and pitched his camp near the other, and prepared everything necessary for the fight.	²⁷⁴ Jeroboam still took none of these things to heart, but gathered a large army and went to war against Abias, son of Roboam, who had succeeded his father in the kingdom of the two tribes, for he scorned him for his youth. When he heard of Jeroboam's expedition, he did not fear it; but showed a courageous spirit beyond his youth and contrary to his enemy's hopes, and selected an army from the two tribes and met Jeroboam at a place called Mount Samaron and camped near him and was well prepared for the fight.
²⁷⁴ Barach

²⁷⁵ ἦν δ᾽ ἡ δύναμις αὐτοῦ‎ μυριάδες τεσσαράκοντα , ἡ δὲ τοῦ ἹεροβοάμουJeroboam στρατιὰ διπλασίων ἐκείνης . ὡς δὲ τὰ στρατεύματα πρὸς τὰ ἔργα καὶ τοὺς κινδύνους ἀντιπαρετάσσετο καὶ συμβαλεῖν ἔμελλε , στὰς ἐφ᾽ ὑψηλοῦ τινος ἈβίαςAbias τόπου καὶ τῇ χειρὶ κατασείσας τὸ πλῆθος καὶ τὸν Ἱεροβόαμον ἀκοῦσαι πρῶτον αὐτοῦ‎ μεθ᾽ ἡσυχίας ἠξίωσε .
²⁷⁵ His army consisted of four hundred thousand, but the army of Jeroboam was double to it. Now as the armies stood in array, ready for action and dangers, and were just going to fight, Abijah stood upon an elevated place, and beckoning with his hand, he desired the multitude and Jeroboam himself to hear first with silence what he had to say.	²⁷⁵ He had four hundred thousand men, but the army of Jeroboam was double that; and as the armies stood ready for action and its dangers and the fight was about to begin, Abias stood on an elevated place and signalled with his hand for the people and Jeroboam to listen to him in silence.
²⁷⁵ Barach

²⁷⁶ γενομένης δὲ σιωπῆς ἤρξατο λέγειν · " ὅτι μὲν τὴν‎ ἡγεμονίαν ὁ θεὸς ΔαυίδῃDavid καὶ τοῖς ἐκγόνοις αὐτοῦ‎ κατένευσεν εἰς ἅπαντα χρόνον , οὐδ᾽ ὑμεῖς ἀγνοεῖτε , θαυμάζω δέ , πῶς ἀποστάντες τοὐμοῦ πατρὸς τῷ δούλῳ Ἱεροβοάμῳ προσέθεσθε καὶ μετ᾽ ἐκείνου πάρεστε νῦν ἐπὶ τοὺς ὑπὸ τοῦ θεοῦ βασιλεύειν κεκριμένους πολεμήσοντες καὶ τὴν‎ ἀρχὴν ἀφαιρησόμενοι τὴν‎ ὑπάρχουσαν · τὴν‎ μὲν γὰρ πλείω μέχρι νῦν Ἱεροβόαμος ἀδίκως ἔχει .
²⁷⁶ And when silence was made, he began to speak, and told them,—“God had consented that David and his posterity should be their rulers for all time to come, and this you yourselves are not unacquainted with; but I cannot but wonder how you should forsake my father, and join yourselves to his servant Jeroboam, and are now here with him to fight against those who, by God’s own determination, are to reign, and to deprive them of that dominion which they have still retained; for as to the greater part of it, Jeroboam is unjustly in possession of it.	²⁷⁶ When there was silence he began to speak and said, "God willed David and his descendants to lead you for all time to come as you yourselves know, and I cannot help wondering how you can forsake my father and join with his servant Jeroboam and come here with him to fight against those who, by God's choice, are meant to reign, and rob them of the authority they have always held, most of which Jeroboam now unjustly holds.
²⁷⁶ Barach

²⁷⁷ ἀλλ᾽ οὐκ οἶμαι καὶ ταύτης αὐτὸν ἀπολαύσειν ἐπὶ πλείονα χρόνον , ἀλλὰ δοὺς καὶ τοῦ παρεληλυθότος δίκην τῷ θεῷ παύσεται τῆς παρανομίας καὶ τῶν ὕβρεων , ἃς οὐ διαλέλοιπεν εἰς αὐτὸν ὑβρίζων καὶ ταὐτὰ ποιεῖν ὑμᾶς ἀναπεπεικώς , οἳ μηδὲν ἀδικηθέντες ὑπὸ τοῦ πατρός , ἀλλ᾽ ὅτι μὴ πρὸς ἡδονὴν ἐκκλησιάζων ὡμίλησεν ἀνθρώπων πονηρῶν συμβουλίᾳ πεισθείς , ἐγκατελίπετε τῷ δοκεῖν ὑπ᾽ ὀργῆς ἐκεῖνον , ταῖς δ᾽ ἀληθείαις αὑτοὺς ἀπὸ τοῦ θεοῦ καὶ τῶν ἐκείνου νόμων ἀπεσπάσατε .
²⁷⁷ However, I do not suppose he will enjoy it any longer; but when he hath suffered that punishment which God thinks due to him for what is past, he will leave off the transgressions he hath been guilty of, and the injuries he hath offered to him, and which he hath still continued to offer and hath persuaded you to do the same: yet when you were not any further unjustly treated by my father, than that he did not speak to you so as to please you, and this only in compliance with the advice of wicked men, you in anger forsook him, as you pretended, but, in reality, you withdrew yourselves from God, and from his laws,	²⁷⁷ I do not think he will hold it much longer, but when he has suffered from God the punishment due to him for what is past, he will give up the wrongs he has done and still continues to do and has persuaded you to do. The only wrong my father did to you was in not speaking so as to please you, which he did on the advice of wicked men, and in your anger at this you opted to desert him, but in truth it was God and his laws that you deserted.
²⁷⁷ Barach

²⁷⁸ καίτοι συνεγνωκέναι καλῶς εἶχεν ὑμᾶς οὐ λόγων μόνον δυσκόλων ἀνδρὶ νέῳ καὶ δημαγωγίας ἀπείρῳ , ἀλλ᾽ εἰ καὶ πρός τι δυσχερὲς ἡ νεότης αὐτὸν καὶ ἡ ἀμαθία τῶν πραττομένωνto do ἐξῆγεν ἔργον , διά τε ΣολόμωναSolomon τὸν πατέρα καὶ τὰς εὐεργεσίας τὰς ἐκείνου · παραίτησιν γὰρ εἶναι δεῖ τῆς τῶν ἐγγόνων ἁμαρτίας τὰς τῶν πατέρων εὐποιίας .
²⁷⁸ although it had been right for you to have forgiven a man that was young in age, and not used to govern people, not only some disagreeable words, but if his youth and unskilfulness in affairs had led him into some unfortunate actions, and that for the sake of his father Solomon, and the benefits you received from him; for men ought to excuse the sins of posterity on account of the benefactions of parent;	²⁷⁸ By right you should have forgiven a man who was young and unused to ruling, not only for some harsh words, but also if his youth and lack of management skill led him to some unfortunate actions. You should have pardoned him for the sake of his father Solomon and the benefits you received from him, for the sins of descendants ought to be excused on account of their parents' good deeds.
²⁷⁸ Barach

²⁷⁹ Ὑμεῖς δ᾽ οὐδὲν τούτων ἐλογίσασθε οὔτε τότ᾽ οὔτε νῦν , ἀλλ᾽ ἧκε στρατὸς ἐφ᾽ ἡμᾶς τοσοῦτος · τίνι καὶ πεπιστευκὼς περὶ τῆς νίκης ; ἦ ταῖς χρυσαῖς δαμάλεσι καὶ τοῖς ἐπὶ τῶν ὀρῶνto see βωμοῖς , ἃ δείγματα τῆς ἀσεβείας ἐστὶν ὑμῶν ἀλλ᾽ οὐχὶ τῆς θρησκείας ; ἢ τὸ πλῆθος ὑμᾶς εὐέλπιδας ἀπεργάζεται τὴν‎ ἡμετέραν στρατιὰν ὑπερβάλλον ;
²⁷⁹ but you considered nothing of all this then, neither do you consider it now, but come with so great an army against us. And what is it you depend upon for victory? Is it upon these golden heifers, and the altars that you have on high places, which are demonstrations of your impiety, and not of religious worship? Or is it the exceeding multitude of your army which gives you such good hopes?	²⁷⁹ You gave no thought to this at the time, and still ignore it now, and come against us instead, with such a large army. But on what do you count, for victory? Is it on these golden heifers and your altars on the high places, which are proofs of impiety and not of true religion? Or do you trust in your surpassing numbers, so much larger than our army?
²⁷⁹ Barach

²⁸⁰ ἀλλ᾽ οὐδ᾽ ἥτις ἰσχὺς μυριάδων στρατοῦ μετ᾽ ἀδικημάτων πολεμοῦντος · ἐν γὰρ μόνῳ τῷ δικαίῳ καὶ πρὸς τὸ θεῖον εὐσεβεῖ τὴν‎ βεβαίωσιν ἐλπίδα τοῦ κρατεῖν τῶν ἐναντίων ἀποκεῖσθαι συμβέβηκεν , ἥτις ἐστὶ παρ᾽ ἡμῖν τετηρηκόσιν ἀπ᾽ ἀρχῆς τὰ νόμιμα καὶ τὸν ἴδιον θεὸν σεβομένοις , ὃν οὐ χεῖρες ἐποίησαν ἐξ ὕλης φθαρτῆς οὐδ᾽ ἐπίνοια πονηροῦ βασιλέως ἐπὶ τῇ τῶν ὄχλων ἀπάτῃ κατεσκεύασεν , ἀλλ᾽ ὃς ἔργον ἐστὶν αὑτοῦ καὶ ἀρχὴ καὶ τέλος τῶν ἁπάντων .
²⁸⁰ Yet certainly there is no strength at all in an army of many ten thousands, when the war is unjust; for we ought to place our surest hopes of success against our enemies in righteousness alone, and in piety towards God; which hope we justly have, since we have kept the laws from the beginning, and have worshipped our own God, who was not made by hands out of corruptible matter; nor was he formed by a wicked king, in order to deceive the multitude; but who is his own workmanship, and the beginning and end of all things.	²⁸⁰ But in truth even an army of myriads has no strength when its war is unjust, for against opponents we should pin our hopes only on righteousness and piety toward God. This hope is properly ours, for keeping the laws from the beginning and worshipping our true God, not one made by hands from corruptible matter, or formed by a wicked king to mislead the crowds. Our God is his own workmanship, and the beginning and end of all things.
²⁸⁰ Barach

²⁸¹ συμβουλεύω τοιγαροῦν ὑμῖν ἔτι καὶ νῦν μεταγνῶναι καὶ λαβόντας ἀμείνω λογισμὸν παύσασθαι τοῦ πολεμεῖν καὶ τὰ πάτρια καὶ τὸ προαγαγὸν ὑμᾶς ἐπὶ τοσοῦτον μέγεθος εὐδαιμονίας γνωρίσαι ."
²⁸¹ I therefore give you counsel even now to repent, and to take better advice, and to leave off the prosecution of the war; to call to mind the laws of your country, and to reflect what it hath been that hath advanced you to so happy a state as you are now in.”	²⁸¹ So I advise you even now to repent and be better advised and stop the war. Remember the ancestral laws and to reflect what it was that brought you to the happy state you now enjoy."
²⁸¹ Barach

²⁸² Ταῦτα μὲν ἈβίαςAbias διελέχθη πρὸς τὸ πλῆθος · ἔτι δὲ αὐτοῦ‎ λέγοντος λάθρα τινὰς τῶν στρατιωτῶν Ἱεροβόαμος ἔπεμψε περικυκλωσομένους τὸν Ἀβίαν ἔκ τινων οὐ φανερῶν τοῦ στρατοπέδου μερῶν . μέσου δ᾽ αὐτοῦ‎ περιληφθέντος τῶν πολεμίων ἡ μὲν στρατιὰ κατέδεισε καὶ ταῖς ψυχαῖς ἀνέπεσεν , ὁ δ᾽ ἈβίαςAbias παρεθάρρυνε καὶ τὰς ἐλπίδας ἔχειν ἐν τῷ θεῷ παρεκάλει · τοῦτον γὰρ οὐ κεκυκλῶσθαι πρὸς τῶν πολεμίων .
²⁸² This was the speech which Abijah made to the multitude. But while he was still speaking Jeroboam sent some of his soldiers privately to encompass Abijab round about, on certain parts of the camp that were not taken notice of; and when he was thus within the compass of the enemy, his army was affrighted, and their courage failed them; but Abijah encouraged them, and exhorted them to place their hopes on God, for that he was not encompassed by the enemy.	²⁸² This was the speech Abias made to the throng. But while he was still speaking Jeroboam secretly sent some of his soldiers to surround Abias at parts of the camp that were not guarded and when he was so within the range of the enemy, his army panicked and their courage failed. Abias encouraged them and urged them to place their hopes on God, who could not be surrounded by the enemy.
²⁸² Barach

²⁸³ οἱ δὲ ὁμοῦ πάντες ἐπικαλεσάμενοι τὴν‎ παρὰ τοῦ θεοῦ συμμαχίαν τῶν ἱερέων τῇ σάλπιγγι σημανάντων ἀλαλάξαντες ἐχώρησαν ἐπὶ τοὺς πολεμίους · καὶ τῶν μὲν ἔθραυσε τὰ φρονήματα καὶ τὰς ἀκμὰς αὐτῶν ἐξέλυσεν ὁ θεός , τὴν‎ δὲ Ἀβία στρατιὰν ὑπερτέραν ἐποίησεν ·
²⁸³ So they all at once implored the divine assistance, while the priests sounded with the trumpet, and they made a shout, and fell upon their enemies,	²⁸³ All together they implored the divine help, while the priests sounded with the trumpet and they made a shout and launched the attack. And God broke the enemy's courage and threw down their force and made Achias' army the upper hand.
²⁸³ Barach

²⁸⁴ ὅσοςas great as γὰρ οὐδέποτ᾽ ἐμνημονεύθη φόνος ἐν πολέμῳ γεγονέναι οὔθ᾽ ἙλλήνωνGreeks οὔτε βαρβάρων , τοσούτους ἀποκτείναντες τῆς ἹεροβοάμουJeroboam δυνάμεως θαυμαστὴν καὶ διαβόητον νίκην παρὰ τοῦ θεοῦ λαβεῖν ἠξιώθησαν · πεντήκοντα γὰρ μυριάδας τῶν ἐχθρῶν κατέβαλον καὶ τὰς πόλεις αὐτῶν διήρπασαν τὰς ὀχυρωτάτας ἑλόντες κατὰ κράτος , τήν τε ΒηθήληνBethel καὶ τὴν‎ τοπαρχίαν αὐτῆς καὶ τὴν‎ ἸσανὰνIsanah καὶ τὴν‎ τοπαρχίαν αὐτῆς .
²⁸⁴ and God brake the courage and cast down the force of their enemies, and made Ahijah’s army superior to them; for God vouchsafed to grant them a wonderful and very famous victory; and such a slaughter was now made of Jeroboam’s army as is never recorded to have happened in any other war, whether it were of the Greeks or of the Barbarians, for they overthrew [and slew] five hundred thousand of their enemies, and they took their strongest cities by force, and spoiled them; and besides those, they did the same to Bethel and her towns, and Jeshanah and her towns.	²⁸⁴ He granted them such a crushing and celebrated victory as is not recorded in any other war, whether of the Greeks or Barbarians, for they killed five hundred thousand of Jeroboam's forces and took their strongest cities by force and despoiled them, and did the same to Bethel and its area and to Isanah and its area.
²⁸⁴ Barach

²⁸⁵ καὶ Ἱεροβόαμος μὲν οὐκέτι μετὰ ταύτην τὴν‎ ἧτταν ἴσχυσεν ἐφ᾽ ὅσον ἈβίαςAbias περιῆν χρόνον . τελευτᾷ δ᾽ οὗτος ὀλίγον τῇ νίκῃ χρόνον ἐπιζήσας ἔτη βασιλεύσας τρία , καὶ θάπτεται μὲν ἐν ἹεροσολύμοιςJerusalem ἐν ταῖς προγονικαῖς θήκαις , ἀπολείπει δὲ υἱοὺς μὲν δύο καὶ εἴκοσι θυγατέρας δὲ ἓξ καὶ δέκα . πάντας τούτους ἐκ γυναικῶν δεκατεσσάρων ἐτεκνώσατο .
²⁸⁵ And after this defeat Jeroboam never recovered himself during the life of Abijah, who yet did not long survive, for he reigned but three years, and was buried in Jerusalem in the sepulchers of his forefathers. He left behind him twenty-two sons, and sixteen daughters; and he had also those children by fourteen wives;	²⁸⁵ After this defeat Jeroboam never recovered his position during the lifetime of Abias, who himself did not long survive for he ruled for only three years and was buried in Jerusalem in the burial vaults of his ancestors, leaving behind him twenty-two sons and sixteen daughters, of whom he had by fourteen wives.
²⁸⁵ Barach

²⁸⁶ διεδέξατο δ᾽ αὐτοῦ‎ τὴν‎ βασιλείαν ὁ υἱὸς αὐτοῦ‎ Ἄσανος · καὶ ἡ μήτηρ τοῦ νεανίσκου Μαχαία τοὔνομα . τούτου κρατοῦντος εἰρήνης ἀπέλαυεν ἡ χώρα τῶν ἸσραηλιτῶνIsrael, Israelites ἐπὶ ἔτη δέκα .
²⁸⁶ and Asa his son succeeded in the kingdom; and the young man’s mother was Michaiah. Under his reign the country of the Israelites enjoyed peace for ten years.	²⁸⁶ Asanos his son succeeded him as king, and the young man's mother was Michaias. Under his reign the region of the Israelites enjoyed peace for ten years.
²⁸⁶ Barach

²⁸⁷ Καὶ τὰ μὲν περὶ Ἀβίαν τὸν Ῥοβοάμου τοῦ ΣολόμωνοςSolomon οὕτως παρειλήφαμεν . ἐτελεύτησε δὲ καὶ Ἱεροβόαμος ὁ τῶν δέκα φυλῶν βασιλεὺς ἄρξας ἔτη δύο καὶ εἴκοσι . διαδέχεται δ᾽ αὐτὸν ὁ παῖς ΝάβαδοςNadab δευτέρου ἔτους ἤδη τῆς βασιλείας ἈσάνουAsanos διεληλυθότος . ἦρξε δὲ ὁ τοῦ ἹεροβοάμουJeroboam παῖς ἔτη δύο τῷ πατρὶ τὴν‎ ἀσέβειαν καὶ τὴν‎ πονηρίαν ἐμφερὴς ὤν .
²⁸⁷ And so far concerning Abijah, the son of Rehoboam, the son of Solomon, as his history hath come down to us. But Jeroboam, the king of the ten tribes, died when he had governed them twoandtwenty years; whose son Nadab succeeded him, in the second year of the reign of Asa. Now Jeroboam’s son governed two years, and resembled his father in impiety and wickedness.	²⁸⁷ That is how the history of Abias, son of Roboam, son of Solomon, has come down to us. Jeroboam, the king of the ten tribes, died after ruling them for twenty-two years, and his son Nadab succeeded him, in the second year of the reign of Asanos. Jeroboam's son ruled for two years and resembled his father in impiety and wickedness.
²⁸⁷ Barach

²⁸⁸ ἐν δὲ τούτοις τοῖς δυσὶν ἔτεσι στρατευσάμενος ἐπὶ Γαβαθῶνα πόλιν ΠαλαιστίνωνPhilistines οὖσαν πολιορκίᾳ λαβεῖν αὐτὴν προσέμενεν · ἐπιβουλευθεὶς δ᾽ ἐκεῖ ὑπὸ φίλου τινὸς ΒασάνουBaasha ὄνομα Σειδοῦ δὲ παιδὸς ἀποθνήσκει , ὃς μετὰ τὴν‎ τελευτὴν αὐτοῦ‎ τὴν‎ βασιλείαν παραλαβὼν ἅπαν τὸ ἹεροβοάμουJeroboam γένος διέφθειρε .
²⁸⁸ In these two years he made an expedition against Gibbethon, a city of the Philistines, and continued the siege in order to take it; but he was conspired against while he was there by a friend of his, whose name was Baasha, the son of Ahijah, and was slain; which Baasha took the kingdom after the other’s death, and destroyed the whole house of Jeroboam.	²⁸⁸ In those two years he attacked Gibbethon, a city of the Philistines and continued the siege in order to take it, but while he was there a friend of his named Baasha, the son of Achias, plotted against him and killed him, and after his death Baasha took over the kingdom and destroyed the whole house of Jeroboam.
²⁸⁸ Barach

²⁸⁹ καὶ συνέβη κατὰ τὴν‎ τοῦ θεοῦ προφητείαν τοὺς μὲν ἐν τῇ πόλει τῶν ἹεροβοάμουJeroboam συγγενῶν ἀποθανόντας ὑπὸ κυνῶν σπαραχθῆναι καὶ δαπανηθῆναι , τοὺς δ᾽ ἐν τοῖς ἀγροῖς ὑπ᾽ ὀρνίθων . ὁ μὲν οὖν ἹεροβοάμουJeroboam οἶκος τῆς ἀσεβείας αὐτοῦ‎ καὶ τῶν ἀνομημάτων ἀξίαν ὑπέσχε δίκην .
²⁸⁹ It also came to pass, according as God had foretold, that some of Jeroboam’s kindred that died in the city were torn to pieces and devoured by dogs, and that others of them that died in the fields were torn and devoured by the fowls. So the house of Jeroboam suffered the just punishment of his impiety, and of his wicked actions.	²⁸⁹ It so happened, as God had foretold, that some of Jeroboam's relatives who died in the city were torn to pieces and devoured by dogs and that others of them who died in the fields were torn and devoured by birds. So the house of Jeroboam suffered the just punishment of his impiety and his misdeeds.
²⁸⁹ Barach

Chapter 12
[290-315]
King Asanos' battles.
He is succeeded by Zambrias, then Achab

☜ ☞

²⁹⁰ Ὁ δὲ τῶν ἹεροσολύμωνJerusalem βασιλεὺς Ἄσανος ἦν τὸν τρόπον ἄριστος καὶ πρὸς τὸ θεῖον ἀφορῶν καὶ μηδὲν μήτε πράττων μήτ᾽ ἐννοούμενος , ὃ μὴ πρὸς τὴν‎ εὐσέβειαν εἶχε καὶ τὴν‎ τῶν νομίμων φυλακὴν τὴν‎ ἀναφοράν . κατώρθωσε δὲ τὴν‎ αὑτοῦ βασιλείαν ἐκκόψας εἴ τι πονηρὸν ἦν ἐν αὐτῇ καὶ καθαρεύσας ἁπάσης κηλῖδος .
²⁹⁰ Now Asa, the king of Jerusalem, was of an excellent character, and had a regard to God, and neither did nor designed any thing but what had relation to the observation of the laws. He made a reformation of his kingdom, and cut off whatsoever was wicked therein, and purified it from every impurity.	²⁹⁰ Asanos, the king of Jerusalem, was excellent in character and respectful of God and neither did nor planned anything but what tended to the observance and promotion of the laws. He reformed his kingdom and removed all that was wicked in it and purified it from every impurity.
²⁹⁰ Barach

²⁹¹ στρατοῦ δ᾽ εἶχεν ἐπιλέκτων ἀνδρῶν ὡπλισμένων θυρεὸν καὶ σιρομάστην ἐκ μὲν τῆς ἸούδαJudas φυλῆς μυριάδας τριάκοντα , ἐκ δὲ τῆς ΒενιαμίτιδοςBenjamin ἀσπίδας φορούντων καὶ τοξοτῶν μυριάδας πέντε καὶ εἴκοσι .
²⁹¹ Now he had an army of chosen men that were armed with targets and spears; out of the tribe of Judah three hundred thousand; and out of the tribe of Benjamin, that bore shields and drew bows, two hundred and fifty thousand.	²⁹¹ He had an army of chosen men armed with shields and spears; from the tribe of Judas three hundred thousand, and two hundred and fifty thousand men with shields from the tribe of Benjamin, who were archers.
²⁹¹ Barach

²⁹² ἤδη δὲ αὐτοῦ‎ δέκα ἔτη βασιλεύοντος στρατεύει μεγάλῃ δυνάμει Ζαραῖος ἐπ᾽ αὐτὸν ὁ τῆς ΑἰθιοπίαςEthiopian βασιλεὺς ἐνενήκοντα μὲν πεζῶν μυριάσιν ἱππέων δὲ δέκα τριακοσίοις δ᾽ ἅρμασι . Καὶ μέχρι πόλεως Μαρήσας , ἔστι δ᾽ αὕτη τῆς ἸούδαJudas φυλῆς , ἐλάσαντος αὐτοῦ‎ μετὰ τῆς οἰκείας δυνάμεως ἀπήντησεν Ἄσανος ,
²⁹² But when he had already reigned ten years, Zerah, king of Ethiopia, made an expedition against him, with a great army, of nine hundred thousand footmen, and one hundred thousand horsemen, and three hundred chariots, and came as far as Mareshah, a city that belonged to the tribe of Judah. Now when Zerah had passed so far with his own army, Asa met him,	²⁹² In the tenth year of his reign Zaraios, king of Ethiopia, campaigned against him with a large army of nine hundred thousand infantry and one hundred thousand cavalry and three hundred chariots and got as far as Maresa, a city of the tribe of Judas. When his forces had got that far, Asanos met him
²⁹² Barach

²⁹³ καὶ ἀντιπαρατάξας αὐτῷ τὴν‎ στρατιὰν ἔν τινι φάραγγι Σαβαθὰ λεγομένῃ τῆς πόλεως οὐκ ἄπωθεν , ὡς κατεῖδε τὸ τῶν ΑἰθιόπωνEthiopian πλῆθος ἀναβοήσας νίκην ᾔτει παρὰ τοῦ θεοῦ καὶ τὰς πολλὰς ἑλεῖν μυριάδας τῶν πολεμίων · οὐδὲ γὰρ ἄλλῳ τινὶ θαρσήσας ἔλεγεν ἢ τῇ παρ᾽ αὐτοῦ‎ βοηθείᾳ δυναμένῃ καὶ τοὺς ὀλίγους ἀπεργάσασθαι κρείττους τῶν πλειόνων καὶ τοὺς ἀσθενεῖς τῶν ὑπερεχόντων ἀπαντῆσαι πρὸς μάχην τῷ Ζαραίῳ .
²⁹³ and put his army in array over against him, in a valley called Zephathah, not far from the city; and when he saw the multitude of the Ethiopians, he cried out, and besought God to give him the victory, and that he might kill many ten thousands of the enemy: “For,” said he, “I depend on nothing else but that assistance which I expect from thee, which is able to make the fewer superior to the more numerous, and the weaker to the stronger; and thence it is alone that I venture to meet Zerah, and fight him.”	²⁹³ and faced him with his army in a valley called Sabatha, not far from the city, and when he saw the numbers of the Ethiopians, he cried out and begged God to give him the victory and let him kill many thousands of the enemy: "For," he said, "I depend on nothing but the help I expect from you, which can make the fewer greater than the many and the weaker than the stronger, which is why I dare to meet Zaraios in this battle."
²⁹³ Barach

²⁹⁴ Ταῦτα λέγοντος ἈσάνουAsanos νίκην ἐσήμαινεν ὁ θεός , καὶ συμβαλὼν μετὰ χαρᾶς τῶν προδεδηλωμένων ὑπὸ τοῦ θεοῦ πολλοὺς ἀποκτείνει τῶν ΑἰθιόπωνEthiopian καὶ τραπέντας εἰς φυγὴν ἐδίωξεν ἄχρι τῆς Γεραρίτιδος χώρας . ἀφέμενοι δὲ τῆς ἀναιρέσεως ἐπὶ τὴν‎ διαρπαγὴν τῶν πόλεων , ἥλω γὰρ ἡ ΓεράρωνGerar , ἐχώρησαν καὶ τῆς παρεμβολῆς αὐτῶν , ὡς πολὺν μὲν ἐκφορῆσαι χρυσὸν πολὺν δὲ ἄργυρον λείαν τε ἀπαγαγεῖν καμήλους τε καὶ ὑποζύγια καὶ βοσκημάτων ἀγέλας .
²⁹⁴ While Asa was saying this, God gave him a signal of victory, and joining battle cheerfully on account of what God had foretold about it, he slew a great many of the Ethiopians; and when he had put them to flight, he pursued them to the country of Gerar; and when they left off killing their enemies, they betook themselves to spoiling them, (for the city Gerar was already taken,) and to spoiling their camp, so that they carried off much gold, and much silver, and a great deal of [other] prey, and camels, and great cattle, and flocks of sheep.	²⁹⁴ While Asanos was saying this, God gave him a signal of victory. Then cheerfully going to battle due to what God had predicted, he killed many of the Ethiopians, and put them to flight and pursued them to the region of Gerar. When they stopped the killing, they set about to spoil the cities, for the things of the Gerarites were already taken. They emptied their camp, taking away much gold and silver and a large amount of booty and camels and livestock and flocks of sheep.
²⁹⁴ Barach

²⁹⁵ Ἄσανος μὲν οὖν καὶ ἡ παρ᾽ αὐτῷ στρατιὰ τοιαύτην παρὰ τοῦ θεοῦ νίκην λαβόντες καὶ ὠφέλειαν ἀνέστρεφον εἰς ἹεροσόλυμαJerusalem , παραγενομένοις δὲ αὐτοῖς ἀπήντησε κατὰ τὴν‎ ὁδὸν προφήτης ἈζαρίαςAzarias ὄνομα . Οὗτος ἐπισχεῖν κελεύσας τῆς ὁδοιπορίας ἤρξατο λέγειν πρὸς αὐτούς , ὅτι ταύτης εἶεν τῆς νίκης παρὰ τοῦ θεοῦ τετυχηκότες , ὅτι δικαίους καὶ ὁσίους ἑαυτοὺς παρέσχον καὶ πάντα κατὰ βούλησιν θεοῦ πεποιηκότας .
²⁹⁵ Accordingly, when Asa and his army had obtained such a victory, and such wealth from God, they returned to Jerusalem. Now as they were coming, a prophet, whose name was Azariah, met them on the road, and bade them stop their journey a little; and began to say to them thus: That the reason why they had obtained this victory from God was this, that they had showed themselves righteous and religious men, and had done every thing according to the will of God;	²⁹⁵ When Asanos and his army had gained such a victory and such wealth from God, they returned to Jerusalem. Now as they were coming, a prophet named Azarias met them on the road and bade them pause on their journey and told them that the reason they had obtained this victory from God was because they had shown themselves righteous and holy men who had done everything according to God's will.
²⁹⁵ Barach

²⁹⁶ ἐπιμένουσι μὲν οὖν ἔφασκεν ἀεὶ κρατεῖν αὐτοὺς τῶν ἐχθρῶν καὶ τὸ ζῆν μετ᾽ εὐδαιμονίας παρέξειν τὸν θεόνGod , ἀπολιποῦσι δὲ τὴν‎ θρησκείαν ἅπαντα τούτων ἐναντία συμβήσεσθαι καὶ γενήσεσθαι χρόνον ἐκεῖνον , ἐν ᾧ μηδεὶς ἀληθὴς εὑρεθήσεται προφήτης ἐν τῷ ὑμετέρῳ ὄχλῳ οὐδὲ ἱερεὺς τὰ δίκαια χρηματίζων ,
²⁹⁶ that therefore, he said, if they persevered therein, God would grant that they should always overcome their enemies, and live happily; but that if they left off his worship, all things shall fall out on the contrary; and a time should come, wherein no true prophet shall be left in your whole multitude, nor a priest who shall deliver you a true answer from the oracle;	²⁹⁶ If they persevered in it, he said, God would grant them always to overcome their enemies and to live happily, but if they ceased to worship, "All will turn out otherwise. A time will come when no true prophet shall be left among all of you, nor a priest to bring you a true answer from the oracle, but your cities shall be destroyed and your nation scattered over the whole earth and live as strangers and wanderers."
²⁹⁶ Barach

²⁹⁷ ἀλλὰ καὶ αἱ πόλεις ἀνάστατοι γενήσονται καὶ τὸ ἔθνος κατὰ πάσης σπαρήσεται γῆς ἔπηλυν βίον καὶ ἀλήτην βιωσόμενον . καιρὸν δ᾽ αὐτοῖς ἔχουσι συνεβούλευεν ἀγαθοῖς γίνεσθαι καὶ μὴ φθονῆσαι τῆς εὐμενείας αὑτοῖς τοῦ θεοῦ . ταῦτ᾽ ἀκούσας ὁ βασιλεὺς καὶ ὁ λαὸς ἐχάρησαν καὶ πολλὴν πρόνοιαν ἐποιοῦντο κοινῇ τε πάντες καὶ κατ᾽ ἰδίαν τοῦ δικαίου · διέπεμψε δ᾽ ὁ βασιλεὺς καὶ τοὺς ἐν τῇ χώρᾳ τῶν νομίμων ἐπιμελησομένους .
²⁹⁷ but your cities shall be overthrown, and your nation scattered over the whole earth, and live the life of strangers and wanderers. So he advised them, while they had time, to be good, and not to deprive themselves of the favor of God. When the king and the people heard this, they rejoiced; and all in common, and every one in particular, took great care to behave themselves righteously. The king also sent some to take care that those in the country should observe the laws also.	²⁹⁷ So he advised them, while they had time, to be good and not to deprive themselves of God's favour. When the king and the people heard this, they were glad. Each one of all of them took great care to behave righteously. The king also sent some to ensure that those in the rural areas observed the laws too.
²⁹⁷ Barach

²⁹⁸ Καὶ τὰ μὲν ἈσάνουAsanos τοῦ βασιλέως τῶν δύο φυλῶν ἐν τούτοις ὑπῆρχεν . ἐπάνειμι δ᾽ ἐπὶ τὸ πλῆθος τῶν ἸσραηλιτῶνIsrael, Israelites καὶ τὸν βασιλέα αὐτῶν ΒασάνηνBaasha τὸν ἀποκτείναντα τὸν ἹεροβοάμουJeroboam υἱὸν ΝάβαδονNadab καὶ κατασχόντα τὴν‎ ἀρχήν .
²⁹⁸ And this was the state of Asa, king of the two tribes. I now return to Baasha, the king of the multitude of the Israelites, who slew Nadab, the son of Jeroboam, and retained the government.	²⁹⁸ That is how things went for Asanos, king of the two tribes. I now return to Baasha, the king of the people of Israel, who killed Nadab, son of Jeroboam and won the leadership.
²⁹⁸ Barach

²⁹⁹ οὗτος γὰρ ἐν ΘαρσάλῃTharsale πόλει διατρίβων καὶ ταύτην οἰκητήριον πεποιηκὼς εἴκοσι μὲν ἐβασίλευσεν ἔτη καὶ τέσσαρα , πονηρὸς δὲ καὶ ἀσεβὴς ὑπὲρ Ἱεροβόαμον καὶ τὸν υἱὸν αὐτοῦ‎ γενόμενος πολλὰ καὶ τὸ πλῆθος κακὰ διέθηκε καὶ τὸν θεὸν ἐξύβρισεν · ὃς αὐτῷ πέμψας Ἰηοῦν τὸν προφήτην προεῖπε διαφθερεῖν αὐτοῦ‎ πᾶν τὸ γένος καὶ τοῖς αὐτοῖς οἷς καὶ τὸν ἹεροβοάμουJeroboam κακοῖς περιέβαλεν οἶκον ἐξολέσειν ,
²⁹⁹ He dwelt in the city Tirzah, having made that his habitation, and reigned twenty-four years. He became more wicked and impious than Jeroboam or his son. He did a great deal of mischief to the multitude, and was injurious to God, who sent the prophet Jehu, and told him beforehand that his whole family should be destroyed, and that he would bring the same miseries on his house which had brought that of Jeroboam to ruin;	²⁹⁹ He lived in the city of Tharsale (Tirzah), which he made his residence and ruled for twenty-four years. He became more wicked and impious than even Jeroboam or his son and did much harm to the people and scorned God, who sent the prophet Jehu and told him in advance that his whole family would be killed and that he would bring on his house the same woes which had ruined that of Jeroboam.
²⁹⁹ Barach

³⁰⁰ ὅτι βασιλεὺς ὑπ᾽ αὐτοῦ‎ γενόμενος οὐκ ἠμείψατο τὴν‎ εὐεργεσίαν τῷ δικαίως προστῆναι τοῦ πλήθους καὶ εὐσεβῶς , ἅπερ αὐτοῖς πρῶτον τοῖς οὖσι τοιούτοις ἀγαθὰ ἔπειτα τῷ θεῷ φίλα , τὸν δὲ κάκιστον Ἱεροβόαμον ἐμιμήσατο καὶ τῆς ψυχῆς ἀπολομένης τῆς ἐκείνου ζῶσαν αὐτοῦ‎ τὴν‎ πονηρίαν ἐνεδείξατο · πεῖραν οὖν ἕξειν εἰκότως τῆς ὁμοίαςlike, similar συμφορᾶς αὐτὸν ἔλεγεν ὅμοιον αὐτῷ γενόμενον .
³⁰⁰ because when he had been made king by him, he had not requited his kindness, by governing the multitude righteously and religiously; which things, in the first place, tended to their own happiness, and, in the next place, were pleasing to God: that he had imitated this very wicked king Jeroboam; and although that man’s soul had perished, yet did he express to the life his wickedness; and he said that he should therefore justly experience the like calamity with him, since he had been guilty of the like wickedness.	³⁰⁰ Though he had been made king by him, he had not repaid his favour by ruling the people justly and reverently, which would have brought them prosperity and been pleasing to God. Instead, he had imitated wicked king Jeroboam, and though that man's soul was dead he had imitated his badness to the very life, so in justice he would therefore experience disaster like his, for committing similar wickedness.
³⁰⁰ Barach

³⁰¹ ΒασάνηςBaasha δὲ προακηκοὼς τὰ μέλλοντα αὐτῷ συμβήσεσθαι κακὰ μεθ᾽ ὅλης τῆς γενεᾶς ἐπὶ τοῖς τετολμημένοις οὐ πρὸς τὸ λοιπὸν ἡσύχασεν , ἵνα μὴ μᾶλλον πονηρὸς δόξας ἀποθάνῃ καὶ περὶ τῶν παρῳχημένων ἔκτοτεthereafter, then γοῦν μετανοήσας συγγνώμης τύχῃ ,
³⁰¹ But Baasha, though he heard beforehand what miseries would befall him and his whole family for their insolent behavior, yet did not he leave off his wicked practices for the time to come, nor did he care to appear other than worse and worse till he died; nor did he then repent of his past actions, nor endeavor to obtain pardon of God for them,	³⁰¹ But Baasha, though hearing of the woes that would befall him and his whole family for their insolent behaviour, still did not set aside his wicked practices, nor did he care to behave other than worse and worse until he died; and even then did not repent of his past actions, nor try to gain pardon.
³⁰¹ Barach

³⁰² ἀλλ᾽ ὥσπερ οἱ προκειμένων αὐτοῖς ἄθλων ἐπὰν περὶ τι σπουδάσωσιν οὐ διαλείπουσι περὶ τοῦτο ἐνεργοῦντες , οὕτω καὶ ΒασάνηςBaasha προειρηκότος αὐτῷ τοῦ προφήτου τὰ μέλλοντα ὡς ἐπ᾽ ἀγαθοῖς τοῖς μεγίστοις κακοῖς ὀλέθρῳ γένους καὶ οἰκίας ἀπωλείᾳ χείρων ἐγένετο , καὶ καθ᾽ ἑκάστην ἡμέραν ὥσπερ ἀθλητὴς κακίας τοῖς περὶ ταύτην πόνοις προσετίθει .
³⁰² but did as those do who have rewards proposed to them, when they have once in earnest set about their work, they do not leave off their labors; for thus did Baasha, when the prophet foretold to him what would come to pass, grow worse, as if what were threatened, the perdition of his family, and the destruction of his house, (which are really among the greatest of evils,) were good things; and, as if he were a combatant for wickedness, he every day took more and more pains for it:	³⁰² Rather, he acted like one to whom rewards have been promised if they set to their work in earnest and do not give up their efforts. For when the prophet foretold to Baasha what would happen to him, he only grew worse, and as though he regarded as good things the threatened loss of his family and the destruction of his house, which are among the greatest of evils and, like a champion of wickedness, every day he made more efforts for it.
³⁰² Barach

³⁰³ καὶ τελευταῖον τὴν‎ στρατιὰν παραλαβὼν πάλιν ἐπῆλθε πόλει τινὶ τῶν οὐκ ἀφανῶν Ἀρμαθῶνι τοὔνομα σταδίους ἀπεχούσῃ ἹεροσολύμωνJerusalem τεσσαράκοντα , καὶ καταλαβόμενος αὐτὴν ὠχύρου προδιεγνωκὼς καταλιπεῖν ἐν αὐτῇ δύναμιν , ἵν᾽ ἐκεῖθεν ὡρμημένοι τὴν‎ ἈσάνουAsanos βασιλείαν κακώσωσι .
³⁰³ and at last he took his army and assaulted a certain considerable city called Ramah, which was forty furlongs distant from Jerusalem; and when he had taken it, he fortified it, having determined beforehand to leave a garrison in it, that they might thence make excursions, and do mischief to the kingdom of Asa.	³⁰³ Finally he took his army and attacked a large city called Aramathon, forty furlongs from Jerusalem, and after taking it he fortified it, deciding to leave a garrison in it to sally out and harm the kingdom of Asanos.
³⁰³ Barach

³⁰⁴ Φοβηθεὶς δὲ Ἄσανος τὴν‎ ἐπιχείρησινan attempt, attack τοῦ πολεμίου καὶ λογισάμενος , ὡς πολλὰ διαθήσει κακὰ τὴν‎ ὑπ᾽ αὐτῷ βασιλευομένην ἅπασαν ὁ καταλειφθεὶς ἐν Ἀρμαθῶνι στρατός , ἔπεμψε πρὸς τὸν ΔαμασκηνῶνDamascus βασιλέα πρέσβεις καὶ χρυσὸν καὶ ἄργυρον παρακαλῶν συμμαχίαν καὶ ὑπομιμνήσκωνto draw attention to , ὅτι καὶ πατρῴα φιλία πρὸς ἀλλήλους ἐστὶν αὐτοῖς .
³⁰⁴ Whereupon Asa was afraid of the attempts the enemy might make upon him; and considering with himself how many mischiefs this army that was left in Ramah might do to the country over which he reigned, he sent ambassadors to the king of the Damascenes, with gold and silver, desiring his assistance, and putting him in mind that we have had a friendship together from the times of our forefathers.	³⁰⁴ Asanos feared the attempts the enemy might make upon him, and considering the harm this army left behind in Aramathon might do to the region over which he ruled, he sent envoys to the king of the Damascenes, with gold and silver, seeking his help and reminding him of their mutual friendship from their ancestors' time.
³⁰⁴ Barach

³⁰⁵ ὁ δὲ τῶν χρημάτων τὸ πλῆθος ἀσμένως ἐδέξατο καὶ συμμαχίαν ἐποιήσατο πρὸς αὐτὸν διαλύσας τὴν‎ πρὸς τὸν ΒασάνηνBaasha φιλίαν , καὶ πέμψας εἰς τὰς ὑπ᾽ αὐτοῦ‎ βασιλευομένας πόλεις τοὺς ἡγεμόνας τῆς ἰδίας δυνάμεως ἐκέλευσε κακοῦν αὐτάς . οἱ δὲ τὰς μὲν ἐνεπίμπρασαν τὰς δὲ διήρπασαν πορευθέντες , τήν τε ἸωάνουJōanos λεγομένην καὶ ΔάναDan καὶ ἈβελάνηνAbelanēs καὶ ἄλλας πολλάς .
³⁰⁵ So he gladly received that sum of money, and made a league with him, and broke the friendship he had with Baasha, and sent the commanders of his own forces unto the cities that were under Baasha’s dominion, and ordered them to do them mischief. So they went and burnt some of them, and spoiled others; Ijon, and Dan, and Abelmain and many others.	³⁰⁵ He gladly accepted the money and made a pact with him and broke off his friendship with Baasha and sent the officers of his own forces to the cities under Baasha's dominion with orders to do them harm. So they went and burned some of them and despoiled others—the one called Ioanos and Dan and Abelanés and many others.
³⁰⁵ Barach

³⁰⁶ ταῦτ᾽ ἀκούσας ὁ τῶν ἸσραηλιτῶνIsrael, Israelites βασιλεὺς τοῦ μὲν οἰκοδομεῖν καὶ ὀχυροῦν τὸν Ἀραμαθῶνα ἐπαύσατο καὶ μετὰ σπουδῆς ὡς βοηθήσων τοῖς οἰκείοις κακουμένοις ἀνέστρεψεν , ὁ δ᾽ Ἄσανος ἐκ τῆς παρεσκευασμένης ὑπ᾽ αὐτοῦ‎ πρὸς οἰκοδομίαν ὕλης πόλεις ἀνήγειρεν ἐν αὐτῷ τῷ τόπῳ δύο καρτεράς , ἡ μὲν Γαβαὰ ἐκαλεῖτο , ἡ δὲ Μασταφάς .
³⁰⁶ Now when the king of Israel heard this, he left off building and fortifying Ramah, and returned presently to assist his own people under the distresses they were in; but Asa made use of the materials that were prepared for building that city, for building in the same place two strong cities, the one of which was called Geba, and the other Mizpah;	³⁰⁶ When the king of Israel heard this, he left off building and fortifying Aramathon and returned soon to help his own people in their plight, but Asanos used the materials that were prepared for building that city to build in the same place two strong cities, called Gabaa and Mastapha.
³⁰⁶ Barach

³⁰⁷ καὶ μετὰ ταῦτα καιρὸν οὐκ ἔσχεν ὁ ΒασάνηςBaasha τῆς ἐπὶ τὸν Ἄσανον στρατείας · ἐφθάσθη γὰρ ὑπὸ τοῦ χρεὼν καὶ θάπτεται μὲν ἐν Θαρσῇ πόλει , παραλαμβάνει δ᾽ αὐτοῦ‎ τὴν‎ ἀρχὴν παῖς Ἤλανος . Οὗτος ἄρξας ἐπ᾽ ἔτη δύο τελευτᾷ φονεύσαντος αὐτὸν ἐξ ἐπιβουλῆς ΖαμβρίουZambrias τοῦ ἱππάρχου τῆς ἡμισείας τάξεως ·
³⁰⁷ so that after this Baasha had no leisure to make expeditions against Asa, for he was prevented by death, and was buried in the city Tirzah; and Elah his son took the kingdom, who, when he had reigned two years, died, being treacherously slain by Zimri, the captain of half his army;	³⁰⁷ After this Baasha had no chance to make war on Asanos, for his death intervened and was buried in the city of Tharse, and Elah his son took over the kingdom, who, after reigning for two years, was treacherously killed by Zambrias, the officer of half his cavalry.
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³⁰⁸ κατευωχηθέντα γὰρ αὐτὸν παρὰ τῷ οἰκονόμῳ αὐτοῦ‎ Ὠσᾶ τοὔνομα πείσας ἐπιδραμεῖνto give besides τῶν ὑφ᾽ αὑτὸν ἱππέων τινὰς ἀπέκτεινε δι᾽ αὐτῶν μεμονωμένον τῶν περὶ αὐτὸν ὁπλιτῶν καὶ ἡγεμόνων · οὗτοι γὰρ ἅπαντες περὶ τὴν‎ πολιορκίαν τῆς Γαβαθώνης ἐγίνοντο τῆς ΠαλαιστίνωνPhilistines .
³⁰⁸ for when he was at Arza, his steward’s house, he persuaded some of the horsemen that were under him to assault Elah, and by that means he slew him when he was without his armed men and his captains, for they were all busied in the siege of Gibbethon, a city of the Philistines.	³⁰⁸ When he was at the house of Osa, his steward, he persuaded some of the cavalry under him to attack Elah and so killed him when he was without his warriors and officers, for they were all busy at the siege of Gibbethon, a city of the Philistines.
³⁰⁸ Barach

³⁰⁹ Φονεύσας δὲ τὸν Ἤλανον ὁ ἵππαρχος ΖαμβρίαςZambrias αὐτὸς βασιλεύει καὶ πᾶσαν τὴν‎ ΒασάνουBaasha γενεὰν κατὰ τὴν‎ ἸηοῦςJehu προφητείαν διαφθείρει · τῷ γὰρ αὐτῷ τρόπῳ συνέβη τὸν οἶκον αὐτοῦ‎ πρόρριζον ἀπολέσθαι διὰ τὴν‎ ἀσέβειαν , ὡς καὶ τὸν ἹεροβοάμουJeroboam διαφθαρέντα γεγράφαμεν .
³⁰⁹ When Zimri, the captain of the army, had killed Elah, he took the kingdom himself, and, according to Jehu’s prophecy, slew all the house of Baasha; for it came to pass that Baasha’s house utterly perished, on account of his impiety, in the same manner as we have already described the destruction of the house of Jeroboam.	³⁰⁹ When general Zambrias had killed Elanos, he took over the kingdom himself, and, according to Jehu's prophecy, destroyed all the family of Baasha, and in this way his house utterly ended due to his impiety, just as we have already described the destruction of the house of Jeroboam.
³⁰⁹ Barach

³¹⁰ ἡ δὲ πολιορκοῦσα τὴν‎ Γαβαθώνην στρατιὰ πυθομένη τὰ περὶ τὸν βασιλέα καὶ ὅτι ΖαμβρίαςZambrias ἀποκτείνας αὐτὸν ἔχει τὴν‎ βασιλείαν καὶ αὐτὴ τὸν ἡγούμενον αὐτῆς Ἀμαρῖνον ἀπέδειξε βασιλέα , ὃς ἀπὸ τῆς Γαβαθώνης ἀναστήσας τὸν στρατὸν εἰς Θαρσὴν παραγίνεται τὸ βασίλειον καὶ προσβαλὼν τῇ πόλει κατὰ κράτος αἱρεῖ .
³¹⁰ But the army that was besieging. Gibbethon, when they heard what had befallen the king, and that when Zimri had killed him, he had gained the kingdom, they made Omri their general king, who drew off his army from Gibbethon, and came to Tirzah, where the royal palace was, and assaulted the city, and took it by force.	³¹⁰ But the army besieging Gabathon, when they heard what had happened to the king and how when Zambrias had killed him and gained the kingdom, they appointed their general Amarinos as king, who drew off his army from Gabethon and came to Tharse, where the royal palace was and attacked the city and took it by storm.
³¹⁰ Barach

³¹¹ ΖαμβρίαςZambrias δὲ τὴν‎ πόλιν ἰδὼν ἠρημωμένην συνέφυγεν εἰς τὸ μυχαίτατον τῶν βασιλείων καὶ ὑποπρήσας αὐτὸ συγκατέκαυσεν ἑαυτὸν βασιλεύσας ἡμέρας ἑπτά . διέστη δ᾽ εὐθὺς ὁ τῶν ἸσραηλιτῶνIsrael, Israelites λαὸς καὶ οἱ μὲν αὐτῶν Θαμαναῖον βασιλεύειν ἤθελον , οἱ δὲ τὸν Ἀμαρῖνον . νικήσαντες δ᾽ οἱ τοῦτον ἄρχειν ἀξιοῦντες ἀποκτείνουσι τὸν Θαμαναῖον , καὶ παντὸς βασιλεύει ὁ Ἀμαρῖνος τοῦ ὄχλου .
³¹¹ But when Zimri saw that the city had none to defend it, he fled into the inmost part of the palace, and set it on fire, and burnt himself with it, when he had reigned only seven days. Upon which the people of Israel were presently divided, and part of them would have Tibni to be king, and part Omri; but when those that were for Omri’s ruling had beaten Tibni, Omri reigned over all the multitude.	³¹¹ When Zambrias saw the city deserted he fled to the innermost part of the palace and set it on fire and burned himself with it, after a reign of only seven days. At this the people of Israel were soon divided and some of them wanted Tibni as king and some of them Amarinos, but when his party had defeated Tibni, Amarinos ruled over all the people.
³¹¹ Barach

³¹² τριακοστῷ δὲ ἔτει τῆς ἈσάνουAsanos βασιλείας ἦρξεν ὁ Ἀμαρῖνος ἔτη δώδεκα · τούτων τὰ μὲν ἓξ ἐν Θάρσῳ πόλει , τὰ δὲ λοιπὰ ἐν Σωμαρεῶνι λεγομένῃ πόλει ὑπὸ δὲ ἙλλήνωνGreeks ΣαμαρείᾳSamaria καλουμένῃ . προσηγόρευσεto call, name δ᾽ αὐτὴν αὐτὸς Σωμαραῖος ἀπὸ τοῦ τὸ ὄρος ἀποδομένου αὐτῷ ἐφ᾽ ᾧ κατεσκεύασε τὴν‎ πόλιν Σωμάρου .
³¹² Now it was in the thirtieth year of the reign of Asa that Omri reigned for twelve years; six of these years he reigned in the city Tirzah, and the rest in the city called Semareon, but named by the Greeks Samaria; but he himself called it Semareon, from Semer, who sold him the mountain whereon he built it.	³¹² In the thirtieth year of Asanos' kingship Amarinos became king and he ruled for twelve years; six of them in the city of Tharsos and the rest in the city called Somareon, called by the Greeks Samaria while he himself called it Somaraios from Somaros, who sold him the mountain on which he built it.
³¹² Barach

³¹³ διέφερε δ᾽ οὐδὲν τῶν πρὸ αὐτοῦ‎ βασιλευσάντων ἢ τῷ χείρων αὐτῶν εἶναι · ἅπαντες γὰρ ἐζήτουν πῶς ἀποστήσουσιν ἀπὸ τοῦ θεοῦ τὸν λαὸν τοῖς καθ᾽ ἡμέραν ἀσεβήμασι καὶ διὰ τοῦτο δι᾽ ἀλλήλων αὐτοὺς ὁ θεὸς ἐποίησεν ἐλθεῖν καὶ μηδένα τοῦ γένους ὑπολιπεῖν . ἐτελεύτησε δὲ καὶ οὗτος ἐν ΣαμαρείᾳSamaria , διαδέχεται δ᾽ αὐτὸν ὁ παῖς Ἄχαβος .
³¹³ Now Omri was no way different from those kings that reigned before him, but that he grew worse than they, for they all sought how they might turn the people away from God by their daily wicked practices; and oil that account it was that God made one of them to be slain by another, and that no one person of their families should remain. This Omri also died in Samaria and Ahab his son succeeded him.	³¹³ He differed in nothing from the kings who ruled before him, if he was not even worse, for all of them kept seeking to turn the people away from God by their wickedness, so that God had them killed by each other until none of their families survived. This Amarinos also died in Samaria and Achab his son succeeded him.
³¹³ Barach

³¹⁴ μαθεῖν δ᾽ ἔστιν ἐκ τούτων , ὅσην τὸ θεῖον ἐπιστροφὴν ἔχει τῶν ἀνθρωπίνων πραγμάτων , καὶ πῶς μὲν ἀγαπᾷ τοὺς ἀγαθούς , μισεῖ δὲ τοὺς πονηροὺς καὶ προρρίζους ἀπόλλυσιν · οἱ μὲν γὰρ τῶν ἸσραηλιτῶνIsrael, Israelites βασιλεῖς ἄλλος ἐπ᾽ ἄλλῳ διὰ τὴν‎ παρανομίαν καὶ τὰς ἀδικίας ἐν ὀλίγῳ χρόνῳ πολλοὶ κακῶς διαφθαρέντες ἐγνώσθησαν καὶ τὸ γένος αὐτῶν , ὁ δὲ τῶν ἹεροσολύμωνJerusalem καὶ τῶν δύο φυλῶν βασιλεὺς Ἄσανος δι᾽ εὐσέβειαν καὶ δικαιοσύνην εἰς μακρὸν καὶ εὔδαιμον ὑπὸ τοῦ θεοῦ προήχθη γῆρας καὶ τεσσαράκοντα καὶ ἓν ἄρξας ἔτος εὐμοίρως ἀπέθανε .
³¹⁴ Now by these events we may learn what concern God hath for the affairs of mankind, and how he loves good men, and hates the wicked, and destroys them root and branch; for many of these kings of Israel, they and their families, were miserably destroyed, and taken away one by another, in a short time, for their transgression and wickedness; but Asa, who was king of Jerusalem, and of the two tribes, attained, by God’s blessing, a long and a blessed old age, for his piety and righteousness, and died happily, when he had reigned forty and one years;	³¹⁴ From all this we can learn the Deity's concern for the affairs of mankind and how he loves good men and hates the wicked and utterly destroys them. For their lawless wickedness, many of these kings of Israel and their families soon died miserably destroyed by one another, but Asanos, the king of Jerusalem and of the two tribes, for his piety and righteousness and by God's blessing, lived to a ripe and happy old age and died content after reigning for forty-one years.
³¹⁴ Barach

³¹⁵ τελευτήσαντος δ᾽ αὐτοῦ‎ διεδέξατο τὴν‎ ἡγεμονίαν ὁ υἱὸς ἸωσαφάτηςJosaphat ἐκ γυναικὸς Ἀβιδᾶς τοὔνομα γεγενημένος . τοῦτον μιμητὴν ΔαυίδουDavid τοῦ προπάππου κατά τε ἀνδρείαν καὶ εὐσέβειαν ἅπαντες ἐν τοῖς ἔργοις ὑπέλαβον . ἀλλὰ περὶ μὲν τούτου τοῦ βασιλέως οὐ κατεπείγει νῦν λέγειν .
³¹⁵ and when he was dead, his son Jehoshaphat succeeded him in the government. He was born of Asa’s wife Azubah. And all men allowed that he followed the works of David his forefather, and this both in courage and piety; but we are not obliged now to speak any more of the affairs of this king.	³¹⁵ When he died his place was taken by his son Josaphat, born of his wife Abidah, and all agreed that he followed the works of David his forefather both in courage and piety, but we do not need to say any more about the affairs of this king at this point.
³¹⁵ Barach

Chapter 13
[316-362]
Elijah opposes Achab and Jezabel.
The contest on Mount Carmel.
Avenging Naboth's vineyard

☜ ☞

³¹⁶ Ὁ δὲ Ἄχαβος ὁ τῶν ἸσραηλιτῶνIsrael, Israelites βασιλεὺς κατῴκει μὲν ἐν ΣαμαρείᾳSamaria , τὴν‎ δ᾽ ἀρχὴν κατέσχεν ἕως ἐτῶν εἴκοσι καὶ δύο μηδὲν καινίσας τῶν πρὸ αὐτοῦ‎ βασιλέων, εἰ μὴ ὅσα πρὸς τὸ χεῖρον καθ᾽ ὑπερβολὴν πονηρίας ἐπενόησεν , ἅπαντα δ᾽ αὐτῶν τὰ κακουργήματα καὶ τὴν‎ πρὸς τὸ θεῖον ὕβριν ἐκμιμησάμενος καὶ μάλιστα τὴν‎ ἹεροβοάμουJeroboam ζηλώσας παρανομίαν ·
³¹⁶ Now Ahab the king of Israel dwelt in Samaria, and held the government for twenty-two years; and made no alteration in the conduct of the kings that were his predecessors, but only in such things as were of his own invention for the worse, and in his most gross wickedness. He imitated them in their wicked courses, and in their injurious behavior towards God, and more especially he imitated the transgression of Jeroboam;	³¹⁶ Achab, king of Israelites, lived in Samaria and ruled for twenty-two years, and changed nothing from the two kings before him, except for the worse and in great evils of his own invention, imitating all their wicked ways and their scorning of God and in particular imitating the sin of Jeroboam.
³¹⁶ Barach

³¹⁷ καὶ γὰρ οὗτος δαμάλεις τὰς ὑπ᾽ ἐκείνου κατασκευασθείσας προσεκύνησε καὶ τούτοις ἄλλα παράδοξα προσεμηχανήσατο . ἔγημε δὲ γυναῖκα θυγατέρα μὲν Εἰθωβάλου τοῦ ΤυρίωνTyrians καὶ ΣιδωνίωνSidonians βασιλέως Ἰεζαβέλην δὲ ὄνομα , ἀφ᾽ ἧς τοὺς ἰδίους αὐτῆς θεοὺς προσκυνεῖν ἔμαθεν .
³¹⁷ for he worshipped the heifers that he had made; and he contrived other absurd objects of worship besides those heifers: he also took to wife the daughter of Ethbaal, king of the Tyrians and Sidonians, whose name was Jezebel, of whom he learned to worship her own gods.	³¹⁷ He worshipped the heifers he had made, and devised other absurd things as well. He married Jezabel the daughter of Ethbaal, the king of Tyre and Sidon, and from her learned to worship her native gods.
³¹⁷ Barach

³¹⁸ ἦν δὲ τὸ γύναιον δραστήριόν τε καὶ τολμηρόν , εἰς τοσαύτην δὲ ἀσέλγειαν καὶ μανίαν προύπεσεν , ὥστε καὶ ναὸν τῷ ΤυρίωνTyrians θεῷ ὃν ΒελίανBelus προσαγορεύουσιν ᾠκοδόμησε καὶ ἄλσος παντοίων δένδρων κατεφύτευσε · κατέστησε δὲ [καὶ ] ἱερεῖς καὶ ψευδοπροφήτας τούτῳ τῷ θεῷ · καὶ αὐτὸς δ᾽ ὁ βασιλεὺς πολλοὺς τοιούτους περὶ αὑτὸν εἶχεν ἀνοίᾳ καὶ πονηρίᾳ πάντας ὑπερβεβληκὼς τοὺς πρὸ αὐτοῦ‎ .
³¹⁸ This woman was active and bold, and fell into so great a degree of impurity and madness, that she built a temple to the god of the Tyrians, Which they call Belus, and planted a grove of all sorts of trees; she also appointed priests and false prophets to this god. The king also himself had many such about him, and so exceeded in madness and wickedness all [the kings] that went before him.	³¹⁸ This active and audacious woman was so debauched that she built a temple to the god of the Tyrians, whom they call Belus, and planted a grove of all kinds of trees and appointed priests and so-called prophets for this god. The king then surrounded himself with many people of that kind and exceeded in madness and wickedness all who had gone before him.
³¹⁸ Barach

³¹⁹ Προφήτης δέ τις τοῦ μεγάλου θεοῦ ἐκ πόλεως Θεσσεβώνης τῆς ΓαλααδίτιδοςGilead χώρας προσελθὼν ἈχάβῳAchab προλέγειν αὐτῷ τὸν θεὸν ἔφασκε μήθ᾽ ὕσειν αὐτὸν ἐν ἐκείνοις τοῖς ἔτεσι μήτε δρόσον καταπέμψειν εἰς τὴν‎ χώραν , εἰ μὴ φανέντος αὐτοῦ‎ . Καὶ τούτοις ἐπομόσας ἀνεχώρησεν εἰς τὰ πρὸς νότον μέρη ποιούμενος παρὰ χειμάρρῳ τινὶ τὴν‎ διατριβήν , ἐξ οὗ καὶ τὸ ποτὸν εἶχε · τὴν‎ γὰρ τροφὴν αὐτῷ καθ᾽ ἡμέραν κόρακες προσέφερον .
³¹⁹ There was now a prophet of God Almighty, of Thesbon, a country in Gilead, that came to Ahab, and said to him, that God foretold he would not send rain nor dew in those years upon the country but when he should appear. And when he had confirmed this by an oath, he departed into the southern parts, and made his abode by a brook, out of which he had water to drink; for as for his food, ravens brought it to him every day:	³¹⁹ A prophet of almighty God, from Thesbon in Galadene, now came to Achab to foretell in God's name that in those years he would send neither rain nor dew upon the land, until he would appear. Having sworn his oath to this, he went off to the south and lived near a stream, from which he had water to drink, and ravens brought food to him every day.
³¹⁹ Barach

³²⁰ ἀναξηρανθέντος δὲ τοῦ ποταμοῦ δι᾽ ἀνομβρίαν εἰς Σαριφθὰν πόλιν οὐκ ἄπωθεν τῆς ΣιδῶνοςSidon καὶ ΤύρουTyre , μεταξὺ γὰρ κεῖται , παραγίνεται τοῦ θεοῦ κελεύσαντος · εὑρήσειν γὰρ ἐκεῖ γυναῖκα χήραν , ἥτις αὐτῷ παρέξει τροφάς .
³²⁰ but when that river was dried up for want of rain, he came to Zarephath, a city not far from Sidon and Tyre, for it lay between them, and this at the command of God, for [God told him] that he should there find a woman who was a widow that should give him sustenance.	³²⁰ When the river dried up for lack of rain, at God's command he went to the city of Zarephath, between Sidon and Tyre, where he would find a widow who would feed him.
³²⁰ Barach

³²¹ ὢν δ᾽ οὐ πόρρω τῆς πύλης ὁρᾷ γυναῖκα χερνῆτιν ξυλιζομένην · τοῦ δὲ θεοῦ δηλώσαντος ταύτην εἶναι τὴν‎ μέλλουσαν αὐτὸν διατρέφειν προσελθὼν ἠσπάσατο καὶ κομίσαι ὕδωρ παρεκάλεσεν , ὅπως πίῃ , καὶ πορευομένης μετακαλεσάμενος καὶ ἄρτον ἐνεγκεῖν ἐκέλευσε .
³²¹ So when he was not far off the city, he saw a woman that labored with her own hands, gathering of sticks: so God informed him that this was the woman who was to give him sustenance. So he came and saluted her, and desired her to bring him some water to drink; but as she was going so to do, he called to her, and would have her to bring him a loaf of bread also;	³²¹ When he was not far from the city gate he saw a working woman gathering sticks, and God told him it was she who would feed him. So he came and greeted her and asked her to bring him some water to drink, but as she was going to do so, he called to her to bring him a loaf of bread as well.
³²¹ Barach

³²² τῆς δ᾽ ὀμοσάσης μηδὲν ἔχειν ἢ μίαν ἀλεύρου δράκα καὶ ὀλίγον ἐλαίου , πορεύεσθαι δὲ συνειλεχυῖαν τὰ ξύλα , ἵνα φυράσασα ποιήσῃ αὑτῇ καὶ τῷ τέκνῳ ἄρτον , μεθ᾽ ὃν ἀπολεῖσθαι λιμῷ δαπανηθέντα μηκέτι μηδενὸς ὄντος ἔλεγεν , " ἀλλὰ θαρσοῦσα , εἶπεν , ἄπιθι καὶ τὰ κρείττω προσδοκῶσα , καὶ ποιήσασα πρῶτον ἐμοὶ βραχὺ κόμισον · προλέγω γάρ σοι μηδέποτ᾽ ἐπιλείψειν ἀλεύρων ἐκεῖνο τὸ ἄγγος μηδ᾽ ἐλαίου τὸ κεράμιον , μέχρις οὗ ἂν ὕσῃ ὁ θεός .
³²² whereupon she affirmed upon oath that she had at home nothing more than one handful of meal, and a little oil, and that she was going to gather some sticks, that she might knead it, and make bread for herself and her son; after which, she said, they must perish, and be consumed by the famine, for they had nothing for themselves any longer. Hereupon he said, “Go on with good courage, and hope for better things; and first of all make me a little cake, and bring it to me, for I foretell to thee that this vessel of meal and this cruse of oil shall not fail until God send rain.”	³²² She swore that she had no more than a handful of meal and a little oil and that she had come to gather the sticks in order to knead it and make bread for herself and her son, after which, she said, they must die of the hunger, for they had nothing left. But he said, "Take heart and hope for better things, but first make me a little cake and bring it to me, for I foretell to you that this flour and this jug of oil shall not fail until God sends the rain."
³²² Barach

³²³ ταῦτ᾽ εἰπόντος τοῦ προφήτου παραγενομένη πρὸς αὑτὴν ἐποίησε τὰ εἰρημένα καὶ αὐτή τε ἔσχε καὶ τῷ τέκνῳ χορηγεῖ τὴν‎ διατροφὴν καὶ τῷ προφήτῃ , ἐπέλιπε δ᾽ οὐδὲν αὐτοὺς τούτων , ἄχρις οὗ καὶ ὁ αὐχμὸς ἐπαύσατο .
³²³ When the prophet had said this, she came to him, and made him the before-named cake; of which she had part for herself, and gave the rest to her son, and to the prophet also; nor did any thing of this fall until the drought ceased.	³²³ When the prophet said this, she went home and did as he said, and she had food enough for herself and her son and for the prophet; and none of them was in want until the drought ceased.
³²³ Barach

³²⁴ μέμνηται δὲ τῆς ἀνομβρίας ταύτης καὶ ΜένανδροςMenander ἐν ταῖς ἸθωβάλουEthbaal τοῦ ΤυρίωνTyrians βασιλέως πράξεσι λέγων οὕτως · " ἀβροχία τ᾽ ἐπ᾽ αὐτοῦ‎ ἐγένετο ἀπὸ τοῦ ὙπερβερεταίουHyperberetmus μηνὸς ἕως τοῦ ἐχομένου ἔτους ὙπερβερεταίουHyperberetmus , ἱκετείαν δ᾽ αὐτοῦ‎ ποιησαμένου κεραυνοὺς ἱκανοὺς βεβληκέναι . Οὗτος πόλιν ΒότρυνBotrys ἔκτισε τὴν‎ ἐπὶ ΦοινίκῃPhoenicia καὶ ΑὖζανAuza τὴν‎ ἐν ΛιβύῃLibya . Καὶ ταῦτα μὲν δηλῶν τὴν‎ ἐπ᾽ ἈχάβουAchab γενομένην ἀνομβρίαν , κατὰ γὰρ τοῦτον καὶ ἸθώβαλοςEthbaal ἐβασίλευε ΤυρίωνTyrians , ὁ ΜένανδροςMenander ἀναγέγραφεν .
³²⁴ Now Menander mentions this drought in his account of the acts of Ethbaal, king of the Tyrians; where he says thus: “Under him there was a want of rain from the month Hyperberetmus till the month Hyperberetmus of the year following; but when he made supplications, there came great thunders. This Ethbaal built the city Botrys in Phoenicia, and the city Auza in Libya.” By these words he designed the want of rain that was in the days of Ahab, for at that time it was that Ethbaal also reigned over the Tyrians, as Menander informs us.	³²⁴ Menander mentions this drought in his account of the acts of Ethbaal, king of the Tyrians, where he says, "Under him there was a lack of rain from the month Hyperberetmus until the month Hyperberetmus of the year following, but when he called on the gods, a great thunderstorm came. This man built the city of Botrys in Phoenicia and Auza in Libya." He refers here to the rainless time in the days of Achab, for at that time Ethbaal also ruled over the Tyrians, as Menander tells us.
³²⁴ Barach

³²⁵ ἡ δὲ γυνὴ περὶ ἧς πρὸ τούτων εἴπομεν , ἡ τὸν προφήτην διατρέφουσα , τοῦ παιδὸς αὐτῇ καταπεσόντος εἰς νόσον , ὡς καὶ τὴν‎ ψυχὴν ἀφεῖναι καὶ δόξαι νεκρόν , ἀνακλαιομένη καὶ ταῖς τε χερσὶν αὑτὴν αἰκιζομένη καὶ φωνὰς οἵας ὑπηγόρευε τὸ πάθος ἀφιεῖσα κατῃτιᾶτο τῆς παρ᾽ αὐτῇ παρουσίας τὸν προφήτην ὡς ἐλέγξαντα τὰς ἁμαρτίας αὐτῆς καὶ διὰ τοῦτο τοῦ παιδὸς τετελευτηκότος .
³²⁵ Now this woman, of whom we spake before, that sustained the prophet, when her son was fallen into a distemper till he gave up the ghost, and appeared to be dead, came to the prophet weeping, and beating her breasts with her hands, and sending out such expressions as her passions dictated to her, and complained to him that he had come to her to reproach her for her sins, and that on this account it was that her son was dead.	³²⁵ This woman we have spoken of, who fed the prophet, when her son became so ill that he gave up the ghost and seemed to be dead, came weeping and beating herself with her hands and wailing out the grief she felt and complained that the prophet had come to her to accuse her of her sins and that this was why her son had died.
³²⁵ Barach

³²⁶ ὁ δὲ παρεκελεύετο θαρρεῖν καὶ παραδοῦναι τὸν υἱὸν αὐτῷ · ζῶντα γὰρ αὐτὸν ἀποδώσειν . παραδούσης οὖν βαστάσας εἰς τὸ δωμάτιον , ἐν ᾧ διέτριβεν αὐτός , καὶ καταθεὶς ἐπὶ τῆς κλίνης ἀνεβόησε πρὸς τὸν θεὸν οὐ καλῶς ἀμείψασθαι τὴν‎ ὑποδεξαμένην καὶ θρέψασαν τὸν υἱὸν αὐτῆς ἀφαιρησόμενον , ἐδεῖτό τε τὴν‎ ψυχὴν εἰσπέμψαι πάλιν τῷ παιδὶ καὶ παρασχεῖν αὐτῷ τὸν βίον .
³²⁶ But he bid her be of good cheer, and deliver her son to him, for that he would deliver him again to her alive. So when she had delivered her son up to him, he carried him into an upper room, where he himself lodged, and laid him down upon the bed, and cried unto God, and said, that God had not done well, in rewarding the woman who had entertained him and sustained him, by taking away her son; and he prayed that he would send again the soul of the child into him, and bring him to life again.	³²⁶ But he bade her to take heart and give her son to him, for he would give him back alive. When she gave him over, he carried him to the upper room where he lodged, laid him down upon the bed and cried to God that it would be poor reward for the woman who had welcomed and fed him, if her son were to perish; rather, he should restore the soul of the child and bring him back to life.
³²⁶ Barach

³²⁷ τοῦ δὲ θεοῦ κατοικτείραντος μὲν τὴν‎ μητέρα , βουληθέντος δὲ καὶ τῷ προφήτῃ χαρίσασθαι τὸ μὴ δόξαι πρὸς αὐτὴν ἐπὶ κακῷ παρεῖναι , παρὰ πᾶσαν τὴν‎ προσδοκίαν ἀνεβίωσεν . ἡ δ᾽ εὐχαρίστει τῷ προφήτῃ καὶ τότε σαφῶς ἔλεγε μεμαθηκέναι , ὅτι τὸ θεῖον αὐτῷ διαλέγεται .
³²⁷ Accordingly God took pity on the mother, and was willing to gratify the prophet, that he might not seem to have come to her to do her a mischief, and the child, beyond all expectation, came to life again. So the mother returned the prophet thanks, and said she was then clearly satisfied that God did converse with him.	³²⁷ So God took pity on the mother and wished to gratify the prophet, so that his presence with her might not seem harmful, and amazingly the child did come back to life. So she thanked the prophet and said she now knew that God did speak with him.
³²⁷ Barach

³²⁸ Χρόνου δ᾽ ὀλίγου διελθόντος παραγίνεται πρὸς ἌχαβονAchab τὸν βασιλέα κατὰ βούλησιν τοῦ θεοῦ δηλώσων αὐτῷ τὸν γενησόμενον ὑετόν . λιμὸς δὲ τότε κατεῖχε τὴν‎ χώραν ἅπασαν καὶ πολλὴ τῶν ἀναγκαίων ἀπορία , ὡς μὴ μόνον ἀνθρώπους αὐτῶν σπανίζειν , ἀλλὰ καὶ τὴν‎ γῆν μηδ᾽ ὅσα τοῖς ἵπποις καὶ τοῖς ἄλλοις κτήνεσι πρὸς νομήν ἐστι χρήσιμα διὰ τὴν‎ ἀνομβρίαν ἀναδιδόναι .
³²⁸ After a little while Elijah came to king Ahab, according to God’s will, to inform him that rain was coming. Now the famine had seized upon the whole country, and there was a great want of what was necessary for sustenance, insomuch that it was not only men that wanted it, but the earth itself also, which did not produce enough for the horse and the other beasts of what was useful for them to feed on, by reason of the drought.	³²⁸ After a little while, by God's will Elijah came to king Achab, to tell him that rain was coming. The famine had gripped the whole region and there was a great lack of essentials, so that not only human beings but also the earth itself was in need, unable, because of the drought, to produce enough fodder for horses and the other livestock.
³²⁸ Barach

³²⁹ τὸν οὖν ἐπιμελόμενον αὐτοῦ‎ τῶν κτημάτων ὁ βασιλεὺς καλέσας Ὠβεδίαν ἀπιέναι βούλεσθαι πρὸς αὐτὸν εἶπεν ἐπὶ τὰς πηγὰς τῶν ὑδάτων καὶ τοὺς χειμάρρους, ἵν᾽ εἴ που παρ᾽ αὐτοῖς εὑρεθείη πόα ταύτην εἰς τροφὴν ἀμησάμενοι τοῖς κτήνεσιν ἔχωσι . Καὶ περιπέμψαντα κατὰ πᾶσαν τὴν‎ οἰκουμένην τοὺς ζητήσοντας τὸν προφήτην Ἠλίαν οὐχ εὑρηκέναι · συνέπεσθαι δ᾽ ἐκέλευσε κἀκεῖνον αὐτῷ .
³²⁹ So the king called for Obadiah, who was steward over his cattle, and said to him, that he would have him go to the fountains of water, and to the brooks, that if any herbs could be found for them, they might mow it down, and reserve it for the beasts. And when he had sent persons all over the habitable earth to discover the prophet Elijah, and they could not find him, he bade Obadiah accompany him.	³²⁹ The king called Obadias, the manager of his livestock, and told him to go to the watering holds and the streams to see if any herbage could be found, to cut as feed for the beasts. When he had sent around everywhere searching for the prophet Elijah and they could not find him, he told that man to go with him.
³²⁹ Barach

³³⁰ δόξαν οὖν ἐξορμᾶν αὐτοῖς μερισάμενοι τὰς ὁδοὺς ὅ τε Ὠβεδίας καὶ ὁ βασιλεὺς ἀπῄεσαν ἕτερος ἑτέραν τῶν ὁδῶν . συνεβεβήκει δὲ καθ᾽ ὃν Ἰεζαβέλη ἡ βασίλισσα καιρὸν τοὺς προφήτας ἀπέκτεινε τοῦτον ἑκατὸν ἐν τοῖς ὑπὸ ΓάριςTarichea σπηλαίοις κρύψαι προφήτας καὶ τρέφειν αὐτοὺς ἄρτον χορηγοῦντα μόνον καὶ ὕδωρ .
³³⁰ So it was resolved they should make a progress, and divide the ways between them; and Obadiah took one road, and the king another. Now it happened that the same time when queen Jezebel slew the prophets, that this Obadiah had hidden a hundred prophets, and had fed them with nothing but bread and water.	³³⁰ They decided to set off and divided the roads between them, with Obadias taking one road and the king the other. As it happened, when queen Jezabel was killing the prophets, this man had hidden a hundred of them and had fed them simply on bread and water.
³³⁰ Barach

³³¹ μονωθέντι δ᾽ ἀπὸ τοῦ βασιλέως Ὠβεδίᾳ συνήντησεν ὁ προφήτης ἨλίαςElijah, Elias · καὶ πυθόμενος παρ᾽ αὐτοῦ‎ τίς εἴη καὶ μαθὼν προσεκύνησεν αὐτόν · ὁ δὲ πρὸς τὸν βασιλέα βαδίζειν ἐκέλευσε καὶ λέγειν , ὅτι παρείη πρὸς αὐτόν .
³³¹ But when Obadiah was alone, and absent from the king, the prophet Elijah met him; and Obadiah asked him who he was; and when he had learned it from him, he worshipped him. Elijah then bid him go to the king, and tell him that I am here ready to wait on him.	³³¹ When Obadias was alone and the king was away, the prophet Elijah met him, and when, on asking, he learned who he was, Obadias reverenced him. But he told him "Go to the king and say that I am here ready to meet with him."
³³¹ Barach

³³² ὁ δὲ τί κακὸν ὑπ᾽ αὐτοῦ‎ πεπονθότα πρὸς τὸν ἀποκτεῖναι ζητοῦντα καὶ πᾶσαν ἐρευνήσαντα γῆν πέμπειν αὐτὸν ἔλεγεν · ἢ τοῦτ᾽ ἀγνοεῖν αὐτόν , ὅτι μηδένα τόπον κατέλιπεν , εἰς ὃν οὐκ ἀπέστειλε τοὺς ἀνάξοντας εἰ λάβοιεν ἐπὶ θανάτῳ ;
³³² But Obadiah replied, “What evil have I done to thee, that thou sendest me to one who seeketh to kill thee, and hath sought over all the earth for thee? Or was he so ignorant as not to know that the king had left no place untouched unto which he had not sent persons to bring him back, in order, if they could take him, to have him put to death?”	³³² He replied, "What evil have I done to you that you send me to one who seeks to kill you and has searched the whole world for you? Did he not know that no place had been left out, and the seekers were to bring him back and have him put to death?"
³³² Barach

³³³ καὶ γὰρ εὐλαβεῖσθαι πρὸς αὐτὸν ἔφασκε , μὴ τοῦ θεοῦ φανέντος αὐτῷ πάλιν εἰς ἄλλον ἀπέλθῃ τόπον , εἶτα διαμαρτὼν αὐτοῦ‎ πέμψαντος τοῦ βασιλέως μὴ δυνάμενος εὑρεῖν ὅπου ποτ᾽ εἴη γῆς ἀποθάνῃ .
³³³ For he told him he was afraid lest God should appear to him again, and he should go away into another place; and that when the king should send him for Elijah, and he should miss of him, and not be able to find him any where upon earth, he should be put to death.	³³³ He said he was afraid that God might appear to him again and he would go off somewhere else, and that when the king sent him for Elijah and he could not find him anywhere, he himself would be put to death.
³³³ Barach

³³⁴ προνοεῖν οὖν αὐτοῦ‎ τῆς σωτηρίας παρακαλεῖ τὴν‎ περὶ τοὺς ὁμοτέχνους αὐτοῦ‎ σπουδὴν λέγων , ὅτι σώσειεν ἑκατὸν προφήτας Ἱεζαβέλης πάντας τοὺς ἄλλους ἀνῃρηκυίας καὶ ἔχοι κεκρυμμένους αὐτοὺς καὶ τρεφομένους ὑπ᾽ αὐτοῦ‎ . ὁ δὲ μηδὲν δεδιότα βαδίζειν ἐκέλευε πρὸς τὸν βασιλέα δοὺς αὐτῷ πίστεις ἐνόρκους , ὅτι πάντως κατ᾽ ἐκείνην ἈχάβῳAchab φανήσεται τὴν‎ ἡμέραν .
³³⁴ He desired him therefore to take care of his preservation; and told him how diligently he had provided for those of his own profession, and had saved a hundred prophets, when Jezebel slew the rest of them, and had kept them concealed, and that they had been sustained by him. But Elijah bade him fear nothing, but go to the king; and he assured him upon oath that he would certainly show himself to Ahab that very day.	³³⁴ So he asked him to take care of his safety, seeing how diligently he had cared for his colleagues and how he had saved a hundred prophets, hiding and feeding them when Jezabel killed all the others. The prophet told him to fear nothing, but to go to the king, swearing that he would show himself to Achab that very day.
³³⁴ Barach

³³⁵ Μηνύσαντος δὲ τῷ βασιλεῖ Ὠβεδίου τὸν Ἠλίαν ὑπήντησεν ὁ Ἄχαβος καὶ ἤρετο μετ᾽ ὀργῆς , εἰ αὐτὸς εἴη ὁ τὸν ἙβραίωνHebrews λαὸν κακώσας καὶ τῆς ἀκαρπίαςunfruitfulness, barrenness αἴτιος γεγενημένος . ὁ δ᾽ οὐδὲν ὑποθωπεύσας αὐτὸν εἶπεν ἅπαντα τὰ δεινὰ πεποιηκέναι καὶ τὸ γένος αὐτοῦ‎ ξενικοὺς ἐπεισενηνοχότας τῇ χώρᾳ θεοὺς καὶ τούτους σέβοντας , τὸν δ᾽ ἴδιον αὐτῶν , ὃς μόνος ἐστὶ θεός , ἀπολελοιπότας καὶ μηδεμίαν ἔτι πρόνοιαν αὐτοῦ‎ ποιουμένους .
³³⁵ So when Obadiah had informed the king that Elijah was there, Ahab met him, and asked him, in anger, if he were the man that afflicted the people of the Hebrews, and was the occasion of the drought they lay under? But Elijah, without any flattery, said that he was himself the man, he and his house, which brought such sad afflictions upon them, and that by introducing strange gods into their country, and worshipping them, and by leaving their own, who was the only true God, and having no manner of regard to him.	³³⁵ When Obadias told it to the king, Achab met Elijah and angrily asked if he as the man who harmed the Hebrew people and had caused the land to be unfruitful. Without any flattery, he replied that it was himself and his family who had brought all these woes, by introducing foreign gods into their land and worshipping them, abandoning their own, the only true God and caring nothing for him.
³³⁵ Barach

³³⁶ νῦν μέντοι γε ἀνελθόντα ἐκέλευε πάντα τὸν λαὸν εἰς τὸ ΚαρμήλιονCarmel ὄρος ἀθροῖσαι πρὸς αὐτὸν καὶ τοὺς προφήτας αὐτοῦ‎ καὶ τῆς γυναικός , εἰπὼν ὅσοι τὸν ἀριθμὸν εἴησαν , καὶ τοὺς τῶν ἀλσῶν προφήτας ὡς τετρακοσίους τὸ πλῆθος ὄντας .
³³⁶ However, he bade him go his way, and gather together all the people to him to Mount Carmel, with his own prophets, and those of his wife, telling him how many there were of them, as also the prophets of the groves, about four hundred in number.	³³⁶ He told him go away and gather all the people to him at Mount Carmel, along with his prophets and those of his wife, saying how many they were, and also the prophets of the groves, about four hundred in number.
³³⁶ Barach

³³⁷ ὡς δὲ συνέδραμον πάντες εἰς τὸ προειρημένον ὄρος ἈχάβουAchab διαπέμψαντος , σταθεὶς αὐτῶν ὁ προφήτης ἨλίαςElijah, Elias μεταξύ , μέχρι πότε διῃρημένους αὐτοὺς τῇ διανοίᾳ καὶ ταῖς δόξαις οὕτως βιώσειν ἔφασκε · νομίσαντας μὲν γὰρ τὸν ἐγχώριον θεὸν ἀληθῆ καὶ μόνον ἕπεσθαι τούτῳ καὶ ταῖς ἐντολαῖς αὐτοῦ‎ παρῄνει , μηδὲν δὲ τοῦτον ἡγουμένους ἀλλὰ περὶ τῶν ξενικῶν ὑπειληφότας ὡς ἐκείνους δεῖ θρησκεύειν αὐτοῖς συνεβούλευε κατακολουθεῖν .
³³⁷ And as all the men whom Ahab sent for ran away to the forenamed mountain, the prophet Elijah stood in the midst of them, and said, “How long will you live thus in uncertainty of mind and opinion?” He also exhorted them, that in case they esteemed their own country God to be the true and the only God, they would follow him and his commandments; but in case they esteemed him to be nothing, but had an opinion of the strange gods, and that they ought to worship them, his counsel was, that they should follow them.	³³⁷ When all whom Achab sent for hurried to that mountain, the prophet Elijah stood among them and asked, "How long will you live like this, uncertain in mind and opinion?" He urged them, if they considered their local God to be the true and only God, to follow him and his commandments, but if they despised him and wanted to worship the foreign gods, he advised them to follow them.
³³⁷ Barach

³³⁸ τοῦ δὲ πλήθους μηδὲν πρὸς ταῦτ᾽ ἀποκριναμένου ἠξίωσεν ἨλίαςElijah, Elias πρὸς διάπειραν τῆς τε τῶν ξενικῶν θεῶν ἰσχύος καὶ τῆς τοῦ ἰδίου , μόνος ὢν αὐτοῦ‎ προφήτης ἐκείνων δὲ τετρακοσίους δυσμενῶς , λαβεῖν αὐτός τε βοῦν καὶ ταύτην θύσας ἐπιθεῖναι ξύλοις πυρὸς οὐχ ὑπαφθέντος , κἀκείνους ταὐτὸ ποιήσαντας ἐπικαλέσασθαι τοὺς ἰδίους θεοὺς ἀνακαῦσαι τὰ ξύλα · γενομένου γὰρ τούτου μαθήσεσθαι αὐτοὺς τὴν‎ ἀληθῆ φύσιν τοῦ θεοῦ .
³³⁸ And when the multitude made no answer to what he said, Elijah desired that, for a trial of the power of the strange gods, and of their own God, he, who was his only prophet, while they had four hundred, might take a heifer and kill it as a sacrifice, and lay it upon pieces of wood, and not kindle any fire, and that they should do the same things, and call upon their own gods to set the wood on fire; for if that were done, they would thence learn the nature of the true God.	³³⁸ When the people made no reply, Elijah asked them to test the power of the foreign gods and of their own God, with him acting as God's sole prophet, while the others had four hundred. He would take an ox and sacrifice it and lay it upon unlit pieces of wood and they should do likewise, and call upon their gods to set the wood on fire, and in this way they would so learn the true nature of God.
³³⁸ Barach

³³⁹ ἀρεσάσης δὲ τῆς γνώμης ἐκέλευσεν ἨλίαςElijah, Elias τοὺς προφήτας ἐκλεξαμένους βοῦν πρώτους θῦσαι καὶ τοὺς αὑτῶν ἐπικαλέσασθαι θεούς . ἐπεὶ δ᾽ οὐδὲν ἀπήντα παρὰ τῆς εὐχῆς καὶ τῆς ἐπικλήσεως θύσασι τοῖς προφήταις , σκώπτων ὁ ἨλίαςElijah, Elias μεγάλῃ βοῇ καλεῖν αὐτοὺς ἐκέλευε τοὺς θεούς · ἢ γὰρ ἀποδημεῖν αὐτοὺς ἢ καθεύδειν .
³³⁹ This proposal pleased the people. So Elijah bade the prophets to choose out a heifer first, and kill it, and to call on their gods. But when there appeared no effect of the prayer or invocation of the prophets upon their sacrifice, Elijah derided them, and bade them call upon their gods with a loud voice, for they might either be on a journey, or asleep;	³³⁹ This was accepted, so Elijah bade the prophets first to choose a heifer and kill it and to call upon their gods. When there was no answer to the prophets for their prayer and invocation upon the sacrifice, Elijah mocked them, telling them to call upon their gods with a loud voice, for they might be on a journey, or asleep.
³³⁹ Barach

³⁴⁰ τῶν δ᾽ ἀπ᾽ ὄρθρου τοῦτο ποιούντων μέχρι μέσης ἡμέρας καὶ τεμνόντων αὑτοὺς μαχαίραις καὶ σιρομάσταις κατὰ τὸ πάτριον ἔθος , μέλλων αὐτὸς ἐπιτελεῖν ἐκέλευσε τοὺς μὲν ἀναχωρῆσαι , τοὺς δ᾽ ἐγγὺς προσελθόντας τηρεῖν αὐτόν , μὴ πῦρ λάθρα τοῖς ξύλοις ἐμβάλῃ .
³⁴⁰ and when these prophets had done so from morning till noon, and cut themselves with swords and lances, according to the customs of their country, and he was about to offer his sacrifice, he bade [the prophets] go away, but bade [the people] come near and observe what he did, lest he should privately hide fire among the pieces of wood.	³⁴⁰ When they had done so from morning til noon and cut themselves with knives and lances, according to their local custom, and he was about to offer his sacrifice, he bade them to go away, but brought the others near to see if he had hidden fire among the pieces of wood.
³⁴⁰ Barach

³⁴¹ τοῦ δὲ ὄχλου προσελθόντος λαβὼν δώδεκα λίθους κατὰ φυλὴν τοῦ λαοῦ τῶν ἙβραίωνHebrews ἀνέστησεν ἐξ αὐτῶν θυσιαστήριον καὶ περὶ αὐτὸ δεξαμενὴν ὤρυξε βαθυτάτην , καὶ συνθεὶς τὰς σχίζας ἐπὶ τοῦ βωμοῦ καὶ κατ᾽ αὐτῶν ἐπιθεὶς τὰ ἱερεῖα τέσσαρας ἀπὸ τῆς κρήνης ἐκέλευσεν ὑδρίας ὕδατος κατασκεδάσαι τοῦ θυσιαστηρίου , ὡς ὑπερβαλεῖν αὐτὸ καὶ τὴν‎ δεξαμενὴν ἅπασαν γεμισθῆναι ὕδατος πηγῆς ἀναδοθείσης .
³⁴¹ So, upon the approach of the multitude, he took twelve stones, one for each tribe of the people of the Hebrews, and built an altar with them, and dug a very deep trench; and when he had laid the pieces of wood upon the altar, and upon them had laid the pieces of the sacrifices, he ordered them to fill four barrels with the water of the fountain, and to pour it upon the altar, till it ran over it, and till the trench was filled with the water poured into it.	³⁴¹ As the crowd drew near he took twelve stones, one for each tribe of the Hebrew people, and built an altar with them, digging a deep trench around it. When he had put the pieces of wood upon the altar and upon them had put the pieces of the sacrifices, he told them to fill four barrels with water from the fountain and pour it upon the altar, until it ran over it and the trench overflowed with the spring water poured into it.
³⁴¹ Barach

³⁴² ταῦτα δὲ ποιήσας ἤρξατο εὔχεσθαι τῷ θεῷ καὶ καλεῖν αὐτὸν καὶ ποιεῖν τῷ πεπλανημένῳ πολὺν ἤδη χρόνον λαῷ φανερὰν τὴν‎ αὑτοῦ δύναμιν . Καὶ ταῦτα λέγοντος ἄφνω πῦρ ἐξ οὐρανοῦ τοῦ πλήθους ὁρῶντος ἐπὶ τὸν βωμὸν ἔπεσε καὶ τὴν‎ θυσίαν ἐδαπάνησεν , ὡς ἀνακαῆναι καὶ τὸ ὕδωρ καὶ ψαφαρὸν γενέσθαι τὸν τόπον .
³⁴² When he had done this, he began to pray to God, and to invocate him to make manifest his power to a people that had already been in an error a long time; upon which words a fire came on a sudden from heaven in the sight of the multitude, and fell upon the altar, and consumed the sacrifice, till the very water was set on fire, and the place was become dry.	³⁴² When this was done he began to pray and call upon God to manifest his power to a people that had been a long time in error. As he spoke, a fire suddenly came from heaven in the sight of the people and fell upon the altar and consumed the sacrifice, until the very water was set on fire and the place became dry.
³⁴² Barach

³⁴³ Οἱ δ᾽ ἸσραηλῖταιIsraelites τοῦτ᾽ ἰδόντες ἔπεσον ἐπὶ τῆς γῆς καὶ προσεκύνουν ἕνα θεὸν καὶ μέγιστον καὶ ἀληθῆ μόνον ἀποκαλοῦντεςto recall , τοὺς δ᾽ ἄλλους ὀνόματι ὑπὸ φαύλης καὶ ἀνοήτου δόξης πεποιημένους · συλλαβόντες δ᾽ αὐτῶν καὶ τοὺς προφήτας ἀπέκτειναν ἨλίαElijah παραινέσαντος . ἔφη δὲ καὶ τῷ βασιλεῖ πορεύεσθαι πρὸς ἄριστον μηδὲν ἔτι φροντίσαντα · μετ᾽ ὀλίγον γὰρ ὄψεσθαι τὸν θεὸν ὕοντα .
³⁴³ Now when the Israelites saw this, they fell down upon the ground, and worshipped one God, and called him The great and the only true God; but they called the others mere names, framed by the evil and vile opinions of men. So they caught their prophets, and, at the command of Elijah, slew them. Elijah also said to the king, that he should go to dinner without any further concern, for that in a little time he would see God send them rain.	³⁴³ When the Israelites saw this, they fell down upon the ground and worshipped the one God, calling him the great and only true God, saying the others were mere names, arising from evil and foolish opinion. So at Elijah's command they caught their prophets and killed them. He told the king to go to dinner without any further concern, for soon he would see God send them rain.
³⁴³ Barach

³⁴⁴ καὶ ὁ μὲν Ἄχαβος ἀπηλλάγη , ἨλίαςElijah, Elias δ᾽ ἐπὶ τὸ ἀκρωτήριον τοῦ Καρμηλίου ἀναβὰς ὄρους καὶ καθίσας ἐπὶ τῆς γῆς προσηρείσατο τοῖς γόνασι τὴν‎ κεφαλήν , τὸν δὲ θεράποντα ἐκέλευσεν ἀνελθόντα ἐπί τινα σκοπὴν εἰς τὴν‎ θάλασσαν ἀποβλέπειν , κἂν ἴδῃ νεφέλην ἐγειρομένην ποθέν , φράζειν αὐτῷ · μέχρι γὰρ τότε καθαρῷ συνέβαινε τῷ ἀέρι εἶναι .
³⁴⁴ Accordingly Ahab went his way. But Elijah went up to the highest top of Mount Carmel, and sat down upon the ground, and leaned his head upon his knees, and bade his servant go up to a certain elevated place, and look towards the sea, and when he should see a cloud rising any where, he should give him notice of it, for till that time the air had been clear.	³⁴⁴ So Achab went his way, but Elijah went up to the highest part of Mount Carmel and sitting on the ground put his head on his knees and bade his servant go up to a high place and look toward the sea and to tell him when he saw a cloud rising anywhere, for up to then the sky had been clear.
³⁴⁴ Barach

³⁴⁵ τοῦ δὲ ἀναβάντος καὶ μηδὲν πολλάκις ὁρᾶν φήσαντος , ἕβδομον ἤδη βαδίσας ἑωρακέναι μελαινόμενον εἶπέ τι τοῦ ἀέρος οὐ πλέον ἴχνους ἀνθρωπίνου . ὁ δὲ ἨλίαςElijah, Elias ταῦτ᾽ ἀκούσας πέμπει πρὸς τὸν ἌχαβονAchab κελεύων αὐτὸν εἰς τὴν‎ πόλιν ἀπέρχεσθαι πρὶν ἢ καταρραγῆναι τὸν ὄμβρονrainstorm .
³⁴⁵ When the Servant had gone up, and had said many times that he saw nothing, at the seventh time of his going up, he said that he saw a small black thing in the sky, not larger than a man’s foot. When Elijah heard that, he sent to Ahab, and desired him to go away to the city before the rain came down.	³⁴⁵ After going up many times and saying he saw nothing, on the seventh time he said he saw a small black thing in the sky, no bigger than a human foot. When Elijah heard that, he sent to Achab to tell him to leave for the city before the rain came down.
³⁴⁵ Barach

³⁴⁶ καὶ ὁ μὲν εἰς Ἱερέζηλα πόλιν παραγίνεται · μετ᾽ οὐ πολὺ δὲ τοῦ ἀέρος ἀχλύσαντος καὶ νέφεσι καλυφθέντος πνεῦμά τε λάβρον ἐπιγίνεται καὶ πολὺς ὄμβρος . ὁ δὲ προφήτης ἔνθεος γενόμενος τῷ τοῦ βασιλέως ἅρματι μέχρι τῆς Ἱερέζηλας πόλεως συνέδραμε .
³⁴⁶ So he came to the city Jezreel; and in a little time the air was all obscured, and covered with clouds, and a vehement storm of wind came upon the earth, and with it a great deal of rain; and the prophet was under a divine fury, and ran along with the king’s chariot unto Jezreel a city of Izar [Issaachar].	³⁴⁶ So he went to the city of Jezreel, and a short time later the sky was darkened and covered with clouds and a strong wind came over the earth, bringing a large amount of rain. Inspired by God, the prophet ran with the king's chariot to the city of Jezreel.
³⁴⁶ Barach

³⁴⁷ Μαθοῦσα δὲ ἡ τοῦ ἈχάβουAchab γυνὴ Ἰεζάβηλα τά τε σημεῖα τὰ ὑπὸ ἨλίαElijah γενόμενα καὶ ὅτι τοὺς προφήτας αὐτῶν ἀπέκτεινεν , ὀργισθεῖσα πέμπει πρὸς αὐτὸν ἀγγέλους ἀπειλοῦσα δι᾽ αὐτῶν ἀποκτείνειν αὐτόν , ὡς κἀκεῖνος τοὺς προφήτας αὐτῆς ἀπολέσειε .
³⁴⁷ When Jezebel, the wife of Ahab, understood what signs Elijah had wrought, and how he had slain her prophets, she was angry, and sent messengers to him, and by them threatened to kill him, as he had destroyed her prophets.	³⁴⁷ When Achab's wife Jezabel learned of the signs worked by Elijah and how he had killed her prophets, she was angry and sent him messengers, threatening to kill him just as he had destroyed her prophets.
³⁴⁷ Barach

³⁴⁸ φοβηθεὶς δ᾽ ὁ ἨλίαςElijah, Elias φεύγει εἰς πόλιν ΒερσουβεὲBeersheba λεγομένην , ἐπ᾽ ἐσχάτης δ᾽ ἔστιν αὕτη τῆς χώρας τῶν τῆς ἸούδαJudas φυλῆς δυσμενῶς κατὰ τὴν‎ ἸδουμαίωνIdumaea γῆν , καταλιπὼν δ᾽ ἐκεῖ τὸν θεράποντα εἰς τὴν‎ ἔρημον ἀνεχώρησεν εὐξάμενος ἀποθανεῖν · οὐ γὰρ δὴ κρείττων εἶναι τῶν πατέρων , ἵνα ἐκείνων ἀπολωλότων αὐτὸς ζῆν γλίχηται ·
³⁴⁸ At this Elijah was affrighted, and fled to the city called Beersheba, which is situate at the utmost limits of the country belonging to the tribe of Judah, towards the land of Edom; and there he left his servant, and went away into the desert. He prayed also that he might die, for that he was not better than his fathers,	³⁴⁸ Elijah was afraid and fled to the city called Beersheba, located at the extreme limits of the region of the tribe of Judas, toward the land of Idumaea. There he left his servant and went off into the desert and prayed for death, for he was no better than his fathers and since they were dead, he did not want to live.
³⁴⁸ Barach

³⁴⁹ κατακοιμηθεὶς δὲ πρός τινι δένδρῳ διεγείραντος αὐτόν τινος ἀναστὰς εὑρίσκει παρακειμένην αὑτῷ τροφὴν καὶ ὕδωρ · φαγὼν δὲ καὶ συλλεξάμενος ἐκ τῆς τροφῆς ἐκείνης τὴν‎ δύναμιν εἰς τὸ ΣιναῖονSinai καλούμενον ὄρος παραγίνεται , οὗ ΜωυσῆςMoses τοὺς νόμους παρὰ τοῦ θεοῦ λέγεται λαβεῖν .
³⁴⁹ nor need he be very desirous to live, when they were dead; and he lay and slept under a certain tree; and when somebody awakened him, and he was risen up, he found food set by him and water: so when he had eaten, and recovered his strength by that his food, he came to that mountain which is called Sinai, where it is related that Moses received his laws from God;	³⁴⁹ He lay down and slept under a tree, and when somebody woke him and he got up, he found food and water set beside him. After eating and regaining strength by this food, he came to the mountain called Sinai, where Moses is said to have received the laws from God.
³⁴⁹ Barach

³⁵⁰ εὑρὼν δ᾽ ἐν αὐτῷ σπήλαιόν τι κοῖλον εἴσεισι καὶ διετέλει ποιούμενος ἐν αὐτῷ τὴν‎ μονήν . ἐρομένης δέ τινος αὐτὸν φωνῆς ἐξ ἀδήλου , τί παρείη καταλελοιπὼς τὴν‎ πόλιν ἐκεῖσε , διὰ τὸ κτεῖναι μὲν τοὺς προφήτας τῶν ξενικῶν θεῶν , πεῖσαι δὲ τὸν λαὸν ὅτι μόνος εἴη θεὸς ὁ ὤν , ὃν ἀπ᾽ ἀρχῆς ἐθρήσκευσαν , ἔφησε · ζητεῖσθαι γὰρ ἐπὶ τούτῳ πρὸς τιμωρίαν ὑπὸ τῆς γυναικὸς τοῦ βασιλέως .
³⁵⁰ and finding there a certain hollow cave, he entered into it, and continued to make his abode in it. But when a certain voice came to him, but from whence he knew not, and asked him, why he was come thither, and had left the city? he said, that because he had slain the prophets of the foreign gods, and had persuaded the people that he alone whom they had worshipped from the beginning was God, he was sought for by the king’s wife to be punished for so doing.	³⁵⁰ Finding a hollow cave there, he entered it and stayed there. A voice came to him from the darkness, asking him why he had left the city to come there. He said it was because he had killed the prophets of the foreign gods and persuaded the people that only the one whom they had worshipped from the beginning was God, and that for this the king's wife sought to execute him.
³⁵⁰ Barach

³⁵¹ πάλιν δὲ ἀκούσας προελθεῖν εἰς τὸ ὕπαιθρον τῇ ἐπιούσῃ , γνώσεσθαι γὰρ οὕτως τί δεῖ ποιεῖν , προῆλθεν ἐκ τοῦ σπηλαίου μεθ᾽ ἡμέραν καὶ σεισμοῦ τε ἐπακούει καὶ λαμπρὰν πυρὸς αὐγὴν ὁρᾷ .
³⁵¹ And when he had heard another voice, telling him that he should come out the next day into the open air, and should thereby know what he was to do, he came out of the cave the next day accordingly, When he both heard an earthquake, and saw the bright splendor of a fire;	³⁵¹ Then he heard that on the next day he should come out into the open air and learn what he was to do. He did leave the cave the next day, and heard an earthquake and saw the bright splendour of a fire.
³⁵¹ Barach

³⁵² καὶ γενομένης ἡσυχίας φωνὴ θεία μὴ ταράττεσθαι τοῖς γινομένοις αὐτὸν παρακελεύεται , κρατήσειν γὰρ οὐδένα τῶν ἐχθρῶν αὐτοῦ‎ , προσέταξέ τε ὑποστρέψαντα εἰς τὴν‎ οἰκείαν ἀποδεῖξαι τοῦ πλήθους βασιλέα Ἰηοῦν τὸν Νεμεσαίου παῖδα , ἐκ ΔαμασκοῦDamascus δὲ τῶν ΣύρωνSyrian Ἀζάηλον · ἀντ᾽ αὐτοῦ‎ δὲ προφήτην ἘλισαῖονElliseus ὑπ᾽ αὐτοῦ‎ γενήσεσθαι ἐκ πόλεως Ἀβέλας · διαφθερεῖ δὲ τοῦ ἀσεβοῦς
³⁵² and after a silence made, a divine voice exhorted him not to be disturbed with the circumstances he was in, for that none of his enemies should have power over him. The voice also commanded him to return home, and to ordain Jehu, the son of Nimshi, to be king over their own multitude; and Hazael, of Damascus, to be over the Syrians; and Elisha, of the city Abel, to be a prophet in his stead; and that of the impious multitude, some should be slain by Hazael, and others by Jehu.	³⁵² After a silence, a divine voice urged him not to be shaken by what had happened to him, for none of his enemies would overcome him. He was further instructed to return home and ordain Jehu, son of Nimshi, as king of their people, and Azael of Damascus, to rule the Syrians, and Eliseus of the city of Abel, as prophet in his place, and that the godless would be killed, some by Azael and the others by Jehu.
³⁵² Barach

³⁵³ ὄχλου τοὺς μὲν Ἀζάηλος τοὺς δὲ ἸηοῦςJehu . ὁ δ᾽ ἨλίαςElijah, Elias ὑποστρέφει ταῦτ᾽ ἀκούσας εἰς τὴν‎ ἙβραίωνHebrews χώραν καὶ τὸν Σαφάτου παῖδα ἘλισαῖονElliseus καταλαβὼν ἀροῦντα καὶ μετ᾽ αὐτοῦ‎ τινας ἄλλους ἐλαύνοντας ζεύγη δώδεκα προσελθὼν ἐπέρριψεν αὐτῷ τὸ ἴδιον ἱμάτιον .
³⁵³ So Elijah, upon hearing this charge, returned into the land of the Hebrews. And when he found Elisha, the son of Shaphat, ploughing, and certain others with him, driving twelve yoke of oxen, he came to him, and cast his own garment upon him;	³⁵³ At this command, Elijah returned to the land of the Hebrews. He found Eliseus, son of Shaphat, plowing with some others, driving twelve yoke of oxen, and came to him and put his own cloak over him.
³⁵³ Barach

³⁵⁴ ὁ δ᾽ Ἐλισσαῖος εὐθέως προφητεύειν ἤρξατο καὶ καταλιπὼν τοὺς βόας ἠκολούθησεν Ἠλίᾳ . δεηθεὶς δὲ συγχωρῆσαι αὐτῷ τοὺς γονεῖς ἀσπάσασθαι κελεύοντος τοῦτο ποιεῖν ἀποταξάμενος αὐτοῖς εἵπετο καὶ ἦν Ἠλίου τὸν ἅπαντα χρόνον τοῦ ζῆν καὶ μαθητὴς καὶ διάκονος . Καὶ τὰ μὲν περὶ τοῦ προφήτου τούτου τοιαῦτα ἦν .
³⁵⁴ upon which Elisha began to prophesy presently, and leaving his oxen, he followed Elijah. And when he desired leave to salute his parents, Elijah gave him leave so to do; and when he had taken his leave of them, he followed him, and became the disciple and the servant of Elijah all the days of his life. And thus have I despatched the affairs in which this prophet was concerned.	³⁵⁴ Eliseus immediately began to prophesy and left his oxen and followed Elijah. When he asked permission to greet his parents, Elijah let him do so, and when he had taken leave of them, he followed him and became Elijah's disciple and servant for life. So much about what concerned this prophet.
³⁵⁴ Barach

³⁵⁵ Ναβώθης δέ τις ἐξ Ἱεζαρήλου πόλεως ἀγρογείτων ὢν τοῦ βασιλέως παρακαλοῦντος αὐτὸν ἀποδόσθαι τιμῆς ὅσηςas great as βούλεται τὸν πλησίον αὐτοῦ‎ τῶν ἰδίων ἀγρόν , ἵνα συνάψας ἓν αὐτὸ ποιήσῃ κτῆμα , εἰ δὲ μὴ βούλοιτο χρήματα λαβεῖν ἐπιτρέποντος ἐκλέξασθαι τῶν ἀγρῶν τινα τῶν ἐκείνου , τοῦτο μὲν οὔ φησι ποιήσειν , αὐτὸς δὲ τὴν‎ ἰδίαν καρπώσεσθαι γῆν , ἣν ἐκληρονόμησε τοῦ πατρός .
³⁵⁵ Now there was one Naboth, of the city Izar, [Jezreel,] who had a field adjoining to that of the king: the king would have persuaded him to sell him that his field, which lay so near to his own lands, at what price he pleased, that he might join them together, and make them one farm; and if he would not accept of money for it, he gave him leave to choose any of his other fields in its stead. But Naboth said he would not do so, but would keep the possession of that land of his own, which he had by inheritance from his father.	³⁵⁵ A man called Naboth, of the city of Jezreel, had a field adjoining the king's land. The king asked him to sell his field to him, so near to his own land, at any price he pleased, so as to join them together as a single farm, and if he would not take money for it, he would let him choose any of his other fields in place of it. But he refused, preferring to keep his own field, inherited from his father.
³⁵⁵ Barach

³⁵⁶ λυπηθεὶς δ᾽ ὡς ἐφ᾽ ὕβρει τῷ μὴ τἀλλότρια λαβεῖν ὁ βασιλεὺς οὔτε λουτρὸν προσηνέγκατο οὔτε τροφήν , τῆς δ᾽ Ἰεζαβέλης τῆς γυναικὸς αὐτοῦ‎ πυνθανομένης , ὅ τι λυπεῖται καὶ μήτε λούεται μήτε ἄριστον αὑτῷ παρατίθεται μήτε δεῖπνον , διηγήσατο αὐτῇ τὴν‎ ΝαβώθουNoboth σκαιότητα καὶ ὡς χρησάμενος ἐπιεικέσι πρὸς αὐτὸν λόγοις καὶ βασιλικῆς ἐξουσίας ὑποδεεστέροις ὑβρισθείη μὴ τυχὼν ὧν ἠξίου .
³⁵⁶ Upon this the king was grieved, as if he had received an injury, when he could not get another man’s possession, and he would neither wash himself, nor take any food: and when Jezebel asked him what it was that troubled him, and why he would neither wash himself, nor eat either dinner or supper, he related to her the perverseness of Naboth, and how, when he had made use of gentle words to him, and such as were beneath the royal authority, he had been affronted, and had not obtained what he desired.	³⁵⁶ The king was grieved, as if he had been insulted by not getting what belonged to another, and he would neither wash himself nor eat. When Jezabel asked what troubled him and why he would not wash nor eat either dinner or supper, he told her of Naboth's refusal and how, though he had spoken gentle words to him, not using his royal authority, he had been spurned and had not got what he wanted.
³⁵⁶ Barach

³⁵⁷ ἡ δὲ μὴ μικροψυχεῖν ἐπὶ τούτοις παρεκάλει , παυσάμενον δὲ τῆς λύπης ἐπὶ τὴν‎ συνήθη τρέπεσθαι τοῦ σώματος πρόνοιαν · μελήσειν γὰρ αὐτῇ περὶ τῆς ΝαβώθουNoboth τιμωρίας .
³⁵⁷ However, she persuaded him not to be cast down at this accident, but to leave off his grief, and return to the usual care of his body, for that she would take care to have Naboth punished;	³⁵⁷ She urged him not to be downcast by this, but to set aside his grief and return to looking after his body, for she would see to have Naboth punished.
³⁵⁷ Barach

³⁵⁸ καὶ παραχρῆμα πέμπει γράμματα πρὸς τοὺς ὑπερέχοντας τῶν ἸσραηλιτῶνIsrael, Israelites ἐκ τοῦ ἈχάβουAchab ὀνόματος νηστεῦσαί τε κελεύουσα καὶ ποιησαμένους ἐκκλησίαν προκαθίσαι μὲν αὐτῶν ΝάβωθονNaboth , εἶναι γὰρ αὐτὸν γένους ἐπιφανοῦς , παρασκευασαμένους δὲ τρεῖς τολμηρούς τινας τοὺς καταμαρτυρήσοντας αὐτοῦ‎ , ὡς τὸν θεόνGod τε εἴη βλασφημήσας καὶ τὸν βασιλέα , καταλεῦσαι καὶ τούτῳ διαχρήσασθαι τῷ τρόπῳ .
³⁵⁸ and she immediately sent letters to the rulers of the Israelites [Jezreelites] in Ahab’s name, and commanded them to fast and to assemble a congregation, and to set Naboth at the head of them, because he was of an illustrious family, and to have three bold men ready to bear witness that he had blasphemed God and the king, and then to stone him, and slay him in that manner.	³⁵⁸ Immediately she sent letters in Achab's name to the officers of the Israelites, telling them to fast and to assemble a meeting, with Naboth in the front as he was of a prominent family, and have three bold men testify that he had blasphemed God and the king, for which he should be stoned to death.
³⁵⁸ Barach

³⁵⁹ καὶ Νάβωθος μέν , ὡς ἔγραψεν ἡ βασίλισσα , οὕτως καταμαρτυρηθεὶς βλασφημῆσαι τὸν θεόνGod τε καὶ ἌχαβονAchab βαλλόμενος ὑπὸ τοῦ πλήθους ἀπέθανεν , ἀκούσασα δὲ ταῦτα Ἰεζάβηλα εἴσεισι πρὸς τὸν βασιλέα καὶ κληρονομεῖν τὸν ΝαβώθουNoboth ἀμπελῶνα προῖκα ἐκέλευσεν .
³⁵⁹ Accordingly, when Naboth had been thus testified against, as the queen had written to them, that he had blasphemed against God and Ahab the king, she desired him to take possession of Naboth’s vineyard on free cost.	³⁵⁹ When, as the queen had written, Naboth was killed by the mob, condemned for blaspheming against God and Achab, Jezabel heard it and went to the king telling him he had inherited Naboth's vineyard free of cost.
³⁵⁹ Barach

³⁶⁰ ὁ δὲ Ἄχαβος ἥσθη τοῖς γεγενημένοις καὶ ἀναπηδήσας ἀπὸ τῆς κλίνης ὀψόμενος ἧκε τὸν ἀμπελῶνα τὸν ΝαβώθουNoboth . ἀγανακτήσαςto be aroused, indignant δ᾽ ὁ θεὸς πέμπει τὸν προφήτην Ἠλίαν εἰς τὸ ΝαβώθουNoboth χωρίον ἈχάβῳAchab συμβαλοῦντα καὶ περὶ τῶν πεπραγμένων ἐρησόμενον , ὅτι κτείνας τὸν ἀληθῆ δεσπότην τοῦ χωρίου κληρονομήσειεν αὐτὸς ἀδίκως .
³⁶⁰ So Ahab was glad at what had been done, and rose up immediately from the bed whereon he lay to go to see Naboth’s vineyard; but God had great indignation at it, and sent Elijah the prophet to the field of Naboth, to speak to Ahab, and to say to him, that he had slain the true owner of that field unjustly.	³⁶⁰ Achab was glad at what had been done and got up from his bed to look at Naboth's vineyard. But God was angry with him and sent Elijah the prophet to Naboth's field, to meet Achab and tell him that he had unjustly killed the true owner of the field he planned to inherit.
³⁶⁰ Barach

³⁶¹ ὡς δ᾽ ἧκε πρὸς αὐτὸν εἰπόντος τοῦ βασιλέως , ὅ τι βούλεται χρήσασθαι αὐτῷ , αἰσχρὸν γὰρ ὄντα ἐπὶ ἁμαρτήματι ληφθῆναι ὑπ᾽ αὐτοῦ‎ , κατ᾽ ἐκεῖνον ἔφη τὸν τόπον , ἐν ᾧ τὸν ΝαβώθουNoboth νεκρὸν ὑπὸ κυνῶν δαπανηθῆναι συνέβη , τό τε αὐτοῦ‎ καὶ τὸ τῆς γυναικὸς χυθήσεσθαι αἷμα καὶ πᾶν αὐτοῦ‎ τὸ γένος ἀπολεῖσθαι τοιαῦτα ἀσεβῆσαι τετολμηκότος καὶ παρὰ τοὺς πατρίους νόμους πολίτην ἀδίκως ἀνῃρηκότος .
³⁶¹ And as soon as he came to him, and the king had said that he might do with him what he pleased, (for he thought it a reproach to him to be thus caught in his sin,) Elijah said, that in that very place in which the dead body of Naboth was eaten by dogs both his own blood and that of his wife’s should be shed, and that all his family should perish, because he had been so insolently wicked, and had slain a citizen unjustly, and contrary to the laws of his country.	³⁶¹ When he came to him, the king said he could do what he pleased to him, for he was ashamed to be so caught by him in his sin. The other replied that in the very place where the dead body of Naboth was eaten by dogs, his own blood and that of his wife would be shed and all his family would die, because he had dared such wickedness and killed a citizen contrary to the ancestral laws.
³⁶¹ Barach

³⁶² ἈχάβῳAchab δὲ λύπη τῶν πεπραγμένων εἰσῆλθε καὶ μετάμελος , καὶ σακκίον ἐνδυσάμενος γυμνοῖς τοῖς ποσὶ διῆγεν οὐχ ἁπτόμενος τροφῆς ἀνθομολογούμενός τε τὰ ἡμαρτημένα καὶ τὸν θεὸν οὕτως ἐξευμενίζων . ὁ δὲ ζῶντος μὲν αὐτοῦ‎ πρὸς τὸν προφήτην ὑπερβαλεῖσθαι τὴν‎ τοῦ γένους τιμωρίαν εἶπεν ἐφ᾽ οἷς ἐπὶ τοῖς τετολμημένοις μετανοεῖ , τελέσειν δὲ τὴν‎ ἀπειλὴν ἐπὶ τῷ υἱῷ ἈχάβουAchab . Καὶ ὁ μὲν προφήτης ταῦτ᾽ ἐδήλωσε τῷ βασιλεῖ .
³⁶² Hereupon Ahab began to be sorry for the things he had done, and to repent of them; and he put on sackcloth, and went barefoot and would not touch any food; he also confessed his sins, and endeavored thus to appease God. But God said to the prophet, that while Ahab was living he would put off the punishment of his family, because he repented of those insolent crimes he had been guilty of, but that still he would fulfill his threatening under Ahab’s son; which message the prophet delivered to the king.	³⁶² Achab began to grieve for what he had done and to regret it, and wore sackcloth and went barefoot and would touch no food, confessing his sins and trying to appease God. God told the prophet that he would put off the punishment of his family during Achab's lifetime, because he repented of his insolent crimes, but that he would fulfill his threat under Achab's son, and the prophet brought this message to the king.
³⁶² Barach

Chapter 14
[363-392]
Ader of Damascus is defeated by king Achab

☜ ☞

³⁶³ Τῶν δὲ περὶ τὸν ἌχαβονAchab ὄντων τοιούτων κατὰ τὸν αὐτὸν καιρὸν ὁ τοῦ ἈδάδουHadad βασιλεύων τῶν ΣύρωνSyrian καὶ ΔαμασκοῦDamascus δύναμιν ἐξ ἁπάσης τῆς χώρας συναγαγὼν καὶ συμμάχους τοὺς πέραν ΕὐφράτουEuphrates βασιλέας ποιησάμενος τριάκοντα καὶ δύο ἐστράτευσεν ἐπὶ τὸν ἌχαβονAchab .
³⁶³ When the affairs of Ahab were thus, at that very time the son of Hadad, [Benhadad,] who was king of the Syrians and of Damascus, got together an army out of all his country, and procured thirty-two kings beyond Euphrates to be his auxiliaries: so he made an expedition against Ahab;	³⁶³ When this was Achab's situation, the son of Adados, the king of the Syrians and of Damascus, took his chance to gather an army from his whole region and gained as allies thirty-two kings from beyond the Euphrates and attacked Achab.
³⁶³ Barach

³⁶⁴ ὁ δ᾽ οὐκ ὢν ὅμοιος αὐτῷ τῇ στρατιᾷ πρὸς μάχην μὲν οὐ παρετάξατο , πάντα δ᾽ εἰς τὰς ὀχυρωτάτας πόλεις ἐγκλείσας τὰ ἐν τῇ χώρᾳ αὐτὸς μὲν ἔμεινεν ἐν ΣαμαρείᾳSamaria · τείχη γὰρ αὕτη λίαν ἰσχυρὰ περιεβέβλητο καὶ τὰ ἄλλα δυσάλωτος ἐδόκει · ὁ δὲ ΣύροςSyrian ἀναλαβὼν τὴν‎ δύναμιν ἧκεν ἐπὶ τὴν‎ ΣαμάρειανSamaria καὶ περικαθίσας αὐτῇ τὸν στρατὸν ἐπολιόρκει .
³⁶⁴ but because Ahab’s army was not like that of Benhadad, he did not set it in array to fight him, but having shut up every thing that was in the country in the strongest cities he had, he abode in Samaria himself, for the walls about it were very strong, and it appeared to be not easily to be taken in other respects also. So the king of Syria took his army with him, and came to Samaria, and placed his army round about the city, and besieged it.	³⁶⁴ As the latter's army was unequal to his, he did not draw his men up for battle, but shutting up everything from the region into his strongest cities he lived in Samaria himself, for the walls around it were very strong and, in all respects, it seemed not easy to capture. So the king of Syria brought up his army and came to Samaria and stationed it around the city to besiege it.
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³⁶⁵ πέμψας δὲ κήρυκα πρὸς ἌχαβονAchab ἠξίου πρεσβευτὰς δέξασθαι παρ᾽ αὐτοῦ‎ , δι᾽ ὧν αὐτῷ δηλώσει τί βούλεται . τοῦ δὲ τῶν ἸσραηλιτῶνIsrael, Israelites βασιλέως πέμπειν ἐπιτρέψαντος ἐλθόντες οἱ πρέσβεις ἔλεγον κατ᾽ ἐντολὴν τοῦ βασιλέως τὸν ἈχάβουAchab πλοῦτον καὶ τὰ τέκνα αὐτοῦ‎ καὶ τὰς γυναῖκας ἈδάδουHadad τυγχάνειν · ἂν δ᾽ ὁμολογήσῃ καὶ λαβεῖν αὐτὸν τούτων ὅσα βούλεται συγχωρήσῃ , τὴν‎ στρατιὰν ἀπάξει καὶ παύσεται πολιορκῶν αὐτόν .
³⁶⁵ He also sent a herald to Ahab, and desired he would admit the ambassadors he would send him, by whom he would let him know his pleasure. So, upon the king of Israel’s permission for him to send, those ambassador’s came, and by their king’s command spake thus: That Ahab’s riches, and his children, and his wives were Benhadad’s, and if he would make an agreement, and give him leave to take as much of what he had as he pleased, he would withdraw his army, and leave off the siege.	³⁶⁵ He sent a herald to Achab asking him to admit the envoys he would send by whom he would let him know what he wanted. So with permission from the king of Israel those envoys came and at their king's behest said that Achab's wealth and his children and his wives belonged to Adados and if he agreed to let him take as much of his property as he pleased, he would withdraw his army and end the siege.
³⁶⁵ Barach

³⁶⁶ ὁ δ᾽ Ἄχαβος τοῖς πρέσβεσιν ἐκέλευσε πορευθεῖσι λέγειν τῷ βασιλεῖ αὐτῶν , ὅτι καὶ αὐτὸς καὶ οἱ ἑκείνου πάντες κτήματά εἰσιν αὐτοῦ‎ .
³⁶⁶ Upon this Ahab bade the ambassadors to go back, and tell their king, that both he himself and all that he hath are his possessions.	³⁶⁶ Achab bade the envoys go back and tell their king that he himself and all that he owned were at his disposal.
³⁶⁶ Barach

³⁶⁷ ταῦτα δ᾽ ἀπαγγειλάντων πέμπει πάλιν πρὸς αὐτὸν ἀξιῶν ἀνωμολογηκότα πάντα εἶναι ἐκείνου δέξασθαι τοὺς πεμφθησομένους εἰς τὴν‎ ἐπιοῦσανthe next day ὑπ᾽ αὐτοῦ‎ δούλους , οἷς ἐρευνήσασι τά τε βασίλεια καὶ τοὺς τῶν φίλων καὶ συγγενῶν οἴκους ἐκέλευε διδόναι πᾶν ὅ τι ἂν ἐν αὐτοῖς εὕρωσι κάλλιστον , τὰ δ᾽ ἀπαρέσαντα σοὶ καταλείψουσιν .
³⁶⁷ And when these ambassadors had told this to Berthadad, he sent to him again, and desired, since he confessed that all he had was his, that he would admit those servants of his which he should send the next day; and he commanded him to deliver to those whom he should send whatsoever, upon their searching his palace, and the houses of his friends and kindred, they should find to be excellent in its kind, but that what did not please them they should leave to him.	³⁶⁷ When these envoys reported back, he sent to him again demanding that as he accepted that all he owned was his, he must receive whichever of his servants whom he would send the following day and hand over to them whatever they found to be valuable, after searching his palace and the houses of his friends and relatives, and whatever did not please them they would leave behind.
³⁶⁷ Barach

³⁶⁸ Ἄχαβος δ᾽ ἀγασθεὶς ἐπὶ τῇ δευτέρᾳ πρεσβείᾳ τοῦ τῶν ΣύρωνSyrian βασιλέως συναγαγὼν εἰς ἐκκλησίαν τὸ πλῆθος ἔλεγεν , ὡς αὐτὸς μὲν ἑτοίμως εἶχεν ὑπὲρ σωτηρίας αὐτοῦ‎ καὶ εἰρήνης καὶ γυναῖκας τὰς ἰδίας προέσθαι τῷ πολεμίῳ καὶ τὰ τέκνα καὶ πάσης παραχωρῆσαι κτήσεως · ταῦτα γὰρ ἐπιζητῶν ἐπρεσβεύσατο πρῶτον ὁ ΣύροςSyrian .
³⁶⁸ At this second embassage of the king of Syria, Ahab was surprised, and gathered together the multitude to a congregation, and told them that, for himself, he was ready, for their safety and peace, to give up his own wives and children to the enemy, and to yield to him all his own possessions, for that was what the Syrian king required at his first embassage;	³⁶⁸ Achab was shocked at this second embassy of the Syrian king, and gathered the people to a meeting and told them that he personally was prepared, for their safety and peace, to surrender his own wives and children to the enemy and yield to him all his own possessions, as the Syrian king required by his first envoys.
³⁶⁸ Barach

³⁶⁹ νῦν δ᾽ ἠξίωκε δούλους πέμψαι τάς τε πάντων οἰκίας ἐρευνῆσαι καὶ μηδὲν ἐν αὐταῖς καταλιπεῖν τῶν καλλίστων κτημάτων πρόφασιν βουλόμενος πολέμου λαβεῖν , εἰδὼς ὅτι τῶν μὲν ἐμαυτοῦ δι᾽ ὑμᾶς οὐκ ἂν φεισαίμην , ἀφορμὴν δ᾽ ἐκ τοῦ περὶ τῶν ὑμετέρων ἀηδοῦς πραγματευόμενος εἰς τὸ πολεμεῖν · ποιήσω γε μὴν τὰ ὑμῖν
³⁶⁹ but that now he desires to send his servants to search all their houses, and in them to leave nothing that is excellent in its kind, seeking an occasion of fighting against him, “as knowing that I would not spare what is mine own for your sakes, but taking a handle from the disagreeable terms he offers concerning you to bring a war upon us; however, I will do what you shall resolve is fit to be done.”	³⁶⁹ "But now he wants to send his servants to search the houses of everyone and leave nothing valuable in them, seeking a pretext for war, knowing that for your sakes I would not spare my own property but in light of the shameful terms he now offers about you to bring a war upon us, I will do whatever you decide."
³⁶⁹ Barach

³⁷⁰ δοκοῦντα . τὸ δὲ πλῆθος μὴ δεῖν ἀκούειν τῶν κατ᾽ αὐτὸν ἔλεγεν , ἀλλὰ καταφρονεῖν καὶ πρὸς τὸ πολεμεῖν ἑτοίμως ἔχειν . τοῖς οὖν πρεσβευταῖς ἀποκρινάμενος λέγειν ἀπελθοῦσιν , ὅτι τοῖς τὸ πρῶτον ἀξιωθεῖσιν ὑπ᾽ αὐτοῦ‎ καὶ νῦν ἐμμένει τῆς τῶν πολιτῶν ἀσφαλείας ἕνεκα πρὸς δὲ τὴν‎ δευτέραν ἀξίωσινto think worthy οὐχ ὑπακούει , ἀπέλυσεν αὐτούς .
³⁷⁰ But the multitude advised him to hearken to none of his proposals, but to despise him, and be in readiness to fight him. Accordingly, when he had given the ambassadors this answer to be reported, that he still continued in the mind to comply with what terms he at first desired, for the safety of the citizens; but as for his second desires, he cannot submit to them,—he dismissed them.	³⁷⁰ The people advised that he heed none of his proposals, but to scorn him and be ready to fight him. So he answered the envoys that he was still ready to comply with the first condition, for the safety of the citizens, but would not submit to the second condition and dismissed them.
³⁷⁰ Barach

³⁷¹ Ὁ δ᾽ ἌδαδοςHadad ἀκούσας ταῦτα καὶ δυσχεράνας τρίτον ἔπεμψε πρὸς ἌχαβονAchab τοὺς πρέσβεις ἀπειλῶν ὑψηλότερον τῶν τειχῶν οἷς καταφρονεῖ χῶμα τούτοις ἐπεγείρειν αὐτοῦ‎ τὴν‎ στρατιὰν κατὰ δράκα λαμβάνουσαν , ἐμφανίζων αὐτῷ τῆς δυνάμεως τὸ πλῆθος καὶ καταπληττόμενος .
³⁷¹ Now when Benhadad heard this, he had indignation, and sent ambassadors to Ahab the third time, and threatened that his army would raise a bank higher than those walls, in confidence of whose strength he despised him, and that by only each man of his army taking a handful of earth; hereby making a show of the great number of his army, and aiming to affright him.	³⁷¹ When Adados heard this, he was angry and sent envoys to Achab a third time and threatened that merely by having each man of his army bring one handful of earth he could raise a ramp higher than the walls for whose strength he so boldly scorned him, so displaying the size of his army in hope of frightening him.
³⁷¹ Barach

³⁷² τοῦ δ᾽ ἈχάβουAchab μὴ καυχᾶσθαι δεῖν ἀποκριναμένου καθωπλισμένον ἀλλὰ τῇ μάχῃ κρείττω γενόμενον , ἐλθόντες οἱ πρέσβεις καὶ δειπνοῦντα καταλαβόντες τὸν βασιλέα μετὰ τριάκοντα καὶ δύο βασιλέων συμμάχων ἐδήλωσαν αὐτῷ τὴν‎ ἀπόκρισιν · ὁ δ᾽ εὐθέως τοῦτο προσέταξε καὶ περιχαρακοῦν τὴν‎ πόλιν καὶ χώματα βάλλεσθαι καὶ μηδένα τρόπον ἀπολιπεῖν πολιορκίας .
³⁷² Ahab answered, that he ought not to vaunt himself when he had only put on his armor, but when he should have conquered his enemies in the battle. So the ambassadors came back, and found the king at supper with his thirty-two kings, and informed him of Ahab’s answer; who then immediately gave order for proceeding thus: To make lines round the city, and raise a bulwark, and to prosecute the siege all manner of ways.	³⁷² Achab replied that he should not boast when he had just put on his armour, but only after defeating his enemies in battle. The envoys returned and found the king at supper with his thirty-two princes and gave him Achab's reply. So he told them to surround the city and raise earthworks and carry on the siege by every means.
³⁷² Barach

³⁷³ ἦν δ᾽ Ἄχαβος τούτων πραττομένωνto do ἐν ἀγωνίᾳ δεινῇ σὺν παντὶ τῷ λαῷ · θαρρεῖ δὲ καὶ τῶν φόβων ἀπολύεται προφήτου τινὸς αὐτῷ προσελθόντος καὶ φήσαντος αὐτῷ τὸν θεὸν ὑπισχνεῖσθαι ποιήσειν τὰς τοσαύτας τῶν πολεμίων μυριάδας ὑποχειρίους .
³⁷³ Now, as this was doing, Ahab was in a great agony, and all his people with him; but he took courage, and was freed from his fears, upon a certain prophet coming to him, and saying to him, that God had promised to subdue so many ten thousands of his enemies under him.	³⁷³ Meanwhile Achab was in great anguish and all his people with him, but he took courage and his fears eased when a prophet came to him and said that God had promised to subject to him all these thousands of his enemies.
³⁷³ Barach

³⁷⁴ πυθομένῳ δέ , διὰ τίνων ἂν ἡ νίκη γένοιτο , " διὰ τῶν παίδων , εἶπε , τῶν ἡγεμόνων ἡγουμένου σοῦ διὰ τὴν‎ ἀπειρίανlack of skill ἐκείνων . καλέσαντος δὲ τοὺς τῶν ἡγεμόνων υἱούς , εὑρέθησαν δ᾽ ὡς διακόσιοι καὶ τριακονταδύο , μαθὼν τὸν ΣύρονSyrian πρὸς εὐωχίαν καὶ ἄνεσιν τετραμμένον ἀνοίξας τὰς πύλας ἐξέπεμψε τοὺς παῖδας .
³⁷⁴ And when he inquired by whose means the victory was to be obtained, he said, “By the sons of the princes; but under thy conduct as their leader, by reason of their unskilfulness [in war].” Upon which he called for the sons of the princes, and found them to be two hundred and thirty-two persons. So when he was informed that the king of Syria had betaken himself to feasting and repose, he opened the gates, and sent out the princes’ sons.	³⁷⁴ When he asked through whom the victory would be gained, he said, "By the sons of the leaders, but under you as their leader, because of their lack of skill." He called for the sons of the leaders and found them to be two hundred and thirty-two, and when he was told that the king of Syria was feasting and resting, he opened the gates and sent out the leaders' sons.
³⁷⁴ Barach

³⁷⁵ τῶν δὲ σκοπῶν δηλωσάντων τοῦτο τῷ Ἀδάδῳ πέμπει τινὰς ὑπαντησομένους ἐντειλάμενος , ἂν μὲν εἰς μάχην ὦσι προεληλυθότες , ἵνα δήσαντες ἀγάγωσι πρὸς αὐτόν , ἂν δ᾽ εἰρηνικῶς , ὅπως ταὐτὸ ποιῶσιν .
³⁷⁵ Now when the sentinels told Benhadad of it, he sent some to meet them, and commanded them, that if these men were come out for fighting, they should bind them, and bring them to him; and that if they came out peaceably, they should do the same.	³⁷⁵ When the sentries told Adados of it, he sent some against them with orders that if these had come to fight, they should bind them and bring them to him, and if they came out in peace they should do likewise.
³⁷⁵ Barach

³⁷⁶ εἶχε δ᾽ ἑτοίμην Ἄχαβος καὶ τὴν‎ ἄλλην στρατιὰν ἐντὸς τῶν τειχῶν . οἱ δὲ τῶν ἀρχόντων παῖδες συμβαλόντες τοῖς φύλαξι πολλοὺς αὐτῶν ἀποκτείνουσι καὶ τοὺς ἄλλους ἄχρι τοῦ στρατοπέδου διώκουσιν . ἰδὼν δὲ τούτους νικῶντας ὁ βασιλεὺς ἐξαφίησι καὶ τὴν‎ ἄλλην στρατιὰν ἅπασαν .
³⁷⁶ Now Ahab had another army ready within the walls, but the sons of the princes fell upon the out-guard, and slew many of them, and pursued the rest of them to the camp; and when the king of Israel saw that these had the upper hand, he sent out all the rest of his army, which,	³⁷⁶ Achab had another army ready within the walls, but the sons of the leaders attacked the sentinels and killed many of them and pursued the rest to their camp, and when the king of Israel saw them gaining the upper hand, he sent out all the rest of his army.
³⁷⁶ Barach

³⁷⁷ ἡ δ᾽ αἰφνιδίως ἐπιπεσοῦσα τοῖς ΣύροιςSyrians ἐκράτησεν αὐτῶν , οὐ γὰρ προσεδόκων αὐτοὺς ἐπεξελεύσεσθαι , καὶ διὰ τοῦτο γυμνοῖς καὶ μεθύουσι προσέβαλλον , ὥστε τὰς πανοπλίας ἐκ τῶν στρατοπέδων φεύγοντας καταλιπεῖν καὶ τὸν βασιλέα σωθῆναι μόλις ἐφ᾽ ἵππου ποιησάμενονto make, produce, create τὴν‎ φυγήν .
³⁷⁷ falling suddenly upon the Syrians, beat them, for they did not think they would have come out; on which account it was that they assaulted them when they were naked and drunk, insomuch that they left all their armor behind them when they fled out of the camp, and the king himself escaped with difficulty, by fleeing away on horseback.	³⁷⁷ These suddenly attacked and defeated the Syrians for they did not expect them to come out and attack them when they were unarmed and drunk. They had to leave all their armour behind them as they fled from their camp and the king himself barely escaped, fleeing away on horseback.
³⁷⁷ Barach

³⁷⁸ Ἄχαβος δὲ πολλὴν ὁδὸν διώκων τοὺς ΣύρουςSyrians ἤνυσεν ἀναιρῶν αὐτούς , διαρπάσας δὲ τὰ ἐν τῇ παρεμβολῇ , πλοῦτος δ᾽ ἦν οὐκ ὀλίγος , ἀλλὰ καὶ χρυσοῦ πλῆθος καὶ ἀργύρου τά τε ἅρματα τοῦ ἈδάδουHadad καὶ τοὺς ἵππους λαβὼν ἀνέστρεψεν εἰς τὴν‎ πόλιν . τοῦ δὲ προφήτου παρασκευάζεσθαι φήσαντος καὶ τὴν‎ δύναμιν ἑτοίμην ἔχειν , ὡς τῷ ἐπιόντι πάλιν ἔτει στρατεύσοντος ἐπ᾽ αὐτὸν τοῦ Σύρου , ὁ μὲν Ἄχαβος πρὸς τούτοις ἦν .
³⁷⁸ But Ahab went a great way in pursuit of the Syrians; and when he had spoiled their camp, which contained a great deal of wealth, and moreover a large quantity of gold and silver, he took Benhadad’s chariots and horses, and returned to the city; but as the prophet told him he ought to have his army ready, because the Syrian king would make another expedition against him the next year, Ahab was busy in making provision for it accordingly.	³⁷⁸ Achab pursued the Syrians a long way and when he had ransacked their camp, which held a large amount of valuables and much gold and silver, he took Adados' chariots and horses and returned to the city. When the prophet told him he should get his army ready because the Syrian king would make another expedition against him the following year, Achab got ready for it.
³⁷⁸ Barach

³⁷⁹ Ὁ δὲ ἌδαδοςHadad διασωθεὶς ἐκ τῆς μάχης μεθ᾽ ὅσηςas great as ἠδυνήθη στρατιᾶς συνεβουλεύσατο τοῖς αὑτοῦ φίλοις , πῶς ἂν ἐπιστρατεύσηται τοῖς ἸσραηλίταιςIsraelite . οἱ δὲ ἐν μὲν τοῖς ὄρεσιν οὐκ ἐδίδοσαν γνώμην συμβαλεῖν αὐτοῖς · τὸν γὰρ θεὸν αὐτῶν ἐν τοῖς τοιούτοις δύνασθαι τόποις καὶ διὰ τοῦτο νῦν ὑπ᾽ αὐτῶν νενικῆσθαι · κρατήσειν δὲ ἔλεγον ἐν πεδίῳ ποιησαμένους τὴν‎ μάχην .
³⁷⁹ Now Benhadad, when he had saved himself, and as much of his army as he could, out of the battle, he consulted with his friends how he might make another expedition against the Israelites. Now those friends advised him not to fight with them on the hills, because their God was potent in such places, and thence it had come to pass that they had very lately been beaten; but they said, that if they joined battle with them in the plain, they should beat them.	³⁷⁹ When Adados had saved himself and as much of his army as he could from the battle, he consulted with his friends how to make another campaign against the Israelites. These advised him not to fight with them on the hills, as their God was powerful in such places and so they had lately been defeated, but if they fought them in the plain, they would defeat them.
³⁷⁹ Barach

³⁸⁰ συνεβούλευον δὲ πρὸς τούτῳ τοὺς μὲν βασιλέας οὓς ἐπηγάγετο συμμάχους ἀπολῦσαι πρὸς τὰ οἰκεῖα , τὴν‎ δὲ στρατιὰν αὐτῶν κατασχεῖν ἀντ᾽ ἐκείνων σατράπας καταστήσαντα · εἰς δὲ τὴν‎ τῶν ἀπολωλότων τάξιν στρατολογῆσαι δύναμιν ἐκ τῆς χώρας τῆς αὐτῶν καὶ ἵππους καὶ ἅρματα . δοκιμάσας οὖν ταῦτα εἰρῆσθαι καλῶς οὕτως διεκόσμησε τὴν‎ δύναμιν .
³⁸⁰ They also gave him this further advice, to send home those kings whom he had brought as his auxiliaries, but to retain their army, and to set captains over it instead of the kings, and to raise an army out of their country, and let them be in the place of the former who perished in the battle, together with horses and chariots. So he judged their counsel to be good, and acted according to it in the management of the army.	³⁸⁰ They also advised him to send home the kings had brought as his allies, but to retain their army and to set officers over it in place of the kings and to raise an army from their region to replace those who had died in the battle, along with horses and chariots. He took this as good advice and acted according to it in arranging the army.
³⁸⁰ Barach

³⁸¹ Ἀρξαμένου δὲ ἔαρος ἀναλαβὼν τὴν‎ στρατιὰν ἦγεν ἐπὶ τοὺς ἙβραίουςHebrews , καὶ γενόμενος πρὸς πόλει τινί , Ἀφεκὰ δ᾽ αὐτὴν καλοῦσιν , ἐν μεγάλῳ στρατοπεδεύεται πεδίῳ . Ἄχαβος δ᾽ ἀπαντήσας αὐτῷ μετὰ τῆς δυνάμεως ἀντεστρατοπεδεύσατο · σφόδρα δ᾽ ἦν ὀλίγον αὐτοῦ‎ τὸ στράτευμα πρὸς τοὺς πολεμίους ἀντιπαραβαλλόμενον .
³⁸¹ At the beginning of the spring, Benhadad took his army with him, and led it against the Hebrews; and when he was come to a certain city which was called Aphek, he pitched his camp in the great plain. Ahab also went to meet him with his army, and pitched his camp over against him, although his army was a very small one, if it were compared with the enemy’s;	³⁸¹ Early in the Spring, Ader took his army and led it against the Hebrews, and when he arrived at a city called Aphek, he camped in the great plain. Achab went to meet him with his army and camped opposite him, though his army was very small compared to the enemy.
³⁸¹ Barach

³⁸² τοῦ δὲ προφήτου προσελθόντος αὐτῷ πάλιν καὶ νίκην τὸν θεὸν αὐτῷ διδόναι φήσαντος , ἵνα τὴν‎ ἰδίαν ἰσχὺν ἐπιδείξηται μὴ μόνον ἐν τοῖς ὄρεσιν ἀλλὰ κἀν τοῖς πεδίοις ὑπάρχουσαν , ὅπερ οὐκ εἶναι δοκεῖ τοῖς ΣύροιςSyrians , ἑπτὰ μὲν ἡμέρας ἀντεστρατοπεδευκότες ἡσύχαζον , τῇ δὲ ὑστάτῃ τούτων ὑπὸ τὸν ὄρθρον προελθόντων ἐκ τοῦ στρατοπέδου τῶν πολεμίων καὶ παραταξαμένων εἰς μάχην ἀντεπεξῆγε καὶ Ἄχαβος τὴν‎ [οἰκείαν ] δύναμιν .
³⁸² but the prophet came again to him, and told him, that God would give him the victory, that he might demonstrate his own power to be, not only on the mountains, but on the plains also; which it seems was contrary to the opinion of the Syrians. So they lay quiet in their camp seven days; but on the last of those days, when the enemies came out of their camp, and put themselves in array in order to fight, Ahab also brought out his own army;	³⁸² But the prophet came again to him and told him that God would give him victory to demonstrate that his power existed not only in the mountains but also on the plains; contrary to the opinion of the Syrians. So they stayed quiet in their camp for seven days, but on the last of them when the enemies came out from their camp and put themselves into battle array Achab also brought out his own army.
³⁸² Barach

³⁸³ καὶ συμβαλὼν καρτερᾶς τῆς μάχης γενομένης τρέπεται τοὺς πολεμίους εἰς φυγὴν καὶ διώκων ἐπέκειτο . οἱ δὲ καὶ ὑπὸ τῶν ἁρμάτων καὶ ὑπ᾽ ἀλλήλων ἀπώλοντο , ἴσχυσαν δ᾽ ὀλίγοι διαφυγεῖν εἰς τὴν‎ Ἀφεκὰ πόλιν αὐτῶν .
³⁸³ and when the battle was joined, and they fought valiantly, he put the enemy to flight, and pursued them, and pressed upon them, and slew them; nay, they were destroyed by their own chariots, and by one another; nor could any more than a few of them escape to their own city Aphek,	³⁸³ During the battle they fought valiantly, and he put the enemy to flight and pursued them and pressed them hard and killed them, so that they were killed by their own chariots and by each other; and only a few of them escaped to their city of Aphek.
³⁸³ Barach

³⁸⁴ ἀπέθανον δὲ καὶ αὐτοὶ τῶν τειχῶν αὐτοῖς ἐπιπεσόντων ὄντες δισμύριοι ἑπτακισχίλιοι . διεφθάρησαν δ᾽ ἐν ἐκείνῃ τῇ μάχῃ ἄλλαι μυριάδες δέκα . ὁ δὲ βασιλεὺς τῶν ΣύρωνSyrian ἌδαδοςHadad φεύγων μετά τινων πιστοτάτων οἰκετῶν εἰς ὑπόγειον οἶκον ἐκρύβη .
³⁸⁴ who were also killed by the walls falling upon them, being in number twenty-seven thousand. Now there were slain in this battle a hundred thousand more; but Benhadad, the king of the Syrians, fled away, with certain others of his most faithful servants, and hid himself in a cellar under ground;	³⁸⁴ Twenty-seven thousand of these too were killed by the walls falling upon them and in this battle a hundred thousand more were killed, but Adados, the king of the Syrians, fled, with certain others of his most faithful servants and hid himself in a cellar under ground.
³⁸⁴ Barach

³⁸⁵ τούτων φιλανθρώπους καὶ ἐλεήμονας εἶναι φησάντων τοὺς τῶν ἸσραηλιτῶνIsrael, Israelites βασιλέας καὶ δυνήσεσθαι τῷ συνήθει τρόπῳ τῆς ἱκετείας χρησαμένους τὴν‎ σωτηρίαν αὐτῷ παρ᾽ ἈχάβουAchab λαβεῖν , εἰ συγχωρήσειεν αὐτοῖς πρὸς αὐτὸν ἀπελθεῖν , ἀφῆκενto send forth · οἱ δὲ σάκκους ἐνδυσάμενοι καὶ σχοινία ταῖς κεφαλαῖς περιθέμενοι , οὕτως γὰρ τὸ παλαιὸν ἱκέτευον οἱ ΣύροιSyrians , πρὸς ἌχαβονAchab παρεγένοντο καὶ δεῖσθαι τὸν Ἄδαδον σώζειν αὐτὸν ἔλεγον εἰς ἀεὶ δοῦλον αὐτοῦ‎ τῆς χάριτος γενησόμενον .
³⁸⁵ and when these told him that the kings of Israel were humane and merciful men, and that they might make use of the usual manner of supplication, and obtain deliverance from Ahab, in case he would give them leave to go to him, he gave them leave accordingly. So they came to Ahab, clothed in sackcloth, with ropes about their heads, (for this was the ancient manner of supplication among the Syrians,) and said, that Benhadad desired he would save him, and that he would ever be a servant to him for that favor.	³⁸⁵ When these told him that the kings of Israel were humane and merciful and that if he let them go to Achab they could make the usual petitions and win his life from him, so he let them. They came to Achab, clothed in sackcloth, with ropes about their heads, as was the ancient style of petition among the Syrians, and said that Adados asked him to spare him and that in return he would forever be his servant.
³⁸⁵ Barach

³⁸⁶ ὁ δὲ συνήδεσθαι φήσας αὐτῷ περιόντι καὶ μηδὲν ἐν τῇ μάχῃ πεπονθότι τιμὴν καὶ εὔνοιαν , ἣν ἄν τις ἀδελφῷ παράσχοι , κατεπηγγείλατο . λαβόντες δὲ ὅρκους παρ᾽ αὐτοῦ‎ μηδὲν ἀδικήσειν φανέντα προάγουσι πορευθέντες ἐκ τοῦ οἴκου ἐν ᾧ κέκρυπτο καὶ προσάγουσι τῷ ἈχάβῳAchab ἐφ᾽ ἅρματος καθεζομένῳ · ὁ δὲ προσεκύνησεν αὐτόν .
³⁸⁶ Ahab replied he was glad that he was alive, and not hurt in the battle; and he further promised him the same honor and kindness that a man would show to his brother. So they received assurances upon oath from him, that when he came to him he should receive no harm from him, and then went and brought him out of the cellar wherein he was hid, and brought him to Ahab as he sat in his chariot. So Benhadad worshipped him;	³⁸⁶ He answered that he was glad he was alive and not harmed in the battle, and he promised him the same honour and favour as a man would show to his brother. Receiving his assurances upon oath that when he came to him he would not be harmed, they went and brought him from the cellar where he was hiding and brought him to Achab as he sat in his chariot and he bowed down to him.
³⁸⁶ Barach

³⁸⁷ Ἄχαβος δ᾽ ἐπιδοὺς αὐτῷ τὴν‎ δεξιὰν ἀναβιβάζει ἐπὶ τὸ ἅρμα καὶ καταφιλήσας θαρρεῖν ἐκέλευε καὶ μηδὲν τῶν ἀτόπων προσδοκᾶν , ἌδαδοςHadad δ᾽ εὐχαρίστει καὶ παρ᾽ ὅλον τὸν τοῦ ζῆν χρόνον ἀπομνημονεύσειν τῆς εὐεργεσίας ὡμολόγει καὶ τὰς πόλεις τῶν ἸσραηλιτῶνIsrael, Israelites , ἃς ἀπήνεγκαν οἱ πρὸ αὐτοῦ‎ βασιλεῖς , ἀποδώσειν ἐπηγγείλατο καὶ ΔαμασκὸνDamascus ὥστε ἐξελαύνειν εἰς αὐτήν , καθὼς καὶ οἱ πατέρες αὐτοῦ‎ εἰς ΣαμάρειανSamaria εἶχον τοῦτο ποιεῖν , ἀνήσειν .
³⁸⁷ and Ahab gave him his hand, and made him come up to him into his chariot, and kissed him, and bid him be of good cheer, and not to expect that any mischief should be done to him. So Berthadad returned him thanks, and professed that he would remember his kindness to him all the days of his life; and promised he would restore those cities of the Israelites which the former kings had taken from them, and grant that he should have leave to come to Damascus, as his forefathers had to come to Samaria.	³⁸⁷ Achab gave him his hand and made him come up to him into his chariot and kissed him and told him to take heart and not to expect that any harm should be done to him. Adados thanked him and professed that he would remember his favour to him all the days of his life, and promised to restore the cities of the Israelites which the former kings had taken from them and allow him to come to Damascus, as his ancestors had to come to Samaria.
³⁸⁷ Barach

³⁸⁸ γενομένων δ᾽ αὐτοῖς ὅρκων καὶ συνθηκῶν πολλὰ δωρησάμενος αὐτῷ Ἄχαβος ἀπέπεμψεν εἰς τὴν‎ ἰδίαν βασιλείαν . Καὶ τὰ μὲν περὶ τῆς ἈδάδουHadad τοῦ ΣύρωνSyrian βασιλέως στρατείας ἐπὶ ἌχαβονAchab καὶ τοὺς ἸσραηλίταςIsraelites τοιοῦτον ἔσχε τὸ τέλος .
³⁸⁸ So they confirmed their covenant by oaths, and Ahab made him many presents, and sent him back to his own kingdom. And this was the conclusion of the war that Benhadad made against Ahab and the Israelites.	³⁸⁸ They confirmed their covenant on oath and Achab made him many gifts and sent him back to his own kingdom. This was the conclusion of the war that Adados made against Achab and the Israelites.
³⁸⁸ Barach

³⁸⁹ Προφήτης δέ τις τοὔνομα ΜιχαίαςMicah, Michaias προσελθών τινι τῶν ἸσραηλιτῶνIsrael, Israelites ἐκέλευεν αὐτὸν εἰς τὴν‎ κεφαλὴν πλῆξαι · τοῦτο γὰρ ποιήσειν κατὰ βούλησιν τοῦ θεοῦ . τοῦ δὲ μὴ πεισθέντος προεῖπε παρακούσαντα τῶν τοῦ θεοῦ προσταγμάτων λέοντι περιτυχόντα διαφθαρήσεσθαι . συμβάντος τούτου τἀνθρώπῳ πρόσεισιν ἑτέρῳ πάλιν ὁ προφήτης ταὐτὸ προστάσσων .
³⁸⁹ But a certain prophet, whose name was Micaiah, came to one of the Israelites, and bid him smite him on the head, for by so doing he would please God; but when he would not do so, he foretold to him, that since he disobeyed the commands of God, he should meet with a lion, and be destroyed by him. When that sad accident had befallen the man, the prophet came again to another, and gave him the same injunction;	³⁸⁹ A prophet named Micaias, came to one of the Israelites and told him to strike him on the head, since this was what God wanted and when he would not do it he predicted that for disobeying God's command he would meet and be killed by a lion. When that happened to the man, the prophet went to another with the same instruction.
³⁸⁹ Barach

³⁹⁰ πλήξαντος δ᾽ ἐκείνου καὶ θραύσαντος αὐτοῦ‎ τὸ κρανίον καταδησάμενος τὴν‎ κεφαλὴν προσῆλθε τῷ βασιλεῖ λέγων αὐτῷ συνεστρατεῦσθαι καὶ παραλαβεῖν ἐπὶ φυλακῇ τινα τῶν αἰχμαλώτων παρὰ τοῦ ταξιάρχου , φυγόντος δ᾽ αὐτοῦ‎ κινδυνεύειν ὑπὸ τοῦ παραδεδωκότος ἀποθανεῖν · ἀπειλῆσαι γὰρ αὐτὸν εἰ διαφύγοι ὁ αἰχμάλωτος ἀποκτείνειν .
³⁹⁰ so he smote him, and wounded his skull; upon which he bound up his head, and came to the king, and told him that he had been a soldier of his, and had the custody of one of the prisoners committed to him by an officer, and that the prisoner being run away, he was in danger of losing his own life by the means of that officer, who had threatened him, that if the prisoner escaped he would kill him.	³⁹⁰ After this man struck him and cut his scalp. He bandaged up his head and came to the king saying that he was one of his soldiers and was entrusted by an officer to guard one of the prisoners, but that the prisoner had escaped, and now his own life was in danger, since the officer threatened to kill him if the prisoner escaped.
³⁹⁰ Barach

³⁹¹ δίκαιον δὲ φήσαντος ἈχάβουAchab τὸν θάνατον εἶναι λύσας τὴν‎ κεφαλὴν ἐπιγινώσκεται ὑπ᾽ αὐτοῦ‎ ΜιχαίαςMicah, Michaias ὁ προφήτης ὤν . ἐκέχρητο δὲ σοφίσματι πρὸς αὐτὸν τῷ γενομένῳ πρὸς τοὺς μέλλοντας λόγους ·
³⁹¹ And when Ahab had said that he would justly die, he took off the binding about his head, and was known by the king to be Micaiah the prophet, who made use of this artifice as a prelude to his following words;	³⁹¹ When Achab said he deserved to die he took off the binding about his head and was recognized by the king as Micaias the prophet, who used this charade as a prelude to what he had to say.
³⁹¹ Barach

³⁹² εἶπε γάρ , [ὡς ] ὁ θεὸς ἀφέντ᾽ αὐτὸν διαδράναι τὴν‎ τιμωρίαν Ἄδαδον τὸν βλασφημήσαντα εἰς αὐτὸν μετελεύσεται καὶ ποιήσει σεαυτὸν μὲν ἀποθανεῖν ὑπ᾽ ἐκείνου , τὸν δὲ λαὸν ὑπὸ τῆς στρατιᾶς αὐτοῦ‎ . παροξυνθεὶς δ᾽ Ἄχαβος πρὸς τὸν προφήτην τὸν μὲν ἐγκλεισθέντα φυλάττεσθαι ἐκέλευσε , συγκεχυμένος δ᾽ αὐτὸς ἐπὶ τοῖς Μιχαίου λόγοις ἀνεχώρησεν εἰς τὴν‎ οἰκείαν .
³⁹² for he said that God would punish him who had suffered Benhadad, a blasphemer against him, to escape punishment; and that he would so bring it about, that he should die by the other’s means and his people by the other’s army. Upon which Ahab was very angry at the prophet, and gave commandment that he should be put in prison, and there kept; but for himself, he was in confusion at the words of Micaiah, and returned to his own house.	³⁹² He said that God would punish the man who had let off the blasphemer Adados, and would see that he died by means of that man, and his people by that man's army. Achab was very angry with the prophet and ordered to have him put in prison and kept there, but was dismayed at the words of Micaias and returned to his own house.
³⁹² Barach

Chapter 15
[393-420]
Achab and Josaphat war against the Syrians.
Achab's death in battle

☜ ☞

³⁹³ Καὶ Ἄχαβος μὲν ἐν τούτοις ἦν · ἐπάνειμι δὲ ἐπὶ τὸν ἹεροσολύμωνJerusalem βασιλέα ἸωσάφατονJosaphat , ὃς αὐξήσας τὴν‎ βασιλείαν καὶ δυνάμεις ἐν ταῖς πόλεσι ταῖς ἐν τῇ τῶν ὑπηκόων χώρᾳ καταστήσας οὐδὲν ἧττον Ἀβία τοῦ πάππου καταληφθείσης τῆς ἘφράμουEphraim κληρουχίας Ἱεροβάμου βασιλεύοντος τῶν δέκα φυλῶν φρουρὰς ἐγκαθίδρυσεν .
³⁹³ And these were the circumstances in which Ahab was. But I now return to Jehoshaphat, the king of Jerusalem, who, when he had augmented his kingdom, and had set garrisons in the cities of the countries belonging to his subjects, and had put such garrisons no less into those cities which were taken out of the tribe of Ephraim by his grandfather Abijah, when Jeroboam reigned over the ten tribes [than he did into the other].	³⁹³ That was Achab's situation. I now return to Josaphat the king of Jerusalem, who, when he had increased his kingdom, had set forces in the cities of the land subject to him and garrisons into the cities which were taken from the tribe of Ephraim by his grandfather Abias, when Jeroboam ruled over the ten tribes.
³⁹³ Barach

³⁹⁴ ἀλλ᾽ εἶχεν εὐμενές τε καὶ συνεργὸν τὸ θεῖον δίκαιος ὢν καὶ εὐσεβὴς καὶ τί καθ᾽ ἑκάστην ἡμέραν ἡδὺ ποιήσει καὶ προσηνὲς τῷ θεῷ ζητῶν . ἐτίμων δ᾽ αὐτὸν οἱ περὶ βασιλικαῖς δωρεαῖς , ὡς πλοῦτόν τε ποιῆσαι βαθύτατον καὶ δόξαν ἄρασθαι μεγίστην .
³⁹⁴ But then he had God favorable and assisting to him, as being both righteous and religious, and seeking to do somewhat every day that should be agreeable and acceptable to God. The kings also that were round about him honored him with the presents they made him, till the riches that he had acquired were immensely great, and the glory he had gained was of a most exalted nature.	³⁹⁴ The deity favoured him, being both righteous and religious and every day seeking to do something pleasing and acceptable to God. The kings around him also honoured him with gifts until his wealth was great and his glory was immense.
³⁹⁴ Barach

³⁹⁵ Τρίτῳ δ᾽ ἔτει τῆς βασιλείας συγκαλέσας τοὺς ἡγεμόνας τῆς χώρας καὶ τοὺς ἱερεῖς ἐκέλευε τὴν‎ γῆν περιελθόντας ἅπαντα τὸν λαὸν τὸν ἐπ᾽ αὐτῇ διδάξαι κατὰ πόλιν τοὺς Μωσείους νόμους καὶ φυλάσσειν τούτους καὶ σπουδάζειν περὶ τὴν‎ θρησκείαν τοῦ θεοῦ . Καὶ ἥσθη πᾶν τὸ πλῆθος οὕτως , ὡς μηδὲν ἄλλο φιλοτιμεῖσθαι μηδὲ ἀγαπᾶν ὡς τὸ τηρεῖν τὰ νόμιμα .
³⁹⁵ Now, in the third year of this reign, he called together the rulers of the country, and the priests, and commanded them to go round the land, and teach all the people that were under him, city by city, the laws of Moses, and to keep them, and to be diligent in the worship of God. With this the whole multitude was so pleased, that they were not so eagerly set upon or affected with any thing so much as the observation of the laws.	³⁹⁵ Now, in the third year of this reign, he called together the officers of the region and the priests and directed them to go around the land, city by city, and teach the laws of Moses to all the people under him, for them to keep them and be diligent in the worship of God. With this the whole throng was so pleased that nothing drew or attracted them more than the laws.
³⁹⁵ Barach

³⁹⁶ οἵ τε προσχώριοι διετέλουν στέργοντες τὸν ἸωσάφατονJosaphat καὶ πρὸς αὐτὸν εἰρήνην ἄγοντες · οἱ δὲ ΠαλαιστῖνοιPhilistines τακτοὺς ἐτέλουν αὐτῷ φόρους καὶ ἌραβεςArabs ἐχορήγουν κατ᾽ ἔτος ἄρνας ἑξήκοντα καὶ τριακοσίους καὶ ἐρίφους τοσούτους . πόλεις τε μεγάλας ὠχύρωσεν ἄλλας τε καὶ βαρεῖς , καὶ δύναμιν στρατιωτικὴν πρὸς πολέμους ηὐτρέπιστο .
³⁹⁶ The neighboring nations also continued to love Jehoshaphat, and to be at peace with him. The Philistines paid their appointed tribute, and the Arabians supplied him every year with three hundred and sixty lambs, and as many kids of the goats. He also fortified the great cities, which were many in number, and of great consequence. He prepared also a mighty army of soldiers and weapons against their enemies.	³⁹⁶ The neighbouring nations continued to love Josaphat and to be at peace with him; and the Philistines paid their appointed tax and the Arabs supplied him every year with three hundred and sixty lambs and as many kid goats. He also strengthened the great cities, which were many in number and of well fortified and prepared a mighty army of soldiers and weapons against their enemies.
³⁹⁶ Barach

³⁹⁷ ἦν δὲ ἐκ μὲν τῆς ἸούδαJudas φυλῆς στρατὸς ὁπλιτῶν μυριάδες τριάκοντα , ὧν Ἐδναῖος τὴν‎ ἡγεμονίαν εἶχεν , ἸωάννηςJohn δὲ μυριάδων εἴκοσι . ὁ δ᾽ αὐτὸς οὗτος ἡγεμὼν κἀκ τῆς ΒενιαμίτιδοςBenjamin φυλῆς εἶχε τοξοτῶν πεζῶν μυριάδας εἴκοσι , ἄλλος δ᾽ ἡγεμὼν ᾧ Χάβαθος ὄνομα μυριάδας ὁπλιτῶν ὀκτωκαίδεκα τὸ πλῆθος τῷ βασιλεῖ προσένειμε , πάρεξ ὧν εἰς τὰς ὀχυρωτάτας διέπεμψε πόλεις .
³⁹⁷ Now the army of men that wore their armor, was three hundred thousand of the tribe of Judah, of whom Adnah was the chief; but John was chief of two hundred thousand. The same man was chief of the tribe of Benjamin, and had two hundred thousand archers under him. There was another chief, whose name was Jehozabad, who had a hundred and fourscore thousand armed men. This multitude was distributed to be ready for the king’s service, besides those whom he sent to the best fortified cities.	³⁹⁷ There were three hundred thousand infantry of the tribe of Judas, of whom Ednah was the chief, while John was chief of two hundred thousand, for the man was chief of the tribe of Benjamin and had charge of two hundred thousand archers. There was another chief named Chabathos, who had a hundred and eighty thousand warriors at the king's disposal besides those he had sent to the strongest cities.
³⁹⁷ Barach

³⁹⁸ ἠγάγετο δὲ τῷ παιδὶ Ἰωράμῳ τὴν‎ ἈχάβουAchab θυγατέρα τοῦ τῶν δέκα φυλῶν βασιλέως Ὀθλίαν ὄνομα . πορευθέντα δ᾽ αὐτὸν μετὰ χρόνον τινὰ εἰς ΣαμάρειανSamaria φιλοφρόνως Ἄχαβος ὑπεδέξατο καὶ τὸν ἀκολουθήσαντα στρατὸν ἐξένισε λαμπρῶς σίτου τε καὶ οἴνου καὶ θυμάτων ἀφθονίᾳ , παρεκάλεσέ τε συμμαχῆσαι κατὰ τοῦ ΣύρωνSyrian βασιλέως , ἵνα τὴν‎ ἐν τῇ Γαλαδηνῇ πόλιν Ἀραμαθὰν ἀφέληται ·
³⁹⁸ Jehoshaphat took for his son Jehoram to wife the daughter of Ahab, the king of the ten tribes, whose name was Athaliah. And when, after some time, he went to Samaria, Ahab received him courteously, and treated the army that followed him in a splendid manner, with great plenty of corn and wine, and of slain beasts; and desired that he would join with him in his war against the king of Syria, that he might recover from him the city Ramoth, in Gilead;	³⁹⁸ He took the daughter of Achab, the king of the ten tribes, named Othlias, as wife for his son Joram. When some time later he went to Samaria, Achab received him courteously and treated his army generously with abundant corn and wine and meat, and asked him to join him in his war against the king of Syria, to recover from him the city of Aramatha in Galadene,
³⁹⁸ Barach

³⁹⁹ τοῦ γὰρ πατρὸς αὐτὴν τοῦ αὐτοῦ‎ πρῶτον τυγχάνουσαν ἀφῃρῆσθαι τὸν ἐκείνου πατέρα . τοῦ δὲ Ἰωσαφάτου τὴν‎ βοήθειαν ἐπαγγειλαμένου , καὶ γὰρ εἶναι δύναμιν αὐτῷ μὴ ἐλάττω τῆς ἐκείνου , καὶ μεταπεμψαμένου τὴν‎ δύναμιν ἐξ ἹεροσολύμωνJerusalem εἰς ΣαμάρειανSamaria , προεξελθόντες ἔξω τῆς πόλεως οἱ δύο βασιλεῖς καθίσαντες ἐπὶ τοῦ ἰδίου θρόνου ἑκάτερος τοῖς οἰκείοις στρατιώταις τὸ στρατιωτικὸν διένεμον .
³⁹⁹ for though it had belonged to his father, yet had the king of Syria’s father taken it away from him; and upon Jehoshaphat’s promise to afford him his assistance, (for indeed his army was not inferior to the other,) and his sending for his army from Jerusalem to Samaria, the two kings went out of the city, and each of them sat on his own throne, and each gave their orders to their several armies.	³⁹⁹ for though it had belonged to his father, the king of Syria's father had taken it from him, and when Josaphat promised to help him, as his army was not inferior to the other, and sent from Jerusalem to Samaria for his army, the two kings left the city and each sat on his throne and each ordered his own army.
³⁹⁹ Barach

⁴⁰⁰ ἸωσαφάτηςJosaphat δ᾽ ἐκέλευσεν εἴ τινές εἰσι προφῆται καλέσαντ᾽ αὐτοὺς ἀνακρῖναι περὶ τῆς ἐπὶ τὸν ΣύρονSyrian ἐξόδου , εἰ συμβουλεύουσι κατ᾽ ἐκεῖνον τὸν καιρὸν αὐτῷ ποιήσασθαι τὴν‎ στρατείαν · καὶ γὰρ εἰρήνη τε καὶ φιλία τότε τῷ ἈχάβῳAchab πρὸς τὸν ΣύρονSyrian ὑπῆρχεν ἐπὶ τρία ἔτη διαμείνασα , ἀφ᾽ οὗ λαβὼν αὐτὸν αἰχμάλωτον ἀπέλυσεν ἄχρις ἐκείνης τῆς ἡμέρας .
⁴⁰⁰ Now Jehoshaphat bid them call some of the prophets, if there were any there, and inquire of them concerning this expedition against the king of Syria, whether they would give them counsel to make that expedition at this time, for there was peace at that time between Ahab and the king of Syria, which had lasted three years, from the time he had taken him captive till that day.	⁴⁰⁰ Now Josaphat told them to call some of the prophets, if there were any there and inquire of them about this expedition against the king of Syria, whether they would give them counsel to make that expedition now, for there was peace at that time between Achab and the king of Syria, which had lasted three years, from the time he had taken him prisoner until that day.
⁴⁰⁰ Barach

⁴⁰¹ Καλέσας δὲ Ἄχαβος τοὺς αὑτοῦ προφήτας ὡσεὶ τετρακοσίους τὸν ἀριθμὸν ὄντας ἐκέλευσεν ἔρεσθαι τοῦ θεοῦ , εἰ δίδωσιν αὐτῷ στρατευσαμένῳ ἐπὶ Ἄδερα νίκην καὶ καθαίρεσιν τῆς πόλεως , δι᾽ ἣν ἐκφέρειν μέλλει τὸν πόλεμον .
⁴⁰¹ So Ahab called his own prophets, being in number about four hundred, and bid them inquire of God whether he would grant him the victory, if he made an expedition against Benhadad, and enable him to overthrow that city, for whose sake it was that he was going to war.	⁴⁰¹ So Achab called his own prophets, being in number about four hundred and told them to inquire of God whether he would grant him the victory, if he attacked Ader, and would let him destroy that city, for whose sake he was going to war.
⁴⁰¹ Barach

⁴⁰² τῶν δὲ προφητῶν συμβουλευσάντων ἐκστρατεῦσαι , κρατήσειν γὰρ τοῦ Σύρου καὶ λήψεσθαι ὑποχείριον αὐτὸν ὡς καὶ τὸ πρῶτον , συνεὶς ἐκ τῶν λόγων Ἰωσάφατος , ὅτι ψευδοπροφῆται τυγχάνουσιν , ἐπύθετοto ask, inquire τοῦ ἈχάβουAchab εἰ καὶ ἕτερός τίς ἐστι προφήτης τοῦ θεοῦ , ἵνα ἀκριβέστερον μάθωμεν περὶ τῶν μελλόντων . ὁ δ᾽ Ἄχαβος εἶναι μὲν ἔφη ,
⁴⁰² Now these prophets gave their counsel for making this expedition, and said that he would beat the king of Syria, and, as formerly, would reduce him under his power. But Jehoshaphat, understanding by their words that they were false prophets, asked Ahab whether there were not some other prophet, and he belonging to the true God, that we may have surer information concerning futurities.	⁴⁰² When the advised him to make this expedition and said that he would beat the king of Syria, and bring him under his power as before, Josaphat, understanding by their words that they were false prophets, asked Achab if there were not some other prophet of the true God, "so that we may have surer knowledge of future events."
⁴⁰² Barach

⁴⁰³ μισεῖν δ᾽ αὐτὸν κακὰ προφητεύσαντα καὶ προειπόντα ὅτι τεθνήξεται νικηθεὶς ὑπὸ τοῦ Σύρου , ἐν φρουρᾷ δὲ νῦν αὐτὸν ἔχειν · καλεῖσθαι δὲ Μιχαίαν , υἱὸν δ᾽ εἶναι Ὀμβλαίου · τοῦ δ᾽ Ἰωσαφάτου κελεύσαντος αὐτὸν προαχθῆναι πέμψας εὐνοῦχον ἄγει τὸν Μιχαίαν .
⁴⁰³ Hereupon Ahab said there was indeed such a one, but that he hated him, as having prophesied evil to him, and having foretold that he should be overcome and slain by the king of Syria, and that for this cause he had him now in prison, and that his name was Micaiah, the son of Imlah. But upon Jehoshaphat’s desire that he might be produced, Ahab sent a eunuch, who brought Micaiah to him.	⁴⁰³ Achab said there was indeed such a one, but that he hated him for having prophesying evil to him and foretelling that he would be overcome and killed by the king of Syria, so that he now had him in prison, and his name was Micaias, son of Imlah. When Josaphat wanted him to be produced, Achab sent a eunuch who brought Micaias to him.
⁴⁰³ Barach

⁴⁰⁴ κατὰ δὲ τὴν‎ ὁδὸν ἐδήλωσεν αὐτῷ ὁ εὐνοῦχος πάντας τοὺς ἄλλους προφήτας νίκην τῷ βασιλεῖ προειρηκέναι . ὁ δὲ οὐκ ἐξὸν αὐτῷ καταψεύσασθαι τοῦ θεοῖ φήσας , ἀλλ᾽ ἐρεῖν ὅτι ἂν αὐτῷ περὶ τοῦ βασιλέως [αὐτὸς ] εἴπῃ , ὡς ἧκε πρὸς τὸν ἌχαβονAchab καὶ λέγειν αὐτῷ τἀληθὲς οὗτος ἐνωρκίσατο , δεῖξαι τὸν θεὸν αὐτῷ φεύγοντας τοὺς ἸσραηλίταςIsraelites ἔφη καὶ διωκομένους ὑπὸ τῶν ΣύρωνSyrian καὶ διασκορπιζομένους ὑπ᾽ αὐτῶν εἰς τὰ ὄρη , καθάπερ ποιμένων ἠρημωμένα ποίμνια .
⁴⁰⁴ Now the eunuch had informed him by the way, that all the other prophets had foretold that the king should gain the victory; but he said, that it was not lawful for him to lie against God, but that he must speak what he should say to him about the king, whatsoever it were. When he came to Ahab, and he had adjured him upon oath to speak the truth to him, he said that God had shown to him the Israelites running away, and pursued by the Syrians, and dispersed upon the mountains by them, as flocks of sheep are dispersed when their shepherd is slain.	⁴⁰⁴ On the way the eunuch told him that all the other prophets had foretold that the king would win the victory, but he said that it was not right for him to lie against God, but that he must speak what he should say to him about the king, no matter what. When he came to Achab and he had adjured him on oath to tell him the truth he said that God had shown him the Israelites running away and pursued by the Syrians and scattered over the mountains as flocks of sheep are scattered when their shepherd is killed.
⁴⁰⁴ Barach

⁴⁰⁵ ἔλεγε δὲ σημαίνειν τοὺς μὲν μετ᾽ εἰρήνης ἀναστρέψειν εἰς τὰ ἴδια , πεσεῖσθαι δ᾽ αὐτὸν μόνον ἐν τῇ μάχῃ . ταῦτα φήσαντος τοῦ Μιχαία πρὸς ἸωσάφατονJosaphat ὁ Ἄχαβος " ἀλλ᾽ ἔγωγε μικρὸν ἔμπροσθεν ἐδήλωσά σοι τὴν‎ τἀνθρώπου πρός με διάθεσιν , καὶ ὅτι μοι τὰ χείρω προεφήτευσε . τοῦ δὲ Μιχαία εἰπόντος ,
⁴⁰⁵ He said further, that God signified to him, that those Israelites should return in peace to their own home, and that he only should fall in the battle. When Micaiah had thus spoken, Ahab said to Jehoshaphat, “I told thee a little while ago the disposition of the man with regard to me, and that he uses to prophesy evil to me.”	⁴⁰⁵ He had been told that they would return in peace to their own home and that he alone would fall in the battle. When Micaias had spoken, Achab said to Josaphat, "I told you a little while ago the disposition of the man with regard to me and how he prophesies evil to me."
⁴⁰⁵ Barach

⁴⁰⁶ ὡς προσῆκεν αὐτῷ πάντων ἀκροᾶσθαι τῶν ὑπὸ τοῦ θεοῦ προλεγομένων , καὶ ὡς παρορμῶσιν αὐτὸν οἱ ψευδοπροφῆται ποιήσασθαι τὸν πόλεμον ἐλπίδι νίκης , καὶ ὅτι δεῖ πεσεῖν αὐτὸν μαχόμενον , αὐτὸς μὲν ἦν ἐπ᾽ ἐννοίᾳ , ΣεδεκίαςZedekiah δέ τις τῶν ψευδοπροφητῶν προσελθὼν Μιχαίᾳ μὲν μὴ προσέχειν παρῄνει ·
⁴⁰⁶ Upon which Micaiah replied, that he ought to hear all, whatsoever it be, that God foretells; and that in particular, they were false prophets that encouraged him to make this war in hope of victory, whereas he must fight and be killed. Whereupon the king was in suspense with himself: but Zedekiah, one of those false prophets, came near, and exhorted him not to hearken to Micaiah, for he did not at all speak truth;	⁴⁰⁶ Micaias replied that he should hear all that God foretells, whatever it be, and in particular that the prophets who encouraged him to make this war in hope of victory were false, since he must fight and be killed. So the king was in suspense with himself. But Sedekias, one of those false prophets, came near and urged him not to heed Micaias, for he did not at all speak truth.
⁴⁰⁶ Barach

⁴⁰⁷ λέγειν γὰρ αὐτὸν οὐδὲν ἀληθές · τεκμηρίῳ δὲ ἐχρήσατο οἷς ἨλίαςElijah, Elias προεφήτευσεν ὁ τούτου κρείττων τὰ μέλλοντα συνιδεῖν · καὶ γὰρ τοῦτον ἔλεγε προφητεύσαντα ἐν Ἱεζερήλα πόλει ἐν τῷ ΝαβώθουNoboth ἀγρῷ τὸ αἷμα αὐτοῦ‎ κύνας ἀναλιχμήσεσθαι προειπεῖν , καθὼς καὶ ΝαβώθουNoboth τοῦ δι᾽ αὐτὸν καταλευσθέντος ὑπὸ τοῦ ὄχλου .
⁴⁰⁷ as a demonstration of which he instanced in what Elijah had said, who was a better prophet in foretelling futurities than Micaiah for he foretold that the dogs should lick his blood in the city of Jezreel, in the field of Naboth, as they licked the blood of Naboth, who by his means was there stoned to death by the multitude;	⁴⁰⁷ As proof he instanced what Elijah had said, who was a better prophet than Micaias at foretelling future events for he foretold that the dogs would lick his blood in the city of Jezreel, in the field of Naboth, as they had licked the blood of Naboth, who on account of him had been stoned to death there by the people.
⁴⁰⁷ Barach

⁴⁰⁸ δῆλον οὖν , ὅτι οὗτος ψεύδεται τῷ κρείττονι προφήτῃ τἀναντία λέγων ἀπὸ ἡμερῶν τριῶν φάσκων τεθνήξεσθαι . γνώσεσθε δ᾽ εἴπερ ἐστὶν ἀληθὴς καὶ τοῦ θείου πνεύματος ἔχει τὴν‎ δύναμιν · εὐθὺς γὰρ ῥαπισθεὶς ὑπ᾽ ἐμοῦ βλαψάτω μου τὴν‎ χεῖρα , ὥσπερ Ἰάδαος τὴν‎ ἹεροβοάμουJeroboam τοῦ βασιλέως συλλαβεῖν θελήσαντος ἀπεξήρανε δεξιάν ·
⁴⁰⁸ that therefore it was plain that this Micaiah was a liar, as contradicting a greater prophet than himself, and saying that he should be slain at three days’ journey distance: “and [said he] you shall soon know whether he be a true prophet, and hath the power of the Divine Spirit; for I will smite him, and let him then hurt my hand, as Jadon caused the hand of Jeroboam the king to wither when he would have caught him; for I suppose thou hast certainly heard of that accident.”	⁴⁰⁸ "Clearly this man here is a liar ," he said "contradicting a greater prophet than himself and saying that he should be killed within three days; and you shall soon know whether he is a true prophet and has the power of the divine Spirit, for I will strike him and let him then hurt my hand, as Jadon caused the hand of Jeroboam the king to wither when he wanted to seize him, for you have surely heard of that episode."
⁴⁰⁸ Barach

⁴⁰⁹ ἀκήκοας γὰρ οἶμαι τοῦτο πάντως γενόμενον . ὡς οὖν πλήξαντος αὐτοῦ‎ τὸν Μιχαίαν μηδὲν συνέβη παθεῖν , Ἄχαβος θαρρήσας ἄγειν τὴν‎ στρατιὰν πρόθυμος ἦν ἐπὶ τὸν ΣύρονSyrian · ἐνίκα γὰρ οἶμαι τὸ χρεὼν καὶ πιθανωτέρους ἐποίει τοῦ ἀληθοῦς τοὺς ψευδοπροφήτας , ἵνα λάβῃ τὴν‎ ἀφορμὴν τοῦ τέλους . ΣεδεκίαςZedekiah σιδήρεα ποιήσας κέρατα λέγει πρὸς ἌχαβονAchab , ὡς θεὸν αὐτῷ σημαίνειν τούτοις ἅπασαν καταστρέψεσθαι τὴν‎ ΣυρίανSyria .
⁴⁰⁹ So when, upon his smiting Micaiah, no harm happened to him, Ahab took courage, and readily led his army against the king of Syria; for, as I suppose, fate was too hard for him, and made him believe that the false prophets spake truer than the true one, that it might take an occasion of bringing him to his end. However, Zedekiah made horns of iron, and said to Ahab, that God made those horns signals, that by them he should overthrow all Syria.	⁴⁰⁹ So when he struck Micaias and suffered no harm from it, Achab took courage and readily led his army against the king of Syria; for, I suppose, fate had the upper hand over him and made him believe that the false prophets spoke truer than the true one, in order to bring him to his end. However, Sedekias made horns of iron and said to Achab that God made those horns signs of the fact that he would destroy all Syria.
⁴⁰⁹ Barach

⁴¹⁰ Μιχαίαν δὲ μετ᾽ οὐ πολλὰς ἡμέρας εἰπόντα τὸν Σεδεκίαν ταμιεῖον ἐκ ταμιείου κρυβόμενον ἀμείψειν ζητοῦντα φυγεῖν τῆς ψευδολογίας τὴν‎ δίκην , ἐκέλευσεν ὁ βασιλεὺς ἀπαχθέντα φυλάττεσθαι πρὸς Ἀχάμωνα τὸν τῆς πόλεως ἄρχοντα καὶ χορηγεῖσθαι μηδὲν ἄρτου καὶ ὕδατος αὐτῷ περισσότερον .
⁴¹⁰ But Micaiah replied, that Zedekiah, in a few days, should go from one secret chamber to another to hide himself, that he might escape the punishment of his lying. Then did the king give orders that they should take Micaiah away, and guard him to Amon, the governor of the city, and to give him nothing but bread and water.	⁴¹⁰ But Micaias replied that within a few days Sedekias should go from one secret chamber to another to hide himself, to escape the punishment of his lying. Then the king ordered that they should take Micaias away and guard him to Amon, the ruler of the city and to give him nothing but bread and water.
⁴¹⁰ Barach

⁴¹¹ Καὶ Ἄχαβος μὲν καὶ Ἰωσάφατος ὁ τῶν ἹεροσολύμωνJerusalem βασιλεὺς ἀναλαβόντες τὰς δυνάμεις ἤλασαν εἰς Ῥαμάθην πόλιν τῆς ΓαλαδίτιδοςGaladitis . ὁ δὲ τῶν ΣύρωνSyrian βασιλεὺς ἀκούσας αὐτῶν τὴν‎ στρατείαν ἀντεπήγαγεν αὐτοῖς τὴν‎ αὑτοῦ στρατιὰν καὶ οὐκ ἄπωθεν τῆς Ἀραμάθης στρατοπεδεύεται .
⁴¹¹ Then did Ahab, and Jehoshaphat the king of Jerusalem, take their forces, and marched to Ramoth a city of Gilead; and when the king of Syria heard of this expedition, he brought out his army to oppose them, and pitched his camp not far from Ramoth.	⁴¹¹ Then Achab and Josaphat the king of Jerusalem marched their forces to Aramatha a city of Galaditis, and the king of Syria heard of this expedition, he brought out his army to oppose them and encamped not far from Aramatha.
⁴¹¹ Barach

⁴¹² συνέθεντο δὲ ὅ τε Ἄχαβος καὶ Ἰωσάφατος ἀποθέσθαι μὲν τὸν ἌχαβονAchab τὸ βασιλικὸν σχῆμα , τὸν δὲ τῶν ἹεροσολύμωνJerusalem βασιλέα τὴν‎ αὐτοῦ‎ στολὴν ἔχοντα στῆναι ἐν τῇ παρατάξει , κατασοφιζόμενοι τὰ ὑπὸ τοῦ Μιχαία προειρημένα . εὗρε δ᾽ αὐτὸν τὸ χρεὼν καὶ δίχα τοῦ σχήματοςdeportment ·
⁴¹² Now Ahab and Jehoshaphat had agreed that Ahab should lay aside his royal robes, but that the king of Jerusalem should put on his [Ahab’s] proper habit, and stand before the army, in order to disprove, by this artifice, what Micaiah had foretold. But Ahab’s fate found him out without his robes;	⁴¹² Now Achab and Josaphat had agreed for Achab to set aside his royal robes and the king of Jerusalem to wear those robes and stand before the army, in order by this ruse to disprove the prediction of Micaias; but even without his robes his fate found him.
⁴¹² Barach

⁴¹³ ὁ μὲν γὰρ ἌδαδοςHadad ὁ τῶν ΣύρωνSyrian βασιλεὺς παρήγγειλε τῇ στρατιᾷ διὰ τῶν ἡγεμόνων μηδένα τῶν ἄλλων ἀναιρεῖν , μόνον δὲ τὸν βασιλέα τῶν ἸσραηλιτῶνIsrael, Israelites . οἱ δὲ ΣύροιSyrians τῆς συμβολῆς γενομένης ἰδόντες τὸν ἸωσάφατονJosaphat ἑστῶτα πρὸ τῆς τάξεως καὶ τοῦτον εἰκάσαντες εἶναι τὸν ἌχαβονAchab ὥρμησαν ἐπ᾽ αὐτὸν καὶ περικυκλωσάμενοι ,
⁴¹³ for Benhadad, the king of Assyria, had charged his army, by the means of their commanders, to kill nobody else but only the king of Israel. So when the Syrians, upon their joining battle with the Israelites, saw Jehoshaphat stand before the army, and conjectured that he was Ahab, they fell violently upon him,	⁴¹³ For through their officers Adados, the king of Assyria, had instructed his army to kill no one but only the king of Israel. When the Syrians, as they began to fight the Israelites, saw Josaphat standing at the head of the army and thought he was Achab, they hurtled forward
⁴¹³ Barach

⁴¹⁴ ὡς ἐγγὺς ὄντες ἔγνωσαν οὐκ ὄντα τοῦτον , ἀνεχώρησαν ὀπίσω , ἀπό τε ἀρχομένης ἠοῦς ἄχρι δείλης μαχόμενοι καὶ νικῶντες ἀπέκτειναν οὐδένα κατὰ τὴν‎ τοῦ βασιλέως ἐντολὴν ζητοῦντες τὸν ἌχαβονAchab ἀνελεῖν μόνον καὶ εὑρεῖν οὐ δυνάμενοι . παῖς δέ τις βασιλικὸς τοῦ ἈδάδουHadad Ἀμανὸς ὄνομα τοξεύσαςto shoot (an arrow) εἰς τοὺς πολεμίους τιτρώσκει τὸν βασιλέα διὰ τοῦ θώρακος κατὰ τοῦ πνεύμονος .
⁴¹⁴ and encompassed him round; but when they were near, and knew that it was not he, they all returned back; and while the fight lasted from the morning till late in the evening, and the Syrians were conquerors, they killed nobody, as their king had commanded them. And when they sought to kill Ahab alone, but could not find him, there was a young nobleman belonging to king Benhadad, whose name was Naaman; he drew his bow against the enemy, and wounded the king through his breastplate, in his lungs.	⁴¹⁴ and surrounded him, but when they drew near and saw that it was not he, they all turned away. While the fight lasted from the morning until late in the evening and the Syrians were victorious, they killed no one, as their king had directed them, for they sought to kill Achab alone, but could not find him. Then one of Adados' young noblemen named Naaman drew his bow against the enemy and wounded the king in the lungs, through his breastplate.
⁴¹⁴ Barach

⁴¹⁵ Ἄχαβος δὲ τὸ μὲν συμβεβηκὸς οὐκ ἔγνω ποιῆσαι τῷ στρατεύματι φανερὸν μὴ τραπείησαν , τὸν δ᾽ ἡνίοχον ἐκέλευσεν ἐκτρέψαντα τὸ ἅρμα ἐξάγειν τῆς μάχης · χαλεπῶς γὰρ βεβλῆσθαι καὶ καιρίως . ὀδυνώμενος δὲ ἔστη ἐπὶ τοῦ ἅρματος ἄχρι δύνοντος ἡλίου καὶ λιφαιμήσας ἀπέθανε .
⁴¹⁵ Upon this Ahab resolved not to make his mischance known to his army, lest they should run away; but he bid the driver of his chariot to turn it back, and carry him out of the battle, because he was sorely and mortally wounded. However, he sat in his chariot and endured the pain till sunset, and then he fainted away and died.	⁴¹⁵ Achab resolved not to let his army know what had happened him in case they should run away, but told the driver of his chariot to turn it around and take him away from the battle, as he was badly, mortally, wounded; so he sat in pain in his chariot until sunset and then collapsed and died.
⁴¹⁵ Barach

⁴¹⁶ Καὶ τὸ μὲν τῶν ΣύρωνSyrian στράτευμα νυκτὸς ἤδη γενομένης ἀνεχώρησεν εἰς τὴν‎ παρεμβολήν , καὶ δηλώσαντος τοῦ στρατοκήρυκος ὅτι τέθνηκεν Ἄχαβος ἀνέζευξαν εἰς τὰ ἴδια , κομίσαντες δὲ τὸν ἈχάβουAchab νεκρὸν εἰς ΣαμάρειανSamaria ἐκεῖ θάπτουσι .
⁴¹⁶ And now the Syrian army, upon the coming on of the night, retired to their camp; and when the herald belonging to the camp gave notice that Ahab was dead, they returned home; and they took the dead body of Ahab to Samaria, and buried it there;	⁴¹⁶ At nightfall the Syrian army retreated to their camp, and when the army herald announced that Achab was dead they returned home, and they took the dead body of Achab to Samaria and buried it there.
⁴¹⁶ Barach

⁴¹⁷ καὶ τὸ ἅρμα ἀποπλύναντες ἐν τῇ Ἱεζερήλα κρήνῃ καθῃμαγμένον τῷ τοῦ βασιλέως φόνῳ ἀληθῆ τὴν‎ ἨλίαElijah προφητείαν ἐπέγνωσαν · οἱ μὲν γὰρ κύνες ἀνελιχμήσαντο τὸ αἷμα , αἱ δὲ ἑταιριζόμεναι ἐν τῇ κρήνῃ τὸ λοιπὸν λουόμεναι τούτῳ διετέλουν . ἀπέθανε δ᾽ ἐν Ἀραμάθῃ , Μιχαία τοῦτο προειπόντος .
⁴¹⁷ but when they had washed his chariot in the fountain of Jezreel, which was bloody with the dead body of the king, they acknowledged that the prophecy of Elijah was true, for the dogs licked his blood, and the harlots continued afterwards to wash themselves in that fountain; but still he died at Ramoth, as Micaiah had foretold.	⁴¹⁷ When they had washed his chariot in the fountain of Jezreel, all running with the king's blood, they recognized the truth of Elijah's prophecy, for the dogs licked his blood and in future the prostitutes washed themselves in that fountain, though he had died at Aramatha, as Micaias had foretold.
⁴¹⁷ Barach

⁴¹⁸ συμβάντων οὖν ἈχάβῳAchab τῶν ὑπὸ τῶν δύο προφητῶν εἰρημένων μέγα τὸ θεῖον ἡγεῖσθαι καὶ σέβειν καὶ τιμᾶν αὐτὸ πανταχοῦ , καὶ τῆς ἀληθείας μὴ τὰ πρὸς ἡδονὴν καὶ βούλησιν πιθανώτερα δοκεῖν , ὑπολαμβάνειν δ᾽ ὅτι προφητείας καὶ τῆς διὰ τῶν τοιούτων προγνώσεως οὐδέν ἐστι συμφορώτερον παρέχοντος οὕτω τοῦ θεοῦ τί δεῖ φυλάξασθαι ,
⁴¹⁸ And as what things were foretold should happen to Ahab by the two prophets came to pass, we ought thence to have high notions of God, and every where to honor and worship him, and never to suppose that what is pleasant and agreeable is worthy of belief before what is true, and to esteem nothing more advantageous than the gift of prophecy and that foreknowledge of future events which is derived from it, since God shows men thereby what we ought to avoid.	⁴¹⁸ Since what was foretold about Achab by both prophets came true, we should form a high idea of God and everywhere honour and worship him and never imagine that what is pleasant and agreeable should be believed rather than what is true; and consider nothing more useful than the gift of prophecy and the foreknowledge of future events which comes from it, since thereby God shows people what to avoid.
⁴¹⁸ Barach

⁴¹⁹ λογίζεσθαί τε πάλιν ἐκ τῶν περὶ τὸν βασιλέα γεγενημένων στοχαζομένους προσῆκε τὴν‎ τοῦ χρεὼν ἰσχύν , ὅτι μηδὲ προγινωσκόμενον αὐτὸ διαφυγεῖν ἔστιν , ἀλλ᾽ ὑπέρχεται τὰς ἀνθρωπίνας ψυχὰς ἐλπίσι κολακεῦον χρησταῖς , αἷς εἰς τὸ πόθεν αὐτῶν κρατήσει περιάγει .
⁴¹⁹ We may also guess, from what happened to this king, and have reason to consider the power of fate; that there is no way of avoiding it, even when we know it. It creeps upon human souls, and flatters them with pleasing hopes, till it leads them about to the place where it will be too hard for them.	⁴¹⁹ From what happened to this king we may also consider the power of fate, for even when we know it, there is no way to avoid it. It creeps upon human souls and flatters them with pleasing hopes, until it leads them to the place of their defeat.
⁴¹⁹ Barach

⁴²⁰ φαίνεται οὖν καὶ Ἄχαβος ὑπὸ τούτου τὴν‎ διάνοιαν ἀπατηθείς , ὥστε ἀπιστῆσαι μὲν τοῖς προλέγουσι τὴν‎ ἧτταν , τοῖς δὲ πρὸς χάριν προφητεύσασι πεισθεὶς ἀποθανεῖν . τοῦτον μὲν οὖν ὁ παῖς Ὀχοζίας διεδέξατο .
⁴²⁰ Accordingly Ahab appears to have been deceived thereby, till he disbelieved those that foretold his defeat; but, by giving credit to such as foretold what was grateful to him, was slain; and his son Ahaziah succeeded him.	⁴²⁰ Achab seems to have been misled by such a mind so that he disbelieved those who foretold his defeat and was killed for trusting those who foretold what he wished to hear, and his son Ochosias succeeded him.
⁴²⁰ Barach

FLAVIUS JOSEPHUSJEWISH ANTIQUITIESBook 8

From Solomon to king Achab

Chapter 1[001-020] Solomon's Purge: getting rid of his rivals and enemies

Chapter 2 [021-060] Solomon's Egyptian wife; his wisdom and riches. Materials from king Hiram, for the planned Temple

Chapter 3 [061-098] The building of the temple

Chapter 4 [099-129] The Ark is moved into the Temple. Solomon's prayer for wisdom, and his sacrifice

Chapter 5 [130-149] Solomon's magnificent palace; his resolving of riddles

Chapter 6 [150-175] Solomon fortifies Jerusalem and builds other cities. He receives the Queen of Ethiopia

Chapter 7 [176-211] Solomon's love of foreign women. The beginning of troubles for him

Chapter 8 [212-235] On Solomon's death, the majority (10 tribes) rebel. Jeroboam sets up the northern kingdom

Chapter 9 [236-245] Lying prophets make foolish claims. King Jeroboam is alienated from God

Chapter 10 [246-265] Roboam is besieged in Jerusalem, by Shishak of Egypt

Chapter 11 [266-289] Violent succession in the northern kingdom. Jeroboam's family is destroyed

Chapter 12 [290-315] King Asanos' battles. He is succeeded by Zambrias, then Achab

Chapter 13 [316-362] Elijah opposes Achab and Jezabel. The contest on Mount Carmel. Avenging Naboth's vineyard

Chapter 14 [363-392] Ader of Damascus is defeated by king Achab

Chapter 15 [393-420] Achab and Josaphat war against the Syrians. Achab's death in battle

FLAVIUS JOSEPHUS
JEWISH ANTIQUITIES
Book 8