---
title: "Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία"
author: "Josephus"
translator: "William Whiston"
languages: [grc, en]
shelf: "Second Temple"
section: 8 of 96
url: https://scriptura.si/works/josephus-jewish-antiquities-greek/8/
cite: "Josephus, tr. William Whiston, Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία, section 8. Scriptura (scriptura.si), https://scriptura.si/works/josephus-jewish-antiquities-greek/8/"
---

# Jewish Antiquities · Ἰουδαϊκὴ ἀρχαιολογία

*Josephus, tr. William Whiston*

The history of the Jews from the Creation to the eve of the revolt, in twenty books, with the passages on John the Baptist and Jesus: Niese’s Greek beside Whiston’s English.

> Greek: ed. Benedikt Niese, from the Perseus Digital Library (canonical-greekLit, tlg0526.tlg001, CC BY-SA 4.0).

> English: William Whiston, from the Perseus Digital Library (tlg0526.tlg001.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 8. Book II · sections 136–217

Source: https://scriptura.si/works/josephus-jewish-antiquities-greek/8/ · cite a paragraph as https://scriptura.si/works/josephus-jewish-antiquities-greek/8/#p-N

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

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

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

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

[¶2] nay, will bring him to a miserable death, while he will make haste to rid himself out of the world, and bring himself to a state of insensibility, before the sad story of our end come abroad into the rest of the world.

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

[¶3] Consider these things in this manner, although our wickedness does now provoke thee with a just desire of punishing that wickedness, and forgive it for our father’s sake; and let thy commiseration of him weigh more with thee than our wickedness. Have regard to the old age of our father, who, if we perish, will be very lonely while he lives, and will soon die himself also. Grant this boon to the name of fathers, for thereby thou wilt honor him that begat thee, and will grant it to thyself also, who enjoyest already that denomination;

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

[¶4] thou wilt then, by that denomination, be preserved of God, the Father of all, - by showing a pious regard to which, in the case of our father, thou wilt appear to honor him who is styled by the same name; I mean, if thou wilt have this pity on our father, upon this consideration, how miserable he will be if he be deprived of his sons!

> Greek: ἐν γὰρ τούτῳ καὶ τὸν σὲ φύσαντα τιμᾷς καὶ σαυτῷ δίδως, ἀπολαύων μὲν ἤδη τῆς προσηγορίας, ἀπαθὴς δʼ ἐπʼ αὐτῇ φυλαχθησόμενος ὑπὸ τοῦ θεοῦ τοῦ πάντων πατρός, εἰς ὃν κατὰ κοινωνίαν καὶ αὐτὸς τοῦ ὀνόματος εὐσεβεῖν δόξεις τοῦ ἡμετέρου πατρὸς οἶκτον λαβὼν ἐφʼ οἷς πείσεται τῶν παίδων στερούμενος.

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

> Greek: σὸν οὖν, ἃ παρέσχεν ἡμῖν ὁ θεὸς ταῦτʼ ἔχοντʼ ἐξουσίαν ἀφελέσθαι δοῦναι καὶ μηδὲν ἐκείνου διενεγκεῖν τῇ χάριτι· τῆς γὰρ ἐπαμφότερον δυνάμεως τετυχηκότα καλὸν ταύτην ἐν τοῖς ἀγαθοῖς ἐπιδείκνυσθαι, καὶ παρὸν καὶ ἀπολλύειν τῆς μὲν κατὰ τοῦτο ἐξουσίας ὡς μηδʼ ὑπαρχούσης ἐπιλανθάνεσθαι, μόνον δʼ ἐπιτετράφθαι τὸ σώζειν ὑπολαμβάνειν, καὶ ὅσῳ τις πλείοσι τοῦτο παρέξει μᾶλλον αὐτῷ φαίνεσθαι διδόντα.

[¶6] for we cannot think of living if he be put to death, since we dare not show ourselves alive to our father without our brother, but here must we partake of one and the same catastrophe of his life.

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

[¶7] And so far we beg of thee, O governor, that if thou condemnest our brother to die, thou wilt punish us together with him, as partners of his crime, - for we shall not think it reasonable to be reserved to kill ourselves for grief of our brother’s death, but so to die rather as equally guilty with him of this crime. I will only leave with thee this one consideration, and then will say no more, viz.

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

[¶8] that our brother committed this fault when he was young, and not yet of confirmed wisdom in his conduct; and that men naturally forgive such young persons. I end here, without adding what more I have to say, that in case thou condemnest us, that omission may be supposed to have hurt us, and permitted thee to take the severer side.

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

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

> Greek: εἰ δʼ ἀπολύσειας, κἀκεῖνα τῇ σαυτοῦ χρηστότητι συνιδὼν ἀπεψηφίσθαι νομισθῇς, οὐ σώσας μόνον ἡμᾶς ἀλλὰ καὶ διʼ οὗ δικαιότεροι μᾶλλον φανούμεθα τυχεῖν χαριζόμενος καὶ πλέον ἡμῶν αὐτῶν ὑπὲρ τῆς ἡμετέρας νοήσας σωτηρίας.

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

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

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

> Greek: Ἰούδας μὲν οὖν πάντα ὑπομένειν ὑπὲρ τῆς τἀδελφοῦ σωτηρίας ἡδέως ἔχων ῥίπτει πρὸ τῶν Ἰωσήπου ποδῶν ἑαυτόν, εἴ πως ἐκμαλάξειε τὴν ὀργὴν αὐτοῦ καὶ καταπραΰνειεν ἀγωνιζόμενος, προύπεσον δὲ καὶ οἱ ἀδελφοὶ πάντες δακρύοντες καὶ παραδιδόντες ἑαυτοὺς ὑπὲρ τῆς Βενιαμὶν ψυχῆς ἀπολουμένους.

[¶12] 160. But Joseph, as overcome now with his affections, and no longer able to personate an angry man, commanded all that were present to depart, that he might make himself known to his brethren when they were alone; and when the rest were gone out, he made himself known to his brethren; and said, “I commend you for your virtue, and your kindness to our brother: I find you better men than I could have expected from what you contrived about me. Indeed, I did all this to try your love to your brother; so I believe you were not wicked by nature in what you did in my case, but that all has happened according to God’s will, who has hereby procured our enjoyment of what good things we have; and, if he continue in a favorable disposition, of what we hope for hereafter. Since, therefore, I know that our father is safe and well, beyond expectation, and I see you so well disposed to your brother, I will no longer remember what guilt you seem to have had about me, but will leave off to hate you for that your wickedness; and do rather return you my thanks, that you have concurred with the intentions of God to bring things to their present state. I would have you also rather to forget the same, since that imprudence of yours is come to such a happy conclusion, than to be uneasy and blush at those your offenses. Do not, therefore, let your evil intentions, when you condemned me, and that bitter remorse which might follow, be a grief to you now, because those intentions were frustrated. Go, therefore, your way, rejoicing in what has happened by the Divine Providence, and inform your father of it, lest he should be spent with cares for you, and deprive me of the most agreeable part of my felicity; I mean, lest he should die before he comes into my sight, and enjoys the good things that we now have. Bring, therefore, with you our father, and your wives and children, and all your kindred, and remove your habitations hither; for it is not proper that the persons dearest to me should live remote from me, now my affairs are so prosperous, especially when they must endure five more years of famine.” When Joseph had said this, he embraced his brethren, who were in tears and sorrow; but the generous kindness of their brother seemed to leave among them no room for fear, lest they should be punished on account of what they had consulted and acted against him; and they were then feasting. Now the king, as soon as he heard that Joseph’s brethren were come to him, was exceeding glad of it, as if it had been a part of his own good fortune; and gave them wagons full of corn and gold and silver, to be conveyed to his father. Now when they had received more of their brother part to be carried to their father, and part as free gifts to every one of themselves, Benjamin having still more than the rest, they departed.

> Greek: 160. Ὁ δὲ Ἰώσηπος ἐλεγχόμενος ὑπὸ τοῦ πάθους καὶ μηκέτι δυνάμενος τὴν τῆς ὀργῆς φέρειν ὑπόκρισιν κελεύει μὲν ἀπελθεῖν τοὺς παρόντας, ἵνα μόνοις αὑτὸν τοῖς ἀδελφοῖς ποιήσῃ φανερόν, ἀναχωρησάντων δὲ ποιεῖ γνώριμον αὑτὸν τοῖς ἀδελφοῖς καί φησι· τῆς μὲν ἀρετῆς ὑμᾶς καὶ τῆς εὐνοίας τῆς περὶ τὸν ἀδελφὸν ἡμῶν ἐπαινῶ καὶ κρείττονας ἢ προσεδόκων ἐκ τῶν περὶ ἐμὲ βεβουλευμένων εὑρίσκω ταῦτα πάντα ποιήσας ἐπὶ πείρᾳ τῆς ὑμετέρας φιλαδελφίας· φύσει δὲ οὐδὲ περὶ ἐμὲ νομίζω πονηροὺς γεγονέναι, θεοῦ δὲ βουλήσει τήν τε νῦν πραγματευομένου τῶν ἀγαθῶν ἀπόλαυσιν καὶ τὴν ἐς ὕστερον, ἂν εὐμενὴς ἡμῖν παραμείνῃ. πατρός τε οὖν σωτηρίαν ἐγνωκὼς οὐδʼ ἐλπισθεῖσαν καὶ τοιούτους ὑμᾶς ὁρῶν περὶ τὸν ἀδελφὸν οὐδʼ ὧν εἰς ἐμὲ δοκεῖτε ἁμαρτεῖν ἔτι μνημονεύω, παύσομαι δὲ τῆς ἐπʼ αὐτοῖς μισοπονηρίας καὶ ὡς συναιτίοις τῶν τῷ θεῷ βεβουλευμένων εἰς τὰ παρόντα χάριν ἔχειν ὁμολογῶ. ὑμᾶς τε βούλομαι καὶ αὐτοὺς λήθην ἐκείνων λαβόντας ἥδεσθαι μᾶλλον τῆς τότε ἀβουλίας εἰς τοιοῦτον ἐπελθούσης τέλος ἢ δυσφορεῖν αἰσχυνομένους ἐπὶ τοῖς ἡμαρτημένοις. μὴ οὖν δόξῃ λυπεῖν ὑμᾶς τὸ κατʼ ἐμοῦ ψῆφον ἐνεγκεῖν πονηρὰν καὶ ἡ ἐπʼ αὐτῇ μετάνοια τῷ γε μὴ προχωρῆσαι τὰ βεβουλευμένα. χαίροντες οὖν ἐπὶ τοῖς ἐκ θεοῦ γεγενημένοις ἄπιτε ταῦτα δηλώσοντες τῷ πατρί, μὴ καὶ ταῖς ὑπὲρ ὑμῶν φροντίσιν ἀναλωθεὶς ζημιώσῃ μου τὸ κάλλιστον τῆς εὐδαιμονίας πρὶν εἰς ὄψιν ἐλθεῖν τὴν ἐμὴν καὶ μεταλαβεῖν τῶν παρόντων ἀποθανών. αὐτὸν δὲ τοῦτον καὶ γυναῖκας ὑμετέρας καὶ τὰ τέκνα καὶ πᾶσαν τὴν συγγένειαν ὑμῶν ἀναλαβόντες ἐνθάδε μετοικίζεσθε· οὐδὲ γὰρ ἀποδήμους εἶναι δεῖ τῶν ἀγαθῶν τῶν ἡμετέρων τοὺς ἐμοὶ φιλτάτους ἄλλως τε καὶ τοῦ λιμοῦ λοιπὴν ἔτι πενταετίαν περιμενοῦντος. ταῦτʼ εἰπὼν Ἰώσηπος περιβάλλει τοὺς ἀδελφούς· οἱ δʼ ἐν δάκρυσιν ἦσαν καὶ λύπῃ τῶν ἐπʼ αὐτῷ βεβουλευμένων τιμωρίας τʼ οὐδὲν αὐτοῖς ἀπολιπεῖν ἐδόκει τὸ εὔγνωμον τἀδελφοῦ. καὶ τότε μὲν ἦσαν ἐν εὐωχίᾳ· βασιλεὺς δʼ ἀκούσας ἥκοντας πρὸς τὸν Ἰώσηπον τοὺς ἀδελφοὺς ἥσθη τε μεγάλως καὶ ὡς ἐπʼ οἰκείῳ διατεθεὶς ἀγαθῷ παρεῖχεν αὐτοῖς ἁμάξας σίτου πλήρεις καὶ χρυσὸν καὶ ἄργυρον ἀποκομίζειν τῷ πατρί. λαβόντες δὲ πλείω παρὰ τἀδελφοῦ τὰ μὲν τῷ πατρὶ φέρειν τὰ δὲ αὐτοὶ δωρεὰς ἔχειν ἕκαστος ἰδίας, πλειόνων ἠξιωμένου Βενιαμὶν παρʼ αὐτούς, ἀπῄεσαν.

[¶13] 168. As soon as Jacob came to know, by his sons returning home, in what state Joseph was, that he had not only escaped death, for which yet he lived all along in mourning, but that he lived in splendor and happiness, and ruled over Egypt, jointly with the king, and had intrusted to his care almost all his affairs, he did not think any thing he was told to be incredible, considering the greatness of the works of God, and his kindness to him, although that kindness had, for some late times, been intermitted; so he immediately and zealously set out upon his journey to him.

> Greek: 168. Ὡς δʼ ἀφικομένων τῶν παίδων Ἰάκωβος τὰ περὶ τὸν Ἰώσηπον ἔμαθεν, ὅτι μὴ μόνον εἴη τὸν θάνατον διαπεφευγὼς ἐφʼ ᾧ πενθῶν διῆγεν, ἀλλὰ καὶ ζῇ μετὰ λαμπρᾶς εὐδαιμονίας βασιλεῖ συνδιέπων τὴν Αἴγυπτον καὶ τὴν ἅπασαν σχεδὸν ἐγκεχειρισμένος αὐτῆς ἐπιμέλειαν, ἄπιστον μὲν οὐδὲν ἐδόκει τῶν ἠγγελμένων λογιζόμενος τοῦ θεοῦ τὴν μεγαλουργίαν καὶ τὴν πρὸς αὐτὸν εὔνοιαν, εἰ καὶ τῷ μεταξὺ χρόνῳ διέλιπεν, ὥρμητο δʼ εὐθὺς πρὸς τὸν Ἰώσηπον.

[¶14] 170. When he came to the Well of the Oath, (Beersheba,) he offered sacrifice to God; and being afraid that the happiness there was in Egypt might tempt his posterity to fall in love with it, and settle in it, and no more think of removing into the land of Canaan, and possessing it, as God had promised them; as also being afraid, lest, if this descent into Egypt were made without the will of God, his family might be destroyed there; out of fear, withal, lest he should depart this life before he came to the sight of Joseph; he fell asleep, revolving these doubts in his mind.

> Greek: 170. Ὡς δὲ κατέσχεν ἐπὶ τὸ Ὅρκιον φρέαρ θύσας αὐτόθι τῷ θεῷ καὶ φοβούμενος διὰ τὴν εὐδαιμονίαν τὴν ἐν Αἰγύπτῳ τῶν παίδων ἐμφιλοχωρησάντων τῇ οἰκήσει τῇ ἐν αὐτῇ, μὴ οὐκέτʼ εἰς τὴν Χαναναίαν οἱ ἔγγονοι μετελθόντες κατάσχωσιν αὐτήν, ὡς ὁ θεὸς ἦν ὑπεισχημένος, ἅμα τε μὴ δίχα θεοῦ βουλήσεως γενομένης τῆς εἰς Αἴγυπτον ἀφόδου διαφθαρῇ τὸ γένος αὐτοῦ, πρὸς δὲ τούτοις δεδιώς, μὴ προεξέλθῃ τοῦ βίου πρὶν εἰς ὄψιν Ἰωσήπου παραγενέσθαι, καταφέρεται στρέφων ἐν ἑαυτῷ τοῦτον τὸν λογισμὸν εἰς ὕπνον.

[¶15] 172. But God stood by him, and called him twice by his name; and when he asked who he was, God said, “No, sure; it is not just that thou, Jacob, shouldst be unacquainted with that God who has been ever a protector and a helper to thy forefathers, and after them to thyself: for when thy father would have deprived thee of the dominion, I gave it thee; and by my kindness it was that, when thou wast sent into Mesopotamia all alone, thou obtainedst good wives, and returnedst with many children, and much wealth. Thy whole family also has been preserved by my providence; and it was I who conducted Joseph, thy son, whom thou gavest up for lost, to the enjoyment of great prosperity. I also made him lord of Egypt, so that he differs but little from a king. Accordingly, I come now as a guide to thee in this journey; and foretell to thee, that thou shalt die in the arms of Joseph: and I inform thee, that thy posterity shall be many ages in authority and glory, and that I will settle them in the land which I have promised them.”

> Greek: 172. Ἐπιστὰς δὲ ὁ θεὸς αὐτῷ καὶ δὶς ὀνομαστὶ καλέσας πυνθανομένῳ τίς ἐστιν, ἀλλʼ οὐ δίκαιον, εἶπεν, Ἰακώβῳ θεὸν ἀγνοεῖσθαι τὸν ἀεὶ παραστάτην καὶ βοηθὸν προγόνοις τε τοῖς σοῖς καὶ μετʼ αὐτοὺς σοὶ γενόμενον. στερουμένῳ τε γάρ σοι τῆς ἀρχῆς ὑπὸ τοῦ πατρὸς ταύτην ἐγὼ παρέσχον, καὶ κατʼ ἐμὴν εὔνοιαν εἰς τὴν Μεσοποταμίαν μόνος σταλεὶς γάμων τε ἀγαθῶν ἔτυχες καὶ παίδων ἐπαγόμενος πλῆθος καὶ χρημάτων ἐνόστησας. παρέμεινέ τέ σοι γενεὰ πᾶσα προνοίᾳ τῇ ἐμῇ, καὶ ὃν ἀπολωλέναι τῶν υἱῶν ἐδόκεις Ἰώσηπον εἰς ἀπόλαυσιν μειζόνων ἀγαθῶν ἤγαγον καὶ τῆς Αἰγύπτου κύριον, ὡς ὀλίγῳ διαφέρειν τοῦ βασιλέως, ἐποίησα. ἥκω τε νῦν ὁδοῦ τε ταύτης ἡγεμὼν ἐσόμενος καὶ βίου σου τελευτὴν ἐν ταῖς Ἰωσήπου χερσὶ γενησομένην προδηλῶν καὶ μακρὸν αἰῶνα τῶν σῶν ἐγγόνων ἐν ἡγεμονίᾳ καὶ δόξῃ καταγγέλλων καταστήσων τε αὐτοὺς εἰς τὴν γῆν ἣν ὑπέσχημαι.

[¶16] 176. Jacob, encouraged by this dream, went on more cheerfully for Egypt with his sons, and all belonging to them. Now they were in all seventy. I once, indeed, thought it best not to set down the names of this family, especially because of their difficult pronunciation [by the Greeks]; but, upon the whole, I think it necessary to mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set down the names of Jacob’s children and grandchildren. Reuben had four sons - Anoch, Phallu, Assaron, Charmi. Simeon had six - Jamuel, Jamin, Avod, Jachin, Soar, Saul. Levi had three sons - Gersom, Caath, Merari. Judas had three sons - Sala, Phares, Zerah; and by Phares two grandchildren, Esrom and Amar. Issachar had four sons - Thola, Phua, Jasob, Samaron. Zabulon had with him three sons - Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. Rachel had two sons, the one of whom, Joseph, had two sons also, Manasses and Ephraim. The other, Benjamin, had ten sons - Bolau, Bacchar, Asabel, Geras, Naaman, Jes, Ros, Momphis, Opphis, Arad. These fourteen added to the thirty-three before enumerated, amount to the number forty-seven. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him - Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. If these be added to those before mentioned, they complete the number fifty-four. Gad and Aser were the sons of Zilpha, who was the handmaid of Lea. These had with them, Gad seven - Saphoniah, Augis, Sunis, Azabon, Aerin, Erocd, Ariel. Aser had a daughter, Sarah, and six male children, whose names were Jomne, Isus, Isoui, Baris, Abar and Melchiel. If we add these, which are sixteen, to the fifty-four, the forementioned number [70] is completed Jacob not being himself included in that number.

> Greek: 176. Τούτῳ θαρρήσας τῷ ὀνείρατι προθυμότερον εἰς τὴν Αἴγυπτον σὺν τοῖς υἱοῖς καὶ παισὶν τοῖς τούτων ἀπηλλάττετο. ἦσαν δʼ οἱ πάντες [πέντε καὶ] ἑβδομήκοντα. τὰ μὲν οὖν ὀνόματα δηλῶσαι τούτων οὐκ ἐδοκίμαζον καὶ μάλιστα διὰ τὴν δυσκολίαν αὐτῶν· ἵνα μέντοι παραστήσω τοῖς οὐχ ὑπολαμβάνουσιν ἡμᾶς ἐκ τῆς Μεσοποταμίας ἀλλʼ Αἰγυπτίους εἶναι, ἀναγκαῖον ἡγησάμην μνησθῆναι τῶν ὀνομάτων. Ἰακώβου μὲν οὖν παῖδες ἦσαν δώδεκα· τούτων Ἰώσηπος ἤδη προαφῖκτο· τοὺς οὖν μετʼ αὐτὸν καὶ τοὺς ἐκ τούτων γεγονότας δηλώσομεν. Ῥουβήλου μὲν ἦσαν παῖδες τέσσαρες, Ἀνώχης Φαλοὺς Ἐσσαρὼν Χάρμισος· Σεμεῶνος δʼ ἕξ, Ἰούμηλος Ἰάμεινος Πούθοδος Ἰαχῖνος Σόαρος Σααρᾶς· τρεῖς δὲ Λευὶ γεγόνασιν υἱοί, Γολγόμης Κάαθος Μαράιρος· Ἰούδᾳ δὲ παῖδες ἦσαν τρεῖς, Σάλας Φάρεσος Ἐζελοός, υἱωνοὶ δὲ δύο γεγονότες ἐκ Φαρέσου, Ἐσρὼν καὶ Ἄμουρος. Ἰσακχάρου δὲ τέσσαρες, Θούλας Φρουρᾶς Ἴωβος Σαμάρων. τρεῖς δὲ Ζαβουλὼν ἦγεν υἱούς, Σάραδον Ἥλωνα Ἰάνηλον. τοῦτο μὲν τὸ ἐκ Λείας γένος· καὶ αὐτῇ συνανῄει καὶ θυγάτηρ αὐτῆς Δεῖνα. τρεῖς οὗτοι καὶ τριάκοντα. Ῥαχήλας δὲ παῖδες ἦσαν δύο· τούτων Ἰωσήπῳ μὲν γεγόνεισαν υἱοὶ Μανασσῆς καὶ Ἐφράνης. Βενιαμεῖ δὲ τῷ ἑτέρῳ δέκα, Βόλος Βάκχαρις Ἀσαβῆλος Γήλας Νεεμάνης Ἴης Ἄρως Νομφθὴς Ὀππαῖς Ἄροδος. οὗτοι τέσσαρες καὶ δέκα πρὸς τοῖς πρότερον κατειλεγμένοις εἰς ἑπτὰ καὶ τεσσαράκοντα γίνονται τὸν ἀριθμόν. καὶ τὸ μὲν γνήσιον γένος τῷ Ἰακώβῳ τοῦτο ἦν, ἐκ Βάλλας δὲ αὐτῷ γίνονται τῆς Ῥαχήλας θεραπαινίδος Δάνος καὶ Νεφθαλίς, ᾧ τέσσαρες εἵποντο παῖδες, Ἐλιῆλος Γοῦνις Σάρης τε καὶ Σέλλιμος, Δάνῳ δὲ μονογενὲς ἦν παιδίον Οὖσις. τούτων προσγινομένων τοῖς προειρημένοις πεντήκοντα καὶ τεσσάρων πληροῦσιν ἀριθμόν. Γάδης δὲ καὶ Ἀσῆρος ἐκ Ζελφᾶς μὲν ἦσαν, ἦν Λείας δὲ αὕτη θεραπαινίς, παῖδας δʼ ἐπήγοντο Γάδης μὲν ἑπτά, Ζοφωνίαν Οὔγιν Σοῦνιν Ζάβρωνα Εἰρήνην Ἐρωίδην Ἀριήλην· Ἀσήρωνός τε ἦν θυγάτηρ καὶ ἄρσενες ἀριθμὸν ἕξ, οἷς ὀνόματα Ἰώμνης Ἰσούσιος Ἠϊούβης Βάρης Ἀβαρός τε καὶ Μελχιῆλος. τούτων ἑκκαίδεκα ὄντων καὶ προστιθεμένων τοῖς πεντήκοντα τέσσαρσιν ὁ προειρημένος ἀριθμὸς πληροῦται μὴ συγκαταλεγέντος αὐτοῖς Ἰακώβου.

[¶17] 184. When Joseph understood that his father was coming, for Judas his brother was come before him, and informed him of his approach, he went out to meet him; and they met together at Heroopolis. But Jacob almost fainted away at this unexpected and great joy; however, Joseph revived him, being yet not himself able to contain from being affected in the same manner, at the pleasure he now had; yet was he not wholly overcome with his passion, as his father was. After this, he desired Jacob to travel on slowly; but he himself took five of his brethren with him, and made haste to the king, to tell him that Jacob and his family were come; which was a joyful hearing to him. He also bid Joseph tell him what sort of life his brethren loved to lead, that he might give them leave to follow the same, who told him they were good shepherds, and had been used to follow no other employment but this alone. Whereby he provided for them, that they should not be separated, but live in the same place, and take care of their father; as also hereby he provided, that they might be acceptable to the Egyptians, by doing nothing that would be common to them with the Egyptians; for the Egyptians are prohibited to meddle with feeding of sheep.

> Greek: 184. Μαθὼν δὲ Ἰώσηπος παραγινόμενον τὸν πατέρα, καὶ γὰρ προλαβὼν Ἰούδας ὁ ἀδελφὸς ἐδήλωσεν αὐτῷ τὴν ἄφιξιν, ἀπαντησόμενος ἔξεισι καὶ καθʼ Ἡρώων πόλιν αὐτῷ συνέβαλεν. ὁ δʼ ὑπὸ τῆς χαρᾶς ἀπροσδοκήτου τε καὶ μεγάλης γενομένης μικροῦ δεῖν ἐξέλιπεν, ἀλλὰ ἀνεζωπύρησεν αὐτὸν Ἰώσηπος οὐδʼ αὐτὸς μὲν κρατῆσαι δυνηθεὶς ὡς μὴ ταὐτὸ παθεῖν ὑφʼ ἡδονῆς, οὐ μέντοι τὸν αὐτὸν τρόπον τῷ πατρὶ γενόμενος ἥττων τοῦ πάθους. ἔπειτα τὸν μὲν ἠρέμα κελεύσας ὁδεύειν αὐτὸς δὲ παραλαβὼν πέντε τῶν ἀδελφῶν ἠπείγετο πρὸς τὸν βασιλέα φράσων αὐτῷ παραγενόμενον μετὰ τοῦ γένους τὸν Ἰάκωβον. ὁ δὲ τοῦτο χαίρων ἤκουσε καὶ τὸν Ἰώσηπον ἐκέλευσεν αὐτῷ λέγειν τίνι βίῳ τερπόμενοι διατελοῦσιν ὡς αὐτοῖς τοῦτον ἐπιτρέψειε διάγειν. ὁ δὲ ποιμένας ἀγαθοὺς αὐτοὺς ἔλεγε καὶ μηδενὶ τῶν ἄλλων ἢ τούτῳ μόνῳ προσανέχειν, τοῦ τε μὴ διαζευγνυμένους ἀλλʼ ἐν ταὐτῷ τυγχάνοντας ἐπιμελεῖσθαι τοῦ πατρὸς προνοούμενος τοῦ τε τοῖς Αἰγυπτίοις εἶναι προσφιλεῖς μηδὲν πράττοντας τῶν αὐτῶν ἐκείνοις· Αἰγυπτίοις γὰρ ἀπειρημένον ἦν περὶ νομὰς ἀναστρέφεσθαι.

[¶18] 187. When Jacob was come to the king, and saluted him, and wished all prosperity to his government, Pharaoh asked him how old he now was; upon whose answer, that he was a hundred and thirty years old, he admired Jacob on account of the length of his life. And when he had added, that still he had not lived so long as his forefathers, he gave him leave to live with his children in Heliopolis; for in that city the king’s shepherds had their pasturage.

> Greek: 187. Τοῦ δʼ Ἰακώβου παραγενομένου πρὸς τὸν βασιλέα καὶ ἀσπαζομένου τε καὶ κατευχομένου περὶ τῆς βασιλείας αὐτῷ ὁ Φαραώθης ἐπυνθάνετο, πόσον ἤδη βεβιωκὼς εἴη χρόνον. τοῦ δʼ ἑκατὸν ἔτη καὶ τριάκοντα γεγονέναι φήσαντος ἐθαύμασε τοῦ μήκους τῆς ζωῆς τὸν Ἰάκωβον. εἰπόντος δʼ ὡς ἥττονα τῶν προγόνων εἴη βεβιωκὼς ἔτη συνεχώρησεν αὐτῷ ζῆν μετὰ τῶν τέκνων ἐν Ἡλιουπόλει· ἐν ἐκείνῃ γὰρ καὶ οἱ ποιμένες αὐτοῦ τὰς νομὰς εἶχον.

[¶19] 189. However, the famine increased among the Egyptians, and this heavy judgment grew more oppressive to them, because neither did the river overflow the ground, for it did not rise to its former height, nor did God send rain upon it; nor did they indeed make the least provision for themselves, so ignorant were they what was to be done; but Joseph sold them corn for their money. But when their money failed them, they bought corn with their cattle and their slaves; and if any of them had a small piece of land, they gave up that to purchase them food, by which means the king became the owner of all their substance; and they were removed, some to one place, and some to another, that so the possession of their country might be firmly assured to the king, excepting the lands of the priests, for their country continued still in their own possession. And indeed this sore famine made their minds, as well as their bodies, slaves; and at length compelled them to procure a sufficiency of food by such dishonorable means. But when this misery ceased, and the river overflowed the ground, and the ground brought forth its fruits plentifully, Joseph came to every city, and gathered the people thereto belonging together, and gave them back entirely the land which, by their own consent, the king might have possessed alone, and alone enjoyed the fruits of it. He also exhorted them to look on it as every one’s own possession, and to fall to their husbandry with cheerfulness, and to pay as a tribute to the king, the fifth part of the fruits for the land which the king, when it was his own, restored to them. These men rejoiced upon their becoming unexpectedly owners of their lands, and diligently observed what was enjoined them; and by this means Joseph procured to himself a greater authority among the Egyptians, and greater love to the king from them. Now this law, that they should pay the fifth part of their fruits as tribute, continued until their later kings.

> Greek: 189. Ὁ δὲ λιμὸς τοῖς Αἰγυπτίοις ἐπετείνετο καὶ τὸ δεινὸν ἀπορώτερον ἔτι καὶ μᾶλλον αὐτοῖς ἐγίνετο μήτε τοῦ ποταμοῦ ἐπάρδοντος, οὐ γὰρ ηὔξανε, μήτε ὕοντος τοῦ θεοῦ πρόνοιάν τε μηδεμίαν αὐτῶν ὑπʼ ἀγνοίας πεποιημένων. καὶ τοῦ Ἰωσήπου τὸν σῖτον ἐπὶ χρήμασιν αὐτοῖς διδόντος, ὡς [δὲ] ταῦτʼ αὐτοῖς ἐπέλιπε, τῶν βοσκημάτων ἐωνοῦντο τὸν σῖτον καὶ τῶν ἀνδραπόδων· οἷς δὲ καὶ γῆς τις ἦν μοῖρα ταύτην παρεχώρουν ἐπὶ τιμῇ τροφῆς. οὕτως τε τοῦ βασιλέως πάσης αὐτῶν τῆς περιουσίας κυρίου γεγενημένου, μετῳκίσθησαν ἄλλος ἀλλαχοῦ, ὅπως βεβαία γένηται τῷ βασιλεῖ τῆς χώρας τούτων ἡ κτῆσις, πλὴν τῶν ἱερέων· τούτοις γὰρ ἔμενεν ἡ χώρα αὐτῶν. ἐδούλου τʼ αὐτῶν οὐ τὰ σώματα μόνον τὸ δεινόν, ἀλλὰ καὶ τὰς διανοίας καὶ τὸ λοιπὸν εἰς ἀσχήμονα τῆς τροφῆς εὐπορίαν αὐτοὺς κατηνάγκαζε. λωφήσαντος δὲ τοῦ κακοῦ καὶ τοῦ τε ποταμοῦ τῆς γῆς ἐπιβάντος καὶ ταύτης τοὺς καρποὺς ἀφθόνως ἐκφερούσης, ὁ Ἰώσηπος εἰς ἑκάστην παραγενόμενος πόλιν καὶ συλλέγων ἐν αὐταῖς τὸ πλῆθος τήν τε γῆν αὐτοῖς, ἣν ἐκείνων παραχωρούντων βασιλεὺς ἔχειν ἠδύνατο καὶ καρποῦσθαι μόνος, εἰς ἅπαν ἐχαρίζετο καὶ κτῆμα ἴδιον ἡγουμένους φιλεργεῖν παρεκάλει τὴν πέμπτην τῶν καρπῶν τῷ βασιλεῖ τελοῦντας ὑπὲρ τῆς χώρας, ἣν δίδωσιν αὐτοῖς οὖσαν αὐτοῦ. τοὺς δὲ παρʼ ἐλπίδας κυρίους τῆς γῆς καθισταμένους χαρά τε ἐλάμβανε καὶ ὑφίσταντο τὰ προστάγματα. καὶ τούτῳ τῷ τρόπῳ τό τε ἀξίωμα παρὰ τοῖς Αἰγυπτίοις αὐτοῦ μεῖζον Ἰώσηπος ἀπεργάζεται, καὶ πλείω γε τὴν εὔνοιαν τῷ βασιλεῖ παρʼ αὐτῶν, ὅ τε τοῦ τελεῖν τὴν πέμπτην τῶν καρπῶν νόμος ἔμεινε καὶ μέχρι τῶν ὕστερον βασιλέων.

[¶20] 194. NOW when Jacob had lived seventeen years in Egypt, he fell into a disease, and died in the presence of his sons; but not till he made his prayers for their enjoying prosperity, and till he had foretold to them prophetically how every one of them was to dwell in the land of Canaan. But this happened many years afterward. He also enlarged upon the praises of Joseph how he had not remembered the evil doings of his brethren to their disadvantage; nay, on the contrary, was kind to them, bestowing upon them so many benefits, as seldom are bestowed on men’s own benefactors. He then commanded his own sons that they should admit Joseph’s sons, Ephraim and Manasses, into their number, and divide the land of Canaan in common with them; concerning whom we shall treat hereafter. However, he made it his request that he might be buried at Hebron. So he died, when he had lived full a hundred and fifty years, three only abated, having not been behind any of his ancestors in piety towards God, and having such a recompense for it, as it was fit those should have who were so good as these were. But Joseph, by the king’s permission, carried his father’s dead body to Hebron, and there buried it, at a great expense. Now his brethren were at first unwilling to return back with him, because they were afraid lest, now their father was dead, he should punish them for their secret practices against him; since he was now gone, for whose sake he had been so gracious to them. But he persuaded them to fear no harm, and to entertain no suspicions of him: so he brought them along with him, and gave them great possessions, and never left off his particular concern for them.

> Greek: 194. Ἰάκωβος δὲ ἑπτακαιδέκατον ἔτος ἐν Αἰγύπτῳ διατρίψας καὶ νόσῳ χρησάμενος παρόντων αὐτῷ τῶν υἱῶν ἀπέθανεν, ἐπευξάμενος τοῖς μὲν κτῆσιν ἀγαθῶν καὶ προειπὼν αὐτοῖς κατὰ προφητείαν, πῶς μέλλει τῶν ἐκ τῆς γενεᾶς αὐτῶν ἕκαστος κατοικεῖν τὴν Χαναναίαν· τοῦτο δὴ καὶ πολλοῖς ὕστερον χρόνοις ἐγένετο· Ἰωσήπου δʼ ἐγκώμιον διεξελθών, ὅτι μὴ μνησικακήσειε τοῖς ἀδελφοῖς, ἀλλὰ καὶ τούτου πλέον χρηστὸς εἰς αὐτοὺς ἐγένετο δωρησάμενος αὐτοὺς ἀγαθοῖς, οἷς οὐδὲ εὐεργέτας τινὲς ἠμείψαντο, προσέταξε τοῖς ἰδίοις παισίν, ἵνα τοὺς Ἰωσήπου παῖδας Ἐφρὴν καὶ Μανασσῆν εἰς τὸν αὐτῶν ἀριθμὸν προσῶνται διαιρούμενοι μετʼ αὐτῶν τὴν Χαναναίαν, περὶ ὧν ὕστερον ἐροῦμεν· ἠξίου μέντοι καὶ ταφῆς ἐν Νεβρῶνι τυγχάνειν· τελευτᾷ δὲ βιοὺς ἔτη τὰ πάντα τριῶν δέοντα πεντήκοντα καὶ ἑκατόν, μηδενὸς μὲν τῶν προγόνων ἀπολειφθεὶς ἐπʼ εὐσεβείᾳ τοῦ θεοῦ, τυχὼν δὲ ἀμοιβῆς ἧς δίκαιον ἦν τοὺς οὕτως ἀγαθοὺς γεγονότας. Ἰώσηπος δὲ συγχωρήσαντος αὐτῷ τοῦ βασιλέως τὸν τοῦ πατρὸς νεκρὸν εἰς Νεβρῶνα κομίσας ἐκεῖ θάπτει πολυτελῶς. τῶν δʼ ἀδελφῶν οὐ βουλομένων αὐτῷ συνυποστρέφειν, δέος γὰρ αὐτοὺς εἶχε μὴ τεθνηκότος αὐτοῖς τοῦ πατρὸς τιμωρήσαιτο τῆς εἰς αὐτὸν ἐπιβουλῆς οὐκέτʼ ὄντος ᾧ χαρίζοιτο τὴν πρὸς αὐτοὺς μετριότητα, πείθει μηδὲν ὑφορᾶσθαι μηδʼ ἔχειν αὐτὸν διʼ ὑποψίας, ἀγαγὼν δὲ μετʼ αὐτοῦ κτῆσιν πολλὴν ἐχαρίσατο καὶ πάσῃ περὶ αὐτοὺς σπουδῇ χρώμενος οὐκ ἀπέλιπε.

[¶21] 198. Joseph also died when he had lived a hundred and ten years; having been a man of admirable virtue, and conducting all his affairs by the rules of reason; and used his authority with moderation, which was the cause of his so great felicity among the Egyptians, even when he came from another country, and that in such ill circumstances also, as we have already described. At length his brethren died, after they had lived happily in Egypt. Now the posterity and sons of these men, after some time, carried their bodies, and buried them at Hebron: but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt, for so had Joseph made them promise him upon oath. But what became of every one of these men, and by what toils they got the possession of the land of Canaan, shall be shown hereafter, when I have first explained upon what account it was that they left Egypt.

> Greek: 198. Τελευτᾷ δὲ καὶ οὗτος ἔτη βιώσας ἑκατὸν καὶ δέκα θαυμάσιος τὴν ἀρετὴν γενόμενος καὶ λογισμῷ πάντα διοικῶν καὶ τὴν ἐξουσίαν ταμιευόμενος, ὃ δὴ καὶ τῆς τοιαύτης εὐδαιμονίας αἴτιον αὐτῷ παρὰ τοῖς Αἰγυπτίοις ἀλλαχόθεν ἥκοντι καὶ μετὰ τοιαύτης κακοπραγίας, μεθʼ ἧς προειρήκαμεν, ὑπῆρχε. τελευτῶσι δʼ αὐτοῦ καὶ οἱ ἀδελφοὶ ζήσαντες εὐδαιμόνως ἐπὶ τῆς Αἰγύπτου. καὶ τούτων μὲν τὰ σώματα κομίσαντες μετὰ χρόνον οἱ ἀπόγονοι καὶ οἱ παῖδες ἔθαψαν ἐν Νεβρῶνι, τὰ δὲ Ἰωσήπου ὀστᾶ ὕστερον, ὅτε μετανέστησαν ἐκ τῆς Αἰγύπτου οἱ Ἑβραῖοι, εἰς τὴν Χαναναίαν ἐκόμισαν· οὕτως γὰρ αὐτοὺς ὁ Ἰώσηπος ἐξώρκισε. τούτων οὖν ἕκαστος ὡς ἔσχε καὶ τίσι πόνοις ἐκράτησαν τῆς Χαναναίας σημανῶ προδιηγησάμενος τὴν αἰτίαν διʼ ἣν τὴν Αἴγυπτον ἐξέλιπον.

[¶22] 201. NOW it happened that the Egyptians grew delicate and lazy, as to pains-taking, and gave themselves up to other pleasures, and in particular to the love of gain. They also became very ill-affected towards the Hebrews, as touched with envy at their prosperity; for when they saw how the nation of the Israelites flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and natural love of labor, they thought their increase was to their own detriment. And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them; for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks: they set them also to build pyramids, and by all this wore them out; and forced them to learn all sorts of mechanical arts, and to accustom themselves to hard labor. And four hundred years did they spend under these afflictions; for they strove one against the other which should get the mastery, the Egyptians desiring to destroy the Israelites by these labors, and the Israelites desiring to hold out to the end under them.

> Greek: 201. Αἰγυπτίοις τρυφεροῖς καὶ ῥᾳθύμοις πρὸς πόνους οὖσι καὶ τῶν τε ἄλλων ἡδονῶν ἥττοσι καὶ δὴ καὶ τῆς κατὰ φιλοκέρδειαν συνέβη δεινῶς πρὸς τοὺς Ἑβραίους διατεθῆναι κατὰ φθόνον τῆς εὐδαιμονίας. ὁρῶντες γὰρ τὸ τῶν Ἰσραηλιτῶν γένος ἀκμάζον καὶ διʼ ἀρετὴν καὶ τὴν πρὸς τὸ πονεῖν εὐφυΐαν πλήθει χρημάτων ἤδη καὶ λαμπρούς, κατʼ αὐτῶν αὔξεσθαι τούτους ὑπελάμβανον, ὧν τʼ ἦσαν ὑπὸ Ἰωσήπου τετυχηκότες διὰ χρόνου μῆκος λήθην λαβόντες καὶ τῆς βασιλείας εἰς ἄλλον οἶκον μετεληλυθυίας δεινῶς ἐνύβριζόν τε τοῖς Ἰσραηλίταις καὶ ταλαιπωρίας αὐτοῖς ποικίλας ἐπενόουν. τόν τε γὰρ ποταμὸν εἰς διώρυχας αὐτοῖς πολλὰς προσέταξαν διατεμεῖν τείχη τε οἰκοδομῆσαι ταῖς πόλεσι καὶ χώματα, ὅπως ἂν εἴργοι τὸν ποταμὸν μὴ λιμνάζειν ἐπεκβαίνοντα, πυραμίδας τε ἀνοικοδομοῦντες ἐξετρύχουν ἡμῶν τὸ γένος, ὡς τέχνας τε παντοίας ἀναδιδάσκεσθαι καὶ τοῖς πόνοις γενέσθαι συνήθεις. καὶ τετρακοσίων μὲν ἐτῶν χρόνον διήνυσαν ταῖς ταλαιπωρίαις· ἀντεφιλονείκουν γὰρ οἱ μὲν Αἰγύπτιοι τοῖς πόνοις ἐξαπολέσαι τοὺς Ἰσραηλίτας θέλοντες, οἱ δʼ ἀεὶ κρείττους φαίνεσθαι τῶν ἐπιταγμάτων.

[¶23] 205. While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. Which thing was so feared by the king, that, according to this man’s opinion, he commanded that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that besides this, the Egyptian midwives should watch the labors of the Hebrew women, and observe what is born, for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. He enjoined also, that if any parents should disobey him, and venture to save their male children alive, they and their families should be destroyed. This was a severe affliction indeed to those that suffered it, not only as they were deprived of their sons, and while they were the parents themselves, they were obliged to be subservient to the destruction of their own children, but as it was to be supposed to tend to the extirpation of their nation, while upon the destruction of their children, and their own gradual dissolution, the calamity would become very hard and inconsolable to them. And this was the ill state they were in. But no one can be too hard for the purpose of God, though he contrive ten thousand subtle devices for that end; for this child, whom the sacred scribe foretold, was brought up and concealed from the observers appointed by the king; and he that foretold him did not mistake in the consequences of his preservation, which were brought to pass after the manner following: - A man whose name was Amram, one of the nobler sort of the Hebrews, was afraid for his whole nation, lest it should fail, by the want of young men to be brought up hereafter, and was very uneasy at it, his wife being then with child, and he knew not what to do.

> Greek: 205. Ἐν τούτοις δʼ ὄντων αὐτῶν τοῖς πράγμασιν αἰτία τοῦ μᾶλλον σπουδάσαι περὶ τὸν ἀφανισμὸν τοῦ γένους ἡμῶν τοῖς Αἰγυπτίοις προσεγένετο τοιαύτη· τῶν ἱερογραμματέων τις, καὶ γάρ εἰσι δεινοὶ περὶ τῶν μελλόντων τὴν ἀλήθειαν εἰπεῖν, ἀγγέλλει τῷ βασιλεῖ τεχθήσεσθαί τινα κατʼ ἐκεῖνον τὸν καιρὸν τοῖς Ἰσραηλίταις, ὃς ταπεινώσει μὲν τὴν Αἰγυπτίων ἡγεμονίαν, αὐξήσει δὲ τοὺς Ἰσραηλίτας τραφεὶς ἀρετῇ τε πάντας ὑπερβαλεῖ καὶ δόξαν ἀείμνηστον κτήσεται. δείσας δʼ ὁ βασιλεὺς κατὰ γνώμην τὴν ἐκείνου κελεύει πᾶν τὸ γεννηθὲν ἄρσεν ὑπὸ τῶν Ἰσραηλιτῶν εἰς τὸν ποταμὸν ῥιπτοῦντας διαφθείρειν, παραφυλάσσειν τε τὰς ὠδῖνας τῶν Ἑβραίων γυναικῶν καὶ τοὺς τοκετοὺς αὐτῶν παρατηρεῖν τὰς Αἰγυπτίων μαίας· ὑπὸ γὰρ τούτων αὐτὰς ἐκέλευε μαιοῦσθαι, αἳ διὰ συγγένειαν ἔμελλον μὴ παραβήσεσθαι τὴν τοῦ βασιλέως βούλησιν· τοὺς μέντοι καταφρονήσαντας τοῦ προστάγματος καὶ σώζειν λάθρα τολμήσαντας τὸ τεχθὲν αὐτοῖς ἀναιρεῖσθαι σὺν τῇ γενεᾷ προσέταξεν. δεινὸν οὖν τοῖς ὑπομένουσι τὸ πάθος, οὐ καθὸ παίδων ἀπεστεροῦντο καὶ γονεῖς ὄντες αὐτοὶ πρὸς τὴν ἀπώλειαν ὑπούργουν τῶν γεννωμένων, ἀλλὰ καὶ ἡ ἐπίνοια τῆς τοῦ γένους αὐτῶν ἐπιλείψεως, φθειρομένων μὲν τῶν τικτομένων, αὐτῶν δὲ διαλυθησομένων, χαλεπὴν αὐτοῖς καὶ δυσπαραμύθητον ἐποίει τὴν συμφοράν. καὶ οἱ μὲν ἦσαν ἐν τούτῳ τῷ κακῷ· κρατήσειε δʼ ἂν οὐδεὶς τῆς τοῦ θεοῦ γνώμης οὐδὲ μυρίας τέχνας ἐπὶ τούτῳ μηχανησάμενος· ὅ τε γὰρ παῖς, ὃν προεῖπεν ὁ ἱερογραμματεύς, τρέφεται λαθὼν τὴν τοῦ βασιλέως φυλακὴν καὶ ἀληθὴς ἐπὶ τοῖς ἐξ αὐτοῦ γενησομένοις ὁ προειπὼν εὑρέθη. γίνεται δʼ οὕτως.

[¶24] 210. Hereupon he betook himself to prayer to God; and entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to afford them deliverance from the miseries they at that time endured, and to render abortive their enemies’ hopes of the destruction of their nation. Accordingly God had mercy on him, and was moved by his supplication. He stood by him in his sleep, and exhorted him not to despair of his future favors. He said further, that he did not forget their piety towards him, and would always reward them for it, as he had formerly granted his favor to their forefathers, and made them increase from a few to so great a multitude. He put him in mind, that when Abraham was come alone out of Mesopotamia into Canaan, he had been made happy, not only in other respects, but that when his wife was at first barren, she was afterwards by him enabled to conceive seed, and bare him sons. That he left to Ismael and to his posterity the country of Arabia; as also to his sons by Ketura, Troglodytis; and to Isaac, Canaan. That by my assistance, said he, he did great exploits in war, which, unless you be yourselves impious, you must still remember. As for Jacob, he became well known to strangers also, by the greatness of that prosperity in which he lived, and left to his sons, who came into Egypt with no more than seventy souls, while you are now become above six hundred thousand. Know therefore that I shall provide for you all in common what is for your good, and particularly for thyself what shall make thee famous; for that child, out of dread of whose nativity the Egyptians have doomed the Israelite children to destruction, shall be this child of thine, and shall be concealed from those who watch to destroy him: and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not only among the Hebrews, but foreigners also: - all which shall be the effect of my favor to thee, and to thy posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall have it after him to the end of the world.

> Greek: 210. Ἀμαράμης τῶν εὖ γεγονότων παρὰ τοῖς Ἑβραίοις, ὡς δεδιὼς ὑπὲρ τοῦ παντὸς ἔθνους, μὴ σπάνει τῆς ἐπιτραφησομένης νεότητος ἐπιλείπῃ, καὶ χαλεπῶς ἐπʼ αὐτῷ φέρων, ἐκύει γὰρ αὐτῷ τὸ γύναιον, ἐν ἀμηχάνοις ἦν, πρὸς ἱκετείαν τοῦ θεοῦ τρέπεται παρακαλῶν οἶκτον ἤδη τινὰ λαβεῖν αὐτὸν ἀνθρώπων μηδὲν τῆς εἰς αὐτὸν θρησκείας παραβεβηκότων δοῦναί τʼ ἀπαλλαγὴν αὐτοῖς ὧν παρʼ ἐκεῖνον ἐκακοπάθουν τὸν καιρὸν καὶ τῆς ἐπʼ ἀπωλείᾳ τοῦ γένους αὐτῶν ἐλπίδος. ὁ δὲ θεὸς ἐλεήσας αὐτὸν καὶ πρὸς τὴν ἱκεσίαν ἐπικλασθεὶς ἐφίσταται κατὰ τοὺς ὕπνους αὐτῷ καὶ μήτε ἀπογινώσκειν αὐτὸν περὶ τῶν μελλόντων παρεκάλει τήν τε εὐσέβειαν αὐτῶν ἔλεγε διὰ μνήμης ἔχειν καὶ τὴν ὑπὲρ αὐτῆς ἀμοιβὴν ἀεὶ παρέξειν, ἤδη μὲν καὶ τοῖς προγόνοις αὐτῶν δωρησάμενος τὸ γενέσθαι τοσοῦτον πλῆθος αὐτοὺς ἐξ ὀλίγων. καὶ Ἅβραμον μὲν μόνον ἐκ τῆς Μεσοποταμίας εἰς τὴν Χαναναίαν παραγενόμενον εὐδαιμονῆσαι τά τε ἄλλα καὶ τῆς γυναικὸς αὐτῷ πρὸς γονὴν ἀκάρπως ἐχούσης πρότερον ἔπειτα κατὰ τὴν αὐτοῦ βούλησιν ἀγαθῆς πρὸς τοῦτο γενομένης τεκνῶσαι παῖδας καὶ καταλιπεῖν μὲν Ἰσμαήλῳ καὶ τοῖς ἐξ αὐτοῦ τὴν Ἀράβων χώραν, τοῖς δʼ ἐκ Κατούρας τὴν Τρωγλοδῦτιν, Ἰσάκῳ δὲ τὴν Χαναναίαν. ὅσα τε πολεμῶν κατὰ τὴν ἐμήν, φησί, συμμαχίαν ἠνδραγάθησε κἂν ἀσεβεῖς εἶναι δόξητε καὶ μὴ διὰ μνήμης ἔχοντες. Ἰάκωβον δὲ καὶ τοῖς οὐχ ὁμοφύλοις γνώριμον εἶναι συμβέβηκεν ἐπί τε μεγέθει τῆς εὐδαιμονίας μεθʼ ἧς ἐβίωσε καὶ παισὶ τοῖς αὐτοῦ κατέλιπεν, οὗ μετὰ ἑβδομήκοντα τῶν πάντων εἰς Αἴγυπτον ἀφικομένου ὑπὲρ ἑξήκοντά που μυριάδας ἤδη γεγόνατε. νῦν δʼ ἐμὲ τοῦ κοινῇ συμφέροντος ὑμῶν ἴστε προνοούμενον καὶ τῆς σῆς εὐκλείας· ὁ παῖς γὰρ οὗτος, οὗ τὴν γένεσιν Αἰγύπτιοι δεδιότες κατέκριναν ἀπολλύναι τὰ ἐξ Ἰσραηλιτῶν τικτόμενα, σὸς ἔσται καὶ λήσεται μὲν τοὺς ἐπʼ ὀλέθρῳ παραφυλάσσοντας, τραφεὶς δὲ παραδόξως τὸ μὲν Ἑβραίων γένος τῆς παρʼ Αἰγυπτίοις ἀνάγκης ἀπολύσει, μνήμης δὲ ἐφʼ ὅσον μενεῖ χρόνον τὰ σύμπαντα τεύξεται παρʼ ἀνθρώποις οὐχ Ἑβραίοις μόνον ἀλλὰ καὶ παρὰ τοῖς ἀλλοφύλοις, ἐμοῦ τοῦτο χαριζομένου σοί τε καὶ τοῖς ἐκ σοῦ γενησομένοις. ἔσται δʼ αὐτῷ καὶ ὁ ἀδελφὸς τοιοῦτος, ὥστε τὴν ἐμὴν ἕξειν ἱερωσύνην αὐτόν τε καὶ τοὺς ἐγγόνους αὐτοῦ διὰ παντὸς τοῦ χρόνου.

[¶25] 217. When the vision had informed him of these things, Amram awaked and told it to Jochebed who was his wife. And now the fear increased upon them on account of the prediction in Amram’s dream; for they were under concern, not only for the child, but on account of the great happiness that was to come to him also. However, the mother’s labor was such as afforded a confirmation to what was foretold by God; for it was not known to those that watched her, by the easiness of her pains, and because the throes of her delivery did not fall upon her with violence. And now they nourished the child at home privately for three months; but after that time Amram, fearing he should be discovered, and, by falling under the king’s displeasure, both he and his child should perish, and so he should make the promise of God of none effect, he determined rather to trust the safety and care of the child to God, than to depend on his own concealment of him, which he looked upon as a thing uncertain, and whereby both the child, so privately to be nourished, and himself should be in imminent danger; but he believed that God would some way for certain procure the safety of the child, in order to secure the truth of his own predictions. When they had thus determined, they made an ark of bulrushes, after the manner of a cradle, and of a bigness sufficient for an infant to be laid in, without being too straitened: they then daubed it over with slime, which would naturally keep out the water from entering between the bulrushes, and put the infant into it, and setting it afloat upon the river, they left its preservation to God; so the river received the child, and carried him along. But Miriam, the child’s sister, passed along upon the bank over against him, as her mother had bid her, to see whither the ark would be carried, where God demonstrated that human wisdom was nothing, but that the Supreme Being is able to do whatsoever he pleases: that those who, in order to their own security, condemn others to destruction, and use great endeavors about it, fail of their purpose; but that others are in a surprising manner preserved, and obtain a prosperous condition almost from the very midst of their calamities; those, I mean, whose dangers arise by the appointment of God. And, indeed, such a providence was exercised in the case of this child, as showed the power of God.

> Greek: 217. Ταῦτα τῆς ὄψεως αὐτῷ δηλωσάσης περιεγερθεὶς ὁ Ἀμαράμης ἐδήλου τῇ Ἰωχαβέλῃ, γυνὴ δʼ ἦν αὐτοῦ, καὶ τὸ δέος ἔτι μεῖζον διὰ τὴν τοῦ ὀνείρου πρόρρησιν αὐτοῖς συνίστατο· οὐ γὰρ ὡς περὶ παιδὸς μόνον εὐλαβεῖς ἦσαν, ἀλλὰ καὶ ὡς ἐπὶ μεγέθει τοσαύτης εὐδαιμονίας ἐσομένου. τοῖς μέντοι προκατηγγελμένοις ὑπὸ τοῦ θεοῦ πίστιν ὁ τοκετὸς τῆς γυναικὸς παρεῖχε λαθούσης τοὺς φύλακας διὰ τὴν τῶν ὠδίνων ἐπιείκειαν καὶ τῷ μὴ βιαίας αὐτῇ προσπεσεῖν τὰς ἀλγηδόνας. καὶ τρεῖς μὲν μῆνας παρʼ αὐτοῖς τρέφουσι λανθάνοντες· ἔπειτα δὲ δείσας Ἀμαράμης, μὴ κατάφωρος γένηται καὶ πεσὼν ὑπὸ τὴν τοῦ βασιλέως ὀργὴν αὐτός τε ἀπόληται μετὰ τοῦ παιδίου καὶ τοῦ θεοῦ τὴν ἐπαγγελίαν ἀφανίσειεν, ἔγνω μᾶλλον ἐπὶ τούτῳ ποιήσασθαι τὴν τοῦ παιδὸς σωτηρίαν καὶ πρόνοιαν ἢ τῷ λήσεσθαι πεπιστευκώς, τοῦτο δʼ ἦν ἄδηλον, ἐναποκινδυνεύειν οὐ τῷ παιδὶ μόνον κρυφαίως τρεφομένῳ ἀλλὰ καὶ αὐτῷ· τὸν δὲ θεὸν ἡγεῖτο πᾶσαν ἐκποριεῖν ἀσφάλειαν ὑπὲρ τοῦ μηδὲν ψευδὲς γενέσθαι τῶν εἰρημένων. ταῦτα κρίναντες μηχανῶνται πλέγμα βίβλινον ἐμφερὲς τῇ κατασκευῇ κοιτίδι μεγέθους αὐτὸ ποιήσαντες αὐτάρκους εἰς τὸ μετʼ εὐρυχωρίας ἐναποκεῖσθαι τὸ βρέφος, ἔπειτα χρίσαντες ἀσφάλτῳ, τῷ γὰρ ὕδατι τὴν διὰ τῶν πλεγμάτων ἀποφράττειν εἴσοδον ἡ ἄσφαλτος πέφυκεν, ἐντιθέασι τὸ παιδίον καὶ κατὰ τοῦ ποταμοῦ βαλόντες εἴασαν ἐπὶ τῷ θεῷ τὴν σωτηρίαν αὐτοῦ. καὶ τὸ μὲν ὁ ποταμὸς παραλαβὼν ἔφερε, Μαριάμη δὲ τοῦ παιδὸς ἀδελφὴ κελευσθεῖσα ὑπὸ τῆς μητρὸς ἀντιπαρεξῄει φερόμενον ὅποι χωρήσει ὀψομένη τὸ πλέγμα. ἔνθα καὶ ἔδειξεν ὁ θεὸς μηδὲν μὲν τὴν ἀνθρωπίνην σύνεσιν, πᾶν δʼ ὅ τι καὶ βουληθείη πράττειν αὐτὸ τέλους ἀγαθοῦ τυγχάνον, καὶ διαμαρτάνοντας μὲν τοὺς ὑπὲρ οἰκείας ἀσφαλείας ἄλλων κατακρίνοντας ὄλεθρον καὶ πολλῇ περὶ τούτου χρησαμένους σπουδῇ, σωζομένους δʼ ἐκ παραδόξου καὶ σχεδὸν ἐκ μέσου τῶν κακῶν εὑρισκομένους τὴν εὐπραγίαν τοὺς κινδυνεύοντας τῇ τοῦ θεοῦ γνώμῃ. τοιοῦτον δέ τι καὶ περὶ τὸν παῖδα τοῦτον γενόμενον ἐμφανίζει τὴν ἰσχὺν τοῦ θεοῦ.