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thirty shekels, but of a man, fifty. That Balaam, having fallen on his face, foretold the sufferings, both what would happen to kings and to the most notable cities, some of which 1.123 did not even happen to be inhabited at the beginning. And he suggested the plot of the Midianite and Moabite women. From the 5th book of the same, that Josephus does not explain the things concerning Samson as the scripture has it. For he says that he killed a thousand with the jawbone of a donkey, but he does not say that water gushed forth from it, but rather that since the place was nameless, it was named "jawbone" from what happened. and that a spring, given up from it against a certain rock, providing a sweet and plentiful drink, satisfied Samson, and so the place is called this to the present day. Book 7 of the same, that David, having forgotten the commandments of Moses, who had said beforehand that if the multitude were numbered, he should pay to God himself a half-shekel for each head, ordered Joab to go and number all the crowd, and for this reason seventy thousand of the people perished, until David, having offered peace offerings, appeased the divine. And it happened that the sacrifices were completed upon that place where Abraham also offered up his son Isaac as a whole burnt offering. That David prepared all things concerning the temple, but was prevented from building it on account of his right hand having been defiled by the frequent slaughter of his enemies. And he left three thousand talents of gold for Solomon for the building of the temple. That Solomon composed five thousand books about odes and songs, and three thousand books of parables and images; for 1.124 he spoke a parable for each kind of tree, and concerning cattle and all land animals and birds and creatures of the air. And God granted him to learn the art against demons for the benefit of men, and to compose incantations in which sicknesses are soothed. And he left behind methods of exorcism by which demons, when bound, are driven out so as to never return. And this therapy has very great power among us now. For I have recorded, says Josephus, a certain Eleazar, one of my countrymen, in the presence of Vespasian and his sons and chiliarchs and another military multitude, releasing those possessed by demons by these means. And the method of the therapy was as follows: bringing to the nostrils of the demon-possessed person the ring, having on its seal a root from those which Solomon indicated, then the demon, smelling it, came out through the nostrils. And when the man immediately fell, it did not return to him again, he reciting the oaths of Solomon and the incantations which he had composed. And Josephus says that Solomon lived 94 years, and reigned 80 years. From the tenth book of the same, that Isaiah the prophet foretells to king Hezekiah that all his wealth will be transferred to Babylon, and that his descendants will be made eunuchs, and having lost their manhood, will serve the king of the Babylonians; and that God foretells these things. And we have also noted the book of the blessed Job in summary, recounting its contents as briefly as possible 1.125 as a reminder for those who know its meaning. As in a drama, the book of the blessed Job contains six characters: first, the righteous Job himself; second, Eliphaz the Temanite; third, Bildad the Shuhite; fourth, Zophar the Minaean; fifth, Elihu the Buzite; sixth, the Lord God. And between them there are 23 dialogues. And Job speaks first, saying to each of his three friends that the mighty one has wounded me with an arrow; but they said that the mighty and eternal one does not wound unjustly. And in this inquiry there are six dialogues. Then again Job speaks first to them, saying that he is not aware of any voluntary transgressions of his own; but they condemn his arrogance. And in the second inquiry there are another six dialogues. And again Job speaks first, saying that many of the impious prosper in life; and his friends did not stand with him in

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τριάκοντα σίκλους, ἀνδρὸς δὲ πεντήκοντα. Ὅτι Βαλαὰκ πεσὼν ἐπὶ στόμα τὰ πάθη προύλεγεν, ὅσα τε βασιλεῦσιν ἔσται καὶ ὅσα πόλεσι ταῖς ἀξιολογωτάταις, ὧν ἐνίαις 1.123 οὐδὲ οἰκεῖσθαί πως συνέβαινε τὴν ἀρχήν. ὑπέθετο δὲ καὶ τὸν τῶν Μαδιανιτῶν καὶ τὸν τῶν Μωαβιτίδων γυναικῶν δόλον. Ἀπὸ βιβλίου εʹ τοῦ αὐτοῦ, ὅτι οὐχ ὡς ἡ γραφὴ ἔχει, οὕτως ἐξηγεῖται Ἰώσηπος τὰ περὶ Σαμψών. ὅτι μὲν γὰρ ὄνου σιαγόνι χιλίους ἀπέκτεινε, λέγει, ὅτι δὲ ἐξ αὐτῆς ὕδωρ ἔβλυσεν, οὐ λέγει, ἀλλ' ὅτι μᾶλλον τοῦ τόπου ἀνωνύμου ὄντος, ἐκ τοῦ συμβάντος ἐπικληθῆναι ὁ σιαγών. ἐξ αὐτοῦ δὲ πηγὴν ἀναδοθεῖσαν κατά τινος πέτρας, ἡδεῖαν καὶ πολλὴν πόσιν διδοῦσαν κορέσαι τὸν Σαμ ψών, καὶ οὕτω μέχρι τοῦ δεῦρο καλεῖσθαι τὸ χωρίον. Βιβλίον ζʹ τοῦ αὐτοῦ, ὅτι ∆αβὶδ ἐκλαθόμενος τῶν Μωϋ σέως ἐντολῶν, ὃς προεῖπεν, ἐὰν ἐξαριθμηθῇ τὸ πλῆθος, ὑπὲρ ἑκάστης κεφαλῆς αὐτῷ τῷ θεῷ τελέσειεν ἡμίσικλον, προσέταξεν Ἰωὰβ πορευθέντι πάντα τὸν ὄχλον ἐξαριθμῆσαι, καὶ διὰ τοῦτο ἀπώλοντο χιλιάδες ἑβδομήκοντα τοῦ λαοῦ, ἕως οὗ θυσίας εἰρηνι κὰς ἐπενέγκας ∆αβὶδ κατεπράϋνε τὸ θεῖον. συνέβη δὲ ἐπ' ἐκεῖνον τὸν τόπον τελεσθῆναι τὰς θυσίας, ἐν ᾧ καὶ Ἀβραὰμ τὸν υἱὸν αὐτοῦ Ἰσαὰκ ἀνήνεγκεν εἰς ὁλοκάρπωσιν. Ὅτι τὰ περὶ τὸν ναὸν ∆αβὶδ ἡτοίμασεν ἅπαντα, ἐκωλύθη δὲ κτίσαι αὐτὸν διὰ τὸ μεμιάνθαι τῇ δεξιᾷ χειρὶ τῷ συχνοτέρῳ τῶν ἐχθρῶν φόνῳ. τρισχίλια δὲ τάλαντα χρυσίου κατέλιπεν εἰς τὴν τοῦ ναοῦ κτίσιν τῷ Σολομῶντι. Ὅτι συνετάξατο Σολομῶν βιβλία περὶ ᾠδῶν καὶ μελῶν πεν τακισχίλια, καὶ παραβολῶν καὶ εἰκόνων βίβλους τρισχιλίας· καθ' 1.124 ἕκαστον γὰρ εἶδος δένδρου παραβολὴν εἶπε, καὶ περὶ κτηνῶν καὶ τῶν ἐπιγείων ζῴων ἁπάντων καὶ τῶν πτηνῶν καὶ τῶν ἀερίων. παρέσχε δὲ αὐτῷ μαθεῖν ὁ θεὸς καὶ τὴν κατὰ τῶν δαιμόνων τέχνην εἰς ὠφέλειαν τῶν ἀνθρώπων, ἐπῳδὰς δὲ συντάξαι ἐν αἷς παρηγο ρεῖται τὰ νοσήματα. καὶ τρόπους ἐξορκώσεων κατέλιπεν, οἷς ἐν δούμενα τὰ δαιμόνια, ὡς μηκέτι ἐπανελθεῖν, ἐκδιώκονται. καὶ αὐτὴ παρ' ἡμῖν νῦν ἡ θεραπεία πλεῖστον ἰσχύει. ἱστόρησα γάρ, φησὶν Ἰώσηπος, Ἐλεάζαρόν τινα, τῶν ὁμοφύλων Οὐεσπασιανοῦ, παρόντων καὶ τῶν υἱῶν αὐτοῦ καὶ χιλιάρχων καὶ ἄλλου στρατιω τικοῦ πλήθους, τοὺς ὑπὸ δαιμόνων λαμβανομένους ἀπολύοντα τούτοις. ὁ δὲ τρόπος τῆς θεραπείας τοιοῦτος ἦν· προσφέρων ταῖς ῥισὶ τοῦ δαιμονιζομένου τὸν δακτύλιον, ἔχοντα ἐπὶ τὴν σφραγῖδα ῥίζαν ἐξ ὧν ὑπέδειξε Σολομῶν, ἔπειτα ἐξῆλθεν ὀσφραινόμενον διὰ τῶν ῥινῶν τὸ δαιμόνιον. καὶ πεσόντος εὐθὺς τοῦ ἀνθρώπου μηκέτι εἰς αὐτὸν ὑποστρέφειν, ὅρκους Σολομῶντος μεμνημένον καὶ τὰς ἐπῳδὰς ἃς συνέθηκεν ἐκεῖνος ἐπιλέγων. λέγει δὲ Ἰώσηπος ὅτι ϟδʹ ἔτη ἔζησεν ὁ Σολομῶν, ἐβασίλευσε δὲ ἔτη πʹ. Ἀπὸ βιβλίου δεκάτου τοῦ αὐτοῦ, ὅτι Ἠσαΐας ὁ προφήτης προλέγει τῷ βασιλεῖ Ἐζεκίᾳ πάντα τὸν πλοῦτον αὐτοῦ εἰς Βαβυ λῶνα μετατεθήσεσθαι, καὶ τοὺς ἐγγόνους εὐνουχισθησομένους, καὶ ἀπολέσαντας τὸ ἄνδρας εἶναι τῷ Βαβυλωνίων δουλεῦσαι βα σιλεῖ· καὶ ταῦτα προλέγειν τὸν θεόν. Ἐπεσημηνάμεθα δὲ καὶ τὴν τοῦ μακαρίτου Ἰὼβ βίβλον ἐν ἐπιτόμῳ, τὰς πραγματείας αὐτῆς ὡς οἷόν τε διὰ βραχέων ἐγκατα 1.125 λέξαντες εἰς ἀνάμνησιν τῶν εἰδότων ταύτης τὸν νοῦν. ὡς ἐν δρά ματι ἡ βίβλος τοῦ μακαρίου Ἰὼβ περιέχει πρόσωπα ἕξ, πρῶτον αὐτὸν τὸν δίκαιον Ἰώβ, δεύτερον Ἐλιφὰζ τὸν Θαιμανίτην, τρίτον Βαλδὰδ τὸν Σαυχίτην, τέταρτον Σοφὰρ τὸν Μιναῖον, πέμπτον Ἐλιοῦς τὸν Βουζίτην, ἕκτον τὸν δεσπότην θεόν. γίνονται δὲ με ταξὺ αὐτῶν διάλογοι κγʹ. πρωτολογεῖ δὲ Ἰώβ, πρὸς ἕκαστον τῶν τριῶν φίλων αὐτοῦ λέγων ὅτι ἔτρωσέ με ὁ ἰσχυρὸς βέλει· οἱ δὲ οὐκ ἀδίκως τὸν ἰσχυρὸν καὶ αἰώνιον τιτρώσκειν εἶπον. καὶ ἐν ταύτῃ τῇ ζητήσει γίνονται διάλογοι ἕξ. εἶτα πάλιν πρωτολογεῖ Ἰὼβ πρὸς αὐτούς, λέγων ἑκούσια παραπτώματα ἑαυτῷ μὴ γινώσκειν· οἱ δὲ ἀλαζονείαν αὐτοῦ καταψηφίζονται. καὶ γίνονται ἐν τῇ δευτέρᾳ ζητήσει διάλογοι ἓξ ἕτεροι. καὶ πάλιν πρωτολογεῖ Ἰὼβ λέγων πολ λοὺς τῶν ἀσεβῶν εὐθηνεῖν ἐν τῷ βίῳ· καὶ οὐχ ὑπέστησαν αὐτῷ οἱ φίλοι ἐν